Verse by Verse Commentary (in progress) - The Book of Jachanan Ben Kathryn

CHAPTER ONE

Verse 1

Text of JBK 1:1:
“The burden of the word of the LORD which came unto John the son of Kathryn, the daughter of Jacob and Messiah’s Light, the son of Karl Hirsch, the son of Abraham, the son of Hillel, when the LORD first drew him out from the nations and inclined his spirit to seek after the LORD. It first came when he was about 30 [1995/6] years of age, saying expressly: ‘Thou shalt surely be my witness to Israel.'”

Commentary:
This verse introduces John’s prophetic lineage and his calling to be a witness to Israel. The phrase “drew him out from the nations” suggests that John was raised in a Gentile nation (possibly America or Germany), living among non-Jews before being called to return to Jerusalem. This calling reflects the broader biblical theme of gathering scattered Israel, where prophets and leaders are drawn from various nations to fulfill divine purposes. His age of 30 parallels the beginning of Christ’s ministry (Luke 3:23) and underscores the importance of divine timing.

Isaiah 11:12: “And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel.”
Luke 3:23: Jesus began His ministry at about 30 years of age.
Doctrine and Covenants 1:4: “And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days.”

Verse 2

Text of JBK 1:2:
“But the prophet wrestled at the word of the LORD, and the LORD would not have it inscribed, For it is not yet time that I cry out, that I rend and that I devour; that I heal and that I say Restore. So it was laid to heart.”

Commentary:
John’s wrestling with the word of the Lord reflects the inner conflict faced by many prophets who feel the weight of their calling. Like Moses and Jeremiah, John struggles with accepting his mission. The Lord withholds the message for a time, emphasizing that there is a divine timeline for both judgment and restoration. The phrase “laid to heart” signifies John’s internal acceptance of his mission, even though he must wait to fully act on it.

Ecclesiastes 3:1: “To every thing there is a season, and a time to every purpose under the heaven.”
Isaiah 30:18: “And therefore will the Lord wait, that he may be gracious unto you.”
Doctrine and Covenants 64:32: “But all things must come to pass in their time.”

Verse 3

Text of JBK 1:3:
“It came again in his 37th year. See, I have molded thee. I have given thee pain, and I have given thee fear. I have given thee loss and death, and a burning heart. None can quench what the LORD causeth to burn. Lay it to heart.”

Commentary:
This verse shows how God uses personal trials to mold His chosen prophets. Pain, fear, and loss are not arbitrary but are part of a refining process that prepares John for his prophetic mission. The phrase “burning heart” mirrors the experience of the disciples on the road to Emmaus (Luke 24:32), where their hearts burned as Christ revealed the scriptures to them. This burning is a divine fire that cannot be extinguished by the trials of the world.

Jeremiah 20:9: “But his word was in mine heart as a burning fire shut up in my bones.”
Malachi 3:3: “And he shall sit as a refiner and purifier of silver.”
Doctrine and Covenants 58:3-4: “Ye cannot behold with your natural eyes… the glory which shall follow after much tribulation.”

Verse 4

Text of JBK 1:4:
“And in his 38th year, which was 5,764, it came as a flood. Inscribe it now, what I have laid in thine heart, and what I shall put from henceforth into thy heart, for it is time that I cry out. And publish thou it abroad at the time of thy turning 40 [2005/2006], for thou shalt serve me in thine old age. For it is time that I plow up and that I plant, that I cause to wax young that which hath waxed old; that which is buried. I reveal unto light, and that which is I pull up and bury.”

Commentary:
This verse introduces the timing of John’s mission. The flood imagery reflects the suddenness and overwhelming nature of God’s message, much like Noah’s flood, which was both a judgment and a renewal. The command to inscribe the message and publish it when John turns 40 symbolizes the divine pattern of delivering revelation at appointed times. The plowing and planting imagery signifies that old structures will be uprooted to make way for new growth, a common theme in scripture.

Isaiah 55:10-11: “For as the rain cometh down… so shall my word be that goeth forth out of my mouth.”
Genesis 7:11: The flood begins in the six hundredth year of Noah’s life.
Doctrine and Covenants 88:73: “Behold, I will hasten my work in its time.”

Verse 5

Text of JBK 1:5:
“Cry out, cry out in the name of the LORD: Destruction and upheaval! Plowing and planting, turning over and deep furrows, the banks thereof without footing. Heavy rains and mud, and the furrows shall be filled, and the line shall grow. I shall fence it in, and I shall reset the hinges of my gate.”

Commentary:
The command to cry out indicates that the time for action has come. The imagery of plowing, planting, and deep furrows represents a spiritual upheaval where the old ways will be broken up, and new growth will emerge. The heavy rains and mud represent the trials and tribulations that accompany this process. The resetting of the gate’s hinges symbolizes a restoration of access to divine truth, much like the restoration of the gospel in the latter days.

Isaiah 28:24-25: “Doth the plowman plow all day to sow? doth he open and break the clods of his ground?”
Ezekiel 33:7: “So thou, O son of man, I have set thee a watchman unto the house of Israel.”
Doctrine and Covenants 101:55: The Lord resets the boundaries and protects His vineyard.

Verse 6

Text of JBK 1:6:
“And the word of the LORD came unto me, saying, Behold now in the dusk vision, a great caldron set upon broken desert ground. What doeth it? And I said, ‘It pitcheth round, as on a whirligig, and doth not steady, but the water slosheth at every point of the brim.'”

Commentary:
The caldron represents the earth in turmoil, unstable and spinning like a whirligig, which conveys the chaotic state of the world as it prepares for divine judgment. The sloshing water symbolizes the unsettled nations, unable to find stability, much like the seething pot in Jeremiah’s vision (Jeremiah 1:13). The desert ground suggests spiritual barrenness, where there is no foundation for true growth until the Lord intervenes.

Jeremiah 1:13: “I see a seething pot; and the face thereof is toward the north.”
Isaiah 17:12: “Woe to the multitude of many people, which make a noise like the noise of the seas.”
Doctrine and Covenants 112:24: The earth reels to and fro as judgment comes.

Verse 7

Text of JBK 1:7:
“So bring I upon the Earth at every quarter, convulsion and upheaval, dismay, a setting on edge, fumes and smoke and a steamy vapour. As the water feedeth the desert from tumult, so shall old seed sprout from upheaval. Publish it abroad. Fear not, for I shall put the fear of thee on mine enemies, and at the time appointed I shall give thee the heart not of a rabbit but of a lion. At my word they shall have confusion of face, for lo, I have not spoken by prophet since days of old.”

Commentary:
This verse highlights God’s global judgment, bringing convulsions and upheaval to every corner of the Earth. The smoke, fumes, and steamy vapor echo images from the Day of the Lord in Isaiah and other prophetic writings. Despite the destruction, the verse offers hope: old seed sprouting from upheaval suggests that new life will emerge from the chaos. God promises to give John a lion’s heart, symbolizing courage and divine strength (Proverbs 28:1). The phrase “confusion of face” often indicates shame and bewilderment among those who resist God’s will (Isaiah 29:9).

Isaiah 13:13: “Therefore I will shake the heavens, and the earth shall remove out of her place.”
Isaiah 61:3: “To appoint unto them that mourn in Zion, to give unto them beauty for ashes.”
Doctrine and Covenants 84:118: “For unto you (the faithful) and unto your children shall be given the heart of the lion.”

Verse 8

Text of JBK 1:8:
(But the prophet wrestled again) And I said: Why should they, O my Lord, hearken unto me, seeing I was not raised after the manner of my fathers, nor in the ways of my mothers? —Seeing also that thou hast not raised up a prophet unto this thy people for so long. Why should it be me?”

Commentary:
John’s self-doubt continues in this verse, echoing the reluctance of prophets like Moses and Jeremiah. He questions why the people should listen to him, given his Gentile upbringing—he was raised outside of Jewish traditions and in a Gentile nation. This struggle highlights the recurring biblical theme of God calling the humble and unlikely to carry out His work. The long prophetic silence mentioned here emphasizes the distance that has grown between God’s people and His voice, reinforcing the significance of John’s calling.

Exodus 4:10: “O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant.”
Isaiah 6:5: “Woe is me! for I am undone; because I am a man of unclean lips.”
1 Nephi 16:2 (Book of Mormon): “The guilty taketh the truth to be hard, for it cutteth them to the very center.”

Verse 9

Text of JBK 1:9:
“And the LORD said: Away, get thee to thy task, for I shall be with thee; and who can prevail against thee? seeing I am a hawk upon thy shoulder and a falcon unhooded against its prey. Whom I call, I shall call, and whose feet I shall place upon the path before me, I shall send before me. Away, son of Isaac, get thee to thy people and declare thou mine heart, what I have placed in thine heart.”

Commentary:
God reassures John with a powerful promise of divine protection and guidance. The imagery of a hawk and falcon unhooded suggests God’s swift and precise intervention on John’s behalf, ensuring that no one can stand against him. The phrase “son of Isaac” affirms John’s connection to the covenant people, reinforcing his role as a prophet to Israel despite his Gentile upbringing. The Lord emphasizes that John’s mission is divinely orchestrated, and he must go forward without fear.

Isaiah 41:10: “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee.”
Joshua 1:9: “Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee.”
Doctrine and Covenants 68:6: “Be of good cheer, and do not fear, for I the Lord am with you.”

CHAPTER TWO

Verse 1

Text of JBK 2:1:
“The word of the LORD which first came unto Jachanan ben Kathryn in the year 5,755 [1995] concerning the Holy Place (Temple).”

Commentary:
This verse introduces the prophecy received by Jachanan (John) in 1995, concerning the Holy Place, referring to the Temple. The Temple Mount and its significance are a focal point for this prophecy, and the year 5,755 refers to the Jewish calendar, aligning with the mid-1990s. The Holy Place symbolizes both the physical temple and the spiritual condition of Israel, foreshadowing the coming prophetic rebuke.

Isaiah 56:7: “For mine house shall be called an house of prayer for all people.”
Haggai 1:8: “Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it.”

Verse 2

Text of JBK 2:2:
“Thus saith the LORD, Do I not see Israel gather and wail at the wall? My spirit goeth forth within the land and every man’s heart is turned toward Jerusalem in lament. Is it not the heart of Israel?”

Commentary:
God acknowledges Israel’s gathering at the Western Wall, often referred to as the Wailing Wall. The people lament the destruction of the Temple, and their hearts are turned toward Jerusalem. However, the Lord suggests that their mourning is superficial, focused on the physical loss of the temple rather than a true spiritual awakening. God questions whether this gathering truly reflects the heart of Israel or if it is merely a ritual without deeper significance.

Isaiah 29:13: “This people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me.”
Jeremiah 9:1: “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!”

Verse 3

Text of JBK 2:3:
“Look upon this stone wall, if thou canst bear it. Listen to them bleat. Look at them bow themselves again and again and with their parted books recite vain words.”

Commentary:
This verse is a rebuke of the ritualistic worship taking place at the Western Wall. The people are likened to sheep, described as bleating, suggesting that their actions have become mechanical and ritualistic. Their bowing and recitation of words are labeled as vain, indicating that their worship is hollow and without true spiritual engagement. This is reminiscent of God’s call for sincere worship rather than outward displays of religion.

Isaiah 1:13: “Bring no more vain oblations; incense is an abomination unto me.”
Matthew 6:7: “But when ye pray, use not vain repetitions, as the heathen do.”

Verse 4

Text of JBK 2:4:
“See the concourse of stone as I see it, if thou canst bear the sight. Behold, I, even I, saith the LORD, do see the heart of Israel. The concourse of stone is potted and etched and doth not have the appearance of vigour and hath no similitude unto what it was when it was cut true and polished smooth.”

Commentary:
The concourse of stone represents the Temple Mount or surrounding holy sites, and God describes how its current state reflects the spiritual decline of Israel. Once smooth and true, the stones are now pitted and etched, symbolizing the decay that has taken place, both physically and spiritually. The heart of Israel is no longer aligned with God, and their current condition is a far cry from the purity and vitality they once had when the temple was dedicated.

Lamentations 2:9: “Her gates are sunk into the ground; he hath destroyed and broken her bars.”
Isaiah 64:11: “Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.”

Verse 5

Text of JBK 2:5:
“Beyond it are the promenades of free living cats, and the birds of centuries have cast their dung upon it, and beyond this there is the house of a god which is no god. Yea, have I seen the heart of Israel. Well do they call this place their heart.”

Commentary:
This verse vividly describes the uncleanliness of the area surrounding the Temple Mount. The free-living cats and bird dung represent the physical neglect of the site. In modern-day Jerusalem, near the Western Wall and Temple Mount, there are many stray cats and birds that roam freely, symbolizing the spiritual degradation of the area. The house of a god which is no god likely refers to the Dome of the Rock, a Muslim shrine, emphasizing the idolatry that now occupies this sacred space. Israel’s attachment to this defiled place as their heart reflects their misplaced priorities.

Lamentations 1:10: “The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary.”
Ezekiel 8:6: “Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here.”

Verse 6

Text of JBK 2:6:
“Therefore tread upon this people’s heart, and say unto them:”

Commentary:
God instructs the prophet to tread upon the heart of Israel, symbolizing the judgment and exposure of their spiritual state. To tread upon something often implies dominion or judgment, indicating that the people’s hearts are hardened, and God will confront them for their waywardness. The prophet is called to deliver a harsh message, exposing the people’s spiritual condition for what it is.

Isaiah 63:3: “I have trodden the winepress alone; and of the people there was none with me.”
Ezekiel 36:26: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh.”

Verse 7

Text of JBK 2:7:
“Thus saith the LORD God, Thine heart is even as this stone, and beareth no resemblance to what it was. Within it is filth and brambles, unclean things and a place for birds to waste, and in its center are thine own imaginations. Thine idols are loathsome to me; thine imaginations are crudely formed and have no beauty.”

Commentary:
God compares Israel’s heart to the defiled stone, filled with filth, brambles, and bird waste. Their idols and vain imaginations are loathsome to God. What was once a heart aligned with God’s will is now overrun with spiritual filth, their own crude imaginings, and false gods that have no beauty in God’s eyes. This imagery of filth and waste underscores the depth of spiritual corruption that has overtaken Israel.

Jeremiah 17:9: “The heart is deceitful above all things, and desperately wicked: who can know it?”
Isaiah 44:20: “He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul.”
Doctrine and Covenants 1:16: “They seek not the Lord to establish his righteousness, but every man walketh in his own way.”

Verse 8

Text of JBK 2:8:
“My spirit hath perceived, yea, mine eyes have beheld; therefore my right hand is stretched forth to make the days, even the days that shall come, saith the LORD Almighty, that I shall build again the wasteland of David and restore unto thee thine heart. Even I shall do this.”

Commentary:
God’s right hand—symbolizing His power and authority—is stretched out to bring about a future restoration. The wasteland of David refers to the House of David, which has fallen into ruin, both spiritually and politically. God’s promise to restore the heart of His people parallels the promise to rebuild the tabernacle of David, showing that He will both renew their spirit and restore their kingdom. This prophecy points to a future time of renewal and reconciliation for Israel, fulfilling the Davidic Covenant.

Amos 9:11: “In that day will I raise up the tabernacle of David that is fallen.”
Isaiah 41:10: “I will uphold thee with the right hand of my righteousness.”
Ezekiel 36:26: “A new heart also will I give you, and a new spirit will I put within you.”

Verse 9

Text of JBK 2:9:
“Such days as this thou hast not seen in all thy generations since, nor hath ear heard the gentle comfort of God from the far places of thy dispersion. These days have been the days of thine enslavement, and within these days the multitude of thy woundings have wedged thee into the cleft of the rock and sunk thine head between thy knees in weeping. The days that come shall be the days of thine astonishment, the days of thy setting free from thy yokes, from thy sore travail and thy caged heart. For thou art in bondage without me. No matter where thou shouldest dwell, affliction is thy neighbour; desolation is thy mother.”

Commentary:
This verse reflects on Israel’s diaspora, with God describing their enslavement and suffering over generations. Israel has been scattered and separated from God’s gentle comfort, and during this time of dispersion, they have experienced wounds and sorrow. The image of being wedged into the cleft of the rock and weeping describes their deep sorrow and spiritual isolation. However, the verse transitions into a promise: a time of astonishment is coming when Israel will be set free from their yokes and travail. The phrase “caged heart” refers to their spiritual bondage, and the imagery of affliction and desolation as their companions reinforces how far they have strayed from God’s presence. This verse offers a glimmer of hope for the future, when God will intervene to release them from their spiritual and physical captivity.

Isaiah 49:13: “Sing, O heavens; for the Lord hath comforted his people, and will have mercy upon his afflicted.”
Psalm 137:1: “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.”
Lamentations 1:16: “For these things I weep; mine eye, mine eye runneth down with water.”
Isaiah 10:27: “It shall come to pass in that day, that his burden shall be taken away from off thy shoulder.”
Jeremiah 30:8: “For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck.”

Verse 10

Text of JBK 2:10:
“Thou couldest see only flesh, O daughter of Zion. Goodly flesh and skin like alabaster thou beheldst with pleasure, but mine honour thou couldest not touch. Blood issued forth glory, but thou only hissedst.”

Commentary:
This verse rebukes Zion for focusing solely on the physical, represented by the goodly flesh and alabaster skin—symbols of outward beauty and materialism. Zion was entranced by physical appearances but missed the honor of God. The blood issuing forth glory likely refers to Christ’s Atonement or sacrificial blood, which brought true glory and redemption, but Zion rejected this, hissing in contempt. This verse highlights Zion’s failure to appreciate the true spiritual beauty and honor that comes from God, choosing instead to focus on worldly, superficial things.

Isaiah 3:16-17: The daughters of Zion are rebuked for their vanity.
Lamentations 1:8: “Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness.”
Doctrine and Covenants 45:28-30: In the last days, people will be obsessed with worldly desires rather than spiritual truth.

Verse 11

Text of JBK 2:11:
“Thine eyes were cast to thy handsome men. Their comely features led thee to destruction, and thou wentest cheerfully enough.”

Commentary:
Zion’s eyes are turned toward handsome men, symbolizing a focus on the worldly and superficial rather than on God. The comely features represent the attractions of the world, which lead Zion to destruction. What makes this even more tragic is that Zion goes down this path cheerfully, unaware or uncaring of the consequences. The spiritual blindness here is profound, as they are drawn to what is pleasing to the eye rather than to what is good for the soul.

Isaiah 3:16: “The daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes.”
Hosea 2:5: “For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water.”

Verse 12

Text of JBK 2:12:
“There they left thee, in the wilderness of thy desolation they caused thee to dwell. In the shadow of darkness thou foundest solitude, and thou soughtest to thyself no light.”

Commentary:
The wilderness of desolation is a place of spiritual isolation where Zion has been abandoned by those it trusted, leading them to dwell in darkness. Despite the solitude, Zion does not seek the light of God and instead remains in spiritual darkness. This verse is an indictment of their refusal to turn to God, even after facing the consequences of their actions, dwelling in despair rather than reaching out for divine help.

Isaiah 42:7: “To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.”
Lamentations 1:3: “Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest.”

Verse 13

Text of JBK 2:13:
“Thou hidst thy shame in the clefts of the rocks, and amongst the scorpions thou learnst a new thing: a coarse temperament was thy way; and thy feet walked upon the hot and sharp rocks. Thy soft skin became calloused; thine heart became old.”

Commentary:
This verse describes Zion hiding its shame in the clefts of the rocks, but instead of finding refuge, Zion finds scorpions—symbols of danger and difficulty. The coarse temperament suggests that Zion has hardened itself, learning to survive in these harsh conditions. The imagery of calloused skin reflects the loss of spiritual sensitivity, as Zion becomes hardened by its circumstances, losing the softness of a responsive heart. This is a powerful depiction of the spiritual decay that occurs when one turns away from God.

Job 30:5-6: “They were driven forth from among men, (they cried after them as after a thief;) to dwell in the clifts of the valleys, in caves of the earth, and in the rocks.”
Isaiah 63:3: “For I will tread them in mine anger, and trample them in my fury.”

Verse 14

Text of JBK 2:14:
“There I would not approach thee. What doth desolation have to do with me, saith the LORD? Let thy lovers console thee. Thou art a hissing to me.”

Commentary:
In this verse, God expresses His refusal to approach Zion while they dwell in their desolation. The Lord asks, “What doth desolation have to do with me?”, signaling that God cannot be part of the spiritual desolation Zion has chosen. The rebuke is harsh: Zion has become a hissing, a term often associated with rejection and scorn. Instead of seeking God’s help, Zion has turned to false lovers (worldly pursuits, idolatry), and now God allows these false comforts to be their only consolation.

Isaiah 1:15: “When ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.”
Lamentations 1:2: “Among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her.”

CHAPTER THREE

Verse 1

Text of JBK 3:1:
“AND in the 38th year the word of the LORD moreover came unto me, saying, Behold, it is time to cry out, to lift up my voice as a slash of lightning teareth the sky with its thunder. I am a flood upon thee. My word shall be a tempest upon the Earth. I cry out. I proclaim from on high:”

Commentary:
This verse emphasizes the urgency of God’s message. The imagery of lightning and thunder symbolizes the power and speed of God’s word. It comes with the force of a flood and a tempest, sweeping away all in its path. The flood may signify both judgment and renewal, while the tempest speaks to the overwhelming nature of God’s message. This is the call of a prophet bringing urgent divine instruction, much like a storm tearing through the heavens.

Isaiah 42:13: “The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar.”
Revelation 10:3-4: God’s voice is compared to a lion’s roar, bringing forth divine messages in a loud, unmistakable way.

Verse 2

Text of JBK 3:2:
“Hear ye one and all the word of the LORD, O ye nations and thou house of backsliding: I withhold not anymore. As a hand hitting the forehead I cause the whole Earth to stop astonied, to gape, and to stutter.”

Commentary:
Here, God addresses the nations and the house of backsliding (Israel). God’s message is no longer restrained—judgment will no longer be withheld. The imagery of a hand hitting the forehead reflects the suddenness of the shock, causing the entire world to be astonished. This rebuke is particularly directed at Israel’s apostasy, highlighted by your notes, which describe Israel as an apostate people, steeped in idolatry and far from God. This recalls Isaiah 1:4, where Israel is accused of having forsaken the LORD, laden with iniquity.

Isaiah 1:4: “Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.”
Jeremiah 3:22: “Return, ye backsliding children, and I will heal your backslidings.”

Verse 3

Text of JBK 3:3:
“Shall I make mankind to multiply on the Earth, only for firebrands for the afurnace? Behold, saith the LORD, it shall never be. I shall never let that it should be shut up. Nor shall I bring forth man as the fowls, only to stamp my feet to cause them to fly into the fowler’s net.”

Commentary:
God questions the purpose of creating mankind, expressing that He did not create them merely for destruction (firebrands for the furnace). The fowl imagery of birds being stamped into a fowler’s net suggests that humanity was not brought forth just to be snared or trapped by divine judgment. God affirms His mercy and intentions for redemption, highlighting that humanity was not created to be consumed by judgment alone.

Isaiah 45:18: “For thus saith the LORD… he created it not in vain, he formed it to be inhabited.”
Malachi 3:6: “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.”

Verse 4

Text of JBK 3:4:
“Behold, saith the LORD, the nations are my kingdom and Israel is mine house. I shall return from setting my borders and from building me far cities. I shall sweep out mine house of the dust and the webs that grow only upon quiescence; and I prune the brambles about my garden. I shall remove the shutters, and let the light in. Yea, the very fine scent of jasmine and mandrakes shall fill mine house.”

Commentary:
This verse speaks of God’s ownership over the nations and Israel. Israel is His house, and the nations are His kingdom. The metaphor of sweeping out dust and cobwebs signifies spiritual stagnation, while pruning the brambles suggests the removal of idolatry and false beliefs from His people. The letting in of light speaks of renewal and spiritual revival, and the scents of jasmine and mandrakes symbolize a return to purity and fruitfulness in the house of God.

Isaiah 5:7: “For the vineyard of the LORD of hosts is the house of Israel.”
Malachi 3:3: The image of God purifying the sons of Levi corresponds to God cleansing His house.

Verse 5

Text of JBK 3:5:
“I shall reset my table and replace my candlestick, and I shall light the way by day and by night to all those of my kingdom, near and far, who shall come to do obeisance before the LORD of hosts.”

Commentary:
The table and candlestick represent items from the Temple, symbols of worship and covenant. Resetting the table indicates the restoration of true worship and renewed fellowship with God. Replacing the candlestick speaks of restoring spiritual light and guidance. This verse portrays a global invitation to come and worship God, where His light guides by day and night.

Exodus 25:30-31: References the table of shewbread and the candlestick as central to temple worship.
Revelation 2:5: The removal or restoration of the candlestick depending on repentance.

Verse 6

Text of JBK 3:6:
“I see thee now, O daughter of Zion. Dost thou come also in the way? Ah, thou art old and no longer comely. Thy whoredoms have aged thee; and when thou didst set thy mind to knowledge, behold, it was vanity: strange ideas and evil eyes.”

Commentary:
God addresses Zion (Israel), lamenting her state. The spiritual adultery (whoredoms) has caused Zion to grow old and unattractive. Her pursuit of false knowledge and vanity has led to corruption. Strange ideas and evil eyes refer to the infiltration of idolatry and the abandonment of true spiritual wisdom. Your notes reflect the dangers of vanity and idolatry, and how Zion has been aged by her sins.

Isaiah 1:21: “How is the faithful city become an harlot!”
Jeremiah 3:3: “Thou hadst a whore’s forehead, thou refusedst to be ashamed.”

Verse 7

Text of JBK 3:7:
“I see now the report. The truth of it is before me. The LORD hath heard the rumor and confirmeth it. In the markets thy reproach causeth even thy money to be scorned.”

Commentary:
God acknowledges the truth of Zion’s spiritual and moral decline. The rumor of Zion’s fall has reached even God, and He confirms its accuracy. In the markets, her money is scorned, representing how far she has fallen not just spiritually, but also in worldly affairs. This is a symbol of total disgrace—her moral degradation has led to economic and societal collapse. The people no longer respect Zion, and her wealth and influence have been reduced to nothing.

Lamentations 1:8: “Jerusalem hath grievously sinned; therefore she is removed: all that honored her despise her, because they have seen her nakedness.”
Isaiah 1:30: “For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.”

Verse 8

Text of JBK 3:8:
“See the merchants magnify themselves against thee, but thou holdest thy peace. Thy skin is too calloused, thine eyes too heavy to care anymore. Thou art tired of thy wounds bound with dirty linen, and tears dried upon thy dirty face.”

Commentary:
The merchants, once reliant on Zion’s trade, now magnify themselves over her, exploiting her weakened state. Zion is too spiritually exhausted to respond. Her calloused skin and heavy eyes indicate that she has become desensitized to her own downfall and no longer cares about her wounds. The imagery of dirty linen used to bind wounds highlights the inadequacy of her attempts at healing and renewal. Her tears have dried, showing a deep-seated apathy and resignation to her fallen state.

Isaiah 1:5-6: “Why should ye be stricken any more? Ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it.”

Verse 9

Text of JBK 3:9:
“Are the cries of merchants so loud, saith the LORD, that my shout of pity cannot they hear? My words are deeds indeed, and my deeds are mercy. What is it to thee if thou must be merciful for a season if thou shalt come to me forever and dwell in my garden of delight?”

Commentary:
God challenges Zion by asking whether the cries of the merchants are so loud that they have drowned out His shout of pity. Despite her rebellion, God’s words are still deeds of mercy. God’s invitation to mercy extends even to those who have strayed, offering a season of repentance in exchange for eternal fellowship with Him. The garden of delight represents the promise of renewal and eternal peace for those who return to God.

Psalm 30:5: “For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.”

Verse 10

Text of JBK 3:10:
“Therefore stretch I out my voice, and my voice is salvation and my words dissolve brine. Behold a plain man. I stand at the door. Without thy sight thou shalt not see my garden hinter.”

Commentary:
God’s voice is one of salvation, offering a way out of Zion’s dire condition. His words have the power to dissolve brine, which symbolizes bitterness or sorrow. The plain man standing at the door represents simplicity and humility, likely a reference to the Messiah or a prophet offering a call to repentance. Without spiritual sight, however, Zion will be unable to see or enter God’s garden, which is a metaphor for the restoration and peace that comes with turning back to Him.

Revelation 3:20: “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him.”

Verse 11

Text of JBK 3:11:
“Thy beauty is gone, O daughter Zion; thou hast long lost thy maiden innocence. Truly, thy widowhood hath been bitter. Now thou wilt hear my call. Above the din of the market thou shalt hear, and my plain flesh thou wilt not abhor.”

Commentary:
Zion has lost her beauty and innocence, likened here to the virginity of a young bride. Her widowhood, symbolizing her separation from God, has been bitter. Yet despite her fall, God reassures that she will now hear His call. Above the noise of the market, representing worldly distractions, Zion will once again recognize God’s voice. She will no longer abhor the simplicity and purity of God’s message, represented by plain flesh, which contrasts with the vain knowledge she previously sought.

Isaiah 54:4: “Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.”

Verse 12

Text of JBK 3:12:
“The whoredoms of thy youth I sought to redeem. The whoredoms of thy middle-age overflowed. Thy body was young and light and thine ear heavy. Now thou art heavy and slow, and thine ear is light. Now thou shalt hear. Thy youth shall not return for a season, but thou shalt live with what thou hast done.”

Commentary:
Zion’s spiritual adultery began in her youth, but as she aged, her whoredoms overflowed—her idolatry and rebellion multiplied. In her younger years, she was light in body, symbolizing her freedom from worldly burdens, but she was deaf to God’s call. Now, in her older years, she is burdened by sin, but her ears are open to hear God’s voice. She will not regain her youth immediately, meaning the consequences of her sins remain, but she will live with the opportunity to repent and experience restoration in time.

Isaiah 3:16-17: A rebuke to the daughters of Zion for their vanity and pride, correlating with the imagery of Zion’s spiritual whoredoms.

Verse 13

Text of JBK 3:13:
“Thine eyebrow archeth with curiosity. What stirreth at that desolate house? Come and see, come and see, saith the LORD.”

Commentary:
This verse reflects an invitation from the Lord to Zion to investigate the changes taking place at the desolate house—a reference to the spiritual state of Israel or the Temple. The arched eyebrow suggests a stirring of interest, curiosity about what God is doing. God invites Zion to “come and see,” urging her to witness the restoration He is preparing. Despite the desolation and decay caused by Zion’s sin, there is hope of renewal. The Lord is about to act, and He wants Zion to observe and understand His work.

Psalm 66:5: “Come and see the works of God: he is terrible in his doing toward the children of men.”

Verse 14

Text of JBK 3:14:
“There is no shame upon me. I have cleansed this place, and I will build it: to turn thy heart to me in purity. Thou shalt build these concourses and I shall sweep thine heart. Thou shalt gild with gold and I shall burnish thy soul and make it gleam brighter than gold, yea greater than very fine gold.”

Commentary:
God proclaims that He is without shame in restoring the desolate house, because He has cleansed it. This signals both the physical and spiritual cleansing of Zion, representing a complete renewal of the people and their relationship with God. Zion is tasked with building the concourses, while God undertakes the task of sweeping the heart, a metaphor for removing impurities and restoring spiritual truth. The imagery of gilding with gold and burnishing the soul suggests a restoration to holiness, where Zion will shine brighter than gold, symbolizing a purity far greater than any material wealth.

Malachi 3:3: “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi.”
Isaiah 1:25-26: “And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.”

Verse 15

Text of JBK 3:15:
“Then shall thy worship be sweet to me; then shalt thou have this place and call it my house, though I dwell not in buildings, though even the Universe is nought but a bowl that cannot contain a finger of my soul.”

Commentary:
Once Zion’s spiritual cleansing and renewal are complete, her worship will be sweet and pleasing to the Lord. Zion will call the restored place God’s house, though God reminds her that He is not confined to temples or buildings. The reference to the Universe as a bowl that cannot contain a finger of His soul emphasizes the infinite nature of God, who transcends the physical world and cannot be contained by earthly structures. This underscores the omnipresence and majesty of God, contrasting with the finite nature of human worship spaces, yet He still accepts the sincere worship offered by His people.

1 Kings 8:27: “But will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?”
Isaiah 66:1-2: “Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me?”

CHAPTER FOUR

Verse 1

Text of JBK 4:1:
“WEEP, O Zion, that thou ever didst bear a son; who can shut the floodgates of our weeping, for the hand of the LORD hath revealed it?”

Commentary:
Zion is called to weep over the afflictions and the state of her children. The floodgates of weeping are opened because Zion recognizes her guilt and the consequences of her actions, revealed by the hand of the LORD. The verse calls attention to the deep sorrow and accountability felt by Zion. This mourning is likely over the consequences of sin and the realization that the people have rejected God’s ways.

Lamentations 1:16: “For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.”
Joel 2:12: “Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning.”

Verse 2

Text of JBK 4:2:
“The mouth of the LORD doth direct mine ears to the sound: Kidron in the sunset doth moan with the weeping of women, weeping as if over their firstborn. Louder is the weep thereof then the cheer when they see Zion formed in marble and gold, for we have seen the hand of the LORD, and a guiltless wound is etched in our pupil. Hear ye the beating of breasts, women beating their breasts in anguish at their firstborn, and saying, Truly my name is Bitterness.”

Commentary:
This verse draws on the weeping of women at the Kidron valley, a place associated with mourning and judgment. The sorrow is compared to the grief over the loss of a firstborn, a deep, personal sorrow. The phrase “a guiltless wound is etched in our pupil” speaks of the understanding and recognition of sin without necessarily having committed an active wrongdoing themselves, possibly referring to the inherited guilt of the people.

2 Kings 23:6: The Kidron Valley is a place of purification, where idols were destroyed, connecting it to judgment.
Deuteronomy 32:10: “He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.”

led him about, he instructed him, he kept him as the apple of his eye.”

Verse 3

Text of JBK 4:3:
“Astonied looks give place, I say ye, give place to anguish. How is a harden brow become melted! At the sight of the wounds we without wounds feel pain. All we have become guilty, yet He suffereth no voice to accuse; it is we who with shamed face ask unto him, “Wherefore didst thou do this in the company of thy children?”

Commentary:
This verse explores the shock and anguish felt by the people as they come to terms with the consequences of their sin and guilt. The hardened brow represents a once defiant attitude, now melted in realization. There is an intense emotional connection to Christ’s suffering, as it states, “at the sight of the wounds we without wounds feel pain.” The people recognize their guilt but cannot voice accusations because they understand their own complicity in the sin.

Isaiah 1:4: “Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.”

Verse 4

Text of JBK 4:4:
“We esteemed Thee not, nor in Thy affliction did pity take us companion. Our hearts spit forth murder, and yet Thou bledst; our imaginations imagined vain things, yet Thy soul was afflicted; even our sins overflowed, but Thou wast whipped. Thou afflictedst thyself, but they Thy bruises have become whiter than snow, but our bright spots are ugly and putrid. Our flesh is rotted, yet we have no wounds; our bodies stink, yet we wash. Thou hast scars, but art more brilliant than the sun. Is this the weeping of triumph, saith the LORD? Is this the sound to greet a Hero? Weep not, O Zion; remove the pit from thy stomach. Rather, shout ye aloud! I say ye, “Blessed is he who cometh in the name of the LORD.” Be thou refreshed in thy God, and be no more ignorant of his way. See thou now, and declare: ‘I see.’ “

Commentary:
This verse is a profound reflection on Christ’s suffering and rejection by the people, much like the suffering servant described in Isaiah 53. The people’s hearts are hardened, spitting forth metaphorical murder while Christ bleeds. Even their vain imaginations are mentioned, highlighting their spiritual blindness and focus on the fleshly instead of the divine. The phrase “but Thou wast whipped” draws a direct connection to Christ’s physical suffering for the sins of humanity. Despite His wounds, Christ emerges brighter than the sun, symbolizing His victory and glory through His sacrifice. The rhetorical question, “Is this the sound to greet a Hero?” indicates the inappropriate mourning of Zion when, in reality, it should be a time of shouting and rejoicing because of the coming redemption. The instruction to “remove the pit from thy stomach” emphasizes letting go of fear and sorrow to embrace the joy of the Lord’s deliverance.

Isaiah 53:4-5: “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities…”
Isaiah 1:18: “Though your sins be as scarlet, they shall be as white as snow…”
Psalm 118:26: “Blessed is he that cometh in the name of the LORD…”

references alongside the commentary.

Verse 5

Text of JBK 4:5:
“Behold, behold, I have declared and my word is good. I live forever and my feet can tread down mountains as tender grapes in the harvest. I bury with mercy, yea, mercy is the only earth I know for them that love me; and my breath can blow the dust off the deepest of graves, and my voice can call and bring forth the bones, even dried bones. I shall bury thee under this earth, and I shall call thee forth with a mighty shout.”

Commentary:
This verse showcases the power and mercy of the Lord as He declares His eternal nature and His ability to tread down even the greatest obstacles (mountains) with ease, as one would crush grapes. The statement “for them that love me” is a direct reference to the elect of God and the remnant of Israel who remain faithful to Him. This verse draws a connection to Ezekiel 37’s vision of the dry bones, where God brings the dead back to life, symbolizing both literal resurrection and spiritual revival. The Lord’s mighty shout calls His people out of spiritual and physical death.

This passage carries a dual meaning:

The gathering of the elect refers to God gathering His faithful remnant of Israel in the last days.
The resurrection speaks of both the physical resurrection of the dead and the spiritual revival of Israel and the faithful at the end times.

Isaiah 10:20-21: “And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the mighty God.”
Isaiah 26:19: “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.”
Ezekiel 37:4-5: “Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live.”

Verse 6

Text of JBK 4:6:
“And it shall come to pass in that time, and at that moment, that ye shall call upon the name of the LORD, even upon his goodness, and the LORD shall hear you, and he shall give goodness by an ephah worth an homer, a shekel shall be worth a talent, and it shall cause your hearts to burn, even as ye pull out your hair in anguish over your souls and the souls of your fathers. As a young woman waileth who hath just lost her firstborn at the time of his weaning, so shall ye wail. Lift up thy wounds with thy cry, O Zion, and I shall stretch forth my hand, and I shall bring forgiveness.”

Commentary:
This verse emphasizes the deep repentance that will take place among the people of Zion, as they call upon the name of the Lord and He responds with goodness and mercy. The economic metaphor, where an ephah is worth an homer and a shekel worth a talent, signifies abundance and restoration. The anguish over their sins is intense, likened to the wailing of a mother who has lost her child, yet the Lord’s hand of forgiveness is extended to those who lift up their wounds in repentance.

Isaiah 30:19: “For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.”
Isaiah 61:7: “For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.”

Verse 7

Text of JBK 4:7:
“As I live, saith the LORD, I will not forebear. Thou shalt look up and feel the latter rain as before. As a wineskin that is sliced open shall I pour out my spirit upon Israel. Even as thou art overwhelmed at my graciousness, even more shall I overwhelm thee with my mercy, and thy sons and thy daughters shall come to me, and I shall polish their pockmarked hearts.”

Commentary:
The latter rain refers to the harvest rain, which in this context symbolizes knowledge. The reference to the latter rain “as before” indicates that God poured out His knowledge upon the elect during the time of Christ and before His coming, to prepare His people for His truth. This outpouring of knowledge and understanding is likened to rain nourishing the earth. The rain in scriptural terms often signifies God’s revelations and the truth He bestows on those who seek Him.

Doctrine & Covenants 121:33: “How long can rolling waters remain impure? What power shall stay the heavens? As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it upstream, as to hinder the Almighty from pouring down knowledge from heaven upon the heads of the Latter-day Saints.”

The sons and daughters mentioned here refer to the followers of Christ, particularly in the last days, whom the elect (the kings and queens of the Gentiles) will help to save and bring unto Christ. This imagery is beautifully captured in Isaiah 49:22-23, where it describes the gathering of the Lord’s people and the role of the elect in bringing others to Christ.

Isaiah 49:22-23: “Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders… And kings shall be thy nursing fathers, and their queens thy nursing mothers.”

The polishing of the pockmarked hearts represents God’s act of forgiving His true followers and purifying them. The Holy Ghost will teach and refine their hearts, removing the scars left by sin and making them whole once again.

Verse 8

Text of JBK 4:8:
“Then thou shalt acknowledge thy guilt; just that: acknowledge thy guilt; and I shall silence thy accusers. Thou shalt then worship at Zion with a joyful sound. Thy timbrals shall be merry, thy horn a rejoicing; and I shall hear thee. Then shalt thou tread my courts with joy and thou shalt dance the fine song of the maiden for the groom in the house of the LORD.”

Commentary:
Once the people of Zion acknowledge their guilt, God will silence their accusers. This act of confession and repentance leads to a time of joyful worship at Zion, where the people’s worship is restored in purity and truth. The joyful use of timbrals (tambourines) and the sound of horns symbolize the celebration of deliverance and the renewal of their covenant with God. The maiden dancing for the groom reflects the relationship of God and His people, often symbolized as the bride and groom in scripture, indicating covenant renewal and spiritual union with God.

Isaiah 61:10: “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.”
Isaiah 12:5-6: “Sing unto the Lord; for he hath done excellent things… Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.”

Verse 9

Text of JBK 4:9:
“There thou shalt dwell and be happy, O Israel, and at its ramparts thou shalt look upon these stones of people and thou shalt say, ‘Look at what the LORD hath built; even our God had mercy, for he hath forgiven us all our sins, even blotted out our unbelief, our great sin, and hath purged our souls. He bloweth our transgression from upon the book as dust that shall no more return. He hath gathered us to the fullest intent of his desire.’ “

Commentary:
This verse emphasizes the restoration of Israel to a place of happiness and joy. The stones of people symbolize the living stones—the people whom the Lord has built up as His redeemed. The forgiveness of sin, particularly the blotting out of unbelief, is central to this verse. God removes the people’s transgressions as dust blown from a book, never to return, indicating His complete purging of their souls. The gathering of Israel fulfills the divine plan for the elect, bringing them into the fullness of God’s mercy.

Isaiah 43:25: “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.”
Isaiah 62:12: “And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken.”

Verse 10

Text of JBK 4:10:
“Desolation shall yield to fatness. It shall give fruit to abundance. Your withered souls shall swell and burst forth like a sweet grape. Kings and angels have desired to see that moment, saith the LORD, and such a shout shall go forth in heaven when the LORD bringeth it to pass.”

Commentary:
This verse clearly refers to the Millennium, the period of peace and prosperity following the Second Coming of Christ. The imagery of desolation yielding to fatness and withered souls bursting forth like sweet grapes points to the time when spiritual renewal and physical abundance will bless the Earth. In the Millennium, the earth will be renewed and produce abundantly as described in the scriptures.

The Millennium is often described as a time when Christ reigns and the earth is restored to its Edenic state, with peace, righteousness, and prosperity prevailing.

Isaiah 35:1-2: “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.”

The mention of kings and angels desiring to see this moment aligns with the understanding that the heavenly hosts and righteous leaders look forward to this era, when God’s people will experience the fullness of His blessings. The shout in heaven speaks to the joy that will fill both heaven and earth when the Millennium is realized.

Isaiah 65:21-23: “And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them… My chosen shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them.”
Revelation 20:4-6: “And I saw thrones, and they sat upon them, and judgment was given unto them… and they lived and reigned with Christ a thousand years.”

This period of abundance and joy reflects the culmination of God’s plan for His people, when all things will be restored, and righteousness will prevail. The Millennial reign of Christ will be a time when peace, prosperity, and the fullness of truth flourish.

references will be included within the text as appropriate.

CHAPTER FIVE

Verse 1

Text of JBK 5:1:
“Give ear, O heavens, cast off your sullen eyelids, O stars. Canst thou imagine greater glory to shake the Earth? Canst thou see a greater wonder? Hast thou seen a virgin restored, or an old woman leap as unto a young Roe again?”

Commentary:
This verse opens with a cosmic call to the heavens and stars, inviting them to bear witness to an event of immense glory and significance. The command to “cast off your sullen eyelids” symbolizes an awakening—both physical and spiritual—that surpasses all prior miracles. The question posed, “Canst thou imagine greater glory to shake the Earth?”, evokes imagery of a miraculous divine intervention that will change the course of history.

The imagery of a virgin restored and an old woman leaping as a young Roe points to the miraculous renewal of both physical bodies and spiritual states. This could echo scriptural accounts of barren women being able to conceive, such as Sarah bearing Isaac in her old age (Genesis 18:11-14), or even the virgin birth of Jesus Christ. It represents the power of God to bring about transformation, making the impossible possible.

The overall tone of this verse sets the stage for the Millennial reign of Christ, during which all things will be restored and renewed, both on the Earth and in the heavens. This restoration will be the culmination of divine promises and covenants.

Isaiah 40:31: “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”
Genesis 18:11-14: Sarah’s womb is miraculously restored, allowing her to bear Isaac in her old age.
Isaiah 35:5-6: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing.”

Verse 2

Text of JBK 5:2:
“If I awaken the nations from their vain ways, would not the Earth still slumber? Did they wound Me that I should bear grudge? But I shall restore thee as a marvel, as a widow to the husband of her youth, that the heavens may sing at the mercy of God.”

Commentary:
The phrase “would not the Earth still slumber” suggests that although God may call out to the nations, only a remnant will respond, while the majority remains spiritually asleep. This idea reflects the biblical theme of a remnant, a small group of the faithful who will heed God’s call, while most will continue in vanity. The restoration of the widow represents God renewing the covenant with Israel, like a widow being reunited with her husband. God’s mercy is displayed as a marvel that even the heavens sing about, despite humanity’s rejection and slumber.

Isaiah 10:21-22: “The remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return.”
Matthew 7:13-14: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”

Verse 3

Text of JBK 5:3:
“The LORD shall approach and the train of his majesty shall flow out from his holy house. As a cascading stream shall it flow over Moriah, and in it shall be his children of all nations. No more shall they be called strangers who come to the LORD.”

Commentary:
This verse envisions the majestic return of the Lord, with the train of His majesty flowing like a cascading stream from His holy house over Mount Moriah. The train of God can be understood as being filled with the elect or remnant, those chosen and set apart to serve Him. The children of all nations refers to the gathering of both Jews and Gentiles, who will no longer be called strangers but will be brought into the full covenant relationship with God.

The imagery of God’s train being filled with His people reflects the honor and glory of those who are faithful to Him, aligning with the promise that the nations and remnant will come to Zion to worship the Lord.

Isaiah 56:6-7: “Also the sons of the stranger, that join themselves to the Lord… even them will I bring to my holy mountain, and make them joyful in my house of prayer.”
Isaiah 2:2-3: “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains… and all nations shall flow unto it.”

Verse 4

Text of JBK 5:4:
“Nations shall come by tens and by twenties. Ten thousands times ten thousands speak: Come, cast mercy as the sand. Cast it to the wind, and it shall come back to thee as sand doth in a gale. Come, cast gold of no value, for the treasures of the LORD are as abundant as the wind, and who can measure it upon a scale to determine its portion? As a mighty wind breathe upon us again, O LORD, and give us again thy spirit. Unlock the floodgates of thy soul..”

Commentary:
The verse begins by indicating that nations come by tens and by twenties, suggesting that only a small number of people, a remnant, will respond to God’s call. This aligns with the idea that while God calls all people, only a few, a faithful remnant, truly return to Him. The call of the Lord is extended to everyone, but only those whose hearts are prepared and willing answer it. The imagery of “ten thousands times ten thousands” speaks to the vast potential, but the numbers who come are relatively small in comparison.

The verse then transitions into imagery where mercy is compared to sand and gold, emphasizing that God’s mercy is immeasurable and abundant, though many will not value it as they should. The nations are urged to cast aside material wealth, symbolized by the gold that holds no real value in the face of God’s treasures. The plea for God’s spirit to once again breathe upon the nations indicates a desire for the revival and renewal of those who truly seek Him.

The small numbers that come to the Lord are reminiscent of scriptural references to the remnant throughout the Bible, including the faithful few who respond to God’s call even when the majority do not.

Scripture References:

Isaiah 10:21-22: “The remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return…”
Matthew 7:13-14: “Enter ye in at the strait gate… Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”

Verse 5

Text of JBK 5:5:

Gather ’round me, saith the LORD. I gather thee as a chick is gathered under the wing, and nestle thee to my warm breast. If any harm shall come to thee, mine hand beareth the wound, for my right hand—it protecteth thee; and my left hand, it comforteth thee. This shall be the piercing of thine heart, and thy scars shall be healed. Mine hand shall be a shield to any foe; and a wound of battle is upon it that shall draw the beleaguered and warn thine enemies.

Commentary:
This verse beautifully reflects God’s protective nature, using the imagery of a hen gathering her chicks under her wings. This metaphor is significant in scripture, as it conveys both a nurturing and protective aspect of God’s relationship with His people. Christ uses this same imagery in Matthew 23:37, expressing His desire to protect Jerusalem and gather its people under His care, but they would not come. Here in JBK, God is calling His people to gather around Him, ensuring their safety and protection.

The right hand of God symbolizes power and authority, often interpreted in Isaiah as a reference to David, the end-time servant, who will gather and protect Israel. Isaiah frequently describes the Davidic servant as the one through whom God’s protection is extended (Isaiah 11:1-4). God’s left hand, in contrast, represents comfort and mercy, indicating His nurturing care for His people. Together, these hands show a complete form of divine protection: the right hand defending and the left hand comforting.

The reference to a wound of battle on the hand further echoes Christ’s sacrifice, highlighting His role in both protecting His people and bearing the scars for their redemption. His wounds serve as a reminder of the atonement, providing both a shield for His followers and a warning to His enemies. This “piercing of the heart” is a deep emotional and spiritual healing offered to the faithful through God’s protection.

The mention of gathering His people under His wings emphasizes God’s desire to bring His faithful remnant to safety in times of trial and tribulation, much like Christ’s longing to protect Jerusalem. In this passage, God’s hands could represent His servant David protecting the faithful remnant in the latter days, and His ultimate power to comfort, defend, and heal His people.

Scripture References:

Matthew 23:37: “O Jerusalem, Jerusalem… how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!”
Isaiah 41:10: “Fear thou not; for I am with thee… I will uphold thee with the right hand of my righteousness.”
Isaiah 11:1-4: “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots… with righteousness shall he judge the poor.”
Isaiah 53:5: “But he was wounded for our transgressions, he was bruised for our iniquities…”

Verse 6

Rise up and shout, O house of Jacob, shout unto heaven at the mercy of God, and in that day all the nations shall marvel! And they shall worship from afar off and from near. The LORD thy God hath spoken.

Commentary:
This verse calls upon the house of Jacob, or the faithful remnant of Israel, to publicly acknowledge the mercy of God. The imagery of rising up and shouting emphasizes the joy and praise that will erupt when God’s mercy is fully revealed to His people. This moment of worship and marveling will extend beyond Israel, as nations from all around will come to witness and participate in the worship of the true God.

The scene mirrors prophetic depictions in Isaiah of all nations gathering to the mountain of the Lord in the latter days to worship (Isaiah 2:2-3). The universal recognition of God’s mercy and power leads to a global shift where even those who were once far away from the faith will come near to worship.

Scripture References:

Isaiah 2:2-3: “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established… and all nations shall flow unto it.”
Psalm 117:1-2: “O praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us.”

Verse 7

The army that destroyeth shall worship. They shall cast off their weapons and pick up the aged and the infirmed and bring them to the house of the LORD, and I shall heal them. Mine house that is encompassed shall conquer. The armies that laid waste shall stand in awe, and shall cast off their idols.

Commentary:
This verse presents a powerful image of transformation. The armies that once brought destruction will turn to worship, casting aside their weapons in favor of healing and service. They will bring the weak and the wounded to the house of the Lord, where they will be healed. This reversal, from destruction to restoration, points to the power of God’s mercy and redemption.

The idols that these armies once followed will be cast away as they stand in awe of the true God. The concept of enemies becoming worshippers reflects the power of God to change hearts, even of those who once opposed Him.

Scripture References:

Isaiah 2:4: “They shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war anymore.”
Micah 4:3: “And he shall judge among many people, and rebuke strong nations afar off…”

Verse 8

In that day, as in aforetime, I shall make an end of Israel, Israel that scattereth, Israel that lieth, Israel that denieth the way. Without siege and without pulley, without fire and without the battling ram shall I make an end. They that were within the camp shall be left without, and Jacob shall possess the ramparts of his God.

Commentary:
The verse begins with the phrase “in that day,” which signals a reference to the end of days, indicating a future period of divine intervention and judgment, which we are currently living in. God proclaims that He will make an end of Israel, but specifically the Israel that has scattered, lied, and denied the way of the Lord. This refers to the spiritual falling away of the people who have abandoned God’s truth and become apostate.

The destruction described here is spiritual rather than physical, as there is no mention of the tools of war, such as siege, fire, or the battering ram. This suggests that God’s judgment will come through supernatural means, perhaps by revealing the true hearts of the people, separating the faithful from the unfaithful. Those who were once inside the camp—those who outwardly appeared to be part of God’s people—will be cast out, while Jacob, symbolizing the faithful remnant, will inherit the promises of God and dwell in His protection.

This aligns with the biblical concept of a remnant, often discussed in Isaiah and other prophets, where a small group of the faithful are preserved through trials and judgment, while the rest are judged for their unfaithfulness.

Scripture References:

Isaiah 10:22-23: “For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. For the Lord God of hosts shall make a consumption, even determined, in the midst of all the land.”
Isaiah 27:12-13: “And ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown…”

Verse 9

But the house of Israel shall be the portion for dogs, and the sword shall devour. All those of my people who call upon the Lord of their own imagining and know me not shall be as if they called upon aBuddhim and Allahim and Krishna Baalim.

Commentary:
This verse speaks to the spiritual degradation of those within Israel who have followed false doctrines and vain imaginations rather than truly knowing God. They are compared to those who worship foreign gods such as Buddhim, Allahim, and Krishna Baalim, illustrating how the Israelites have strayed so far from the true path that their worship becomes idolatrous. They will suffer judgment as a result, being left to the sword and becoming a portion for dogs—a metaphor for being discarded and abandoned.

The condemnation of those who “call upon the Lord of their own imagining” emphasizes the danger of false beliefs and worshipping a God of their own invention rather than the true God. This echoes the warnings in Isaiah and Jeremiah about false prophets and misguided worship.

Scripture References:

Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”
Jeremiah 5:31: “The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?”

Verse 10

Thou art still the younger, O Jacob, my beloved. Thou art a spitz and esteemest thyself evil above thy fathers; but I love thee. O Jacob, I have not forgotten thee. I shall give thee that place; for your sakes I shall give it to you. I shall give you the pleasant gardens. I shall give you a swept house.

Commentary:
In this verse, Jacob, representing the remnant of Israel, is reassured of God’s love and favor despite feeling inferior and unworthy. The term “spitz” could suggest something despised or insignificant, indicating that Jacob views himself as lesser than his ancestors. Yet, God affirms His deep love for Jacob, reminding him that He has not forgotten him, which echoes the many promises throughout the scriptures where God assures Israel of His unwavering covenant.

The promise to give Jacob the pleasant gardens and a swept house symbolizes a future of restoration and peace. The pleasant gardens could signify spiritual and physical prosperity, pointing to the Millennial reign of Christ, a time when God will restore the earth to its original beauty and abundance. The swept house refers to a place of cleanliness and order, symbolizing a renewal of Israel’s spiritual state, where the chaos of sin and idolatry will be swept away, and God’s people will dwell in righteousness.

The verse also highlights the grace of God in fulfilling His promises, not because Jacob is deserving, but because of God’s unconditional love and covenant loyalty. This reflects the recurring theme in scripture that despite Israel’s failings, God remains faithful and will ultimately restore His people.

Scripture References:

Isaiah 49:15: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.”
Isaiah 61:3: “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness…”
Isaiah 65:21-22: “And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.”

Verse 11

In that day I shall pose a riddle, and thou shalt give me the answer. When was Jacob not Israel? When was the younger divided into two, and the elder portion still served the younger?

Commentary:
This verse presents a riddle that points to the division between Jacob and Israel—Jacob being the individual who later becomes Israel, the father of the twelve tribes. The riddle reflects on the times in history when Jacob’s descendants were divided (between the Northern and Southern Kingdoms of Israel), yet the elder (Esau) served the younger (Jacob) in fulfillment of God’s promise (Genesis 25:23).

The riddle speaks to the historical and spiritual dynamics of division and servitude within the covenant people. The answer points to how God’s plan works through both spiritual and temporal divisions, ultimately bringing about His purposes.

Scripture References:

Genesis 25:23: “And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.”
Genesis 32:28: “And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.”

Verse 12

Jacob, O Jacob, thou shalt be my prince again. Thou shalt be Israel, and the elder shall be cast away and without inheritance.

Commentary:
This verse reflects the restoration of Jacob to his rightful place as a prince of God, a reference to his name change to Israel, which means one who prevails with God. The elder (Esau) is cast away and without inheritance, fulfilling the ancient prophecy where the younger (Jacob) is blessed with the inheritance while the elder is passed over.

God’s promise to Jacob is reaffirmed here, symbolizing the restoration of the remnant of Israel in the latter days, as the faithful are brought back into their inheritance with God. This speaks to the final gathering and redemption of Israel, with Jacob’s descendants once again becoming the chosen people under God’s covenant.

Scripture References:

Genesis 27:36: “And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright…”
Isaiah 14:1: “For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land…”

CHAPTER SIX

Verse 1

IN that day thou shalt see my vengeance on they who made thy children few—on they who stopped the womb; upon they also who took thee from thy path to heathen Tels to teach thee their ways as mine, saying: “No more do the ways of the LORD, for they are things which are old.” I shall make their ways few, and their traditions shall be no more remembered. Even I the LORD shall do this.

Commentary:
This verse starts with “in that day,” a reference to the end of days, which we are currently living in. It emphasizes God’s vengeance on those responsible for leading His people astray and diminishing their numbers. The phrase “made thy children few” and “Stopped the womb” are direct references to the abhorrent practice of abortion. The disgusting individuals who support and promote abortion not only physically limited God’s followers but also led them into spiritual corruption by diverting them from the LORD’s ways.

The reference to “heathen Tels” implies locations of false worship or idolatry, where God’s children were taught to follow traditions that rejected the ancient, righteous paths of the LORD. God states that He will make their ways and traditions few, signifying His sovereign judgment to erase these false practices and beliefs that have replaced His truth.

Scripture References:
Isaiah 13:11: “I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the arrogance of the haughty…”
Hosea 4:6: “My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee…”

Verse 2

Text of JBK 6:2:
For in that day the LORD shall make an end of the nations [Gentiles], and their glory shall be utterly consumed. Their congregations shall be called Impudent, and shall be a place for the casting of dice, for the forum and for the market; their heralds proclaiming the jig and the polka.

Commentary:
In this verse, the term “nations (Gentiles)” specifically points to the LDS people today. Though the term “Gentiles” historically refers to non-Israelites, the LDS are identified as the Gentiles in the latter-day context, particularly in relation to their responsibility to embrace the fullness of the gospel. The “end of the nations” speaks to the spiritual downfall of those LDS congregations that have failed to move beyond the milk of the gospel and thus have lost their way, becoming more like worldly institutions rather than sacred places of truth. Their congregations being referred to as “Impudent” suggests a lack of humility or respect for God’s true teachings, possibly due to complacency and an overemphasis on social gatherings and worldly concerns instead of deep spiritual growth.

The “casting of dice”, “forum”, and “market” refer to the worldliness that has overtaken their congregations, indicating that their focus is no longer on eternal truths but on superficial activities. The “jig and polka” are symbolic of social gatherings and entertainment that have replaced worship and teaching the deeper, “meatier” doctrines of the gospel. This reflects the critique that many LDS congregations today have become places where socialization and the basic principles of the gospel are emphasized at the expense of greater spiritual insight and dedication.

The LDS members, as the Gentiles referenced here, may be held accountable for not fully seeking the meat of the gospel and for focusing too much on materialism and worldly amusements.

Scripture References:
Isaiah 1:3-7: “The ox knows its owner, and the donkey its master’s crib, but Israel does not know, my people do not consider…”
Amos 8:11-12: “Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD…”

Verse 4

Mount up ye who see and hear not, for the babblers are brought to nought, and the dreamer of dreams is set on edge, and the expounder of tradition hath confusion of face. None have children from that point, and are as unto a dried twig that withereth, one that a wind taketh from the stump.

Commentary:
This verse addresses those who are spiritually blind and deaf, represented by the phrase “Mount up ye who see and hear not”. These individuals continue in their blindness despite the warnings and signs of the times. The babblers and dreamers of dreams refer to false prophets and those who promote misguided traditions, ultimately leading to their own downfall and confusion of face. Their false teachings result in a withered spiritual state, symbolized by the dried twig.

The mention of the wind taking away the twig can have dual meanings. It symbolizes the judgment of God sweeping away the unrepentant, and God will do so through the Antichrist in the last days. In Isaiah 41:16, the wind is used to symbolize forces of destruction: “Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them.” The reference to the wind here could indicate the Antichrist as a force that scatters and leads people astray, adding another layer to this verse’s warning.

The imagery of spiritual barrenness, where there are no children and the people are likened to dried twigs, emphasizes the futility and emptiness of following false leaders and traditions. This verse urges the people to recognize the truth before it’s too late, for the consequences of spiritual blindness are inevitable.

Scripture References:
Isaiah 41:16: “Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them…”
Isaiah 64:6: “We all do fade as a leaf; and our iniquities, like the wind, have taken us away.”
Isaiah 40:24: “Yea, they shall not be planted; yea, they shall not be sown… and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.”

Verse 5

So shall the LORD do in that day upon the house of the nations, upon the impudent congregations. Mount up, ye that see and hear not, mount up and be not afraid of what ye see in that day.

Commentary:
This verse repeats the “Mount up” phrase from the previous verse, again challenging those who are spiritually blind and deaf. The phrase “in that day” emphasizes that these events take place in the last days, pointing to the final judgment upon the nations (Gentiles). The impudent congregations refer to those arrogant and unrepentant churches that have lost the spirit of the gospel and replaced it with worldly teachings.

The command to “be not afraid of what ye see in that day” is both a warning and a comfort. For the faithful remnant, there is nothing to fear because they will be under God’s protection. However, for those who have rejected God, the sights of that day will bring fear and despair. This verse calls out the spiritual blindness of those who do not respond to the warnings and challenges them to repent before it is too late.

Scripture References:
Isaiah 2:10-12: “Enter into the rock, and hide thee in the dust, for fear of the LORD… For the day of the LORD of hosts shall be upon everyone that is proud and lofty…”
Matthew 13:15: “For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed…”

Verse 6

For the LORD shall rise up on Mount Moriah. He shall exalt himself above the mountains and he shall fill in the valleys. All they that come to him shall come on sure ground, and they shall see his glory. Bring thou down our walls; let every fortification fall out that we may see thy rising early.

Commentary:
The rising up on Mount Moriah refers to the glory of the Lord being revealed in the last days. Mount Moriah holds deep spiritual significance, being the site where Abraham was asked to sacrifice Isaac and where Solomon built the temple. The reference to God filling in the valleys suggests the levelling of spiritual obstacles, making it possible for all to come to Him on sure ground, signifying truth and righteousness.

The falling of fortifications symbolizes the end of man-made barriers that prevent people from seeing God’s glory. The walls represent human pride, sin, and false doctrines, which must fall in order for people to fully comprehend God’s power. This verse speaks to the ultimate redemption of the faithful and the removal of all obstacles to spiritual understanding in the last days.

Scripture References:
Isaiah 40:4-5: “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed…”
Zechariah 14:4: “And his feet shall stand in that day upon the Mount of Olives…”
Isaiah 25:12: “And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust.”

CHAPTER SEVEN

Verse 1

Text of JBK 7:1:
THUS saith the LORD, When have I spoken in the secret place, or when have my words been unintelligible? My words are not the words of groves nor the wisps of wind. When have I whispered in the ear or carried my word as skulking gossip?

Commentary:
The verse emphasizes the open and honest nature of God’s communication. Unlike deceptive or secretive forms of communication, such as gossip or hearsay, God’s words are clear and direct. “Skulking gossip” refers to hidden or sneaky forms of spreading rumors, often with the intent to deceive or gain something at someone else’s expense. This is a practice that has become increasingly prevalent in society today, and it has even infiltrated religious organizations, including the LDS Church. Within the church, gossip and deception can erode the integrity of individuals and organizations, allowing pride and manipulation to replace truth and service.

God’s way is transparent and truthful, while gossip and deception are tactics of Satan, often referred to in scripture as the “great dragon” or “the accuser.” These practices are used to sow discord, create divisions, and manipulate others for personal gain. Satan’s ultimate goal is to turn people away from God, using deceit as a tool to achieve his aims. Unlike God’s words, which bring light, wisdom, and healing, Satan’s whisperings lead to darkness, confusion, and destruction.

Scripture References:
Revelation 12:9: “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world…”
Proverbs 16:28: “A froward man soweth strife: and a whisperer separateth chief friends.”
Isaiah 29:15: “Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us?”

Verse 2

Text of JBK 7:2:
Your fathers cannot teach you to hear me, nor train your tongue to speak my words. My words are not tattle nor the rumor of strangers.

Commentary:
This verse highlights the inability of spiritually blind and deaf fathers to pass on true knowledge of God to their children. When parents themselves are spiritually disconnected, they cannot guide their children to hear God’s voice or speak His truth. Blind fathers cannot lead blind children—this is a direct reference to the idea that spiritual blindness begets more blindness. The only way to truly hear God and speak His words is through the Holy Ghost, which provides divine guidance and understanding, independent of human traditions or teachings.

Jesus warned of the dangers of the blind leading the blind, a principle that resonates deeply in this verse. When spiritual leaders or parents are not in tune with the Spirit, they can lead their followers or children astray, compounding ignorance and spiritual peril. The Holy Ghost is the true teacher of divine truth, not human wisdom or tradition. The “tattle” and “rumor of strangers” emphasize the frivolous nature of human wisdom when compared to God’s eternal truths.

Scripture References:
Matthew 15:14: “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.”
John 16:13: “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth…”
Isaiah 42:18-20: “Hear, ye deaf; and look, ye blind, that ye may see… Who is blind, but my servant? or deaf, as my messenger that I sent?”

Verse 3

Text of JBK 7:3:
All these years I have not spoken unto thee, O Israel. Hast thou not considered? Doth not even a dog whine when his master’s voice is long absent?

Commentary:
Here, the LORD highlights Israel’s failure to seek Him during a prolonged period of divine silence. The imagery of a dog whining for its absent master shows how even animals long for the return of their master’s voice, yet Israel, God’s chosen people, has not sought after Him. This reflects Israel’s spiritual indifference and lack of sensitivity to God’s absence.

Scripture References:
Isaiah 1:2-3: “I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know…”
Jeremiah 2:32: “Can a maid forget her ornaments, or a bride her attire? Yet my people have forgotten me days without number.”
Hosea 5:15: “I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.”

Verse 4

Text of JBK 7:4:
Yet thou hast not considered the sum of thy ways and looked back to see thy footsteps outlined in blood. Thou hast invented doctrines to cover thine inward parts like a skirt for shame, and vain statutes are the covering upon thine head that thou wilt not bear or confront. Thou makest excuses.

Commentary:
This verse accuses Israel of self-deception and denial of their sinful ways. The reference to “footsteps outlined in blood” symbolizes the destructive consequences of their actions, which they refuse to acknowledge. Instead, they cover their shame with false doctrines, much like a skirt hiding their spiritual nakedness. The “vain statutes” refer to man-made traditions and hollow religious practices that provide no real spiritual benefit. Israel’s spiritual state is one of avoidance, using excuses to deflect the need for repentance.

Scripture References:
Isaiah 59:2-3: “Your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies…”
Isaiah 30:1: “Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit…”
Matthew 23:27: “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones…”

Verse 5

Text of JBK 7:5:
Dost thou think it is mine iniquity that hath caused silence? Nay, but if thou couldst thou wouldest hear the heavens resound with my praise. Thou wouldest run to and fro and not be comforted as a lover seeking her spouse if thou lovest me with all thine heart. If thou knewest how great I am thou wouldest brag until the Earth would beat its ears.

Commentary:
God challenges Israel’s assumption that His silence is due to His own fault. Instead, the LORD points out that if Israel truly loved Him, they would be tirelessly searching for Him and proclaiming His greatness to the world. The metaphor of a lover seeking their spouse illustrates the deep longing and devotion that should characterize Israel’s relationship with God. Their failure to do so shows a lack of love and understanding of God’s greatness.

Scripture References:
Isaiah 62:5: “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.”
Hosea 2:19-20: “And I will betroth thee unto me forever… I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.”
Revelation 19:7: “Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready.”

Verse 6

Text of JBK 7:6:
Thou hast not pined and longed for me, but inventedst debaucheries to keep thy mind at ease. Thou sittest and art idle all the day, inventing excuses.

Commentary:
Rather than longing for God, Israel has indulged in sinful pleasures (“debaucheries”) to numb their spiritual senses. The people remain spiritually idle, inventing excuses to justify their neglect of God. This verse calls out the nation’s failure to take responsibility for their spiritual condition, choosing distractions and empty pleasures over genuine repentance and return to the LORD.

Scripture References:
Isaiah 30:10-11: “Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things…”
Amos 6:1: “Woe to them that are at ease in Zion…”
Hosea 4:7-8: “As they were increased, so they sinned against me: therefore will I change their glory into shame.”

Verse 7

Text of JBK 7:7:
When for one day thine heart and tongue do not make excuse, then will I declare thou hast righteousness. If a lens can be made powerful enough that I can see thy righteousness then will I say unto thee that thou needest me not.

Commentary:
This verse is a powerful rebuke of Israel’s inability to live righteously, emphasizing that the nation as a whole will never stop making excuses for their sins. God’s challenge that “if for one day” Israel could avoid making excuses underscores their chronic failure to align their actions with divine will. The metaphor of the “lens” highlights the impossibility of seeing any true righteousness in Israel because their disobedience and self-justification are so pervasive.

The second half of the verse illustrates that Israel’s need for God is constant and inescapable. God is not suggesting that they could ever reach a point where they would no longer need Him; rather, He is demonstrating that their spiritual state is so flawed that even imagining a scenario where they do not require His guidance and mercy is impossible. This serves to highlight that Israel, as a collective, will never stop making excuses or living in a state of disobedience, unlike the remnant who listen to the Holy Ghost, and develop a personal relationship with God.

Scripture References:
Isaiah 64:6: “But we are all as an unclean thing, and all our righteousnesses are as filthy rags…”
Jeremiah 17:9: “The heart is deceitful above all things, and desperately wicked: who can know it?”
Matthew 23:27-28: “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”

Verse 8

Text of JBK 7:8:
Who hath spoken unto thee in my name, lo, these many generations, these thousands of autumns the leaves have fallen to the grave, and it hath come to pass or hath comforted thee?

Commentary:
This verse reflects on the spiritual drought that has plagued Israel for generations. The phrase “thousands of autumns” evokes imagery of countless years passing, where the people of Israel have been without true prophetic guidance or comfort from the LORD. As the leaves fall each autumn and return to the earth, so too have generations of Israelites lived and died without hearing a genuine word from God. This long absence of divine guidance is not due to God’s lack of desire to communicate, but rather the people’s spiritual deafness and failure to seek Him.

The rhetorical question “Who hath spoken unto thee in my name?” underscores the fact that many false prophets and leaders have claimed to speak for God, yet none have truly provided comfort or fulfillment. This points to the deep spiritual emptiness and the consequences of following teachings that are not rooted in divine truth. True comfort can only come from God, yet the people have sought it in false doctrines and worldly pursuits, leaving them spiritually desolate.

Scripture References:
Jeremiah 23:16: “Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord.”
Isaiah 30:10-11: “Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits…”
Ezekiel 13:10: “Because, even because they have seduced my people, saying, Peace; and there was no peace…”

CHAPTER EIGHT

Verse 1

Judgment hath come upon you, O my people, yea, cruel judgment hath come swiftly upon you like a stag and deadly as unto a scorpion’s sting. Without warning and without a word from the LORD hath it come. Yet ye have not inclined your hearts unto the LORD, to deliver you from the sore travails— Nay, but ye have courted disaster. Ye have called upon me, and I have not answered. Ye have sought deliverance, but your bodies have formed hillocks. Your dead ye have left by the wayside; the avenue of your sojourn is littered with the corpses of your dispersion. The LORD’s wrath hath burned furiously, but you have only hardened your hearts lest ye should see. Ye look up only to see the vultures. And because ye see something desiring you, ye think ye must be righteous and possessing something worth extolling.

Commentary:

This verse speaks of swift and cruel judgment falling upon the people without warning. The imagery of the judgment coming like a stag—a swift and elusive animal—and a scorpion’s sting—deadly and unexpected—highlights the suddenness and severity of the punishment. The people have continually ignored the warnings and refused to incline their hearts to the LORD, leading to their ultimate downfall.

The hillocks formed by their bodies, and the corpses of their dispersion scattered by the way, signify the death and destruction left in the wake of their disobedience. The LORD’s wrath is portrayed as burning furiously, but the people remain hardened in their hearts, refusing to acknowledge their sins. They mistake their survival, or their attraction to worldly things (seeing something desiring them), as signs of righteousness, despite the judgment and destruction surrounding them.

This reflects a warning about the dangers of spiritual pride and blindness, where individuals believe they are righteous despite being far from God. The use of vultures symbolizes death hovering over the people, indicating that their spiritual state is as dire as the physical devastation they witness.

Scripture References:

Isaiah 59:2: But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear.
Matthew 24:36-44: But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

Verse 2

It is not my silence, saith the LORD, that hath caused thy foot to continue on the hard ground. Who speaketh to a stone, and how long shall one wait for an intelligent reply?

Commentary:
In this verse, the Lord clarifies that it is not His silence that has led His people astray but their own inability to seek true understanding. The image of speaking to a stone signifies the futility of trying to gain wisdom or guidance from dead idols or false traditions. Waiting for an intelligent response from a stone mirrors how people turn to vain practices, expecting spiritual insight where there is none. The blame lies not in God’s silence but in the people’s misplaced trust in these lifeless objects.

The hard ground could symbolize the difficult path that Israel continues to walk because they are spiritually barren, unable to receive the life-giving words of God. They persist in their stubbornness, walking this hard road because they refuse to look to the true source of wisdom—God Himself.

Scripture References:

Isaiah 44:20: “He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?”
Psalm 135:15-17: “The idols of the heathen are silver and gold… They have mouths, but they speak not; eyes have they, but they see not…”
Jeremiah 2:27: “Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face…”

Verse 3

Behold, your hearts are hard, the heart of this people is waxed stupid. Your minds are defiled with your pride, and your hard conceit hath made you dumb to reason, and rebelling to the words of the LORD. I shall make the presumptuous woman a blemish unto you; and he that maketh a word an offense to make men count their words before him, even he shall be an offense to me. Your hearts and minds are defiled with your idols, and an image of your fancy is as a totem burned into your pupil that ye may adulate it all the day.

Commentary:
This verse condemns Israel’s stubbornness and pride. The “heart of this people is waxed stupid” emphasizes their complete spiritual blindness, and their defilement through pride and idolatry makes them impervious to reason or divine correction. The “presumptuous woman” may represent false teachers or those who lead others astray through vanity and conceit, becoming an obstacle to true righteousness. The “totem burned into your pupil” reflects how the people have fixed their gaze on idols, making these false gods the center of their worship and attention.

The phrase “he that maketh a word an offense” points to those who twist or suppress truth, manipulating words to their advantage, much like false prophets or corrupt leaders. Such people, the Lord declares, are an offense to Him.

Scripture References:

Isaiah 6:10: “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Jeremiah 9:14: “But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them.”

Verse 4

This generation shall end before me, saith the LORD. This pride shall I no more tolerate upon the Earth; they and the farmers that have become your teachers, and they who were at the plow that have become your elders; and their vain jangling that hath become your law; even this shall be the last of it. I shall sift them out as wheat. Not one shall fall upon the ground that it should take hold and bear the fruit of this generation. None shall live out their days that they may as a burden place it upon the sure and youthful foot to carry it forward into their generation.

Commentary:
In this verse, the Lord warns that the current generation of Israel, filled with pride and corruption, will be brought to an end. The reference to “farmers that have become your teachers” reflects the idea that unqualified or spiritually ignorant individuals have assumed leadership roles in the community, leading to vain and meaningless laws. The “vain jangling” mentioned here indicates that their teachings and laws are devoid of true substance, having become empty chatter rather than the Word of God.

The Lord declares that He will sift them out like wheat, separating the righteous from the wicked, ensuring that none of this corrupted generation’s false traditions will survive. The symbolism of wheat being sifted speaks to God’s process of judgment, where the true believers will be gathered and the false will be discarded. Their failure to live righteously means they will not pass down their burden to the next generation.

Scripture References:

Matthew 3:12: “Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.”
Amos 9:9: “For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.”
Luke 22:31: “And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.”

Verse 5

They are the forehead of a foolish body. I remember the feet that were their fathers, in the day that I scattered them; and, behold, ye are indeed the forehead and the princes the crown of an ignorant head. In my sore contempt I would not approach thee. Nor did I walk amongst the promenades of thy ruins in wait for someone to come upon me. But I left thee to thy ruins. Thou madest the scale of the righteous and the wicked equal, in that thy foolishness saith “He punisheth the righteous. How else can we explain our travail?” Is it not meet that I should make the head fall? Is it not good that it should fall, such a foolish thing that doth not consider where he who was an husband unto Israel hath gone? Who shall ask, and who shall enquire?— but he in whom I have placed my heart and he in whom my words do reside.

Commentary:
The leaders and rulers of Israel are described as the “forehead of a foolish body,” symbolizing the part of the body responsible for directing and guiding but now leading the people astray. The “forehead” is a metaphor for those in positions of power, who are now ignorant and misguided. God recalls the actions of their ancestors—”the feet that were their fathers”—who were scattered for their disobedience, and now the present generation mirrors that spiritual ignorance.

In addition to this symbolism, the reference to the feet as the fathers and the forehead as the leaders of Israel today may also signify that we are at the end of this era. The feet represent the beginning, the foundation, while the forehead symbolizes the final generation. This interpretation fits with the belief that this is the last generation before the end times, as indicated by the shifting roles from the beginning to the end.

God’s judgment is clear as He refuses to walk among them, leaving them to their ruins. The people, in their ignorance, equate the righteous and wicked, falsely believing that God punishes both equally. Their distorted understanding of justice reflects their deep spiritual blindness.

The phrase “Is it not meet that I should make the head fall?” points to God’s decision to remove the corrupt leadership that has led the people astray. Only those who carry God’s heart and words can guide Israel, but the current leaders are far from that ideal.

Scripture References:

Isaiah 3:12: “As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.”
Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee…”
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness…”
Isaiah 28:7: “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine…”

CHAPTER NINE

Verse 1

Text of JBK 9:1: “AND the word of the LORD came unto me, saying, Hearken unto thy heart, and be attentive to thine ears, for I shall put my heart into thy bosom, and place my will before thine eyes. Thou shalt call upon me and I shall hear thee, and I shall answer thee. Thy prayers for this people I shall put upon thy lips, and the deep groanings I shall apply unto their hearts. Of all they who since old have fallen asleep thou shalt call upon me, and thou shalt say, Thus saith the LORD God; and it shall come to pass. For I do put my words in thine heart and I wrap them around thine head; and thou shalt enquire, Ah, LORD God; and I shall hear thee.”

Commentary: God is speaking directly to John son of Kathrryn in this chapter. This verse emphasizes the special relationship between John and the Lord, indicating that the Lord has chosen him to be a mouthpiece for His words. It reflects the intimate connection where the prophet acts as the intermediary for the people’s prayers and groanings, and it reinforces the idea of divine inspiration. The wrapping of the words around the head suggests total immersion in God’s will, with the prophet serving as the conduit for divine communication.

Scripture References:

Jeremiah 1:9: “Then the Lord put forth his hand, and touched my mouth. And the Lord said unto me, Behold, I have put my words in thy mouth.”
Isaiah 50:4: “The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary…”

Verse 2

Text of JBK 9:2:
“And the word of the LORD came unto me, saying, What seest thou? And I said, ‘A tree heavily laden with fruit, and upon the fruit thine holy name.’”

Commentary:
This verse presents the image of a tree heavily laden with fruit, with the fruit bearing God’s holy name. This powerful symbolism strongly evokes the image of the Tree of Life, a significant and recurring symbol throughout scripture. In both the Bible and the Book of Mormon, the Tree of Life is associated with eternal life, God’s love, and spiritual nourishment.

In 1 Nephi 8 (Book of Mormon), Lehi experiences a vision of a Tree of Life. The tree’s fruit is described as white, pure, and “desirable to make one happy,” representing the love of God, which brings eternal joy and happiness to those who partake of it. In JBK 9:2, the fruit is similarly laden with the holy name of God, implying that this fruit represents divine blessings, nourishment, and eternal life for the people of Israel. This connection is deepened by the instruction to “take and eat” in the following verse, which echoes the act of partaking of the Tree of Life in Lehi’s vision.

Revelation 22:2 offers further insight into this imagery, describing the Tree of Life in the New Jerusalem, which bears twelve kinds of fruit and provides healing for the nations. The healing and restorative qualities of the fruit in Revelation align with the end of the famine mentioned in JBK 9:3. The spiritual famine in Israel ends with the partaking of the fruit, much like the healing that comes from the fruit of the Tree of Life in Revelation.

Together, these references suggest that the tree in JBK 9:2 symbolizes a new beginning for Israel, a return to God’s love, and the restoration of spiritual abundance. The tree represents God’s covenant blessings, and the fruit represents the love and eternal life that come from being in harmony with God.

Scripture References:

1 Nephi 8:10-12: “And it came to pass that I beheld a tree, whose fruit was desirable to make one happy… And as I partook of the fruit thereof it filled my soul with exceedingly great joy.”
Revelation 22:2: “On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.”
Genesis 2:9: “The tree of life also in the midst of the garden, and the tree of knowledge of good and evil.”

Verse 3

Text of JBK 9:3:
“Take and eat, for so do I end the famine that I have brought upon Israel, as I swore unto Amos that I should bring. Therefore speak unto this people, and say unto them, Thus saith the LORD God of Israel: Run no more to and fro, beloved daughter. Lift up thy downcast head, O my son. Be ye comforted, my people and all ye nations. All ye Gentiles that are called by my name, wedge your staff in Zion and be not moved. He that lusteth after God hath found the Most High.”

Commentary:
This verse directly connects with the famine of the word of the Lord mentioned in Amos 8:11-12, where God declares that He will send a famine “not a famine of bread, nor a thirst for water, but of hearing the words of the Lord.” The famine in Amos signified a period where divine revelation would cease, leaving the people without guidance. Here, in JBK 9:3, we see the lifting of this famine, signifying the return of divine communication to the people of Israel.

It is notable that around 1995/1996, when John son of Kathryn began to receive these words, the famine of spiritual knowledge was lifted. This was a critical turning point in modern revelation. Interestingly, Mormon Hebrew scholar Avraham Gileadi founded the Isaiah Institute in 1989, and it began gaining momentum in the mid-1990s, drawing attention to deeper scriptural understanding. This parallel suggests a broader awakening during this time as God’s remnant or elect began receiving knowledge from on high.

The term “beloved daughter” here refers to the remnant or elect of God—those who, despite the spiritual famine, are called back to God. It is important to note that not all believers partake of the fruit and end the spiritual famine. As we see in this verse, it is only the remnant, a small percentage of God’s people, who experience this restoration. This concept aligns with other scriptural references to the remnant, particularly in Isaiah, where only a fraction of God’s people return to Him with full hearts and minds open to His teachings (Isaiah 10:21-22). The elect are those who partake of this divine fruit and are given God’s knowledge through direct communication from on high.

This verse also emphasizes that the elect are called to wedge their staff in Zion—a symbol of being grounded and immovable in their faith. To “lust after God” here refers to having a deep, passionate desire to seek God above all else, which is the hallmark of the elect who are spiritually restored during this time of renewed revelation. Lust after God with the same intensity that you lust after your idols and you will find God. Anything short of this will not suffice.

Scripture References:

Amos 8:11-12: “Behold, the days come, saith the Lord God, that I will send a famine in the land… of hearing the words of the Lord… they shall run to and fro to seek the word of the Lord, and shall not find it.”
Isaiah 10:21-22: “The remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return.”
Isaiah 49:6: “I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.”

Verse 4

Text of JBK 9:4:
“Let the evil be vanquished at my word, but let my people rejoice and shout aloud.”

Commentary:
In this short but powerful verse, we see a declaration of divine power and authority. God’s word alone is sufficient to vanquish evil, demonstrating His ultimate control over all things. The use of the phrase “at my word” highlights that it is not through long battles or human effort that evil is defeated, but through the sheer power of God’s spoken command. This aligns with other scriptural instances where God’s word alone brings creation into being, commands the elements, or brings judgment (Genesis 1, Isaiah 55:11).

The vanquishing of evil here represents not just the external enemies of God’s people but the internal purification of His chosen ones. The remnant, who are instructed to rejoice and shout aloud, are to rejoice not only for their deliverance but also because the purification process—where evil is removed—draws them closer to God. This joyful proclamation is often seen in scripture, where God’s people are called to celebrate His victory over their enemies, both physical and spiritual (Psalm 47, Isaiah 12:5-6).

In the context of JBK 9:4, this rejoicing happens as part of the latter-day restoration, where the remnant who have been faithful witness God’s intervention and their ultimate deliverance from both external oppressors and spiritual impurities. The command to “rejoice and shout aloud” symbolizes the complete relief and gratitude that will flow from this divine victory.

Scripture References:

Genesis 1:3: “And God said, Let there be light: and there was light.”
Isaiah 55:11: “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please…”
Isaiah 12:5-6: “Sing unto the Lord; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.”

Verse 5

Text of JBK 9:5:
“Open thine ears, and hear the pleasant waters, for the LORD thy God doth direct thee again in thy ways, and my words shall give thee peace and they shall give thee life.”

Commentary:
This verse is a clear call to spiritual awakening. The phrase “open thine ears” mirrors numerous instances in scripture where God implores His people to hear His words, not just physically but with an understanding heart. It is an invitation to the remnant, who are now being spiritually revitalized after a long period of famine. The pleasant waters represent living waters, a well-known symbol of spiritual nourishment and the teachings of Christ. Jesus referred to Himself as the source of living water (John 4:14), meaning those who truly follow Him will never thirst again spiritually. Similarly, this verse emphasizes that God’s words are both peaceful and life-giving, echoing the way in which Christ’s teachings lead to eternal life.

The Book of Mormon offers a similar understanding in 2 Nephi 31:20, where it describes how clinging to the word of God brings eternal life and spiritual nourishment. God’s direction is essential for avoiding spiritual starvation, and His words, as expressed in both JBK and the Book of Mormon, are the source of true life. Additionally, Alma 32:28-30 discusses the importance of nurturing the word of God within us, comparing it to a seed that grows and brings eternal life if we cultivate it.

Finally, the reference to pleasant waters can also be seen as a fulfillment of God’s promises in Isaiah 55:1, where those who thirst are called to come to the waters, representing God’s call for the elect to come and partake of His truth and salvation. These waters signify spiritual guidance, comfort, and direction for God’s people as they return to His ways.

Scripture References:

2 Nephi 31:20: “Wherefore, ye must press forward with a steadfastness in Christ… feasting upon the word of Christ… and endure to the end, behold, thus saith the Father: Ye shall have eternal life.”
Alma 32:28-30: “Now, we will compare the word unto a seed… If ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed… it will begin to swell within your breasts… if ye will not cast it out by your unbelief… it will take root and grow.”
Isaiah 55:1: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat…”
John 4:14: “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.”

Verse 6

Text of JBK 9:6:
“(The burden of the word of the LORD which was given unto John ben Kathryn)”

Commentary:
This verse introduces a formal declaration that the burden of the word of the LORD has been given to John ben Kathryn (JBK). The word “burden” in scripture often signifies a message of weighty importance, typically one that carries judgment or prophecy. For instance, in the Bible, prophets like Isaiah and Malachi refer to their messages as a burden from God (Isaiah 13:1, Malachi 1:1), implying that it is both heavy to bear and urgent in its delivery. The phrase suggests that the content JBK is about to deliver comes with a divine mandate, carrying the full weight of God’s authority and the responsibility of a prophet.

In many prophetic books, the term burden also indicates that the message is not of the prophet’s own invention, but it comes directly from God and often warns of impending judgment or events that require the people to repent. In this case, John ben Kathryn is seen as a latter-day servant tasked with delivering such a message, especially significant during the last days, when God raises up His prophets to warn His people.

This echoes the calling of prophets throughout scripture, who are entrusted with carrying and delivering God’s word to His people, even when the message is difficult or burdensome. The Book of Mormon provides several examples of prophets who are given the burden of speaking the truth despite resistance or rejection, such as Abinadi in Mosiah 13, who carried the weight of delivering God’s message even when his life was in danger. Similarly, the Doctrine and Covenants describes the burden given to modern prophets, calling them to bear witness of the truths God reveals (D&C 1:4).

Scripture References:

Isaiah 13:1: “The burden of Babylon, which Isaiah the son of Amoz did see.”
Malachi 1:1: “The burden of the word of the LORD to Israel by Malachi.”
Mosiah 13:3-4: “But I finish my message; and then it matters not whither I go, if it so be that I am saved.”
D&C 1:4: “And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days.”

Verse 7

Text of JBK 9:7:
“And this shall be the burden of the word of the LORD which I give unto thee:”

Commentary:
This verse highlights a new prophetic responsibility or burden that is being placed upon John ben Kathryn. The term burden is commonly used in the scriptures to signify a divine message or prophecy that carries heavy significance, often one of impending judgment or important declarations for the people to heed. In the same way that the prophets of old, such as Isaiah, Jeremiah, and others, were given divine messages to deliver to the people, John ben Kathryn is here tasked with a similar responsibility, bearing a message that is of great weight for his time and for future generations.

The use of the word burden here may also suggest that this message, while coming from God, will be difficult for the people to hear and will require repentance or change. In scripture, burdens from the Lord are often messages that challenge people to turn from their ways and come back to God, as seen throughout the Bible, Book of Mormon, and Doctrine and Covenants. The weight of these burdens is not just physical but spiritual, involving responsibility, accountability, and the need for the recipient of the message to deliver it truthfully and faithfully.

This burden parallels the roles of ancient prophets like Amos in Amos 3:8, who says, “The lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesy?” The burden of the Lord is something the prophet cannot refuse; once given, it must be delivered.

The significance of this verse is amplified as it sets the tone for the prophetic message that follows, indicating the seriousness with which God’s word must be regarded.

Scripture References:

Amos 3:8: “The lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesy?”
Malachi 1:1: “The burden of the word of the Lord to Israel by Malachi.”
Jeremiah 23:33: “And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the Lord?”

Verse 8

Text of JBK 9:8:
“Thus saith the LORD unto thee, I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob. Thy mother Kathryn is with me, and thy mother Messiah’s Light. They dance and rejoice with their mother Sarah.”

Commentary:
This verse opens with a reaffirmation of God’s role as the God of Abraham, Isaac, and Jacob, which underscores His covenantal promises and authority. The phrase “Thy mother Kathryn is with me” clarifies that Kathryn, John ben Kathryn’s mother, has passed from this life and is now in God’s presence, having lived righteously and found favor with the Lord. This positions John within a lineage of faithful servants who have devoted their lives to God’s work, connecting him to a rich ancestral heritage.

The inclusion of Messiah’s Light alongside Kathryn introduces a figure of mystery and significance. While Kathryn is explicitly identified as John’s mother, Messiah’s Light is another pivotal figure in John’s lineage, though her exact identity remains unclear. Who is Messiah’s Light? We can only speculate, but her importance in being mentioned here alongside matriarchs like Sarah suggests she may have had a profound role in sacred history. Some might even consider the possibility that she was someone special to the Savior during His earthly life, perhaps even His wife, although this remains conjecture. Regardless of her identity, her inclusion in this passage emphasizes her significance in God’s divine plan.

The imagery of Kathryn, Messiah’s Light, and Sarah dancing and rejoicing symbolizes the eternal joy and satisfaction they share in God’s promises being fulfilled. It portrays a powerful connection between the righteous ancestors and their posterity, celebrating the culmination of God’s work through the generations. This echoes the doctrine found in Doctrine and Covenants 138:38-39, where the faithful dead continue to rejoice and assist in God’s plan.

Scripture References:

D&C 138:38-39: “Among the great and mighty ones who were assembled in this vast congregation of the righteous were Father Adam, the Ancient of Days, and father of all, and our glorious mother Eve… and many of her faithful daughters.”
2 Nephi 29:14: “I am the same who covenanted with Abraham that I would remember his seed forever.”
Isaiah 54:1-2: “Sing, O barren, thou that didst not bear… For more are the children of the desolate than the children of the married wife, saith the Lord.”

Verse 9

Text of JBK 9:9:
“I am the God of thy people. In flesh I did appear amongst them, and from the womb did mine eyes see the travail. I looked about at the poverty of their soul and was amazed. My spirit was grieved within me. The wealth of ages flowed out from me, but they preferred poverty of their flesh. In drunkenness did they wound me. In ignorance did they call judgment down upon themselves and their children.”

Commentary:
In this verse, God declares that He has not only been a spiritual guide but has also appeared in flesh among His people. This refers directly to Christ’s mortal ministry, where He walked among His people, taught them, healed their sick, and ultimately atoned for their sins. The phrase “from the womb did mine eyes see the travail” emphasizes that from His very birth, Christ witnessed the suffering and spiritual impoverishment of humanity. He experienced their struggles firsthand, understanding their condition from the inside out.

The “poverty of their soul” underscores the people’s lack of spiritual wealth and their refusal to accept the divine truths Christ offered. Even though He poured out the “wealth of ages”, representing divine knowledge, love, and salvation, they chose instead to cling to the poverty of their flesh — preferring worldly indulgence over spiritual fulfillment.

The phrase “In drunkenness did they wound me” is rich in symbolism. Just as drunkenness dulls the senses and impairs judgment, the people, in their spiritual ignorance and indulgence in sin, wounded Christ. This refers both to His literal crucifixion and to the rejection of His teachings and divine mission. By choosing sin over salvation, they not only harmed Christ but also called judgment down upon themselves and their children, illustrating the generational consequences of rejecting divine truth.

This verse also carries a prophetic type for the end days. When Jachanan Ben Kathryn reveals himself and the servant David comes forth, they will rebuke both the Jews and the LDS Church for their spiritual blindness and apostasy. Just as the people rejected Christ in the past, this verse foreshadows how many will react with rejection and hostility towards the truth when it is revealed again in the latter days. Instead of accepting correction and turning towards God, they will resist and bring judgment upon themselves for their ignorance and pride.

As Avraham Gileadi’s interpretation of Isaiah 49:7 shows, the end-time servant David will be despised and rejected by his own people and the nations. His rebuke of modern religious systems, including the LDS Church, parallels the resistance faced by prophets throughout history. Additionally, Isaiah 66:5 speaks of faithful individuals being rejected by their brethren but eventually vindicated by the Lord. These scriptures emphasize that just as Christ was rejected, so too will the end-time prophets face opposition before their ultimate triumph.

Scripture References:

Isaiah 53:3-5: “He is despised and rejected of men; a man of sorrows, and acquainted with grief… But he was wounded for our transgressions, he was bruised for our iniquities.”
Mosiah 3:10: “And he shall be called Jesus Christ… and his blood atoneth for the sins of those who have fallen by the transgression of Adam.”
Matthew 23:37: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee…”
Isaiah 49:7: “Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers…”
Isaiah 66:5: “Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you…”

Verse 10

ext of JBK 9:10:
“I shall shake off their wine of ignorance, saith the LORD. I shall sober their hearts and fatten their lean souls on my mercy. I shall teach them to fast from the world, and I shall set them up for a sign, and establish them as a far gate in my kingdom, that the overflow may come to me; and the world shall know that I am the LORD.”

Commentary:
In this verse, the Lord declares His intention to free His people from the “wine of ignorance,” a metaphor for their spiritual blindness and indulgence in worldly distractions. The concept of being “drunk” on ignorance is significant in both biblical and modern scripture. This suggests that many are spiritually intoxicated, unable to see truth because they are consumed by the pleasures, philosophies, and vanities of the world.

The Lord promises to “sober their hearts” and fill their “lean souls” with His mercy, pointing to a future period of repentance and spiritual revival. Those who are spiritually malnourished will find abundance in God’s grace. The imagery of fattening lean souls reflects the nourishment that comes from the word of God, similar to how Christ offers “living water” and the “bread of life” to those who hunger and thirst after righteousness (John 6:35).

The instruction to “fast from the world” emphasizes the necessity of turning away from worldly pursuits and distractions in order to focus on divine knowledge and truth. This aligns with the doctrine found throughout scripture, especially in the Book of Mormon, where true discipleship involves leaving behind the material world to follow God (see Mosiah 3:19, which speaks of putting off the “natural man”).

God further states that He will “set them up for a sign” and “establish them as a far gate in my kingdom,” suggesting that those who repent and turn back to Him will be a sign to the world, an example of righteousness and a beacon for others to follow. This image evokes Isaiah’s prophecy where the remnant of Israel will be a light unto the Gentiles and an ensign to the nations (see Isaiah 49:22). This remnant will stand as a far gate in God’s kingdom, an entryway for others to return to God.

The “overflow may come to me” suggests a great harvest or return of souls to the Lord in the last days. As the remnant is gathered and established in the kingdom, others will be drawn in through their example and God’s grace, fulfilling the prophesied gathering of Israel and the bringing of others into His fold.

Scripture References:

Isaiah 29:9-10: “Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes…”
Isaiah 49:22: “Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders.”
Mosiah 3:19: “For the natural man is an enemy to God… unless he yields to the enticings of the Holy Spirit…”

Verse 11

Text of JBK 9:11:
“Say thou not, O Zion, ‘I am forsaken,’ and, ‘My Lord hath cast me off for the place of a wound.’ I am the LORD. BEING is my name. My name is etched deeper than any wound, and for thee I bore it. For my great namesake I shall gather thee at last. It is I the LORD that doth ever have thine image in my pupil, that declareth now unto thee.”

Commentary:
In this verse, the Lord comforts Zion, which symbolizes God’s covenant people. The phrase “Say thou not, O Zion, ‘I am forsaken,’” addresses the common sentiment of the people feeling abandoned by God during times of hardship and judgment. Throughout scripture, Zion often laments and questions God’s care and presence, particularly in the face of tribulation (see Isaiah 49:14). Here, however, the Lord corrects Zion, affirming that they have not been forsaken.

The Lord’s declaration, “BEING is my name,” emphasizes the eternal and unchanging nature of God. This aligns with the scriptural concept that God is “I AM” (see Exodus 3:14)—the very essence of existence itself, beyond all time and space, and incapable of abandonment. His name being “etched deeper than any wound” shows that God’s covenant and love for His people are permanent and deeper than any injury or judgment they may endure. In this case, the “wound” symbolizes the trials and afflictions Israel faces, but God promises that His connection with Zion surpasses all such afflictions.

The assurance, “for thee I bore it,” speaks directly to the atoning sacrifice of Jesus Christ, who bore the sins, pains, and afflictions of humanity so that they might be healed and redeemed. Whatever Zion faces, the Lord has already taken upon Himself through His suffering. This closely parallels Isaiah 53:4-5, where Christ is described as carrying our griefs and being wounded for our transgressions.

For His great name’s sake, the Lord promises to gather His people at last. The phrase “I have thine image in my pupil” symbolizes how deeply God cares for His people—Zion is constantly in His sight, always present in His mind and heart. This imagery contrasts powerfully with JBK 8:3, where Israel is described as having their idols burned into their pupils, highlighting their fixation on worldly vanities. The people have hardened their hearts and become blinded by their pride and idolatry. In JBK 8:3, we read: “Your hearts and minds are defiled with your idols, and an image of your fancy is as a totem burned into your pupil that ye may adulate it all the day.” Here, the contrast is stark: God holds His people’s image within His eye, while Israel has allowed their idols to become their focus.

This contrast emphasizes the spiritual divide between those who worship God with purity and those who have defiled themselves with idolatry. God’s love and attention are unwavering for His covenant people, but Israel has turned away from God, replacing divine worship with vain imaginations. This powerful imagery reminds us that God’s eyes are always upon His people, while Israel’s vision has become obscured by their own idols.

Scripture References:

Isaiah 49:14-15: “But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee.”
Exodus 3:14: “And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.”
Isaiah 53:4-5: “Surely he hath borne our griefs, and carried our sorrows… But he was wounded for our transgressions, he was bruised for our iniquities…”
JBK 8:3: “Your hearts and minds are defiled with your idols, and an image of your fancy is as a totem burned into your pupil that ye may adulate it all the day.”

Verse 12

Text of JBK 9:12:
Beforehand it cometh to pass, I reveal unto you. Before they should happen I tell you of them. Before ye shall hear, I speak. Before I gather Israel, I declare unto you that ye may consider and lay it to heart at the doings of God. Behold, I gather mine offspring from amongst the nations and set them upon the path. Let not the nations say: ‘I never was,’ and that: ‘His hand is not fierce and his visage dreadful;’ and of the days that come, ‘They come by natural course.’

Commentary:
This verse highlights God’s ability to reveal His plans and purposes before they come to pass. He emphasizes that before events unfold, He speaks, ensuring that His people are aware of His workings. This idea of forewarning is a recurring scriptural theme (see Isaiah 42:9 and Amos 3:7), where God’s prophetic revelations serve as a sign of His omniscience and involvement in the affairs of the world.

The mention of “I gather mine offspring from amongst the nations and set them upon the path” ties directly to the prophetic gathering of Israel in the last days, as described in Isaiah 11:12. Here, God reassures His people that He will gather them, restoring the scattered remnants of Israel back to their covenant path.

In the phrase, “His hand is not fierce and his visage dreadful,” “his hand” could refer to the last days’ Anti-Christ, which aligns with Avraham Gileadi’s interpretation of Isaiah. Gileadi often interprets the “hand” in Isaiah as a symbol of both the end-time servant, David, and also the Anti-Christ (depending on context). This dual meaning suggests that the nations may downplay or misunderstand the severity of the Anti-Christ’s role, and that It’s Gods plan in play. A wicked man being referred to as the “hand” of God, means it is God doing the destroying through that wicked man, in this case, the Anti Christ.

The statement, “They come by natural course,” implies that many will attribute the events of the last days to natural causes, ignoring the divine orchestration behind them. This echoes Isaiah 5:12, where people fail to recognize God’s hand in their circumstances. This denial is a common theme in both scripture and modern interpretation, where people refuse to see God’s intervention in world events, dismissing them as mere coincidences.

In contrast, the faithful remnant understands that God’s hand is fierce and His judgments are deliberate. The nations’ failure to perceive this is part of their downfall.

Scripture References:

Isaiah 42:9: “Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.”
Amos 3:7: “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.”
Isaiah 11:12: “And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.”
Isaiah 5:12: “And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands.”
Isaiah 10:5-6: “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against a hypocritical nation.”

Verse 13

Text of JBK 9:13:
“They come by my mighty hand, saith the LORD, and my voice precedeth them as a howling wind before storm. For this purpose I raised thee up from thy mother’s womb. I brought thee out from a princeling among the Gentiles and restored thee unto thy people which thou knewest not. I took thee from thy righteousness and showed thee thy sin. From foolishness to wisdom I led thee, for great is the day of the LORD that shall come, and great shall be the repentance before it.”

Commentary:

This verse begins with the mention of God’s mighty hand, a reference to the Antichrist in the context of the end days (Isaiah 10:5). God’s “mighty hand” here could represent His allowance of the Antichrist’s rise as part of the unfolding tribulation, which is the destruction mentioned in the previous verse. This aligns with Isaiah’s concept of the “hand” as a figure of power, both positive and negative.

The phrase “my voice proceedeth them” likely refers to JBK himself as God’s prophet, preparing the people before the arrival of the Antichrist, much like the howling wind before a storm signifies impending calamity. In this case, the storm is the tribulation led by the Antichrist.

The statement, “I brought thee out from a princeling among the Gentiles and restored thee unto thy people which thou knewest not,” implies JBK’s Jewish heritage. JBK may was raised outside of Israel, likely in a Gentile nation like the United States (or possibly Europe), unfamiliar with his Jewish roots or traditions. However, God called him back to his people, Israel, to fulfill his prophetic mission.

“I took thee from thy righteousness and showed thee thy sin” suggests that JBK was once considered a “righteous” member of the LDS church, but God revealed to him that the perceived righteousness of the church was superficial. JBK came to understand the deeper truth of the Gospel of Christ, shedding the false assumptions and traditions that had masked the true nature of God’s word.

In sum, this verse illustrates JBK’s unique role in preparing the world for the trials ahead by delivering God’s message before the Antichrist rises to power. He is part of God’s plan, returning to his people as both a rebuke to their past failures and a guide for future repentance.

Scripture References:

Isaiah 10:5 “Woe to Assyria, the rod of my anger; the staff in their hands is my fury!”
Isaiah 40:3: “A voice of one calling: ‘In the wilderness prepare the way for the LORD; make straight in the desert a highway for our God.’”
Isaiah 1:4: “Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.”

Verse 14

Text of JBK 9:14: For this reason raise I up my prophets so that none of my doings shall come without mercy. For, behold, I give warning first: I do not delight in destruction.

Commentary: In this verse, the Lord emphasizes His mercy, even in times of judgment. He raises up His prophets to act as warning beacons, ensuring that before any destruction or tribulation comes, people are given a chance to repent. This reflects the merciful nature of God, who does not take pleasure in bringing destruction upon His children. Instead, He desires that all have the opportunity to turn back to Him.

The statement, “I give warning first,” is consistent with the role of prophets throughout scriptural history. Prophets are often sent to deliver messages of repentance, guiding people back to righteousness before a period of trial or judgment. This is seen repeatedly in the scriptures, where God warns nations and individuals to give them a chance to change their ways.

The Lord’s declaration, “I do not delight in destruction,” echoes sentiments expressed throughout the scriptures, showing that God’s ultimate desire is to save, not to condemn. Yet, when people refuse to heed His warnings, justice must come forth. In the last days, His prophets serve as heralds, preparing the way for both the blessings and the judgments to come.

Scripture References:

Amos 3:7: “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.”
Ezekiel 33:11: “Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live.”
Doctrine and Covenants 1:4: “And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days.”

Verse 15

Text of JBK 9:15: Faint not, nor look upon thine own sin. Why dishearten thyself at blackness? If I should raise thee up to be a prophet, what is it to thee? It shall be my words that shall come to pass, not thine.

Commentary: In this verse, the Lord is encouraging His chosen prophet to remain steadfast and not be overwhelmed by personal shortcomings or the darkness of the world. The phrase, “Faint not, nor look upon thine own sin,” highlights God’s understanding of human imperfection and His desire for His servants to focus on their divine calling rather than their past mistakes. It underscores that God’s choice of individuals as prophets or messengers is based on His will and purpose, not on human perfection.

“Why dishearten thyself at blackness?” serves as a reminder that the overwhelming darkness and sin in the world should not cause despair for those who are called to be God’s mouthpieces. Rather than being discouraged by the seeming immensity of the task or their personal flaws, they should find strength in the fact that it is God’s words and actions that ultimately prevail.

The final statement, “It shall be my words that shall come to pass, not thine,” assures the prophet that they are merely vessels for God’s truth. The power and authority lie in God’s words, not in the prophet’s own strength or eloquence. This is a call to humility and trust in God’s plan, affirming that despite their weaknesses, God’s purpose will be fulfilled.

Scripture References:

2 Corinthians 12:9: “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness.”
Isaiah 55:11: “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.”
Doctrine and Covenants 1:23: “That the fulness of my gospel might be proclaimed by the weak and the simple unto the ends of the world.”

Verse 16

Text of JBK 9:16: I know thy fears and thine infirmities, thy halting speech. It is for my word that thou wast given these. It is I who have afflicted thee since thy youth, and I shall afflict thee until I take thee; that thou mayest say, Thus saith the LORD God, and that thou may bear it; that thou mayest call upon me rightly, Ah LORD God, and that I should hear thee. See the false prophets around thee; see them carried off in their pride. Rejoice then at my affliction, for thou shalt say, Thus saith the LORD the King, and it shall come to pass.

Commentary: In this verse, God acknowledges the prophet’s personal struggles, including “fears,” “infirmities,” and “halting speech.” These weaknesses are not random but are part of the divine plan. God explains that the prophet was “given these” challenges for the purpose of His word, suggesting that the prophet’s humility and reliance on God are essential elements of his calling. This echoes the sentiment in the Bible that God often chooses the weak and humble to accomplish His work, ensuring that the glory goes to Him and not to human strength.

“It is I who have afflicted thee since thy youth, and I shall afflict thee until I take thee,” emphasizes that God’s hand is behind the trials and difficulties faced by His servant. These afflictions are meant to refine and prepare the prophet to speak on behalf of God with genuine authority and humility. This notion of divine affliction shaping a prophet echoes the experiences of figures like Moses, who was “slow of speech” (Exodus 4:10), yet chosen to lead Israel, and Paul, who spoke of his “thorn in the flesh” (2 Corinthians 12:7).

The phrase, “that thou may bear it; that thou mayest call upon me rightly,” signifies that these trials are intended to lead the prophet into a deeper relationship with God. In essence, the prophet’s struggles ensure that when he speaks, it is with true reliance on God, allowing him to declare, “Thus saith the LORD,” with absolute sincerity and conviction.

Finally, the verse draws a contrast between the true prophet and “false prophets” who are “carried off in their pride.” This serves as a warning against arrogance and self-assuredness, qualities that lead to downfall. Instead, the true servant of God should “rejoice” even in affliction, recognizing that these trials are evidence of his genuine calling and a precursor to the fulfillment of God’s word.

Scripture References:

Exodus 4:10: “And Moses said unto the Lord, O my Lord, I am not eloquent… but I am slow of speech, and of a slow tongue.”
2 Corinthians 12:7-9: “And lest I should be exalted above measure… there was given to me a thorn in the flesh… My grace is sufficient for thee: for my strength is made perfect in weakness.”
Jeremiah 1:6-7: “Then said I, Ah, Lord God! behold, I cannot speak: for I am a child. But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee…”

Verse 17

Text of JBK 9:17: See how the Gentiles glorify their prophets. But I have made thee base that thou and Israel shall know that it is I the LORD that doeth these things.

Commentary: I believe “The Gentiles” here refer to ,or at least include the The Church of Jesus Christ of Latter Day Saints. Their members often elevate their leaders to a level of reverence that borders on idolization. While these leaders are seen as prophets, Isaiah’s writings, especially as interpreted by Gileadi, suggest that these “prophets” do not actually prophesy in the true sense of speaking God’s direct words or revealing new divine messages (Isaiah 29:10-11).

The phrase “But I have made thee base” signifies that God’s true prophets are not elevated in the same way. Instead, they are often humble, even despised or ignored by the mainstream. This humility serves as a way to distinguish true prophets from those who are glorified by man but lack the true calling of God. By making His true prophet “base,” God ensures that any success or fulfillment of prophecy is clearly attributed to divine intervention rather than human effort.

This also echoes the broader theme in scripture where God chooses the meek, the humble, and the unlikely to carry out His will, emphasizing His power and wisdom over human pride and pretension. The verse serves as a reminder that God’s true work often comes in ways and through people that the world does not expect, ensuring that the glory goes to Him alone.

Scripture References:

Isaiah 29:10-11: “For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.”
Isaiah 66:2: “But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.”
1 Corinthians 1:27: “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty.”

Verse 18

Text of JBK 9:18: Tongue tied in ribbon and bow, for what I do matters not; the wonders that come in the end days, destruction, pestilence, and famine, I shall bring my word to pass, I shall turn Israel.

Commentary: In this verse, the phrase “Tongue tied in ribbon and bow” suggests the futility of JBK’s actions, indicating that it does not matter how he presents himself, even to the point of absurdity. This imagery conveys God’s message that regardless of JBK’s appearance or lack of eloquence, the elect of Israel will still hear his words. Here, God employs a touch of sarcasm, reassuring JBK that his true followers will recognize and respond to the truth he shares, irrespective of how he might feel about himself.

The term “the wonders” refers to the impending destruction, pestilence, famine, and other calamities that are prophesied to occur in the end days. These events serve as stark reminders of the trials that humanity will face, underscoring the urgency of the messages being delivered.

The declaration, “I shall bring my word to pass, I shall turn Israel,” encapsulates God’s unwavering commitment to His people. It affirms that He will fulfill His promises to gather His loyal followers, instilling hope amidst the chaos. This statement reflects the divine assurance that, despite the turmoil, God’s purpose will prevail and His elect will be gathered together.

Scripture References:

Isaiah 46:11: “Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.”

Jeremiah 29:11: “For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.”

Ezekiel 34:11-12: “For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.”

Isaiah 3:12: “As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.”
Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee…”
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness…”
Isaiah 28:7: “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine…”

CHAPTER TEN

Verse 1

Text of JBK 10:1: And the word of the LORD moreover came unto me, saying: Seeing that I have made thee a prophet unto Israel, take thou no disciples, lead no one off into a far place, separate not, bind not men with customs, take no money, make no public display, shout thou not in the street, nor speak rashly in my name.

Commentary: In this verse, God instructs JBK not to publicly present himself as a prophet at this time. The directive to “take thou no disciples” and “make no public display” emphasizes the importance of withholding his prophetic identity until the appropriate moment. This serves as a period of preparation, suggesting that JBK should focus on internal readiness rather than outward proclamation. The verse sets the stage for what is to come, with the next verse indicating the right time for JBK to come forth and boldly proclaim his prophetic role. This approach underscores the significance of timing in God’s plan, as JBK must wait for divine direction before stepping into his calling.

Scripture References:

Matthew 10:8: “Heal the sick, cleanse those who have leprosy, raise the dead, drive out demons. Freely you have received; freely give.”

Luke 9:3: “He told them: ‘Take nothing for the journey—no staff, no bag, no bread, no money, no extra shirt.'”

1 Peter 5:2-3: “Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock.”

Verse 2

Text of JBK 10:2: But rather when thine heart burneth within thee, when it hurteth and when tears choke thee, when thou art in passion of my nature and great name, then speak and write in my name and I shall bring it to pass. Fear not, for it is I that speak from thee.

Commentary: In this verse, God instructs JBK on the conditions for when he should speak and act as a prophet. The phrase “when thine heart burneth within thee” indicates that JBK will know the right time to bring forth his message, as the Holy Ghost will prompt him with a feeling of burning in his heart. This divine guidance emphasizes the importance of being attuned to the Spirit and recognizing the moments when God calls him to share His word.

The imagery of “when it hurteth and when tears choke thee” underscores the deep emotional connection JBK must have with the plight of his people. This highlights the necessity for the prophet to be moved by genuine compassion and sorrow for the condition of Israel.

Furthermore, the assurance that “it is I that speak from thee” reassures JBK that he will not be alone in his prophetic role; God will communicate through him. This serves as a reminder of the divine authority backing his words. The call to “fear not” emphasizes the need for courage, reinforcing that God is in control and guiding JBK’s actions.

In conjunction with Verse 3, which promises a sign to confirm the right timing for JBK’s public declaration, this verse establishes a framework of divine timing and assurance that will guide JBK as he fulfills his prophetic mission.

Scripture References:

Jeremiah 20:9: “But if I say, ‘I will not mention his word or speak anymore in his name,’ his word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot.”

Luke 4:18: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free.”

1 Thessalonians 5:19-20: “Do not quench the Spirit. Do not despise prophecies.”

Verse 3

Text of JBK 10:3: And this shall be a sign unto thee: I shall burn these words into the heart of Israel, and thou shalt know that I have spoken from thee. Be not lifted up, nor deceived, for I shall do these things and my spirit shall move men.

Commentary: In this verse, God provides JBK with a crucial sign to confirm his prophetic mission. The promise that He will “burn these words into the heart of Israel” indicates that the message will resonate deeply within the people, highlighting the transformative power of God’s word. This divine imprint on the hearts of Israel serves as an assurance to JBK that his message will be effective and recognized as truth.

The phrase “thou shalt know that I have spoken from thee” underscores the intimate connection between JBK and God; when the Spirit moves, JBK will have clarity and confidence in his calling. This reinforces the idea that prophetic validation comes through spiritual confirmation rather than human recognition.

Furthermore, JBK will know the right time to go public with his message when he sees Israel reading and believing the Book of Jachanan Ben Kathryn. As of October 2024, I, the writer, and a couple of others online are the only ones seemingly aware of the Book of JBK in English. I cannot confirm whether there are Jews reading JBK in Hebrew. This indicates that it is not yet time for JBK to publicly declare his role; however, that moment is approaching, expected to occur before the arrival of the Antichrist, which means this sign will likely manifest prior to mid-2028.

The warning to “be not lifted up, nor deceived” serves as a caution against pride and false interpretations. JBK is reminded that, despite the significance of his calling, the power to effect change lies with God alone. The assertion that “I shall do these things and my spirit shall move men” emphasizes God’s sovereignty in the prophetic process, reminding JBK that it is ultimately God’s Spirit that will stir the hearts of the people, not his own efforts.

This verse connects back to Verse 2, reinforcing the theme of divine timing and guidance, as JBK will receive confirmation through both internal prompting and the outward response of the people.

Scripture References:

Isaiah 59:21: “As for me, this is my covenant with them, says the Lord. My Spirit, who is on you, will not depart from you, and my words that I have put in your mouth will always be on your lips, on the lips of your children, and on the lips of their descendants from this time on and forever, says the Lord.”

Ezekiel 36:26-27: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.”

John 16:13: “But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.”

Verse 4

Text of JBK 10:4: Take heed so that thou fearest not at my word, seeing how hard the heart of Israel hath been and how vain have I let the customs of Jacob become. It is I who shall cause men to turn, not thee. It is I who shall be praised, not thee.

Commentary: In this verse, God cautions JBK against allowing fear to overtake him in the face of Israel’s hardened hearts and the futility of their customs. The phrase “Take heed so that thou fearest not at my word” emphasizes the importance of remaining steadfast in his prophetic mission, despite the challenges posed by an unyielding audience. God acknowledges the difficulty of the task, recognizing that the hearts of Israel have become resistant and their customs have strayed from divine intent.

The assertion that “It is I who shall cause men to turn, not thee” reinforces the idea that the power of transformation lies solely with God. JBK is reminded that while he is the messenger, the ultimate responsibility for change rests with the Lord. This alleviates the burden of expectation from JBK, allowing him to focus on delivering God’s message rather than worrying about immediate results.

Furthermore, the statement “It is I who shall be praised, not thee” serves to remind JBK of the proper order of reverence. He is not to seek glory or recognition for himself but to direct all praise and honor to God. This underscores the theme of humility in the prophetic role, reinforcing that true prophets act as vessels for divine truth rather than as self-serving leaders.

This verse serves as a crucial reminder that God is in control, providing JBK with the assurance that, despite the hardness of Israel’s hearts, He will ultimately achieve His purposes.

Scripture References:

Isaiah 41:10: “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.”

Jeremiah 10:23: “I know, Lord, that our lives are not our own; we are not able to plan our own course.”

1 Corinthians 3:7: “So neither the one who plants nor the one who waters is anything, but only God, who makes things grow.”

Verse 5

Text of JBK 10:5: But when thou hatest thy people for their hard hearts and despisest them for their ignorance, thou shalt not speak in my name, nor in thine anger declare my vengeance. For words spoken at my glory are harsh enough, and even from a steady note can no one stand before my wrath.

Commentary: In this verse, God instructs JBK to guard against allowing personal feelings of hatred or disdain for Israel’s hard hearts to influence his prophetic voice. The phrase “when thou hatest thy people for their hard hearts” acknowledges the frustration that JBK might feel in response to the people’s ignorance and resistance. God refers to the people as “stupid” in JBK 8:3, and JBK 43:1, highlighting their foolishness and the emotional turmoil it can create for the prophet. However, God warns that such emotions should not dictate his message.

The directive not to “speak in my name” when driven by anger emphasizes the importance of purity and intent in prophetic utterances. God underscores that anger should never be the motivator for declaring His vengeance; rather, prophecies must arise from love and concern for the people. This reinforces the compassionate nature of God and the necessity for prophets to embody that compassion.

God states, “For words spoken at my glory are harsh enough,” indicating that the truth of God’s message carries weight and can be difficult for people to bear without the added burden of personal anger. Here, God contrasts anger with delivering a message via a steady note, suggesting that even when conveyed in a calm demeanor, His words are harsh and rebuking enough on their own. This serves as a reminder that the gravity of God’s words does not require embellishment or harshness; the truth itself is sufficient to evoke a response.

To further illustrate the condition of Israel, God declares: “Behold, your hearts are hard, the heart of this people is waxed stupid. Your minds are defiled with your pride, and your hard conceit hath made you dumb to reason, and rebelling to the words of the LORD. I shall make the presumptuous woman a blemish unto you; and he that maketh a word an offense to make men count their words before him, even he shall be an offense to me. Your hearts and minds are defiled with your idols, and an image of your fancy is as a totem burned into your pupil that ye may adulate it all the day.” (JBK 8:3; 43:1) This stark reminder serves to highlight the challenges JBK faces as he seeks to convey God’s truth to a people who have strayed from His teachings.

The concluding statement, “even from a steady note can no one stand before my wrath,” reinforces the power of God’s judgment. JBK is reminded that the ultimate authority belongs to God, and the consequences of disobedience are profound. This highlights the need for humility and a clear understanding of the divine nature of his calling. Furthermore, this emphasizes that Gods word even spoken in a steady, calm manner cannot be stopped or changed.

This verse serves as a vital reminder that the heart of a prophet must remain aligned with God’s love and mercy, even when confronted with the failures of the people.

Scripture References:

Ezekiel 33:11: “Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live.'”

James 1:19-20: “My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires.”

Matthew 5:44: “But I tell you, love your enemies and pray for those who persecute you.”

Verse 6

Text of JBK 10:6: Wages I give thee not; but thou shalt inherit of thy portion as a child. Thy reward thou knowest: Thou shalt see of these things come to pass.

Commentary: In this verse, God clarifies the nature of JBK’s reward for his prophetic service. The phrase “Wages I give thee not” signifies that JBK will not receive monetary compensation, or any worldly compensation for his role as a prophet. Instead, God emphasizes the spiritual inheritance that comes with being His messenger. This reflects the idea that true fulfillment in God’s service is not found in material gain but in the witnessing of His works and the fulfillment of His promises.

The declaration “but thou shalt inherit of thy portion as a child” suggests that JBK is on the Son/servant level of spirituality, a concept discussed by Avraham Gileadi in his interpretation of Isaiah. This indicates that JBK occupies a significant spiritual position, akin to that of a child in God’s family, implying both privilege and responsibility. The childlike inheritance emphasizes the deep relationship JBK has with God, where he is called to serve in alignment with divine purpose, experiencing the blessings that come from that relationship.

The statement “Thy reward thou knowest: Thou shalt see of these things come to pass” serves as a profound assurance that JBK will witness the fruition of God’s promises. This affirmation encourages JBK to remain steadfast in his mission, as he will ultimately see the results of his obedience and faithfulness to God’s word.

This verse serves as a reminder that the greatest rewards in serving God come not from earthly compensation but from spiritual blessings and the fulfillment of God’s divine plan.

Scripture References:

Matthew 6:19-20: “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal.”

Romans 8:17: “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.”

1 Corinthians 9:14: “In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.”

Verse 7

Text of JBK 10:7: Thus saith the LORD thy God, Come unto me as a child, and like an admirer in an accomplished man so boast of me. Begrudge me not, for my great glory is greater than man’s and my ways worth shouting across the Universe. If thou wilt admire a great man and be filled with privilege in the company of famous people, how much more should not all mankind seek the LORD who is beyond all things and created all things?

Commentary: In this verse, God invites JBK to approach Him with the innocent faith of a child. The phrase “Come unto me as a child” highlights the necessity for humility, openness, and trust in the relationship with God. This invitation suggests that believers should abandon their defenses and engage with God in a sincere and genuine manner.

God’s call to “boast of me” contrasts sharply with humanity’s tendency to idolize and seek the approval of other humans. People often elevate their admiration for accomplished figures, filling their lives with praise for those who are merely products of God’s creation. Yet, the one who truly deserves their awe—the Creator—is frequently overlooked or hardly acknowledged at all. This reflects the sad reality that many individuals chase after the fleeting recognition and status granted by others while neglecting the eternal glory of God.

The reference to “lusting after God” in JBK 9:3 serves to underscore this point. Rather than fervently pursuing a relationship with the divine, many are consumed with desires for the approval of human beings. This verse serves as a challenge to reevaluate those priorities: “If thou wilt admire a great man and be filled with privilege in the company of famous people, how much more should not all mankind seek the LORD who is beyond all things and created all things?”

This rhetorical question compels JBK and humanity to recognize that true significance lies not in the praise of men but in a deep, reverent acknowledgment of God, who surpasses all earthly accolades. God desires to be at the forefront of His people’s affections, urging them to turn their hearts away from the distractions of idolizing humanity and instead pursue a genuine relationship with Him.

This verse emphasizes the need for believers to actively seek God’s presence and to approach Him with the same fervor and admiration they often reserve for mere mortals.

Scripture References:

Matthew 18:3: “And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.'”

Psalm 145:3: “Great is the Lord and most worthy of praise; his greatness no one can fathom.”

1 Chronicles 16:29: “Ascribe to the Lord the glory due his name; bring an offering and come before him. Worship the Lord in the splendor of his holiness.”

Verse 8

Text of JBK 10:8: Speak not what Israel wanteth to hear, nor be joined to any group, nor be led to any place, saying, It is the LORD’s will. I shall not be enquired of concerning those things already said. I bandy not with men, nor am I tried by mankind. If Israel shall say unto thee, ‘Judge us,’ say NO. If they say ‘Administer,’ say NEVER. For I have appointed thee a prophet, and I shall judge Israel, and I shall be their ruler.

Commentary: In this verse, God commands JBK to uphold his prophetic integrity by refusing to speak only what the people desire to hear. The phrase “Speak not what Israel wanteth to hear” emphasizes the temptation to deliver comforting messages rather than the challenging truths that God may require. This aligns with Isaiah 30:9-10, which speaks of people who seek out easy words, preferring messages that affirm their choices rather than confront them with divine truth.

Similarly, 2 Timothy 4:3-4 describes a time when people will gather teachers to suit their own desires, turning away from sound doctrine. This reflects the reality within the LDS Church, where the desire for pleasing messages can overshadow the need for genuine spiritual growth and repentance. God instructs JBK not to join the LDS Church or any Messianic Jewish congregation, as he is tasked with restoring the actual true church of God, which was originally established through the prophet Joseph Smith but has since fallen into apostasy (Isaiah 1:4).

The phrase “I shall not be enquired of concerning those things already said” reinforces that JBK will not contradict the established scriptures in his prophecies. His role is not to offer new revelations that conflict with God’s prior word but to clarify and restore understanding within the framework of existing truth.

Furthermore, the directive “I bandy not with men” reminds JBK not to engage in superficial discussions or debates. This echoes Isaiah 55:8-9, which states that God’s thoughts and ways are higher than human understanding, emphasizing that JBK should remain focused on divine truth rather than being swayed by human reasoning or opinions.

God’s instructions to JBK culminate in the strong assertion that he should not seek to judge or administer in human terms. Instead, he is to remember that “For I have appointed thee a prophet, and I shall judge Israel, and I shall be their ruler.” This clarifies that ultimate authority rests with God alone, reinforcing the need for JBK to act as a faithful messenger of God’s will rather than assuming roles that are not his to fulfill.

This verse serves as a powerful reminder for prophets and believers to prioritize God’s truth above societal expectations, maintaining fidelity to the original teachings of Christ and the revelations given to His prophets.

Scripture References:

Isaiah 30:9-10: “For they are a rebellious people, deceitful children, children unwilling to listen to the LORD’s instruction. They say to the seers, ‘See no more visions!’ and to the prophets, ‘Give us no more visions of what is right! Tell us pleasant things, prophesy illusions.'”

2 Timothy 4:3-4: “For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths.”

Isaiah 1:4: “Alas, sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.”

Isaiah 55:8-9: “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”

Verse 9

Text of JBK 10:9: But gird thou up and hold thy reigns within thee, and prophecy unto this people and tell them, Set your hearts to turn; let the hearts of the sons turn to the fathers, so that they might understand how they have wandered, so that they turn.

Commentary: In this verse, God instructs JBK to “gird thou up,” which signifies the importance of self-control and discipline in his prophetic duties. This call to action emphasizes that JBK must be resolute and prepared to fulfill his mission, demonstrating the necessity for mental and emotional fortitude as he delivers God’s message to Israel.

The phrase “set your hearts to turn” aligns with Isaiah 55:7, which states, “Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the LORD, and he will have mercy on them, and to our God, for he will freely pardon.” This scriptural reference underscores the need for repentance and the active decision to redirect one’s heart toward God.

The directive for “hearts of the sons to turn to the fathers” serves as a reminder of God’s covenants with their forefathers—Abraham, Isaac, and Jacob. This acknowledgment emphasizes the importance of heritage and the continuity of God’s promises throughout generations. It calls the people to remember their spiritual lineage and the divine commitments that have shaped their identity.

Moreover, the phrase “hearts of sons turning to fathers” speaks to a broader context, suggesting that in the last days, the people will look to the Kings and Queens of the Gentiles to identify their blindness and seek the truth. This reflects the prophecy in Isaiah 49:22-23, which highlights the roles of leaders in guiding the people towards understanding and enlightenment. This turning signifies a collective awakening, where the people seek to align themselves with divine truth and the lessons of their ancestors.

Overall, this verse encapsulates the urgency for JBK to encourage the people to exercise self-control, recognize their spiritual heritage, and actively seek the truth, ensuring they understand how they have wandered from God’s path.

Scripture References:

Isaiah 55:7: “Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the LORD, and he will have mercy on them, and to our God, for he will freely pardon.”

Isaiah 49:22-23: “This is what the Sovereign LORD says: ‘See, I will beckon to the Gentiles, I will lift up my banner to the peoples; they will bring your sons in their arms and carry your daughters on their hips. Kings will be your foster fathers, and their queens your nursing mothers. They will bow down before you with their faces to the ground; they will lick the dust at your feet. Then you will know that I am the LORD; those who hope in me will not be disappointed.'”

Verse 10

Text of JBK 10:10: Soften thy stony heart into flesh, O Israel, for flesh cannot break, and there is none who can mend rock and make it sound again. A wounded heart I will heal; but a heart of stone shall shatter and crumble under my fist; and I shall scoop up the pieces and cast it to the heap; and it shall be a proverb that a hard heart hath no life and can only break, but a heart of flesh I shall wound and I will heal.

Commentary: In this verse, God calls upon Israel to “soften thy stony heart into flesh,” emphasizing the need for humility and receptiveness. The imagery of a “stony heart” contrasts sharply with a “heart of flesh,” suggesting that pride and resistance can prevent individuals from recognizing and accepting divine truth, especially when end-time prophets arise. For the Latter Day Saint community, which often considers itself the “only true church,” there exists a risk of pride that can blind them to the messages brought by these prophets. This pride can lead to rejection of the very truths meant to guide and enlighten them.

God’s assertion that “flesh cannot break” conveys the idea that a humble heart, open to God’s lessons, can endure trials and challenges. He reminds Israel that if they possess hearts of flesh, they will be subjected to trials that may wound them, yet these experiences are ultimately designed for their growth and healing. The promise, “A wounded heart I will heal,” highlights God’s desire to transform suffering into strength, emphasizing that through trials, individuals can come to understand their weaknesses and reliance on God.

Conversely, the declaration that “a heart of stone shall shatter and crumble under my fist” serves as a warning against the consequences of pride and hardness of heart. Those who refuse to be humble and responsive to God’s call will face dire repercussions, ultimately leading to their downfall. The proverb that “a hard heart hath no life and can only break” reinforces the idea that true vitality comes from a heart that is pliable and willing to embrace God’s will.

This verse ultimately illustrates the profound spiritual journey individuals must undergo. By softening their hearts, being humble, and embracing the trials that come their way, they open themselves to God’s healing and transformation, allowing Him to work within them to bring about renewal and life.

Scripture References:

Ezekiel 36:26: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.”

2 Corinthians 12:9: “But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.”

James 4:6: “But he gives us more grace. That is why Scripture says: ‘God opposes the proud but shows favor to the humble.'”

Verse 11

Text of JBK 10:11: Set thine heart to be wounded, O foolish wandering Israel, that I may heal, so that at my coming I shall find faith upon the Earth and shall not utterly destroy all mankind at my sight.

Commentary: In this verse, God calls Israel to “set thine heart to be wounded,” which emphasizes the necessity of being willing to undergo trials and challenges. This willingness to embrace hardship is crucial for spiritual growth and transformation. The phrase “that I may heal” indicates that through these trials, individuals can experience healing and restoration, ultimately leading them back to a relationship with God.

Those who have endured faithfully through many trials will find that their experiences lead them to greater knowledge and understanding of God’s nature. This healing is not merely physical or emotional but is fundamentally about returning to God and reconnecting with the divine source of life. It speaks to the promise of redemption for those who persevere in their faith, even amidst suffering.

God’s assertion that “at my coming I shall find faith upon the Earth” underscores the importance of a faithful remnant of Israel. Only a handful will return to Him before the tribulation. This elect remnant represents those who have chosen to embrace God’s truth and endure through their trials, thereby maintaining their faith despite the challenges of the world.

The notion that God will “not utterly destroy all mankind at my sight” serves as a testament to His mercy and the significance of the faithful. Even in times of great judgment, God’s desire is to spare the righteous. This verse emphasizes that the presence of true faith among His people will be crucial in the face of impending trials, allowing them to endure and ultimately be saved.

In essence, this verse serves as a powerful reminder that willingness to face trials is an integral part of spiritual growth. Through such experiences, individuals can be healed and restored, ultimately leading them back to a covenant relationship with God and ensuring that He finds faith upon His return.

Scripture References:

Romans 5:3-5: “Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.”

1 Peter 1:6-7: “In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed.”

Isaiah 10:20-22: “In that day the remnant of Israel, the survivors of Jacob, will no longer rely on him who struck them down but will truly rely on the LORD, the Holy One of Israel. A remnant will return, a remnant of Jacob will return to the Mighty God.”

Verse 12

Text of JBK 10:12: For, lo, I come suddenly, and my sword is in mine hand, and my justice set to heart; my threshingfloor prepared unannounced. Let my people prepare, let the nations cringe and tremble, for the day of the LORD shall not be as they imagine; and it is a day in which no grain shall be spared the reaper’s eye, nor shall one be overlooked to find refuge; and it is a great and terrible day when all secrets of men’s hearts are purged by the hand of the living God.

Commentary: In this verse, God declares His imminent arrival, emphasizing the urgency and unexpected nature of His coming. The phrase “For, lo, I come suddenly” serves as a powerful reminder that divine intervention can occur without warning, compelling all to be vigilant and prepared. The imagery of God holding a “sword” symbolizes His authority and readiness to enact justice. This sword could also refer to the Antichrist, who will arise in the last days to bring destruction. As Isaiah 27:1 states, “In that day, the LORD will punish with his sword—his fierce, great and powerful sword,” indicating the severity of divine judgment that will be unleashed upon the earth.

God’s declaration that “my justice set to heart” indicates that His judgment is rooted in righteousness. His “threshingfloor prepared unannounced” serves as a metaphor for the divine sifting of people, separating the faithful from the unfaithful, much like the process of harvesting grain. This preparation speaks to the need for spiritual readiness among His people, urging them to reflect on their lives and align themselves with His will.

The exhortation “Let my people prepare” highlights the importance of readiness in the face of coming trials. As nations “cringe and tremble,” the verse warns that the day of the LORD will not align with human expectations or imaginations. It is described as a day in which “no grain shall be spared the reaper’s eye,” indicating a thorough judgment where nothing escapes scrutiny.

God’s declaration that “nor shall one be overlooked to find refuge” suggests that while the judgment will be severe, there remains hope for those who seek shelter in Him. The phrase “a great and terrible day when all secrets of men’s hearts are purged by the hand of the living God” underscores the profound nature of divine judgment, emphasizing that all hidden motives and sins will be revealed.

This verse serves as both a warning and an encouragement for believers to be prepared for the coming day of the LORD, fostering a sense of urgency in aligning their hearts with God’s truth and embracing the grace that leads to healing and redemption.

Scripture References:

Isaiah 27:1: “In that day, the LORD will punish with his sword—his fierce, great and powerful sword—Leviathan the gliding serpent; Leviathan the coiling serpent; he will slay the monster of the sea.”

Matthew 24:42: “Therefore keep watch, because you do not know on what day your Lord will come.”

Hebrews 4:13: “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.”

Joel 2:1: “Blow the trumpet in Zion; sound the alarm on my holy hill. Let all who live in the land tremble, for the day of the LORD is coming. It is close at hand.”

Verse 13

Text of JBK 10:13: I play amongst the atoms, and from nothing I can create beauty. Who will not tremble at my presence?

Commentary: In this verse, God reveals His omnipotence and creative power, stating, “I play amongst the atoms, and from nothing I can create beauty.” This imagery highlights God’s sovereignty over all creation, emphasizing that He is intimately involved in the very fabric of the universe. The notion of playing among the atoms suggests a God who is not only powerful but also intimately engaged with His creation, demonstrating both His authority and His artistic nature.

The phrase “from nothing I can create beauty” serves as a reminder of God’s ability to bring forth life, order, and beauty from chaos and emptiness. This speaks to the profound truth that God can transform even the most desolate or broken situations into something magnificent. In the context of the prophetic message, it underscores the hope that, despite current trials and challenges, God can and will create new beginnings and restoration.

The rhetorical question “Who will not tremble at my presence?” calls for reflection on the reverence and awe that God deserves. It serves as a powerful reminder of His majesty and holiness, evoking a sense of fear and respect among those who recognize His greatness. This trembling is not merely fear but an acknowledgment of God’s profound authority over all creation.

Moreover, this verse highlights the need for humility among believers. In recognizing God’s creative power and authority, individuals are called to submit to His will and guidance. The awareness of God’s presence should inspire not only fear but also a deep desire to align with His purposes.

Ultimately, this verse encapsulates the dual nature of God as both the Creator and the Judge. It invites believers to ponder their relationship with Him, encouraging a response of humility, worship, and readiness to embrace the beauty that God can create in their lives and in the world around them.

Scripture References:

Genesis 1:1: “In the beginning God created the heavens and the earth.”

Psalm 33:6: “By the word of the LORD the heavens were made, their starry host by the breath of his mouth.”

Job 26:7: “He spreads out the northern skies over empty space; he suspends the earth over nothing.”

Hebrews 11:3: “By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.”

Verse 14

Text of JBK 10:14: Yet am I as gentle as a father with my children. As gentle as a hand stroking a lamb do I comfort my people. I shall make thy wool white with a touch, and I shall rest thine inward parts.

Commentary: In this verse, God juxtaposes His tremendous power with His gentle and nurturing nature, stating, “Yet am I as gentle as a father with my children.” This powerful imagery conveys the deep love and compassion God has for His people. The comparison to a father highlights the tender relationship He seeks to cultivate, one that embodies care, protection, and understanding.

The phrase “as gentle as a hand stroking a lamb” reinforces the idea of God’s nurturing presence. Just as a shepherd cares for his flock, God provides comfort and guidance to His people. This gentle touch is a reminder that while God is powerful and sovereign, He is also intimately involved in the lives of His followers, offering solace and reassurance during times of distress.

The statement “I shall make thy wool white with a touch” symbolizes purification and renewal. In biblical context, white wool often represents righteousness and holiness. This imagery suggests that God has the ability to cleanse His people from sin and impurities, restoring them to a state of purity and grace. It emphasizes the transformative power of God’s love, which can wash away guilt and shame, allowing believers to start anew.

The phrase “and I shall rest thine inward parts” speaks to the deep peace and rest that comes from a relationship with God. This rest is not merely physical but encompasses emotional and spiritual tranquility. It invites believers to find solace in God’s presence, assuring them that He is a source of comfort amid life’s challenges.

Overall, this verse beautifully captures the duality of God’s nature: His omnipotence paired with His compassionate tenderness. It serves as an encouragement for believers to embrace both aspects of God, recognizing His authority while also cherishing the intimacy of His care and comfort.

Scripture References:

Psalm 23:1-2: “The LORD is my shepherd, I lack nothing. He makes me lie down in green pastures, he leads me beside quiet waters.”

Matthew 11:28: “Come to me, all you who are weary and burdened, and I will give you rest.”

Isaiah 40:11: “He tends his flock like a shepherd: He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young.”

1 Peter 5:7: “Cast all your anxiety on him because he cares for you.”

Verse 15

Text of JBK 10:15: Therefore thus say I the LORD unto thee, speak to this people Israel, for I turn the hearts unto the fathers. Turn thee that my day catch you not in shame. This shall be thy burden wherewith I burden thee.

Commentary: In this verse, God instructs JBK to speak to Israel with a clear message of awakening and restoration. The phrase “turn thee” signifies a call for Israel to come out of apostasy and awaken to the truth and knowledge that God desires for His people. This directive highlights the urgent need for spiritual renewal, urging the people to recognize their state and to seek a deeper understanding of God’s will.

The instruction to “turn hearts unto the fathers” emphasizes the importance of returning to the foundational truths of their faith. This awakening pertains to the remnant of Israel who are called to come back to their God with a fervent desire, or “lust,” for Him. It is a passionate longing for a genuine relationship with the Creator, contrasting sharply with the misconceptions perpetuated by the LDS Church, which mistakenly teaches that this phrase pertains solely to temple work for the dead.

The reference to “my day” signifies the end days, a time of significant spiritual importance and impending fulfillment of prophecies. This understanding places an emphasis on the urgency of the message, as God’s day will arrive with consequences for those unprepared. The warning that “my day catch you not in shame” serves as a critical call for introspection and readiness, highlighting the need for the people to align their hearts and actions with God’s purpose before this time arrives.

Finally, God acknowledges that this burden is placed upon JBK, indicating the weighty responsibility of delivering such a significant message. It serves to remind JBK and, by extension, all prophets and believers of their duty to guide others toward truth, urging them to rise from spiritual slumber and embrace the transformative power of God’s love.

Scripture References:

Malachi 4:6: “He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction.”

Hosea 6:1: “Come, let us return to the LORD. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds.”

Ezekiel 18:30: “Therefore I will judge each of you, Israel, according to your own ways, declares the Sovereign LORD. Repent! Turn away from all your offenses; then sin will not be your downfall.”

Verse 16

Text of JBK 10:16: (And from this point forward no more did John ben Kathryn struggle and wrestle at the word of the LORD, for he did not wish to be a prophet).

Commentary: In this concluding verse, the narrative reveals a significant shift in JBK’s journey. The phrase “And from this point forward no more did John ben Kathryn struggle and wrestle at the word of the LORD” suggests a moment of resolution and acceptance. It signifies that JBK has come to terms with his prophetic calling, indicating a transition from internal conflict to a sense of peace regarding his role as a prophet.

The expression “for he did not wish to be a prophet” highlights the weight of responsibility and the challenges associated with this divine calling. It reflects the common apprehension that many prophets experience—recognizing the burdens of conveying difficult truths to a people who may not readily accept them. This acknowledgment serves to humanize JBK, illustrating that the path of a prophet is not one of glory but often fraught with trials and the fear of rejection.

However, this verse also suggests that JBK has chosen to relinquish his struggle, perhaps recognizing that true obedience to God’s will supersedes personal desires or fears. It embodies the essence of surrendering to God’s purpose, embracing the transformative journey that comes with being a vessel for divine messages.

As the final verse in this chapter, it serves as a powerful reminder to all believers that embracing God’s call—despite the inherent struggles—is essential for fulfilling His purposes in their lives. The narrative encourages readers to trust in God’s wisdom and to remain steadfast in their faith, knowing that they are supported by His presence even amid uncertainty.

In summary, this verse encapsulates the journey of acceptance and surrender to God’s will, inviting all to embrace their divine purpose with courage and faith.

Scripture References:

1 Samuel 3:10: “The LORD came and stood there, calling as at the other times, ‘Samuel! Samuel!’ Then Samuel said, ‘Speak, for your servant is listening.'”

Isaiah 6:8: “Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’ And I said, ‘Here am I. Send me!'”

Jeremiah 20:9: “But if I say, ‘I will not mention his word or speak any more in his name,’ his word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot.”

Isaiah 3:12: “As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.”
Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee…”
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness…”
Isaiah 28:7: “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine…”

CHAPTER ELEVEN

Verse 1

Text of JBK 11:1: I SHALL now stand in awe with certainty, unto the LORD, for his goodness; his word is unrelenting; his honour unreproachable; they are soothing psalms of edification, for his graciousness endureth forever. Beware, O ye nations, and ye gainsayers of foolish traditions: He shall restore his people with a mighty hand; he shall honour us as at the first with his holy name. For his great namesake he shall prepare the future as a fine confection. He shall shut the presumptuous mouth and bring to nought the thoughts of the self-serving. Our honour is the great name of the LORD, and his presence is our joy! He taketh away our reproach!

Commentary: In this powerful opening verse, JBK declares, “I SHALL now stand in awe with certainty, unto the LORD, for his goodness.” This statement underscores the profound transformation in JBK’s understanding and faith. The phrase “stand in awe” emphasizes the reverence and deep respect he feels towards God, recognizing His inherent goodness and the unwavering nature of His word. The certainty mentioned here indicates that JBK’s faith has evolved into a deep, abiding knowledge of God’s promises.

The admonition “Beware, O ye nations, and ye gainsayers of foolish traditions” serves as a direct warning to the Gentiles, specifically referencing the Latter-day Saint (LDS) Church. This call to caution highlights the dangers of adhering to traditions that lack divine truth. JBK’s use of the term “gainsayers of foolish traditions” aligns with a critical view of practices that deviate from God’s original intent, echoing themes found in Isaiah’s writings.

“He shall restore his people with a mighty hand” points to the remnant of God’s people who will experience restoration and redemption. The “mighty hand” signifies the power and authority of the end-time David, who will emerge to reclaim and establish God’s truth on earth. This reinforces the theme of hope and divine intervention for those who are faithful.

The statement “he shall honour us as at the first with his holy name” reflects God’s commitment to honoring the covenants made with their ancestors. This promise underscores the continuity of God’s faithfulness throughout history, assuring His people that despite their failures, He will uphold His end of the covenant relationship.

“For his great namesake he shall prepare the future as a fine confection” illustrates God’s meticulous care in shaping the future for His people. This metaphor suggests that the future is crafted with great skill and intention, highlighting God’s desire for beauty and wholeness in the lives of His followers.

“He shall shut the presumptuous mouth and bring to nought the thoughts of the self-serving” indicates that God will silence those who speak arrogantly against Him and invalidate the schemes of those who pursue selfish gain. This promise of divine justice assures believers that God is actively involved in addressing injustice and upholding righteousness.

The concluding affirmation, “Our honour is the great name of the LORD, and his presence is our joy! He taketh away our reproach!” encapsulates the essence of the relationship between God and His people. Their true honor derives from being associated with the name of the LORD, and His presence brings profound joy and relief from shame. This reflects a deep sense of belonging and identity rooted in God’s grace and mercy.

Overall, this verse emphasizes themes of reverence, warning, restoration, and divine justice, inviting readers to reflect on their relationship with God and the importance of aligning with His truth.

Scripture References:

Isaiah 40:8: “The grass withers, the flower fades, but the word of our God stands forever.”
Isaiah 29:13: “The Lord says: ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me.'”
Titus 1:9: “He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.”
Mark 7:8-9: “You have let go of the commands of God and are holding on to human traditions.”
1 Peter 1:18: “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors.”
Matthew 23:23-32: “Woe to you, teachers of the law and Pharisees, you hypocrites!”

Verse 2

Text of JBK 11:2: Set it to heart to enquire. I shall seek from mine heart his words; and I shall not take them for granted. Let thy people humble themselves and enquire. Behold, the LORD hath not gone so far that he cannot hear, nor are his feet slow that he cannot deliver his people. Let our prayers go up before the Holy One of Israel, and let them be acceptable.

Commentary: In this verse, JBK urges the people to “set it to heart to enquire,” emphasizing the need for a sincere and humble approach in seeking God’s guidance. The call to “humble yourselves” signifies that a contrite spirit is essential for approaching the divine. It highlights the importance of having a heart that earnestly seeks God through prayer and inquiry.

The phrase “I shall seek from mine heart his words; and I shall not take them for granted” reflects JBK’s commitment to truly valuing the divine messages he receives. This suggests a deep level of engagement and respect for God’s revelations, urging others to adopt the same attitude toward spiritual truths.

The subsequent warning indicates that “the LORD hath not gone so far that he cannot hear, nor are his feet slow that he cannot deliver his people.” This reassures believers that, despite the distance they may feel due to their sins, God remains accessible to those who genuinely seek Him. It serves as a reminder that God’s willingness to respond to the heartfelt cries of His people is not diminished by their failures.

The exhortation “let our prayers go up before the Holy One of Israel, and let them be acceptable” means that some prayers are not acceptable. This acknowledges that not all prayers are received favorably by God, referencing Isaiah 1:15, which states, “When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening.” This illustrates the necessity of humility and genuine repentance in approaching God, affirming that only prayers born from a sincere heart will be deemed acceptable. Keep in mind, he is not referring to terrible, horrible human beings like Hitler, they don’t pray to God. He is talking about you and me, the people of Israel, the members of the LDS Church. God does not hear their prayers because tthey do not truly seek him, and their prayers are full of vain repetitions.

Overall, this verse encapsulates the themes of humility, earnest seeking, and the conditions for acceptable prayer, inviting readers to reflect on their relationship with God and the importance of approaching Him with sincerity and reverence.

Scripture References:

Isaiah 1:15: “When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening. Your hands are full of blood!”
James 4:10: “Humble yourselves before the Lord, and he will lift you up.”
1 Peter 3:12: “For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil.”
Psalm 34:15: “The eyes of the LORD are on the righteous, and his ears are attentive to their cry.”
Mathew 6:7-8 “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.”

Verse 3

Text of JBK 11:3: Who can bear the words of the LORD! Hearts are hardened and fists beat against temples. For the day of the LORD is declared and his words break the forms of Ephraim and dash the carved stones of Israel, and rework the carved trunks of the nations!

Commentary: In this verse, JBK poses a rhetorical question, “Who can bear the words of the LORD!” This opening line sets a tone of urgency and gravity, indicating the profound impact of God’s message. The subsequent statement, “Hearts are hardened and fists beat against temples,” illustrates the resistance many have toward divine truth. The imagery of beating fists reflects anger and rejection, suggesting that pride has led to spiritual blindness among the people, preventing them from accepting God’s words.

The declaration that “the day of the LORD is declared” signifies the impending arrival of divine judgment and intervention. This phrase emphasizes the certainty of God’s actions and the need for preparedness among His followers. The following assertion, “his words break the forms of Ephraim,” points to the LDS Church (referred to as Ephraim) and indicates that God’s truth will shatter the man-made doctrines that have taken root. This serves as a warning that those who cling to false traditions will find their beliefs dismantled by the power of God’s Word.

The phrase “dash the carved stones of Israel” suggests that the hardened beliefs of the majority within Israel must be completely destroyed. This metaphor emphasizes the need for a radical transformation and the removal of outdated or erroneous beliefs that do not align with God’s will.

Conversely, the command to “rework the carved trunks of the nations” refers to the Gentiles, particularly the LDS people, indicating that while their doctrines may require adjustment, the foundational truth of the restored gospel remains intact. This metaphor implies that rather than being destroyed, the true teachings can be reshaped and aligned more closely with God’s original intent, as established during the restoration through Joseph Smith.

Overall, this verse encapsulates the themes of urgency, transformation, and divine judgment, calling both Israel and the Nations to humility and openness to God’s words. It emphasizes the necessity of breaking down falsehoods and the hope of restoring genuine faith through a return to divine truths.

Scripture References:

Jeremiah 23:29: “Is not my word like fire, declares the LORD, and like a hammer that breaks a rock in pieces?”
Isaiah 29:13-14: “The Lord said: ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught.’ Therefore, once more I will astound these people with wonder upon wonder; the wisdom of the wise will perish, the intelligence of the intelligent will vanish.”
2 Timothy 3:16: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.”

Verse 4

Text of JBK 11:4: Plain words overthrow, declareth Ephraim. He searcheth to find a means of annulment. The letter is an idol for him but its meaning is an uncarved form to recarve a meaning, that he might worship the works of his own mind.

Commentary: In this verse, JBK addresses the tendency of the Latter-day Saints (LDS) and others to reject the clear and straightforward messages delivered by prophets in the last days, including himself and David. This rejection reflects a broader historical pattern where God’s messengers are often dismissed, paralleling the experiences of the prophets during the time of Christ. The reference to Jacob 4:14 from the Book of Mormon serves to illustrate that the LDS people today are not fundamentally different from those who resisted God’s truth in the past, culminating in the rejection and crucifixion of Christ and His prophets.

The phrase “search to find means of annulment” suggests that many within the LDS Church do not merely misunderstand divine truths but actively seek to alter them. This highlights a concerning trend where church leadership and members may purposefully misinterpret end-time scriptures, rendering them benign and devoid of their intended urgency and significance. The pursuit of annulment indicates a desire to escape the weight of God’s commands in favor of interpretations that align more comfortably with personal beliefs and cultural norms.

The statement “the letter is an idol” encapsulates a critical view of the LDS approach to scripture and law. It suggests that an overemphasis on the literal interpretations of religious texts can become an idol, overshadowing the deeper spiritual truths inherent within them. The loss of the spirit of the law leads to a checklist mentality, where adherents focus on outward compliance rather than fostering a genuine, personal relationship with God.

The phrase “its meaning is an uncarved form to recarve a meaning” reinforces the notion that many do not truly grasp the essence of God’s Word. Instead, they reshape it to fit a narrative that provides comfort and validation. This manipulation of scripture is a form of spiritual idolatry, as it prioritizes human reasoning over divine revelation.

Finally, the conclusion “that they might worship the works of their own mind” echoes the sentiments found in Romans 1:21-23, which speaks to the dangers of turning away from God and creating idols of personal making. This serves as a sobering reminder that in their quest for understanding, individuals risk substituting the true nature of God with their interpretations, ultimately leading to a hollow faith devoid of divine guidance.

Overall, this verse underscores the critical need for humility, openness, and a willingness to embrace God’s truth as revealed through His prophets, rather than relying on personal reasoning or societal norms.

Scripture References:

Jacob 4:14: “But, behold, the Jews were a stiffnecked people; and they despised the word of God and killed the prophets.”
Romans 1:21-23: “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.”
Matthew 15:9: “They worship me in vain; their teachings are merely human rules.”

Verse 5

Text of JBK 11:5: Let us, saith Ephraim, go to and cast the prophets from our midst. Oh heavy burden! Get thee hence and prophesy not. When thou art perished we shall adorn thy tomb and make merry over thy words. Is it not said amongst the people, “What the son wisheth to forget, the grandson wisheth to remember”?— Thus hath Ephraim trusted in the word of the LORD, but thus he recognizeth not the words when the LORD speaketh.

Commentary: In this verse, JBK presents a poignant reflection on the attitude of Ephraim, representing the LDS Church and its members. The statement “Let us, saith Ephraim, go to and cast the prophets from our midst” reveals a troubling sentiment among the people—a desire to reject prophetic voices. This rejection signifies a profound spiritual blindness, where individuals prefer the comfort of their traditions over the challenging truths spoken by God’s messengers. They reject true prophets when they come (and the words of scriptural prophets), but they idolize their false prophets, ie the leaders of the LDS Church.

The phrase “Oh heavy burden! Get thee hence and prophesy not” conveys the weight of this rejection. It emphasizes how the words of the prophets, which are intended to guide and uplift, have instead become a source of discomfort for those unwilling to heed their counsel. This highlights the irony of rejecting divine guidance while simultaneously claiming to trust in the Lord’s word.

“When thou art perished we shall adorn thy tomb and make merry over thy words” reflects a callous attitude toward the prophets. It suggests that, rather than valuing their contributions, the people would prefer to mock and celebrate the downfall of the prophets after they are gone. This echoes a historical pattern where prophets are often honored posthumously rather than during their lives, illustrating the difficulty of accepting prophetic counsel when it challenges existing beliefs.

The proverb, “What the son wisheth to forget, the grandson wisheth to remember,” serves as a poignant reminder of the cyclical nature of memory and tradition within families. It highlights how the lessons and truths rejected by one generation may be rediscovered and appreciated by the next. This underscores the need for humility and openness to learning from past wisdom.

The concluding statement, “Thus hath Ephraim trusted in the word of the LORD, but thus he recognizeth not the words when the LORD speaketh,” underscores the disconnect between professed faith and actual understanding. While Ephraim may claim to trust in God’s word, their actions reveal a failure to recognize and respond to the prophetic messages being delivered. This serves as a sobering reminder of the importance of genuine humility and attentiveness to God’s voice, especially in the face of challenging truths.

Overall, this verse captures the tension between tradition and revelation, emphasizing the need for God’s people to remain open and receptive to His guidance, even when it challenges their comfort or preconceived notions.

Scripture References:

Jeremiah 14:15: “Therefore, thus says the LORD concerning the prophets who prophesy in my name although I did not send them, and who say, ‘Sword and famine shall not come upon this land.’ By sword and famine those prophets shall be consumed.”
Matthew 23:37: “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!”
1 Thessalonians 5:20-21: “Do not despise prophecies, but test everything; hold fast what is good.”

Verse 6

Text of JBK 11:6: Wherefore, thus saith the LORD, forasmuch as this is true, thou shalt be plundered, O Ephraim, for by a flea in the ear is a man driven mad. So shall the LORD’s words be unto this generation. They shall not be a shout, to cause one to jolt and dismiss, but they shall be a buzz and a tickle that shall not depart from thine ears or from the house of Israel. So do and, Lay on! Boldly on! Thy finger shall route thine ear until thou art a laughing stock, and the people walk from thee.

Commentary: In this verse, the LORD addresses Ephraim (representing the LDS Church and its members) with a serious warning about the consequences of their actions and attitudes toward divine truth. The opening statement, “forasmuch as this is true, thou shalt be plundered, O Ephraim,” emphasizes that their rejection of prophetic words will lead to significant repercussions. The term “plundered” suggests not only a loss of spiritual guidance but also the potential for greater societal and moral decline.

The analogy “for by a flea in the ear is a man driven mad” illustrates how something seemingly small and insignificant can lead to profound distress. This metaphor serves to highlight that the persistent buzzing of God’s words—though subtle—can become a source of irritation or madness for those who refuse to heed them. It underscores the idea that dismissing God’s messages can lead to a cumulative effect that ultimately disrupts one’s peace and understanding.

The LORD’s words to this generation will not come as a “shout,” which might provoke an immediate, defensive reaction. Instead, they will arrive as a “buzz and a tickle”—persistent reminders that cannot be easily ignored. This implies that God’s messages are designed to penetrate the hearts of His people gently yet insistently, causing them to reflect on their beliefs and practices continually. The reference to “the house of Israel” indicates that this message is not limited to Ephraim alone but extends to all of Israel, emphasizing the collective responsibility of God’s people to respond to His truth.

The directive “So do and, Lay on! Boldly on!” encourages the faithful to press forward in their quest for truth and understanding. It calls for courage and tenacity in the face of resistance, urging believers to remain steadfast in proclaiming the message of God, regardless of opposition or ridicule.

The concluding statement, “Thy finger shall route thine ear until thou art a laughing stock, and the people walk from thee,” serves as a sobering reminder of the consequences of persistent rejection of God’s word. It suggests that the refusal to listen will lead to a state of shame and isolation, where Ephraim’s unwillingness to accept divine truth will result in becoming a source of mockery. This warning underscores the importance of humility and the need for genuine engagement with God’s message, lest the people find themselves marginalized and ridiculed for their ignorance.

Overall, this verse encapsulates themes of warning, persistence, and the consequences of pride, inviting readers to reflect on their openness to God’s truth and their responsibility to respond with humility and faithfulness.

Scripture References:

Proverbs 1:24-26: “Because I called and you refused to listen, have stretched out my hand and no one has heeded, because you have ignored all my counsel and would have none of my reproof, I also will laugh at your calamity; I will mock when terror strikes you.”
Jeremiah 6:10: “To whom shall I speak and give warning, that they may hear? Behold, their ears are uncircumcised; they cannot listen; behold, the word of the LORD is to them an object of scorn; they take no pleasure in it.”
Matthew 13:14-15: “Indeed, in their case, the prophecy of Isaiah is fulfilled that says: ‘You will indeed hear but never understand, and you will indeed see but never perceive.’ For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed.”

CHAPTER TWELVE

Verse 1

Text of JBK 12:1: BEHOLD, I see Ephraim upon the mountains and in the watchtowers, yea, the very tall watchtowers. They have set their code, and they signal therewith. Though they reflect the sun, their signal is set to their rhythm. Therefore the stillness of the LORD’s doings they have not detected, and the method of his purpose hath been marvelous unto them, incomprehensible and without form.

Commentary: In this opening verse, JBK addresses Ephraim, representing the LDS Church, and uses the imagery of “mountains and watchtowers” to convey several layers of meaning. The mention of “mountains” can be interpreted as a reference to the LDS Church’s physical presence in the Rocky Mountains, symbolizing strength and prominence. Additionally, mountains may represent cities where the faithful gather, indicating a robust community.

The phrase “very tall watchtowers” suggests that while the Mormon people generally embody goodness and vigilance in their service to one another, there exists a sense of pride in their identity. This pride can lead to spiritual blindness, where they become so focused on their self-perception that they miss deeper spiritual truths.

“They have set their code, and they signal therewith” indicates that Ephraim has publicly defined their values and identity, which reflects goodness as “it reflects the sun.” This imagery suggests that their actions and principles shine positively in the world. However, the phrase “their signal is set to their rhythm” highlights a troubling tendency to follow their own understanding and interpretations rather than aligning themselves with God’s intended path.

The statement “therefore the stillness of the LORD’s doings they have not detected” implies that most of Ephraim, aside from the remnant, fails to recognize the subtleties of God’s work in their lives. Despite their good deeds, they lack the spiritual sensitivity needed to hear the still small voice of the Holy Ghost, resulting in a disconnect from divine guidance.

The concluding assertion that “the method of his purpose hath been marvelous unto them, incomprehensible and without form” suggests that Ephraim will be taken by surprise by what is to come. Their misunderstanding of God’s nature—implied by the phrase “he is without form”—reflects a deeper issue: they do not truly know Him. This aligns with 1 Corinthians 2:14, where it is noted that spiritual truths are discerned only through the Spirit, emphasizing that without a personal relationship with God, His purposes may seem incomprehensible.

Overall, this verse invites reflection on the importance of humility, openness, and the need for Ephraim to seek a genuine understanding of God’s intentions, rather than relying solely on their traditions and self-identity.

Scripture References:

1 Corinthians 2:14: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit.”
Isaiah 29:10-11: “For the LORD has poured out upon you a spirit of deep sleep, and has closed your eyes (the prophets), and covered your heads (the seers).”
Matthew 5:14-16: “You are the light of the world. A city set on a hill cannot be hidden.”

Verse 2

Text of JBK 12:2: Rise up, O ye inhabitants of Judah and ye dwellers of her uttermost borders, and give the signal to the watchmen. The LORD cometh with a mighty hand, and his fierce ax doth cleave mountains before him! But is it that ye see not also? Howbeit none see?—only because your watchmen peek at points of light and ye dwellers of the land wait upon them. Open up your panorama and see smoke over the mountains. It is not the smoke of fire but of dust, the dust of stampede. Behold, they are not far mountains, O Judah. And the men of them ye know. But, lo, ye know not the LORD your God. The LORD sendeth them not a prophet to stir them up, but I send ye my servant, for many winds shall be stirred, and the dust shall approach you from many lands, yea, and encompass your seed even in far lands.

Commentary: In this verse, JBK shifts his focus from Ephraim to Judah, calling upon the inhabitants to “rise up” and become alert to the impending spiritual and physical realities. The phrase “give the signal to the watchmen” emphasizes the urgency for spiritual leaders to awaken the people to the seriousness of their situation. The declaration “The LORD cometh with a mighty hand, and his fierce ax doth cleave mountains before him!” signifies the arrival of divine judgment and the formidable power of God, with implications of the end-days Anti-Christ bringing destruction.

The rhetorical question “But is it that ye see not also? Howbeit none see?” highlights the spiritual blindness prevalent among the people. Their watchmen, intended to guide and warn, have focused only on “points of light,” teaching comforting messages while neglecting the harder truths about idolatry and genuine devotion to God. This illustrates the danger of superficial spirituality, where leaders fail to challenge the community to seek deeper understanding and connection with the divine.

“Open up your panorama and see smoke over the mountains” serves as a call to broaden their perspective. The “smoke” symbolizes imminent danger, described as “the dust of stampede,” indicating that the coming tribulation is not distant—it is rapidly approaching. In this context, “dust” represents the armies and troops that will rise against Israel, while “winds” symbolize the kingdoms and nations involved in these conflicts. This aligns with the prophecy of the war of Gog and Magog found in Ezekiel 38-39, where tumultuous events unfold in the land of Israel. The “dust shall approach you from many lands,” reflecting the many countries and terrorist organizations that will come against Israel in the last days, emphasizing the global scope of this impending conflict.

The phrase “Behold, they are not far mountains, O Judah. And the men of them ye know” references the literal mountains of Israel, connecting the people to their ancestral heritage—Abraham, Isaac, and Jacob—who lived and worshipped in these sacred areas. This heritage serves as a reminder of their spiritual roots and the importance of seeking a genuine relationship with God.

Finally, “But, lo, ye know not the LORD your God” speaks to a significant disconnect. Despite their heritage and claims of faith, the people of Judah do not recognize the presence and workings of God in their lives. The statement “The LORD sendeth them not a prophet to stir them up, but I send ye my servant” indicates that the Lord’s purpose for sending prophets is not to intentionally provoke the people; however, the truth can stir up emotions and reactions. JBK’s role as a servant is to deliver this urgent message, and while it may challenge the status quo, he does not intend to incite discord. This resonates with the contemporary experience where discussions about Christ or most any truth, like gender, infuriates the mainstream and is a challenge to their ideologies.

Overall, this verse encapsulates a call to vigilance, repentance, and an awakening to God’s imminent actions, inviting the people of Judah to recognize their spiritual state and seek a deeper understanding of their relationship with the Lord.

Scripture References:

Ezekiel 38-39: The prophecy of Gog and Magog, representing the tumultuous events and judgment in the last days.
Matthew 24:6-8: “And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.”
Genesis 13:16: “And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.”
Isaiah 29:10-11: “For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes (the prophets), and covered your heads (the seers).”

Verse 3

Text of JBK 12:3: The LORD is wonderful in wisdom and comforting in his counsel. And from his depth he doth declare his wise things. Woe unto them who do not enquire, saith the LORD, and woe unto those who do not consider the sum of their ways and the burden of history, who take away from what the LORD hath done, and who add but a foot unto his path, either to lengthen it or to broaden it by their measure.

Commentary: In this verse, JBK underscores the omnipotence and wisdom of God, emphasizing His role as a comforting counselor to His people. The statement “The LORD is wonderful in wisdom and comforting in his counsel” highlights the depth of God’s understanding and His willingness to guide His children through life’s challenges. However, this profound wisdom stands in stark contrast to the actions of His children, who often neglect to sincerely inquire of Him or seek a personal relationship.

The phrase “woe unto them who do not enquire, saith the LORD” serves as a poignant rebuke to those who fail to seek God in earnest prayer and contemplation. It illustrates the deep disappointment of a Creator whose creations turn away from Him, opting instead to navigate their lives without divine guidance. This neglect can be likened to a child forgetting their parent, leading to a profound sense of loss and disconnection.

Furthermore, the verse addresses the tendency of people—whether heathen gentiles, members of the LDS Church, or Jews—to alter God’s ways to suit their own desires. The admonition “woe unto those who do not consider the sum of their ways and the burden of history” emphasizes the importance of self-reflection and awareness of the consequences of their actions. Those who “take away from what the LORD hath done” and “add but a foot unto his path” are warned against manipulating God’s teachings or commands to fit their narratives, which diminishes the integrity of divine truth.

Overall, this verse is a powerful reminder of the necessity for humility, sincere inquiry, and a genuine relationship with God. It calls for reflection on one’s spiritual state and the importance of adhering to divine wisdom rather than personal interpretations.

Scripture References:

Proverbs 2:6: “For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.”
James 1:5: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”
Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”

Verse 4

Text of JBK 12:4: The LORD shall turn the dust with his breath and make it a smoke of fire upon mine enemies, to raise up Jacob to bear my name, to deliver the outcasts and gather the dispersed of Israel. What thou, O mighty Syria, devisest in the culverts of Riyadh shall bring down Damascus and shake the foundations of Mecca; and it shall be contemplated in Medina; and Alexandria shall bring down Cairo with it. Hear the sound of the LORD’s quake! The LORD deviseth not in secret of his beloved, but hath drawn my banner in days of old.

Commentary: In this verse, JBK presents a vivid picture of the impending geopolitical conflict involving Israel and its neighboring nations. The phrase “The LORD shall turn the dust with his breath and make it a smoke of fire upon mine enemies” symbolizes the divine intervention that will ensue in response to the actions of these nations. The “dust” represents the armies and troops that will come against Israel, while the “smoke” signifies the destruction that will follow.

The reference to “mighty Syria” devising plans in “the culverts of Riyadh” indicates that Syria and Saudi Arabia are conspiring against Israel. This suggests a coordinated effort among these nations to launch an attack, reflecting the contemporary political landscape where alliances can shift rapidly. JBK implies that whatever plans are being orchestrated will ultimately lead to the downfall of Syria, symbolized by the phrase “shall bring down Damascus,” and will nearly bring down Saudi Arabia, as indicated by the line “shake the foundations of Mecca.”

Furthermore, the inclusion of Egypt, as represented by Alexandria and Cairo, underscores the breadth of this impending conflict. The implication is that Egypt will also be entwined in this scheme, ultimately leading to its downfall. This aligns with the prophetic themes found in Ezekiel 38-39, where nations gather against Israel, although it could be interpreted as a separate plot distinct from the Gog and Magog invasion.

The closing statement, “Hear the sound of the LORD’s quake!” serves as a reminder of God’s authority and the inevitable consequences of human actions against His people. The phrase “the LORD deviseth not in secret of his beloved” reinforces the notion that God’s plans and warnings are clear, and He will act on behalf of His faithful remnant, the “outcasts” and “dispersed of Israel.”

Overall, this verse captures the impending turmoil and serves as a prophetic warning that the actions taken by these nations against Israel will provoke a significant military response, leading to their destruction or severe damage, reflecting God’s sovereignty and the fulfillment of His promises to His people.

Scripture References:

Ezekiel 38-39: The prophecy of Gog and Magog, detailing the coalition of nations against Israel and the ensuing judgment.
Isaiah 10:5: “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.”
Jeremiah 50:35: “A sword is upon the Chaldeans, saith the LORD, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men.”

Verse 5

Text of JBK 12:5: The LORD shall save thee that day, O Judah, by his open counsel with the words he declareth here, as in the days of thy Babylonian captivity. Ye shall no more fall back into your idols, O people, for, lo, the LORD raiseth me up again by wise counsel; he setteth me in an anointed place. By hardness he delivereth thee, and in it shall be glory.

Commentary: In this verse, JBK emphasizes God’s unwavering commitment to deliver His people, specifically addressing Judah. The phrase “The LORD shall save thee that day” signifies a specific moment of divine intervention, reflecting God’s promise of protection amid impending threats. This deliverance is intricately tied to the miraculous events described in Ezekiel 38-39, particularly the earthquakes in the mountains of Israel, where God will demonstrate His power by destroying the invading forces.

The statement “by his open counsel with the words he declareth here” underscores the clarity and accessibility of God’s guidance. The “open counsel” indicates that His intentions and strategies for protecting His people are transparent, offering assurance that they can rely on His promises for salvation. The reference to the “days of thy Babylonian captivity” evokes memories of God’s faithfulness in past deliverance, reminding the people that just as He rescued them before, He will act again in their time of need.

The admonition “Ye shall no more fall back into your idols, O people” serves as a critical warning against the dangers of idolatry. It implies that the miraculous event saving Israel will prompt many to let go of their idols, at least temporarily. This moment of divine intervention will act as a significant wake-up call for the remnants of Israel, awakening those who have yet to recognize the futility of their idol worship. It signals a pivotal opportunity for spiritual renewal among God’s people.

The phrase “for, lo, the LORD raiseth me up again by wise counsel” refers to JBK himself. Following this miraculous act, JBK will be in Israel, tasked with teaching the people to abandon their idols. The mention of being “set in an anointed place” suggests that JBK will be established in the third temple in Jerusalem, which will serve as the center for his prophetic mission and guidance.

Finally, “By hardness he delivereth thee, and in it shall be glory” indicates that the trials they endure may seem harsh, but they serve a greater purpose. The hardships will ultimately lead to deliverance and bring glory to God and those who remain faithful.

Overall, this verse encapsulates the promise of divine salvation, the historical context of Israel’s past deliverance, and the call to turn away from idolatry. It offers hope and assurance that God will act decisively to protect and restore His people during tumultuous times.

Scripture References:

Ezekiel 38-39: The prophecy of Gog and Magog, detailing the miraculous interventions and judgment during the invasion of Israel.
Isaiah 10:5: “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.”
Jeremiah 50:35: “A sword is upon the Chaldeans, saith the LORD, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men.”

Verse 6

Text of JBK 12:6: In this his resolution there is tender purpose. In his deep things there is reason, a fuller’s soap, a trying with fire. It burneth forth not with eloquence, but it refineth the metal of dross and it cleanseth the linen. For the LORD shall open again the mouth of the unlearned, and from the reason of the illiterate will he speak again unto his people. He shall utter his deep things from voices long stilled, and Jerusalem shall rejoice again as a barren widow who hath found joy in the son of her first husband.

Commentary: In this verse, JBK emphasizes the miraculous resolution to the conflicts described in preceding verses, highlighting God’s intention to act on behalf of His people. The phrase “In this his resolution there is tender purpose” indicates that God’s intervention is motivated by love, aiming to awaken the Elect and draw them back into a genuine relationship with Him.

The statement “in his deep things there is reason” suggests that God’s plans are profound and thoughtfully designed. His strategies reflect wisdom and understanding, demonstrating that every action is purposeful and aimed at achieving His divine objectives.

The imagery of “a fuller’s soap” and “a trying with fire” represents the processes of purification and refinement. These metaphors illustrate how the trials and turmoil experienced by Israel serve a specific purpose: to test and strengthen the faith of God’s people. The phrase “It burneth forth not with eloquence, but it refineth the metal of dross and it cleanseth the linen” emphasizes that God’s methods may not always be dramatic or eloquent but are effective in removing impurities, preparing His people for righteousness.

Furthermore, the declaration “For the LORD shall open again the mouth of the unlearned, and from the reason of the illiterate will he speak again unto his people” expands the understanding of how God communicates His truth. This refers to end-times prophets as well as other Kings and Queens of the Gentiles (the elect) who may not be highly regarded in society. These individuals, despite any limitations in speech or other areas, will become vessels through which God delivers His messages. The emphasis on the “unlearned” and “illiterate” signifies that God can work through anyone, regardless of societal status or education, to convey divine wisdom.

The phrase “He shall utter his deep things from voices long stilled” suggests that God’s truth will once again be proclaimed through those who have been overlooked or marginalized, bringing hope and renewal. The concluding imagery of Jerusalem rejoicing “as a barren widow who hath found joy in the son of her first husband” symbolizes a profound restoration and revival. It illustrates the transformation from desolation to joy, reflecting the renewed relationship between God and His people.

Overall, this verse encapsulates God’s purposeful intervention in the lives of His people, the trials they endure for purification, and the hope that arises as He empowers unexpected voices to proclaim His truth.

Scripture References:

1 Peter 1:7: “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.”
Isaiah 1:25: “And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.”
Jeremiah 1:6-9: “Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child. But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD. Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth.”

Verse 7

Text of JBK 12:7: Man’s trials are hard, but the LORD’s are cunning. The meek have upset the mighty, and the brazen have learned to keep their mouth shut. O thou, little Judah, though thou be small and as unto a remnant, shall God’s salvation burn in thee, and as an ember it shall ignite and it shall consume the world. In that day the Gentiles shall cast off their idols, and no more shall a graven image be found amongst them. No more shall a hand fondle stone and bronze, nor heart wait upon a stony eye. The stone altars of the heathen shall be barren, and their foundations shall be pits.

Commentary: In this verse, JBK emphasizes the challenging nature of human trials while contrasting them with the cunning purposefulness of God’s trials. The phrase “Man’s trials are hard, but the LORD’s are cunning” highlights that, while human difficulties are real and often overwhelming, God employs these challenges with intentionality, using them to shape individuals into who He needs them to be.

The subsequent line, “The meek have upset the mighty, and the brazen have learned to keep their mouth shut,” indicates a significant shift in power dynamics. Here, the “meek” represent those who are humble and faithful, while the “mighty” symbolize the proud and powerful who will ultimately be brought low. The observation that “the brazen have learned to keep their mouth shut” suggests a time of reckoning for those who once spoke boldly, reflecting a spiritual awakening and awareness of God’s authority.

Addressing “little Judah,” JBK speaks to the faithful remnant of God’s people. The phrase “though thou be small and as unto a remnant” acknowledges their seemingly insignificant status in a world filled with larger forces. However, the verse promises that “God’s salvation shall burn in thee,” indicating that this remnant will be a source of spiritual light and strength. The imagery of salvation igniting like an ember conveys the idea that their faith and understanding of God’s Word will spark a fire that spreads, illuminating the world around them.

The proclamation “In that day the Gentiles shall cast off their idols, and no more shall a graven image be found amongst them” speaks to the transformative power of the remnant’s faith. This reflects a future time, marking the end of this world and the beginning of the Millennium, when true worship is restored, and idolatry is rejected. The faithful will lead others in understanding and worshiping God, signaling a significant spiritual shift in which the remnant guides the world away from falsehood.

The following lines—”No more shall a hand fondle stone and bronze, nor heart wait upon a stony eye”—further illustrate the abandonment of material idols. This imagery emphasizes the futility of relying on lifeless images, contrasting it with a heartfelt connection to the divine.

Finally, the verse concludes with “The stone altars of the heathen shall be barren, and their foundations shall be pits.” This indicates that the false worship practices of the heathen will be rendered empty and powerless. The “foundations shall be pits” connects to the theory in Isaiah, as discussed by Avraham Gileadi, where those who descend into idolatry and sin find themselves in the “Pit of dissolution,” representing a state of complete emptiness and separation from God.

Overall, this verse encapsulates the theme of God’s redemptive purpose amidst trials and the hopeful renewal that awaits His faithful remnant. It highlights the promise that, through their faith, they will lead others back to true worship and bring about significant spiritual transformation in the world as the current age gives way to the new order of the Millennium.

Scripture References:

1 Peter 1:7: “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.”
Isaiah 10:5: “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.”
Jeremiah 1:6-9: “Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child. But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee…”

Verse 8

Text of JBK 12:8: For, lo, O Israel, the LORD hath declared plainly unto me: I have so declared it this day: Thou hast seen generations of thy children, and thou seest thy prodigal return. No more shall they call you son. But this day I have called you father. I pronounce it clear that all may know that I am come, and that it is I the LORD that dwelleth amongst them, and it is I the LORD that they behold.

Commentary: In this verse, JBK emphasizes the clarity of God’s communication as He reveals His will to His people. The phrase “the LORD hath declared plainly unto me” underscores the importance of the message being delivered; there is no ambiguity in what God intends for His people. The declaration, “I have so declared it this day,” reinforces the urgency and relevance of God’s words, indicating that they are intended for the present moment.

The statement “Thou hast seen generations of thy children, and thou seest thy prodigal return” reflects the historical relationship between God and Israel. It acknowledges the blessings and guidance God has provided throughout the generations, while also hinting at a theme of repentance and renewal. The imagery of the “prodigal return” signifies that those who have strayed from God’s path are being called back into a right relationship with Him.

The phrase “No more shall they call you son” indicates a transformative shift in the identity and role of the remnant of Israel. Rather than merely being seen as children of God, they are now elevated to the status of “fathers” to the Gentiles. This signifies a new responsibility and authority, where the remnant is tasked with nurturing and guiding others, akin to the metaphor of nursing mothers and fathers found in Isaiah. They will play a crucial role in leading the Gentiles toward a true understanding of God.

The proclamation “I pronounce it clear that all may know that I am come” reflects God’s desire for His presence and purpose to be known among all people. This emphasis on clarity reinforces the idea that God is actively involved in the affairs of humanity and is making His intentions known through His chosen vessels.

The concluding lines, “it is I the LORD that dwelleth amongst them, and it is I the LORD that they behold,” underscore God’s commitment to being present with His faithful remnant. The repetition of “it is I the LORD” serves to reaffirm His authority and desire to dwell among those who remain true to Him.

Overall, this verse encapsulates the promise of God’s renewed relationship with His remnant, highlighting their elevated role as spiritual leaders. It assures that through their guidance, God’s will will be pronounced clearly to all people, fostering a greater understanding and worship of the true God.

Scripture References:

Isaiah 49:23: “And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.”
Jeremiah 31:20: “Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.”
Romans 11:26: “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.”

Verse 9

Text of JBK 12:9: The LORD overturneth the shallowness of the world forever. Thou art too great; this heart hath done too wonderful a thing to draw to thy courts affectations, and for thy caravan to be that of flatterers; that the cloisters of thy garden should be the promenade of gainsayers. Therefore I have decked thee with the array of the lowly, but I have made thy breath as a cool breeze in the desert heat; thy words as clear water to those that thirst.

Commentary: In this verse, JBK emphasizes God’s intention to disrupt the superficial values and practices of society. The phrase “The LORD overturneth the shallowness of the world forever” signifies that God will fundamentally challenge and transform the current world’s shallow understanding of faith and spirituality through His actions.

The statement “Thou art too great; this heart hath done too wonderful a thing to draw to thy courts affectations” addresses the people, indicating that their pride and self-importance have led them to seek insincere validation rather than a true connection with God. The term “affectations” highlights the emptiness of their actions, revealing a longing for genuine devotion.

The imagery of “the Promenade of gainsayers” represents a public space where those who oppose or undermine true faith gather. These “gainsayers” symbolize individuals who actively resist the truth of God’s word, creating an environment filled with doubt and negativity. In contrast, “cloisters” refers to the private lives of those who may claim to follow God but are insulated from the truth. This juxtaposition illustrates the tension in society, where true faith faces challenges from both external criticism and internal hypocrisy.

As God speaks to His remnant, the concluding lines—”Therefore I have decked thee with the array of the lowly, but I have made thy breath as a cool breeze in the desert heat; thy words as clear water to those that thirst”—emphasize His commitment to the faithful. The remnant, adorned with humility, possesses the refreshing truth of God that offers solace to those who seek it. Their words, likened to “clear water,” signify the clarity and purity of the divine message they carry, which nourishes and revitalizes those who are spiritually thirsty.

Overall, this verse captures God’s promise to His remnant amidst a world filled with skepticism and shallow understanding. It emphasizes the importance of their humble devotion and the profound impact they can have as they share God’s refreshing truth with others.

Scripture References:

Isaiah 55:1: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.”
John 7:37: “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.”
Jeremiah 2:13: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.”

Verse 10

Text of JBK 12:10: How shall a king know the heart of his servant, and how shall he test his piety? A golden crown man will obey in action, but anon his heart grumbleth. With a rough cloak tried I man, and he that followeth doth not grumble. I was not comely, and no man durst follow me by reason of gain. Cast aside thy vestures of fine linen and thy golden jewels. Let thy spirit burst forth at my passing. Follow me. Feel mine hand touch thee and awaken thy reason.

Commentary: In this verse, God speaks to His people, using the analogy of a king and his servant to illustrate a profound truth about discernment in relationships. The opening line, “How shall a king know the heart of his servant, and how shall he test his piety?” conveys that this is not merely about an earthly ruler and his subject. Instead, it highlights how God perceives the true intentions of those who claim to serve Him, distinguishing between genuine devotion and pretense.

The subsequent phrase, “A golden crown man will obey in action, but anon his heart grumbleth,” emphasizes that outward conformity does not equate to true loyalty. Those who follow out of self-interest or for the sake of appearances may comply with authority, yet their true feelings often reveal discontent. This serves as a reminder that God sees beyond superficial actions, recognizing the deeper motivations of the heart.

The line “With a rough cloak tried I man, and he that followeth doth not grumble” illustrates that true servants of God are tested through trials and hardships. The “rough cloak” symbolizes the challenges and discomforts that come with authentic faith. Those who genuinely follow God accept these trials without complaint, demonstrating their steadfast commitment.

The phrase “I was not comely, and no man durst follow me by reason of gain” indicates that God does not present Himself to cater to the desires of the superficial or materialistic. He calls for followers who are motivated by a genuine desire for truth rather than personal gain or glory.

The exhortation, “Cast aside thy vestures of fine linen and thy golden jewels,” further emphasizes the call to abandon materialism and vanity. God invites His people to prioritize spiritual wealth over worldly status, suggesting that true beauty and worth lie in humble devotion.

Finally, the closing lines—”Let thy spirit burst forth at my passing. Follow me. Feel mine hand touch thee and awaken thy reason”—are an invitation to a transformative encounter with God. The imagery of God’s touch signifies empowerment and enlightenment, suggesting that through this divine interaction, individuals can gain clarity about their purpose and relationship with Him.

Overall, this verse challenges believers to reflect on their motivations and authenticity in their walk with God. It emphasizes that true faith is marked by humility, perseverance through trials, and a genuine desire to follow God, free from the distractions of worldly allure.

Scripture References:

1 Samuel 16:7: “But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.”
Matthew 7:21-23: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”
Jeremiah 17:10: “I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.”

Verse 11 – The Parable of the Ripple

Text of JBK 12:11: Behold a wonder, O Israel and ye inhabitants of Judaea, a ripple hath gone forth from Zion as when a block is dropped in water. My ripples are gentle and my block is soft, saith the LORD, yet they brought down multitudes and upset many a course. Who shall believe, saith the LORD, and whose spirit shall be tempered? Let him trace the ripples. Is it not easy? But stop and consider. Doth not a straight line lead to the center from no matter where thou encounterest the ripple? Can a ripple come from a false angle? Trace it. Even from the farthest ripple shall they be safely led.

Commentary: In this verse, I refer to what I have named the “parable of the ripple,” as it captures profound imagery through its narrative style, reminiscent of parables. The “ripple” symbolizes an end-time prophet emerging in the last days, representing David, the end-time servant prophesied in the scriptures, while JBK himself serves as a prophet to Judea. This interpretation emphasizes that David’s prophetic role will carry significant weight in the unfolding of God’s plan.

The phrase “a ripple hath gone forth from Zion” indicates that this prophet will arise from America, underscoring the importance of this location in the divine narrative. The “block,” which represents God’s word given through the prophets, serves as a barrier to those who refuse to repent. It also functions as a foundation of truth for the faithful, producing ripples of guidance and illumination.

God’s declaration, “My ripples are gentle and my block is soft,” signifies that the messages sent forth through His prophets may not always be loud or confrontational. Instead, the ripples symbolize all of God’s prophets throughout time, each teaching the same Gospel of Jesus Christ. The imagery of a straight line leading to the center (God) from any ripple (prophet) emphasizes that no prophet varies from God’s truth. This continuity of message reinforces the idea that all true prophets are united in their purpose to reveal God’s will.

As the verse continues, it raises the question, “Who shall believe?” This highlights the skepticism that will prevail among the people, particularly among the members of The Church of Jesus Christ of Latter-day Saints (referred to as Ephraim). The remnant is called to “trace the ripples,” which signifies a divine invitation for them to diligently study the words of the prophets. This concept is supported by the commandment in 3rd Nephi 23:1, which instructs people to diligently study the words of the prophet Isaiah.

If individuals trace the ripples and understand the teachings of the prophets, they will recognize new prophets when they come on the scene. They will know these new prophets are true because they align with the teachings of previous prophets, all of whom convey the same message, leading back to the center—Jesus Christ. A perfect example of this is the Book of JBK. The only way to discern whether it was written by a true prophet is by understanding the truthfulness of other scriptures, particularly Isaiah. By diligently studying the Book of JBK, as I have, one can know with certainty that it was written by the hand of God.

The question of whether a ripple can come from a false angle serves as a challenge to the faithful to examine their beliefs critically, ensuring they align with the divine message. Overall, Verse 11 encapsulates the essence of divine communication in the end times, urging the faithful to remain vigilant and attuned to the subtle ways God may be speaking through His prophets. The parable of the ripple highlights the need for humility in recognizing truth and emphasizes the transformative power of God’s word in guiding His people amidst the challenges of the last days.

Scripture References:

Isaiah 8:14: “And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.”
John 14:26: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”
1 Thessalonians 5:20-21: “Despise not prophesyings. Prove all things; hold fast that which is good.”
3 Nephi 23:1: “And now, behold, I say unto you that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently.”

Verse 12 – The Parable of the Ripple (cont.)

Text of JBK 12:12: For this sake I set in Zion my block, and so I let my ripples silently to go forth. Ephraim was upset and hearkened not. He traced not the ripples but rode out the swells. Let him stop and there consider his God. Yea, our God is the only God.

Commentary: In this verse, God continues the imagery introduced in Verse 11, emphasizing the significance of His Word and the prophetic messages delivered throughout history. The phrase “For this sake I set in Zion my block” highlights the personal ownership and divine authority behind God’s teachings. The term “my block” signifies a deeper, more intimate communication from God, indicating that this message is not just any block, but one imbued with divine purpose and intent.

The declaration “Ephraim was upset and hearkened not” reveals the reaction of the members of The Church of Jesus Christ of Latter-day Saints (Ephraim) when faced with God’s Word. Their upset signifies a rejection of the truths presented to them during the end times, stemming from a prideful unwillingness to accept the guidance that God offers through His prophets.

The phrase “He traced not the ripples but rode out the swells” underscores the failure of Ephraim to engage with the teachings of the prophets. Instead of tracing the ripples—an invitation to study and understand the messages that God has consistently provided—they have chosen to ride the swells, which symbolizes their adherence to popular opinion or cultural norms. This metaphor reflects a dangerous pride, leading them to overlook the gentle, silent ripples of divine revelation that call for attention and discernment.

“Let him stop and there consider his God” serves as a poignant invitation for reflection. God urges Ephraim to pause and genuinely contemplate their relationship with Him. It emphasizes the need for humility and introspection, encouraging them to seek a deeper understanding of their faith rather than relying solely on societal expectations or superficial interpretations.

The concluding assertion, “Yea, our God is the only God,” reinforces the singularity and sovereignty of God. In a world filled with competing voices and influences, this statement serves as a reminder for the faithful to return to the foundational truths of their faith and acknowledge God’s ultimate authority. It invites believers to recognize that amidst the noise of the world, there is but one true God, and it is essential to align their lives and beliefs with His teachings.

Overall, Verse 12 continues to develop the themes of humility, attentiveness, and divine communication, urging the faithful to engage deeply with the messages of God’s prophets and to reflect on their commitment to the one true God.

Scripture References:

3 Nephi 23:1: “And now, behold, I say unto you that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently.”
Isaiah 8:14: “And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.”
John 14:26: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”

CHAPTER THIRTEEN

Verse 1

Text of JBK 13:1: Hear a cry, a cry of toppling, O Judah. Ephraim is cast from the watchtower, for Ephraim saw but he could not say. When too late he could only point to destruction but not to whence cometh salvation. Deliverance is far from him, and its path to him is retreat. For the fear of the LORD in that day shall possess him, and he shall cast himself as a headlong torrent to the sea. He shall cast his wise things and the mantel of his prestige upon the waves and they shall no more come back to him, but they shall be swallowed by the deep.

Commentary: In this verse, the “cry of toppling” signifies the impending collapse of the LDS Church’s long-held beliefs as John son of Kathryn and David emerge as prophetic voices in the last days. The phrase “Ephraim is cast from the watchtower” indicates that the members of the LDS Church will lose their privileged perspective and understanding of God’s truth. The following line, “for Ephraim saw but he could not say,” highlights the internal conflict faced by LDS prophets, who recognize the truths contained within scripture yet cannot openly share these insights. This silence stems from the fear of losing their positions and the repercussions of challenging the status quo of their teachings.

The statement “When too late he could only point to destruction but not to whence cometh salvation” underscores the tragic reality that, in their moment of crisis, these leaders will only be able to acknowledge the ruin that has come upon them rather than guiding their followers toward salvation through Jesus Christ and His true prophets.

“Deliverance is far from him, and its path to him is retreat” emphasizes that the members of Ephraim will find themselves distanced from the deliverance that truth brings. As they fail to prepare for the coming challenges, they will instead retreat in fear, much like the rest of the gentiles who are unaware of the imminent trials.

The phrase “he shall cast himself as a headlong torrent to the sea” portrays a sense of urgency and desperation, indicating that when faced with the truth, members will rush recklessly into confusion and despair. Instead of seeking refuge in God’s Word, they will be overwhelmed by their fears.

“He shall cast his wise things and the mantel of his prestige upon the waves” illustrates the abasing of the pride and haughtiness that has characterized Ephraim. The status they have held in the world will be lost, and the false belief that they are the only true church will be shattered. The concluding statement “they shall be swallowed by the deep” serves as a stark reminder of the consequences of clinging to falsehoods. The “deep” represents the depths of despair and deception, signifying that those who reject God’s true prophets will find themselves consumed by the very beliefs that once defined them, ultimately leading to their spiritual demise.

Overall, this verse serves as a sobering warning to the members of Ephraim, urging them to seek the truth and embrace the teachings of God’s prophets rather than clinging to prideful misconceptions that will lead them astray.

Scripture References:

Isaiah 1:4: “Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.”
3 Nephi 23:1: “And now, behold, I say unto you that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently.”

Verse 2

Text of JBK 13:2: They shall take up this song: In days of glory did Ephraim not hearken, and with mighty deeds did he not remain content. The LORD worketh a work of substance, and he shall possess the heart of his people. Let Ephraim fall back. Let the shallowness of the world go on. Those that see destruction be many, and those that delight in it be not a few; but blessed is he who raiseth his voice to proclaim the LORD’s salvation. He shall draw the sword of the LORD’s glory and he shall command the mighty men of valour, and on the day of the LORD they who are humble shall be honoured. Yea, blessed is he who waiteth upon the LORD, yea, blessed is he whom the LORD will not move from his place but goeth before to lead him as a young colt through rocky ground. Yea, he who seeketh the LORD in the stillness of his doings shall not be upset, and through the great and terrible day of the LORD he shall rejoice in his salvation.

Commentary: In this verse, the “song” reflects the lamentation of Ephraim (the LDS Church) for its failure to heed the true prophets of God. Despite witnessing mighty deeds and miracles, Ephraim persists in clinging to misguided beliefs, demonstrating a stubbornness that prevents them from embracing the truth revealed through divine messengers.

The declaration, “The LORD worketh a work of substance,” contrasts the emptiness of Ephraim’s actions with the meaningfulness of God’s works. The phrase “he shall possess the heart of his people” indicates that God will begin to awaken the elect—those earnestly seeking Him—drawing them closer to His understanding and purpose.

“Let Ephraim fall back. Let the shallowness of the world go on” signifies that Ephraim, and the Church as a whole, will not contribute positively to changing the world during the end times. Instead, they will allow the world to remain in its perilous state, as their influence wanes.

The line, “Those that see destruction be many, and those that delight in it be not a few,” suggests that many will witness the destruction of the world, while some—particularly those involved in evil schemes like the UN 2030 plan—will take pleasure in it. However, “blessed is he who raiseth his voice to proclaim the LORD’s salvation” highlights the blessedness of those who boldly declare the truth and guide others toward repentance.

“He shall draw the sword of the LORD’s glory and he shall command the mighty men of valour” underscores the role of the elect in leading the righteous during the day of the LORD. Those who have humbled themselves and remained faithful will be honored and recognized by God for their devotion.

The phrases “blessed is he who waiteth upon the LORD” and “whom the LORD will not move from his place” emphasize the virtue of patience and perseverance. This sentiment aligns with Isaiah 40:31, which states that those who wait upon the LORD will renew their strength. The remnant is called to wait with unwavering faith, trusting in God’s timing and guidance.

Finally, “Yea, he who seeketh the LORD in the stillness of his doings shall not be upset” highlights the importance of personal study and prayer. Those who diligently pursue a relationship with God will find solace and joy in His salvation, even amid tribulations, thus affirming their hope and trust in His promises.

Scripture References:

Isaiah 40:31: “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”
3 Nephi 23:1: “And now, behold, I say unto you that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently.”

Verse 3

Text of JBK 13:3: Yet though for a season doeth he wonders, it is by his gentle silence that he shall try thy faith, O son of man. And it is by this faith that thine heart’s blood shall be replaced. Let a man consider. Ponder ye the way and consider what hath been laid in Zion. Try mankind as aforetime, saith the LORD, try them with my signs to set their faith.

Commentary: In this verse, the “wonders” refer to the calamities associated with the great and terrible day of the Lord, encompassing events such as famine, pestilence, fire, nuclear war, and earthquakes. However, the verse indicates that God will enter a period of silence, during which He may not seem present. This silence serves as a test of faith for John son of Kathryn (JBK), suggesting that he will need to rely on his faith without the immediate reassurance of divine intervention.

The phrase “and it is by this faith that thine heart’s blood shall be replaced” signifies that through faith, JBK will experience a transformation into a non-mortal state, where the immortal body requires no blood. This change reflects the hope of resurrection and salvation for those who steadfastly maintain their beliefs. Furthermore, some individuals—like the remnant at the time of Christ’s coming (if not before)—will never die; they will be translated and changed to this same immortal state.

God then urges individuals to reflect on the incredible future of Zion: “Ponder ye the way and consider what hath been laid in Zion.” This call to introspection emphasizes that if people grasped the significance and promises associated with Zion, they would be more inclined to seek God earnestly.

The closing statement, “Try mankind as aforetime, saith the LORD, try them with my signs to set their faith,” suggests that God will test humanity as He has in the past. The signs referenced may include scriptural truths, manifestations in the heavens, and the workings of the Holy Ghost. This testing is designed to challenge people’s faith and encourage them to return to God through a deeper understanding of His signs and the teachings of His prophets.

Overall, this verse highlights the themes of faith, divine silence, and the profound significance of Zion, while also calling for reflection and readiness to respond to God’s signs in preparation for the challenges ahead.

Scripture References:

Isaiah 40:31: “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”
3 Nephi 23:1: “And now, behold, I say unto you that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently.”

Verse 4

Text of JBK 13:4: Come ye with this people, O Gentiles. Come, hear the trees sing you a fine tune. Hear the calving of young with the sound of joy. Oh clap your hands, all ye mountains. Skip ye the clouds with his thunderous glory. Come ye to the glorious works of the LORD!

Commentary: This verse serves as a heartfelt call to the Gentiles, urging them to join the faithful remnant in Zion. The remnant will be there first with Christ at Adam-ondi-Ahman. The invitation signifies inclusivity, offering the opportunity for all to partake in the blessings of God’s covenant. After their gathering, the remnant will actively seek out the righteous who repent, bringing them back to Zion to experience the fullness of God’s glory.

The phrase, “Come, hear the trees sing you a fine tune,” paints a vivid picture of the beauty and harmony present in Zion. The imagery of trees singing symbolizes the joy and peace that characterize this sacred environment, suggesting that Zion is a place where nature reflects the divine.

The line, “Hear the calving of young with the sound of joy,” further illustrates the vitality and abundance found in Zion. This reference to new life conveys a sense of renewal and hope, emphasizing the blessings that accompany a return to God.

“Oh clap your hands, all ye mountains,” personifies the mountains as participants in the celebration of Zion’s glory. This imagery reinforces the idea that all creation rejoices in God’s presence and the beauty of His works, creating an atmosphere of collective praise.

The exhortation to “skip ye the clouds with his thunderous glory” evokes awe and reverence for God’s majesty. The clouds and thunder symbolize His power and sovereignty, reminding all who hear this call of the divine splendor that surrounds Zion.

Finally, “Come ye to the glorious works of the LORD!” invites people to witness and partake in the marvelous acts of God. It urges them to recognize His sovereignty and the beauty of what He has created, drawing them toward a deeper relationship with Him.

Overall, this verse encapsulates the essence of Zion as a destination filled with joy, beauty, and divine presence, while calling the Gentiles to repent and join the remnant in experiencing the blessings of God’s kingdom.

Scripture References:

Isaiah 2:2-3: “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.”

Verse 5

Text of JBK 13:5: Stumble not, O Ephraim, seek thou them not because thy faith is unsound. Try and give unto him this word that he might see the ripples again, for I do quell [still/suppress] the ocean that they might see the ripples again, lest my block be placed in vain. My spirit doth go out in stillness. Cast thine eyes upon a tempered sea and behold and but seek.

Commentary: This verse addresses Ephraim, representing primarily the LDS Church, with a warning that they will not seek the Book of Jachanan Ben Kathryn (JBK). The phrase “seek thou them not because thy faith is unsound” indicates that their lack of pursuit stems from a superficial faith. This serves as a critique of their spiritual condition and their unwillingness to engage with the truth presented by modern prophets.

The instruction “Try and give unto him this word that he might see the ripples again” emphasizes JBK’s role in sharing this record with others. It implies that those who read it likely have prior knowledge of other scriptures. As a modern prophet called in the 1990s, JBK is positioned to help people recognize him as one of God’s ripples (prophets) because they are already familiar with God’s other words.

The phrase “for I do quell [still/suppress] the ocean that they might see the ripples again” conveys that the Holy Ghost will manifest to Ephraim the truth of JBK as a legitimate record of scripture. This divine confirmation serves to open their eyes to the messages and truths that have been previously overlooked.

The line “lest my block be placed in vain” signifies that the Word of God (referred to as the “block”) is essential for guiding His people. This underscores the importance of the scriptures and the teachings of true prophets in revealing divine truth.

“My spirit doth go out in stillness” points to the need for personal study and reflection to hear God’s voice. It emphasizes that His Spirit will whisper to individuals during moments of private prayer and contemplation, away from the distractions of organized worship. The call to “Cast thine eyes upon a tempered sea and behold and but seek” is a poetic invitation to recognize that God is calming the tumult of chaos and providing opportunities to discover Him. However, individuals must actively seek to find Him, highlighting the personal responsibility of each believer in their spiritual journey.

Scripture References:

James 1:6: “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.”
D&C 88:118: “And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith.”
Isaiah 55:3: “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.”

Verse 6

Text of JBK 13:6: Pray, and I shall quell the ocean that there withholden any tempests, and there shall be no storms upon the sea 40 years; for thy faith, O Jacob; for thy rebuke, O Ephraim.

Commentary: In this verse, the imagery of the “stormy ocean” symbolizes the spiritual famine described in Amos 8:11, which states, “Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.” This famine was ended in 1995-1996, as reflected in JBK Chapter 1:1, marking a significant turning point when the Lord opened the floodgates of His Spirit to His people once more.

The phrase “there shall be no storms upon the sea for 40 years” emphasizes the revival of God’s Spirit during this period. While the world may be in turmoil during the last 7-10 years of this 40-year timeframe, God’s Spirit will be alive and active on the earth. This revival invites all who seek Him through His Word to discover His presence and truth.

The line “for thy faith, O Jacob; for thy rebuke, O Ephraim” indicates that this restoration of God’s Spirit and the cessation of spiritual famine came as a response to the faith exhibited by the people during this time. The mention of Ephraim here emphasizes that, despite their shortcomings, there were individuals within the LDS Church who sought after God earnestly. Their faithfulness contributed to the return of divine guidance and revelation, setting the stage for the remnant to awaken and align themselves with God’s will as they prepare for the events of the end times.

Scripture References:

Amos 8:11: “Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.”
JBK 1:1: “And it came to pass in the 38th year the word of the LORD moreover came unto me, saying…”
Isaiah 55:6-7: “Seek ye the LORD while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts…”

Verse 7

Text of JBK 13:7:
I am a poor servant indeed if I cannot recognize my master, and bring my head down lower than his. Yet I also see my father. Therefore I shall not prostrate myself, but I shall embrace he who saw not his children, and yet he hath generations unto abundance. Let thy spirit gush forth, O LORD, that our lusts for thy words may be filled. The Earth doth starve. We hunger and yearn, but we are not filled. Ephraim’s cakes are apportioned unto us by mince. But thy words are as sweet as angel’s food. They fill my soul and relax my joints. Let thine Holy Spirit go about mankind and see that we are dumb. Feed us with thy salvation, O my God. Stretch forth thine hand and touch my lips. Feed us, feed us, thou who art my maker, my guide and my beauty. In thy resolve there is life, and this life is evermore.

Commentary:
In this profound verse, the speaker begins with a humble acknowledgment of their position before God, reflecting the necessary attitude of servitude and reverence. The phrase “I am a poor servant indeed if I cannot recognize my master” emphasizes the importance of humility in recognizing God’s sovereignty. It signifies that true servanthood requires understanding one’s role in relation to divine authority.

The line “Yet I also see my father” introduces a personal relationship with God, suggesting that while one must approach Him with humility, there is also an intimate connection as a loving parent. This duality reinforces the idea that God desires a close relationship with His children.

The transition from “prostrate myself” to “embrace he who saw not his children” suggests a shift from mere submission to active engagement with God. It signifies that while reverence is vital, an embracing relationship with God is also essential, emphasizing love and trust.

The plea “Let thy spirit gush forth, O LORD, that our lusts for thy words may be filled” expresses a deep longing for divine guidance and revelation. The desire for God’s spirit to overflow indicates the acknowledgment of a spiritual famine, where many seek fulfillment in worldly pursuits but find themselves lacking.

The phrase “Ephraim’s cakes are apportioned unto us by mince” metaphorically suggests that what is offered by the LDS Church is insufficient for true spiritual nourishment. It highlights the inadequacy of their teachings in providing the depth of understanding and sustenance that God’s word offers.

“But thy words are as sweet as angel’s food” emphasizes the richness and sweetness of divine truth, contrasting with the meager offerings of Ephraim. This comparison underscores the nourishment found in God’s words, which bring comfort and restoration.

“Let thine Holy Spirit go about mankind and see that we are dumb” acknowledges human ignorance and the need for divine guidance. It suggests that without the Holy Spirit, people are spiritually blind and unable to discern truth.

The requests for God to “Feed us with thy salvation, O my God” and “Stretch forth thine hand and touch my lips” illustrate a deep desire for divine intervention and redemption, indicating that true nourishment comes from God alone.

Finally, the concluding line “In thy resolve there is life, and this life is evermore” affirms that God’s intentions are life-giving, reassuring that following Him leads to eternal life. This reflects the hope found in a relationship with the divine, emphasizing the transformative power of faith and obedience.

Scripture References:

James 4:10: “Humble yourselves in the sight of the Lord, and he shall lift you up.”
Matthew 7:7: “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”
Isaiah 55:1: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.”

CHAPTER FOURTEEN

Verse 1

Text of JBK 14:1: “And the word of the LORD came unto me, saying: I shall yet do a wonder in Zion. Not since Horeb, they shall say, hath the LORD caused us to tremble so. He bringeth us to the brink; by the mouth of the deep he causeth us to dwell.”

Commentary: In this opening verse, the Lord communicates a profound message to JBK, signaling a forthcoming miraculous event in Zion. The phrase “I shall yet do a wonder in Zion” suggests a significant act of God, reminiscent of His past wonders, particularly at Horeb, where His presence caused the people to tremble in fear and awe (Exodus 19:16-20). This historical context serves to underline the gravity and magnitude of the impending event.

The reference to the “mouth of the deep” carries ominous connotations, hinting at the Antichrist as an agent of destruction and chaos. This imagery portrays the forthcoming calamities that will challenge the faithful, reminiscent of prophetic descriptions of tribulation in both Daniel and Revelation. In these texts, the end times are marked by great trials and upheaval, where nations are shaken, and the faithful are called to remain steadfast amidst the storm.

Moreover, the implication that God “bringeth us to the brink” suggests a testing period for His people, where their faith will be challenged, and they must rely on His deliverance. This underscores the theme of God’s sovereignty, where even in turmoil, His ultimate purpose will be revealed.

This prophetic announcement is not just a historical account but a vivid reminder of God’s power to intervene and the necessity for His people to prepare spiritually for the wonders and challenges that lie ahead.

Scripture References:

Exodus 19:16-20: God’s revelation at Horeb.
Daniel 12:1-2: Describes the time of trouble and deliverance for the faithful.
Revelation 7:14: Discusses the tribulation and the victory of the redeemed.

Verse 2

Text of JBK 14:2: “But the LORD seeth Jacob. We shall not be moved. Let the unbelieving depart. Let them seek the mouth of the great deep. Let them watch from afar, for God is with Us; we shall mount up.”

Commentary: In this verse, the Lord reassures His faithful followers (Jacob) that they will remain steadfast amid impending challenges. The phrase “we shall not be moved” conveys the strength and resilience of the remnant, echoing the sentiment found in Matthew 24:24, which warns that even the very elect would be deceived if possible. This highlights the discernment and unwavering faith of those who truly seek God.

The directive “let the unbelieving depart” emphasizes a clear distinction between the faithful and the wicked. Those who choose not to believe will ultimately seek “the mouth of the great deep.” This phrase symbolizes the deceptive allure of the Antichrist and his forces. A critical point here is that there is no neutral ground in the end times; if one does not actively seek Christ and His truths, they will, by default, align themselves with the Antichrist. The truth of Matthew 6:24 resonates here: “No man can serve two masters.”

The imagery of the “great deep” represents the depths of wickedness and the overwhelming power of Satan. This verse underscores that there will be no middle ground in the final days; one must either accept God’s truth or be unwittingly drawn into the falsehood of evil.

The closing phrase, “let them watch from afar, for God is with Us; we shall mount up,” reinforces the idea that the wicked will be excluded from the blessings and protection that the remnant will receive. While the faithful will be uplifted and empowered, the unrepentant will be left to observe the triumphs of God’s people from a distance, highlighting the necessity of repentance and the pursuit of truth for redemption.

Scripture References:

Matthew 24:24: “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.”
Matthew 6:24: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.”

Verse 3

ext of JBK 14:3: “Let his banner be raised. Let it go before us. Let the sharpness of his eye spare not our enemies. Let Egypt run to her borders first, for she came late of battle. Let Syria be ashamed, and they that dwelt among us find excuse.”

Commentary: The phrase “Let his banner be raised” signifies the rallying cry for God’s people, akin to the Title of Liberty raised by Captain Moroni in the Book of Mormon (Alma 46:12), which symbolizes the defense of liberty and the faith of the Lord. This banner represents God’s protection and the call for His people to stand firm in righteousness.

The sharpness of God’s eye suggests His unwavering vigilance over His people and His readiness to judge the wicked. The declaration that God “will not spare the wicked in the end” emphasizes the urgency for repentance. Those who refuse to turn to Christ face dire consequences, ultimately suffering the full weight of divine justice.

The subsequent phrase, “Let Egypt run to her borders first, for she came late of battle,” can be interpreted in the context of previous chapters in JBK, particularly Chapter 12, where Egypt symbolizes the forces of evil and oppression. In this context, it is saying that Egypt was the last (or at least they came later than most other invaders) invading force into Israel, so they are able to get out the fastest when destruction of the invading forces begins. Imagine an army just crossing their enemies borders, and just starting to set up for a battle. Then God intervenes and they tuck their tails and run back home.

This scenario could also tie into the prophecy of the war of Gog and Magog, where divine intervention leads to the destruction of Israel’s enemies. The impending judgments highlight that nations like Egypt and Syria will find themselves in shame as God delivers His people through miraculous acts. Their late involvement in opposition will ultimately prove futile, leading to disgrace and a realization of the futility of their actions against God’s plan.

The statement “Let Syria be ashamed, and they that dwelt among us find excuse” indicates a turning of the tables on these adversaries. The shame of Syria represents the broader concept of enemies of God being left in a state of disgrace as God’s true followers rise to their divine purpose.

The contrast between those who heed God’s call and those who do not is stark. The righteous are urged to raise their voices and call upon the Lord, while the wicked face inevitable judgment. This reinforces the importance of alignment with God’s will, especially in the tumultuous days leading up to the Second Coming.

Scripture References:

Alma 46:12: “And it came to pass that he (Moroni) rent his coat; and he took a piece thereof, and wrote upon it: In memory of our God, our religion, and freedom, and our peace, our wives, and our children.”
Jeremiah 46:25-26: References Egypt’s downfall and shame.
Isaiah 17:1: Talks about the impending judgment on Damascus (Syria).

Verse 4

Text of JBK 14:4: “For our stony hearts did it come to this, for in our hard conceit did we regard the LORD as Buddhim and Baalim and Krishnim.”

Commentary: The phrase “for our stony hearts did it come to this” underscores the notion that the tribulations and impending destruction are the direct result of the pride and arrogance exhibited by those who claim to be God’s people. Their failure to repent, akin to the people of Nineveh who responded to Jonah’s warning (Jonah 3:5-10), signifies a refusal to recognize the severity of their spiritual condition. In this context, had they genuinely sought repentance, the Lord might have relented from the impending judgment, but their obstinacy leads to the conclusion that it is too late for redemption.

The declaration “for in our hard conceit did we regard the LORD as Buddhim, and Baalim, and Krishnim” reveals a profound shift in worship. The prideful attitude of God’s people has led them to distort their understanding of the divine, equating the one true God with false deities and idols. This comparison highlights the depth of their spiritual blindness and the seriousness of their idolatry, suggesting that their worship is not directed towards the Creator but rather towards the fabricated images of their own making.

This illustrates a broader biblical theme regarding the consequences of turning away from God. Scriptures like Isaiah 44:9-10 emphasize the futility of idolatry:

Scripture References:

Jonah 3:5-10: The people of Nineveh respond to Jonah’s warning with genuine repentance.
Isaiah 44:9-10: “They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Who hath formed a god, or molten a graven image that is profitable for nothing?”
Jeremiah 10:14: “Every man is brutish in his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.”

Verse 5

Text of JBK 14:5: “And they lament and say, ‘Woe unto us, for we have followed the prophets of the nations and heeded their words, only to find ourselves forsaken in darkness. Our ears have turned from the truth, and we were deceived by their smooth sayings, which have led us astray.’”

Commentary:

In this verse, the lamentation expresses the deep regret of those who have been misled by the false prophets of the nations, particularly the prophets of the LDS Church. Their sorrow stems from the realization that they have placed their trust in these leaders rather than seeking the truth directly from God.

The phrase “we have followed the prophets of the nations” underscores the idea that the people have prioritized the teachings of their leaders over divine guidance. The lament highlights a collective awakening to the consequences of ignoring personal revelation and the call to seek truth independently.

Moreover, the lament “our ears have turned from the truth” signifies the tragic consequence of complacency and blind faith. The phrase “smooth sayings” reflects the comfortable and appealing messages that often characterize false teachings, leading the people to feel secure in their falsehoods.

Ultimately, this verse serves as a powerful reminder of the necessity for individuals to cultivate their relationship with God and to discern His truth, rather than relying solely on the counsel of human leaders.

Scripture References:

Isaiah 30:10: “Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Jeremiah 23:16: “Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”

Verse 6

Text of JBK 14:6: “But thou didst not speak peaceably, O LORD, for thou dost not condone the vanity of man, nor singest thou the praises of flesh. We have no excuse, for we corrupt the love of God and make it usury. All the willful made it a stumbling block to the weak.”

Commentary: The phrase “But thou didst not speak peaceably, O LORD” highlights that God and His true prophets do not deliver comforting messages that avoid offense; rather, they speak the truth, just as Jesus did during His ministry. The intention is not to offend, but to illuminate the path of righteousness, even when that truth may be challenging for some to hear.

The next statement, “We have no excuse, for we corrupt the love of God and make it usury,” directly addresses the leaders of the LDS Church and other authorities within Israel. They are criticized for failing to teach the genuine truths of Christ’s Gospel, instead altering God’s Word into a version that keeps the people in ignorance and spiritual bondage. This manipulation leads to a form of usury, where the spiritual needs of the people are exploited rather than nurtured.

The declaration “all the willful made it a stumbling block to the weak” profoundly captures the consequences of the leaders’ actions. It implies that those who deliberately perpetuate philosophies of men, mingled with scripture, create barriers for the faithful. Members with weak faith may become disillusioned and leave, mistakenly associating the actions of their leaders and church policies with Christ Himself. This disconnect ultimately leads them to forsake their faith in Jesus, not realizing that the true Gospel has been obscured by the teachings of men.

This concept echoes the warnings found in Isaiah, where the prophet laments that the ways of the leaders will mislead the people. In Isaiah 9:16, it is stated, “For the leaders of this people cause them to err; and they that are led of them are destroyed.”

Scripture References:

Isaiah 9:16: “For the leaders of this people cause them to err; and they that are led of them are destroyed.”
2 Nephi 28:14: “And thus saith the Lord: If ye do not keep my commandments, ye shall not be saved.”
Isaiah 30:10: “Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Verse 7

Text of JBK 14:7: “We would not hearken unto thee in thy forbearing. Thy goodness we greeted with a turn of our backs.”

Commentary: This verse highlights the profound failure of God’s people to heed His guidance, emphasizing their ingratitude towards His patience and mercy. The phrase “Thy goodness we greeted with a turn of our backs” illustrates a stark rejection of God’s kindness, a recurring theme throughout scripture. In Isaiah 1:3, it states, “The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider,” underscoring the spiritual blindness of God’s people.

Moreover, members of the LDS Church have been given the restored Gospel, along with the Book of Mormon and additional scriptures that the rest of the world does not possess—though they too could seek these truths. This privilege comes with greater accountability, as the Lord expects His people to uphold the teachings and revelations granted to them. As noted in D&C 82:3, “For of him unto whom much is given much is required.” Therefore, the LDS Church members will be held to a higher standard for their actions and choices.

The mention of God’s forbearance indicates His long-suffering nature, inviting His followers to return to Him despite their shortcomings. This theme is echoed in 2 Peter 3:9, which asserts that “The Lord is not slack concerning his promise; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” This reflects God’s deep desire for reconciliation, even when His people repeatedly turn away.

The essence of this verse captures the tragic reality of a people who, despite receiving God’s goodness and extraordinary gifts, choose to reject His guidance, leading to their spiritual downfall. It serves as a reminder of the importance of recognizing and responding to God’s blessings, encouraging believers to seek Him wholeheartedly.

Scripture References:

Isaiah 1:3: “The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.”
2 Peter 3:9: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.”
D&C 82:3: “For of him unto whom much is given much is required.”

Verse 8

Text of JBK 14:8: “Our face was to those who did evil in thy sight, and we did not look away. In the name of love they justify fornication, adulteries and murders, envy, jealousy and greed. Whatsoever they desire to do, they call love; and if one taketh unto himself from one must it be taken.”

Commentary: This verse starkly contrasts with the previous one, as it portrays a deep-seated inclination toward evil among God’s people. The phrase “Our face was to those who did evil in thy sight” illustrates not merely a turning away from God but a deliberate engagement with wickedness. The refusal to “look away” signifies a troubling complicity with sin, emphasizing that they have become comfortable with immoral behaviors and attitudes.

The latter part of the verse addresses the distortion of love among the people, where they rationalize heinous acts such as fornication, adultery, and even murder. This reflects a significant moral decline, where actions that are clearly contrary to God’s commandments are justified under the guise of love. This mirrors the themes found in Romans 1:28-32, where Paul speaks of individuals who, due to their unrepentant hearts, are given over to a reprobate mind, leading them to commit all manner of wickedness.

The assertion that “whatsoever they desire to do, they call love” points to the blasphemy inherent in their actions. They redefine love to justify their sinful behaviors, abandoning God’s definition of love rooted in righteousness and truth. This reflects a broader societal trend in which personal desires are prioritized over divine commandments, resulting in spiritual decay.

This commentary serves as a reminder of the urgent need for self-examination and the pursuit of true righteousness, as believers must guard against the seductive nature of cultural norms that distort God’s truth.

Scripture References:

Romans 1:28-32: “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents; without understanding, covenantbreakers, without natural affection, implacable, unmerciful.”
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”

Verse 9

Text of JBK 14:9: “There is no man that layeth hold, freely given; but covetousness is his god and envy his prophet.”

Commentary: This verse encapsulates the spiritual and moral decline observed among the people, emphasizing a disconnect from divine teachings. The phrase “There is no man that layeth hold, freely given” suggests that individuals fail to grasp or maintain a genuine relationship with God, missing out on the blessings offered freely by Him. This lack of spiritual engagement illustrates a broader theme of apathy towards divine truths.

The declaration that “covetousness is his god” highlights a profound shift in priorities. Instead of revering God and seeking His guidance, the people have succumbed to materialism and greed. This aligns with scriptural warnings about idolatry, where any desire that supersedes devotion to God becomes a false god (Exodus 20:17). This echoes the sentiments found in 1 Timothy 6:10, which notes that the “love of money is the root of all evil.”

The phrase “envy his prophet” further underscores the moral decay, indicating that the people allow jealousy to influence their beliefs and actions. Instead of listening to God’s true prophets, they are swayed by envy, which distorts their understanding of righteousness and truth.

Ultimately, this verse serves as a stark reminder of the dangers posed by materialism and the importance of maintaining a sincere and humble relationship with God. The absence of genuine faith leads to spiritual blindness, causing individuals to chase after worldly desires rather than seeking the truth.

Scripture References:

Exodus 20:17: “Thou shalt not covet thy neighbor’s house; thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.”
1 Timothy 6:10: “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”

Verse 10

Text of JBK 14:10: “It is because they delight in evil that they corrupt the ways of the LORD to prevent judgment. They delight in frowardness and audacity, and have a perverse lust for irony. They heed not thy laws that they may be reproved. They use love to tip the scales against those who were defrauded.”

This verse highlights the profound moral decay that has infiltrated the hearts of the people, showcasing their deliberate choice to embrace evil while distorting the truth of God’s ways. The phrase “they delight in evil” indicates a conscious decision to pursue wickedness, revealing an alarming acceptance of immoral actions as part of their lives.

The assertion that they “corrupt the ways of the LORD to prevent judgment” reflects an awareness of divine standards yet a willingness to manipulate those standards to justify their actions. This aligns with scriptural themes found in Isaiah 5:20, which warns against calling evil good and good evil, illustrating the consequences of such moral inversion.

The mention of “frowardness and audacity” suggests that their rebelliousness is coupled with a boldness that flaunts their disregard for God’s laws. This aligns with Proverbs 21:24, which describes the proud and arrogant as those who scoff at wisdom and instruction.

Their “perverse lust for irony” indicates a troubling trend where they find amusement or satisfaction in mocking the very principles that should guide their lives. This mockery further distances them from truth and righteousness.

The concluding phrase, “using love to tip the scales against those who were defrauded,” highlights how they manipulate the concept of love to justify their wrongdoing, portraying their actions as benevolent while perpetuating harm to others. This idea resonates with the current “woke” culture, where love, compassion, and acceptance of all behaviors—even those that are immoral—have become normalized. Such attitudes contribute to a societal blindness that fails to recognize the true nature of love, which should be rooted in righteousness and truth.

In essence, this verse serves as a stark warning against the dangers of moral relativism and the spiritual blindness that results from choosing to embrace evil over divine truth. It underscores the importance of genuine love rooted in God’s principles rather than a distorted version of love that enables wrongdoing.

Scripture References:

Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”
Proverbs 21:24: “Proud and haughty scorner is his name, who dealeth in proud wrath.”

Verse 11

Text of JBK 14:11: “We drank of their cup, and are not innocent. Yet for a little while will thine anger endure, O Holy One. Thou pickest us up, and dustest off our knees. Set us on thy way, O LORD. We shall call that day JHWH RAH’AH, for God hath shown us, and we trembled more at his mercy than at his wrath, for God hath shown himself on the field of battle and hath torn heaven asunder and shouted down his name, and in the hearts of men did it burn.”

Commentary:
The phrase “We drank of their cup, and are not innocent” indicates that even those who strive to follow God have partaken in the transgressions of the wicked. This acknowledgment underscores the shared human condition of vulnerability to sin, suggesting that everyone is susceptible to the moral failings that surround them.

“Yet for a little while will thine anger endure, O Holy One” reflects a biblical motif of God’s temporary displeasure, highlighting that divine anger is not permanent. This idea is echoed in Psalm 30:5, which notes that while God’s anger may last only for a moment, His favor brings joy.

The lines “Thou pickest us up, and dustest off our knees. Set us on thy way, O LORD” convey a powerful image of God’s restorative grace. This illustrates how, despite past failures, God is always ready to extend mercy and support those who seek to return to Him.

The declaration “We shall call that day JHWH RAH’AH” signifies a pivotal moment of recognition and transformation. The phrase suggests that the people will come to understand God’s mercy and guidance deeply, leading them to tremble in awe at His compassion rather than His judgment.

The concluding thoughts, “for God hath shown himself on the field of battle and hath torn heaven asunder and shouted down his name, and in the hearts of men did it burn,” evoke a dramatic portrayal of God’s intervention in human affairs. It illustrates how God’s presence is powerful and transformative, igniting a fire of conviction in the hearts of those who recognize His majesty.

This passage encourages reflection on the balance between acknowledging one’s shortcomings and embracing God’s grace. It highlights the importance of humility, repentance, and the recognition of God’s ongoing involvement in the lives of His followers.

Scripture References:

Isaiah 54:7-8: “For a small moment have I forsaken thee; but with great mercies will I gather thee.”

Psalm 30:5: “For his anger endureth but a moment; in his favor is life: weeping may endure for a night, but joy cometh in the morning.”

Verse 12

Text of JBK 14:12: “O LORD, that we had hearkened unto thy prophets; that we had heard thy voice. But even now at the brink, as the mouth of the deep doth yawn for our souls, thy wrath is of short duration; thy wonder as the fire from Horeb. Stir thou from thy place, O God, and guide us to our borders. Guide us again, O LORD, for we have seen thy salvation.”

Commentary: The verse begins with a lamentation, expressing regret over the failure to heed the warnings of God’s prophets. The plea, “O LORD, that we had hearkened unto thy prophets,” indicates a recognition of the vital importance of prophetic guidance, particularly in the tumultuous times leading up to the Second Coming of Christ. This reflects a yearning for the wisdom and direction provided by God’s chosen messengers, who are instrumental in restoring truth.

The phrase “But even now at the brink, as the mouth of the deep doth yawn for our souls” serves as a stark reminder of impending peril. It suggests that despite being on the edge of calamity, God’s mercy remains available to those who repent. The imagery of the “mouth of the deep” signifies the lurking dangers of evil and the trials that await. The comparison to “thy wonder as the fire from Horeb” alludes to God’s miraculous interventions, such as the burning bush, emphasizing that He is capable of profound acts of wonder even amid great turmoil (Exodus 3:2).

The call to “Stir thou from thy place, O God, and guide us to our borders” combines two crucial concepts: the restoration of the covenant relationship with God and a return to a promised land. This indicates a desire for divine guidance back to spiritual safety and fulfillment of covenant promises. As seen in Jeremiah 31:33, this renewed covenant relationship is essential for God’s people, reaffirming His laws in their hearts.

In summary, this verse encapsulates a deep yearning for God’s guidance and a return to righteousness, while also recognizing the consequences of neglecting His prophets. It serves as a reminder that true salvation lies in heeding divine counsel and embracing the covenant relationship God offers.

Scripture References:

Exodus 3:2: “And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush…”
Jeremiah 31:33: “But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts…”

Verse 13

Text of JBK 14:13: “In that day, I shall hear thee, O my Jacob. I take the elder from thine head; and the maker of traditions as a babe that learneth of thee, even he shall be at thy feet.”

Commentary:
The phrase “In that day” refers to the end of days, specifically the great and terrible day of the Lord when divine judgment will be enacted. “My Jacob” denotes a personal and intimate relationship between God and His covenant people, specifically emphasizing the remnant who will earnestly seek and find Him during this pivotal time. This term highlights the special status of those who remain faithful amid trials and tribulations.

The declaration “I take the elder from thine head” indicates that God will remove those in leadership positions who have misled His people through false doctrines and traditions. The subsequent phrase, “the maker of traditions as a babe that learneth of thee,” suggests that these leaders, once authoritative figures, will be humbled and put in a position to learn from the remnant. This signifies a reversal of roles, where the faithful remnant will instruct those who previously held sway over them.

The concluding line, “even he shall be at thy feet,” illustrates that these former leaders will come to recognize the truth and authority of the humble remnant they once disregarded. This reflects a biblical theme of reversal, where the humble are exalted, and the proud are brought low, resonating with Isaiah 49:22-23, which depicts kings and queens serving God’s people.

Furthermore, Isaiah 9:16 reinforces this concept, stating, “For the leaders of this people cause them to err; and they that are led of them are destroyed.” This emphasizes the serious responsibility of spiritual leaders and the consequences of leading their followers astray, which will culminate in their need to learn from the true followers of God.

Scripture References:

Isaiah 49:22-23: “Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me.”
Isaiah 9:16: “For the leaders of this people cause them to err; and they that are led of them are destroyed.”

Verse 14

Text of JBK 14:14: “I shall moreover chastise the Gentiles in that day, saith the LORD. How long ere innocency come? saith the LORD— it cometh with each new generation. So come again the days of thine innocency; to feign its destruction is vanity. It cometh from the womb, wherefrom there is no memory of what hath been.”

Commentary: The phrase “I shall moreover chastise the Gentiles in that day, saith the LORD” indicates that God’s judgment is not limited to one group; it extends to all Gentiles, including the LDS people. This chastisement serves as a call to accountability for those who stray from God’s teachings, highlighting the serious consequences of turning away from divine truth.

The question “How long ere innocency come?” reflects a longing for a return to purity and righteousness among God’s people. The mention of “innocency” resonates with Psalms 26:6, which states, “I will wash my hands in innocency: so will I compass thine altar, O LORD,” and Psalms 73:13, which expresses, “Verily I have cleansed my heart in vain, and washed my hands in innocency.” These verses underscore the potential for each generation to embrace innocence and righteousness, despite the challenges they face.

The assertion that “to feign its destruction is vanity” warns against denying the possibility of regaining innocence. The phrase “it cometh from the womb, wherefrom there is no memory of what hath been” supports the doctrine of pre-mortal existence, suggesting that every soul is born with an inherent purity, though it is obscured by the veil of forgetfulness upon entering mortality. This perspective aligns with the teachings in Alma 13:3-4, where it discusses the foreknowledge of God and the inherent worth of individuals from before their birth.

Incorporating these ideas, the commentary emphasizes the need for repentance and the importance of returning to a state of spiritual purity. It calls attention to the concept that each generation has the opportunity to choose righteousness, reinforcing the idea that all are accountable for their choices, particularly those who have received additional light and knowledge.

Scripture References

Psalms 26:6: “I will wash my hands in innocency: so will I compass thine altar, O LORD.”
Psalms 73:13: “Verily I have cleansed my heart in vain, and washed my hands in innocency.”
Alma 13:3-4 (Book of Mormon): “And this is the manner after which they were called; for they were called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works.”
Doctrine and Covenants 93:29: “Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.”
Doctrine and Covenants 138:56: “Even before they were born, they were chosen for their faithfulness in the pre-earth life.”

Verse 15

Text of JBK 14:15: “Behold, the days come when I shall cause to return the innocency of the nations, saith the LORD.”

Commentary: The phrase “the days come when I shall cause to return the innocency of the nations” signifies a future time when God will actively bring back the state of innocence that has been lost due to sin and rebellion. The term “nations” here is interchangeable with “gentiles,” reflecting God’s concern not only for Israel but for all of humanity.

The context of this verse follows the preceding discussions about the pride and disobedience of God’s people, who have strayed from the truth. As outlined in earlier verses, the people did not return to God on their own; rather, it will take divine intervention for them to recognize their need for repentance. The impending tribulation and calamities leading up to the Return of Christ will serve as a wake-up call, compelling those who have turned away to reconsider their ways and seek a genuine relationship with God.

This transformative process is essential as the world enters a period of horrific calamities, forcing individuals to confront their choices and recognize the need for divine guidance. The Lord’s promise to restore innocence suggests a hopeful future where the faithful remnant, having returned to God, will experience renewal and restoration.

Scripture References:

Ezekiel 36:26-27: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.”
Matthew 18:3: “And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”

James 4:10: “Humble yourselves in the sight of the Lord, and he shall lift you up.”
Matthew 7:7: “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”
Isaiah 55:1: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.”

CHAPTER FIFTEEN

Verse 1

Text of JBK 15:1:
“Be not dismayed at the ways of the heathen and the signs which their own minds conceive. For one leaneth his elbow upon the mantel and smoketh long on his pipe. There he expoundeth a new idea. He hath gravened another idol. It is without form. It speaketh from his mind, ‘Lo, here I am,’ and he followeth wherever it listeth.”

Commentary:

The verse begins with a crucial directive: “Be not dismayed at the ways of the heathen.” This counsel serves as a reminder for God’s people to remain steadfast in their faith, irrespective of the misguided actions of those outside the covenant relationship with God. The “heathen” refers to those who pursue their own understanding and create ideologies that stray from divine truth.

The imagery of a man “leaning his elbow upon the mantel and smoketh long on his pipe” paints a picture of a business-minded individual who prides himself on his accomplishments. This figure embodies the modern tendency to chase wealth and success, often at the expense of deeper spiritual truths. Instead of seeking God, he engages in the creation of more idols—whether they be material wealth, status, or additional business ventures—leading to an overwhelming amount of stress and distraction.

The line “He hath gravened another idol. It is without form” underscores the futility of his pursuits. The idol is not merely a physical object; it represents the concoction of ideas in his mind, reflecting his personal ambitions and desires. This self-created idol lacks true substance and meaning, illustrating the folly of allowing one’s thoughts and aspirations to take precedence over divine guidance.

The statement “And he followeth wherever it listeth” indicates that this person becomes consumed by his new idea, allowing it to dictate his actions and priorities, leading him further away from genuine fulfillment.

Ultimately, this verse serves as a caution against becoming ensnared by the fleeting pursuits of the world. It calls believers to focus on God’s eternal truths, reinforcing the need for discernment in a world filled with distractions and false ideologies.

Scripture References:

Isaiah 44:9-10: “They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Who hath formed a god, or molten a graven image that is profitable for nothing?”
Jeremiah 10:14: “Every man is brutish in his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.”

Verse 2

Text of JBK 15:2: “The nations come together and say: ‘Let us conspire to throw off the LORD, for so was his anointed created in the days of our ancient.’ Be not dismayed at their oracle, for it is quicksilver and it cannot take form. It shall be poison to the mouth that speaketh; poison to the ear that receiveth.”

Commentary: The declaration that nations conspire against the LORD echoes the sentiments found in Psalms 2:1-3, where the kings of the earth take counsel against God and His Anointed. The use of “the ancient” to describe Satan emphasizes his long-standing opposition to divine authority. This framing suggests that the leaders and peoples of the world, influenced by Satan, believe they can succeed in their rebellion against Christ.

The phrase “Be not dismayed at their oracle, for it is quicksilver and it cannot take form” implies that the prophecies and promises of these earthly powers are unreliable, akin to the fleeting nature of quicksilver (mercury) that cannot be grasped. This reflects the futility of human plans that are not aligned with God’s will, as reiterated in Isaiah 44:25, where God assures that the idols of the nations are powerless.

The assertion that their words are “poison to the mouth that speaketh; poison to the ear that receiveth” highlights the destructive nature of falsehoods propagated by those under Satan’s influence. This mirrors the wisdom of Proverbs 18:21, which teaches that the power of life and death is in the tongue, suggesting that words can lead individuals away from truth and into spiritual death.

In contemporary times, this passage resonates with the ongoing efforts to remove Christ from various aspects of society, such as schools and government, reflecting a broader trend of secularization and rebellion against divine authority. The imagery serves as a warning to believers to remain steadfast in their faith and not to be swayed by the deceptive oracles of the world.

Scripture References:

Psalms 2:1-3: “Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against His Anointed, saying, ‘Let us break Their bonds in pieces and cast away Their cords from us.'”
Isaiah 44:25: “Who frustrates the signs of the babblers, and drives diviners mad; Who turns wise men backward, and makes their knowledge foolishness.”
Proverbs 18:21: “Death and life are in the power of the tongue, and those who love it will eat its fruits.”

Verse 3

Text of JBK 15:3: “Oh bemoan, wail and be undone, for the owner of all things draweth nigh, and the visage of the dreadful God is in the heavens. He looketh upon his creation, and he crieth out in anguish: What have they formed that ye should treat your minds as gods? For I see a land laid waste; and the whole earth, it is upside down. He who stoppeth the womb createth not, but saith ‘Come not forth’ to that which I have sewn together. Behold, it was never spoken by my mouth, nor did it ever come into mine heart, that man should so stray and that the righteous should say ‘It must be.'”

Commentary: The opening exclamation, “Oh bemoan, wail and be undone,” serves as a profound lamentation for the state of humanity as it nears the end of days, particularly during the great and terrible day of the Lord. The phrase “the owner of all things draweth nigh” emphasizes God’s sovereignty and imminent judgment over creation, presenting Him as a figure of authority who is both feared and revered.

The subsequent line, “He looketh upon his creation, and he crieth out in anguish: What have they formed that ye should treat your minds as gods?” suggests a deep disappointment with humanity’s hubris, especially in light of advancements such as artificial intelligence and genetic manipulation. This notion echoes concerns about the ethical implications of such technologies, paralleling the biblical account of the days before the Flood when wickedness was rampant (Genesis 6:5). The mention of giants in those times serves as a stark reminder of the dangers of altering God’s creation.

This commentary also connects to the alarming trend of humanity altering DNA, which, like the days before the Flood, raises significant ethical concerns. When humans begin to change God’s creation, they stray from His image and risk incurring divine judgment. The scriptural references to how only human flesh can be redeemed through the Atonement of Christ underscore that those who alter their DNA will no longer have access to the blessings of that Atonement, leading them to perdition, as illustrated by the fate of the Nephilim.

The phrase “for I see a land laid waste; and the whole earth, it is upside down” reinforces the idea that these moral failings, including abortion and genetic manipulation, lead to catastrophic consequences. The practices of abortion, viewed as sacrifices to the god Baal or Satan, demonstrate a blatant rejection of God’s plan for humanity. Those who support the taking of lives through abortion are in direct opposition to God, and they must repent to avoid eternal association with the master of hate, lies, and deceit.

Finally, the line “Behold, it was never spoken by my mouth, nor did it ever come into mine heart, that man should so stray and that the righteous should say ‘It must be'” illustrates a critique not only of the wicked but also of the complacency of the righteous. Ponder for a moment how many Latter-day Saints, for example, have accepted the ways of the world, supporting abortion and voting for leaders that promote woke ideologies. They have lost their moral compass, believing themselves to be compassionate and loving, but in reality, their misguided “love and compassion” originate from the very source of evil itself.

Scripture References:

Genesis 6:5: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”
Matthew 24:37-39: “But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark.”
Jeremiah 1:5: “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.”
D&C 138:56: “And I beheld that they were in the state of misery, and their state was as it were in hell.”

Verse 4

Text of JBK 15:4:
“Behold, there is none that abideth; there is not one who remaineth constant. I have found me none: he who maketh his sin righteousness and he who maketh his righteousness sin are altogether this people. He saith to his fellow: ‘Let us go and move together unto a far place, unto the mountains or a wilderness haven, that we may dwell in sameness of mind and in purity.’ He shall be cut off from my sight, saith the LORD. Though he saith, ‘Let us not be as the sinners in the city, the children of the damned,’ he shall be cut off, he and his fellow.”

Commentary:
The phrase “not one” suggests a pervasive moral decline, but it should not be interpreted to mean that every individual on earth has turned away from God. Rather, the text points to the overwhelming majority who have strayed, paralleling scriptures such as Isaiah 53:6, which states, “All we like sheep have gone astray; we have turned every one to his own way.” This passage reflects that while there may be faithful individuals, the vast majority embrace unrighteousness. Other scriptures that support this idea include Jeremiah 5:1, which describes God searching for one righteous person and finding none in a corrupt society, emphasizing the decline rather than the total absence of righteousness.

The statement “I have found me none: he who maketh his sin righteousness and he who maketh his righteousness sin are altogether this people” highlights the danger of moral relativism, where individuals justify their sins and distort righteousness. This is a clear critique of the current state of many who call themselves God’s people. It also echoes Isaiah 5:20, which warns, “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” This inversion of morality underscores the confusion and danger present in the last days.

In the line, “He saith to his fellow: ‘Let us go and move together unto a far place, unto the mountains or a wilderness haven,'” this could allude to Isaiah 2:19, which mentions people hiding in the holes of the rocks and the caves of the earth in the face of the Lord’s glory. This reflects the mindset of the elites and wealthy, who may recognize the chaos surrounding them but lack a genuine relationship with Christ. They may attempt to create a morally superior, utopian society away from the world’s troubles, believing they can escape God’s judgment. However, no distance can protect them from divine wrath.

The subsequent warning that “He shall be cut off from my sight” serves as a stark reminder that regardless of one’s wealth or status, separation from God is the ultimate consequence for those who refuse to acknowledge His authority and align with His righteousness. This serves as a sobering reminder of the necessity for true faith and adherence to God’s will.

Scripture References:

Isaiah 53:6: “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.”
Jeremiah 5:1: “Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.”
Isaiah 2:19: “And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.”
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”

Verse 5

Text of JBK 15:5: “He also who remaineth in the city, to walk as all others that therein walk, he shall be consumed. I make him as a strand for the straw pile, and he shall be consumed. For the righteous that would not contend for his righteousness and he who preferreth mischief in the cities shall perish together; even he who was too holy and he who delighted in sin—they shall be the same. He who hath the power, yet liveth for himself shall surely perish: both cause the land to languish under sin.”

Commentary:

This verse builds upon the theme of impending judgment introduced in the previous verses, emphasizing that both the wealthy elites seeking refuge and the common people who cannot escape will face divine wrath. The phrase “He also who remaineth in the city” indicates that those who choose to stay amid the destruction, regardless of their status, will share the same fate.

The imagery of being “as a strand for the straw pile” vividly illustrates the ferocity of divine judgment. Straw is easily ignited, symbolizing the fragility of human life in the face of God’s consuming fire. This metaphor serves to reinforce the seriousness of the situation; when God’s judgment comes, there will be no place for the wicked to hide.

The verse critiques the self-proclaimed righteous, particularly applicable to the majority of the LDS Church, who do not actively contend for truth. This is underscored by the line “even he who was too holy and he who delighted in sin—they shall be the same,” reiterating that the fate of those who consider themselves righteous and those who openly sin is identical. Both groups will find themselves judged and consumed together, emphasizing that a façade of righteousness does not spare one from divine accountability.

The phrase “He who hath the power” specifically refers to the righteous members of the Church, blessed with the knowledge of the restored Gospel and the teachings of the Book of Mormon. Yet, despite these blessings, many choose to follow their own paths instead of God’s. This highlights the accountability that comes with such blessings and the dire consequences of failing to act upon the truths they possess.

In summary, this verse serves as a profound reminder that all individuals, regardless of status or claims to righteousness, will ultimately face the consequences of their choices before God. Those who fail to uphold true righteousness will be held accountable for their actions, emphasizing the need for genuine faith and adherence to God’s will.

Scripture References:

Matthew 23:27-28: “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.”
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”

Verse 6

Text of JBK 15:6: “Therefore thus saith the LORD, I shall chastise the righteous and the sinners, and shall cause to lay desolate this generation; I shall make vapid the cheeks that were once swelled, for there is no speaker of justice; there is no person mature in sobriety before me, nor circumspect in his ways.”

The prophetic declaration in this verse underscores a critical message about accountability and the nature of righteousness in the eyes of God. By stating, “I shall chastise the righteous and the sinners,” the Lord emphasizes that judgment is not reserved solely for those who openly engage in sinful behaviors; rather, it extends to those who, while appearing righteous, fail to embody true godliness in their actions. This challenges the notion that church attendance or fulfilling religious obligations is sufficient to be considered righteous.

The phrase “I shall make vapid the cheeks that were once swelled” signifies a divine intervention that will deflate the pride and arrogance of those who presume to be righteous. This humbling reflects God’s intent to reveal the true spiritual condition of His people, exposing the disconnect between their self-perception and reality. The imagery here invokes a sense of urgency for genuine repentance and a return to authentic faith.

When God declares, “For there is no speaker of justice; there is no person mature in sobriety before me,” it indicates a lack of genuine righteousness among the people. While not implying that every individual is wicked, it highlights that the majority fail to uphold God’s standards of justice and righteousness. This sentiment aligns with the broader biblical theme found in Isaiah 5:20, where moral relativism leads to confusion about right and wrong.

The lines “The righteous walk as the sinners, and say, ‘We are too holy;'” illustrate a significant hypocrisy among those who consider themselves God’s chosen. They misinterpret their outward compliance with religious practices as righteousness, even as they engage in behaviors contrary to God’s will. Conversely, “the sinners as the righteous, saying, ‘There is no sin,'” reflects a modern trend where moral accountability is dismissed, and sin is rationalized. This duality presents a stark warning about the dangers of complacency and self-deception in matters of faith.

Ultimately, this verse serves as a powerful reminder that true righteousness involves active engagement with God’s commandments and a commitment to justice. It urges individuals to move beyond mere appearances and seek a deeper relationship with the divine, recognizing that outward labels do not define spiritual standing.

Scripture References:

Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”
Matthew 7:21-23: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven…”

Verse 7

Text of JBK 15:7: “Behold how great is the uneven weight they create, and how great is the burden they have forged upon their own backs. Even in the great congregation I shall silence the delight: ‘The day of the LORD cometh.’ Rejoice not in the day of the LORD that cometh, nor take ye comfort; for I shall consume the righteous and the wicked in that day.”

Commentary: The phrase “uneven weight” reflects the imbalance created by those who claim righteousness while engaging in hypocrisy, leading to a heavy burden for themselves and others. This metaphor suggests that their actions are not only deceptive but also detrimental, distorting the truth and causing chaos.

The term “great congregation” signifies a significant gathering of both the so-called righteous and the wicked, which aligns with the gathering described in Matthew 25:31-46, where all nations are assembled for judgment. This duality emphasizes that judgment is inevitable for all who gather, regardless of their perceived righteousness.

Additionally, my interpretation suggests that this term may also refer to the twice-annual General Conference of The Church of Jesus Christ of Latter-day Saints, where members convene to receive teachings from their leaders. While this view highlights the communal aspect of faith, it may not represent the intended meaning of the term in the context of this passage.

The admonition “Rejoice not in the day of the LORD that cometh, nor take ye comfort” serves as a stark warning against complacency. The great day of the Lord is one of judgment and destruction, where both the righteous and the wicked will face the consequences of their actions. This echoes sentiments found in Amos 5:18-20, which cautions against longing for the day of the Lord without understanding its true nature.

In conclusion, this verse invites reflection on one’s actions and beliefs, urging individuals to recognize that mere participation in gatherings or outward appearances of righteousness do not equate to true alignment with God’s will. The great congregation becomes a pivotal moment for introspection, reminding all attendees of the serious implications of their spiritual choices in the face of impending judgment.

Scripture References:

Matthew 25:31-46: “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.”
Amos 5:18-20: “Woe to you who desire the day of the LORD! Why would you have the day of the LORD? It is darkness, and not light… Is not the day of the LORD darkness, and not light, and gloom with no brightness in it?”
Psalms 107:32: “Let them exalt him in the assembly of the people and praise him in the council of the elders.”

Verse 8

Text of JBK 15:8: “Oh that my heart should be set to malice and the earth trembleth not. Oh that I should roar like a bear and growl like a lion and the earth slumbereth instead.”

Commentary

In this verse, JBK expresses profound frustration and anguish over the spiritual state of the world. The opening line, “Oh that my heart should be set to malice and the earth trembleth not,” indicates a desire for his heartfelt cries against wickedness to provoke a response from a world that seems indifferent. JBK’s anguish reflects the tension between his righteous indignation and the apathy surrounding him, emphasizing the moral decay prevalent in society.

The imagery of roaring like a bear and growling like a lion symbolizes strength and authority, suggesting that the speaker yearns for his powerful declarations to awaken the slumbering earth. However, the phrase “the earth slumbereth instead” highlights the troubling reality that many remain unaware or unconcerned about the urgency of divine warnings. This sentiment echoes the frustration often found in prophetic literature, where prophets lament the people’s indifference to calls for repentance and righteousness.

This scenario resonates with contemporary issues where many feel a similar urgency and desperation as they witness societal problems and the general lack of awareness regarding spiritual truths. JBK’s call to awaken from slumber serves as a poignant reminder for individuals and communities to remain vigilant and responsive to divine guidance and the moral imperatives that call for action.

Scripture References

Isaiah 29:10: “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.”
Matthew 24:12: “And because iniquity shall abound, the love of many shall wax cold.”
Ezekiel 33:6: “But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.”

Verse 9

Text of JBK 15:9: “I shall set mine heart to wrath soon, and as a blinding fury I shall take vengeance upon the great congregation. The forger of weights and the caster of iron chains have oppressed the way of the LORD long enough. Be silent, thou and thy haughty jabber! Give ear to your own salvation, for ye are without knowledge, and I come to utterly purge.”

Commentary: John Son of Kathryn expresses God’s imminent judgment against the great congregation. The phrase “great congregation” can be interpreted as a reference to the collective assembly of both the righteous and the wicked, similar to the “sheep and the goats” metaphor found in Matthew 25:31-46.

The declaration of God’s wrath illustrates His deep discontent with the oppressive practices perpetuated by leaders within the religious and governmental structures. The “forger of weights and the caster of iron chains” symbolizes those who manipulate justice and truth for personal gain, leading to the oppression of God’s people. This language reflects an indictment against both religious leaders who distort the gospel for their purposes and political leaders who exploit their authority.

When God commands, “Be silent, thou and thy haughty jabber,” it highlights the urgency for these leaders to cease their empty rhetoric and listen to the call for true repentance. The admonition to “give ear to your own salvation” serves as a powerful reminder that ignorance is rampant among the people, particularly within the apostate churches that have strayed from the original teachings of Christ.

Lastly, the phrase “for ye are without knowledge, and I come to utterly purge” emphasizes God’s intention to cleanse His people from falsehood and deception. This purge will separate the genuine seekers of truth from those who have allowed their understanding to be clouded by tradition and superficial beliefs.

Scripture References:

Matthew 25:31-46: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory…”
Isaiah 10:1-2: “Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed…”

Verse 10

Text of JBK 15:10: “Oh give ear indeed ye that have made my laws a burden, and my ways of no effect, saith the LORD. I speak not wrath in vanity. I shall perform my words.”

Interpretation: This verse begins with a direct appeal from the Lord, urging those who have distorted His laws to pay attention. The phrase “made my laws a burden” implies that the leaders and followers of the faith have twisted God’s commandments, making them cumbersome and oppressive rather than guiding and uplifting. This reflects a common theme in scripture, where God rebukes His people for failing to uphold the true spirit of the law (e.g., Isaiah 29:13, where it mentions people drawing near to God with their mouths but having hearts far from Him).

The latter part of the verse, “I speak not wrath in vanity. I shall perform my words,” indicates God’s resolve to act according to His promises. His wrath is not arbitrary; it comes as a response to the injustice and corruption that have taken root among His people. This is a reminder that God is faithful to fulfill His words, both in terms of judgment and in the assurance of His covenant promises. It emphasizes the serious nature of divine accountability, where every action has consequences.

Scripture References:

Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me…”
Jeremiah 1:12: “Then said the Lord unto me, Thou hast well seen: for I will hasten my word to perform it.”

Verse 11

Text of JBK 15:11: “For, indeed, ye are an oppression to my soul. It is not oppression to stop the oppressor, nor tyranny to say no to the tyrant, saith the LORD. Behold, I declare you the tyrant and the oppressor, ye who will not hearken unto my words to perform them and my laws to do them.”

Interpretation:
This verse begins with God expressing His deep anguish at the oppression inflicted by those who mislead His people. The phrase “ye are an oppression to my soul” indicates that God is deeply affected by the actions of leaders who lead His followers astray.

In this context, God acknowledges that some among His people may perceive Him as the oppressor, especially as He prepares to bring His wrath upon the earth. However, He clarifies that “it is not oppression to stop the oppressor, nor tyranny to say no to the tyrant.” Here, God is affirming that resisting true oppression—perpetrated by corrupt leaders in churches and governments—is not only justified but necessary. This reinforces the biblical principle that defending justice and truth is a righteous act.

The concluding statement, “ye who will not hearken unto my words to perform them and my laws to do them,” serves as a rebuke to those who ignore divine commandments. By calling these individuals “the tyrant and the oppressor,” God holds them accountable for leading others astray, emphasizing the moral obligation to follow His laws and teachings.

Scripture References:

Isaiah 1:17: “Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.”
Proverbs 31:8-9: “Open thy mouth for the dumb in the cause of all such as are appointed to destruction.”

Verse 12

Text of JBK 15:12: “But ye have set prophets to justify the way of young lions. Yea, ye are young lions set to roam. Ye bring down a young stag and gnaw upon him to the bone while one of you standeth off and justifieth their rapine.”

Interpretation:
This verse begins with a strong condemnation of those who have chosen to surround themselves with false prophets, specifically indicating that these prophets justify the actions of the “young lions.” The term “young lions” symbolizes aggressive and predatory individuals or leaders, likely representing those in positions of power who act with ferocity and self-interest.

The phrase “ye bring down a young stag and gnaw upon him to the bone” illustrates the predatory nature of these leaders and their followers. It suggests that they are not only attacking the innocent but also consuming their very essence, reflecting a metaphor for the ruthless exploitation of the weak by the powerful. This imagery evokes a sense of brutal savagery that contrasts sharply with the ideals of compassion and justice that God calls for.

Furthermore, the line “while one of you standeth off and justifieth their rapine” indicates the complicity of those who might not be actively involved in the predatory acts but condone them through their silence or lack of action. This notion emphasizes that merely observing wrongdoing without intervening or speaking out makes one complicit in the act itself.

The overall message warns against the dangers of having leaders and prophets who endorse immoral behavior and exploitative practices, as well as inserting their own ways into the Church of Christ. This underscores the need for true prophetic voices that advocate for justice and righteousness.

Scripture References:

Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”
Jeremiah 23:16: “Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”

Verse 13

Text of JBK 15:13: “The young lions’ ways embolden them, and cause them to think themselves seers. But see the LORD’s wrath they do not! Nor do any of their signs prophecy their own destruction. Shall lust and vanity see my ways, saith the LORD? If thou seest not Horeb, shalt thou see Nebo?”

Interpretation:
This verse addresses the self-deception of the “young lions,” representing the arrogant and powerful individuals or leaders who believe themselves to possess prophetic insight or wisdom. Their “ways” embolden them, leading to a sense of superiority and a misguided belief that they have a clear understanding of divine will. However, their arrogance blinds them to the reality of God’s impending judgment.

The statement “But see the LORD’s wrath they do not!” underscores the ignorance of these individuals, particularly within the LDS Church and other religious institutions, who fail to study and understand the prophecies concerning the end of days. Their leaders often do not teach these crucial topics, leaving the members unprepared and caught by surprise when divine judgment comes. This aligns with the warning in Jeremiah 23:16, where God admonishes the prophets for misleading the people and failing to deliver His true messages.

The phrase “Shall lust and vanity see my ways, saith the LORD?” emphasizes that the motivations of lust and vanity lead to a distorted understanding of righteousness. The rhetorical question implies that those driven by such desires cannot grasp God’s true ways or comprehend the depth of His judgments.

The final lines, “If thou seest not Horeb, shalt thou see Nebo?” draw a contrast between two significant biblical locations—Mount Horeb, known for the revelation of God’s laws to Moses, and Mount Nebo, where Moses viewed the Promised Land but was not permitted to enter. This suggests that without understanding God’s covenant and His laws, represented by Horeb, one cannot hope to attain the promises symbolized by Nebo. It serves as a poignant reminder of the necessity of recognizing and following God’s truth to avoid the consequences of rebellion and ignorance.

Scripture References:

Jeremiah 23:16: “Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”
Proverbs 16:18: “Pride goeth before destruction, and a haughty spirit before a fall.”
1 Kings 19:8-9 (Horeb): “And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.”

Verse 14

Text of JBK 15:14: “Think I shall not avenge? Makest thou me into a hard heart, O man, because I take vengeance? Nay, thy ways are uneven, and I have seen the defrauded.”

Interpretation:
In this verse, the speaker, JBK, poses a rhetorical question that underscores God’s commitment to justice. The phrase “Think I shall not avenge?” indicates that God will not ignore the wrongs done to His people, especially against those who have been defrauded or mistreated. This serves as a reminder that divine vengeance is not merely about punishment but about restoring justice.

The following line, “Makest thou me into a hard heart, O man, because I take vengeance?” suggests that the act of seeking justice is often mischaracterized as being unkind or harsh. Here, God addresses the misconception that His desire for vengeance equates to a lack of compassion. This points to the broader theme of divine justice, where vengeance is an essential aspect of God’s nature, stemming from His love for righteousness and His people.

The statement “Nay, thy ways are uneven, and I have seen the defrauded” highlights the inconsistency and injustice prevalent among humans. It serves as a critique of those who perpetrate wrongdoing while attempting to justify their actions. God’s acknowledgment of the “defrauded” emphasizes His awareness of the injustices suffered by His followers and assures them that He sees their plight.

This verse resonates with the biblical concept of God as a just judge, who will ultimately right the wrongs committed against His people. It serves as a warning to those who exploit or harm others that divine retribution is certain and just.

Scripture References:

Romans 12:19: “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.”
Psalm 37:28: “For the LORD loveth judgment, and forsaketh not his saints; they are preserved forever: but the seed of the wicked shall be cut off.”
Isaiah 61:8: “For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.”

Verse 15

Text of JBK 15:15: “Did I not smite the firstborn of Egypt because Egypt smote the firstborn of Israel? Makest thou me hard, O fool, when I gave warning beforehand I should smite? Didst thou, O Egypt, give warning unto Israel? Nay, thy ways are uneven. The sons of flesh hate my reproof; but my ways are right, saith the LORD.”

Commentary: The opening question, “Did I not smite the firstborn of Egypt because Egypt smote the firstborn of Israel?” references the divine judgment enacted during the Exodus. God, in punishing Egypt for its oppression, emphasizes His authority and righteousness. The smiting of the firstborn serves as a stark reminder of God’s power to deliver His people and execute justice against their oppressors. This account is echoed in Exodus 4:22-23, where Israel is referred to as God’s firstborn son, indicating the special status and protection afforded to them by God.

In the next line, God challenges those who would harden their hearts against Him, stating, “Makest thou me hard, O fool.” This serves as a rebuke to those who question His motives or the severity of His actions, particularly in the face of their own disobedience. The assertion that Egypt did not provide warning underscores the concept of accountability; those who act unjustly cannot expect mercy when they have failed to heed divine instructions.

The phrase “Nay, thy ways are uneven” highlights the hypocrisy often present among oppressors, who may manipulate justice for their own ends while condemning the actions of the oppressed. This sentiment reflects contemporary issues, such as the ongoing conflicts in the Middle East, where nations that perpetrate violence often escape condemnation for their actions while accusing others of wrongdoing.

The concluding lines, “The sons of flesh hate my reproof; but my ways are right, saith the LORD,” reiterate God’s position as the ultimate arbiter of justice. Those who reject His commandments and counsel find themselves at odds with divine truth. This statement also speaks to the human tendency to resist correction and the discomfort that comes with genuine repentance.

Scripture References:

Exodus 4:22-23: “And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.”
Exodus 12:12-13: “For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt, I will execute judgment: I am the LORD. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.”

Verse 16

Text of JBK 15:16: “Therefore thus saith the LORD, I shall cut off the prophets from you, even the blemish from you when she saith ‘That is hardly loving;’ and the shaker of heads and the roller of eyes; and they who glorify an action and condemn a reaction; and he who magnifieth himself by study to overturn my words shall no longer be a guide unto you. Surely, they who say ‘Wrath cometh not upon the Earth’ shall find that day an undoing, for it cometh not save for them and they who in like manner thwart justice and who mock reproof.”

Commentary: In this verse, the Lord declares a coming judgment: “I shall cut off the prophets from you,” indicating a divine purging of false prophets who lead the people astray. The phrase “even the blemish from you” signifies a thorough cleansing from corruption and deceit within the spiritual community. This underscores God’s commitment to maintaining the integrity of His word and protecting His true followers.

The reference to those who claim that God’s judgments are unloving, particularly in the phrase “when she saith ‘That is hardly loving;'” reflects a critical attitude prevalent in society today. Many dismiss divine correction as unkind, prioritizing a false sense of compassion over the truth of God’s standards. This sentiment aligns with the scriptural warning found in Isaiah 5:20, which states, “Woe unto them that call evil good, and good evil.”

The “shaker of heads and the roller of eyes” refers to those who mock and ridicule God’s messages, reminiscent of Ether 12:26, where “fools mock, but they shall mourn.” This imagery conveys the scorn and contempt shown towards divine warnings, illustrating the heart of a generation that resists accountability.

Additionally, “they who glorify an action and condemn a reaction” highlights the moral inversion that often characterizes contemporary society. Individuals celebrate sinful actions while condemning the rightful consequences of those actions, exemplifying the hypocrisy that leads to spiritual blindness.

The line “he who magnifieth himself by study to overturn my words shall no longer be a guide unto you” serves as a warning against those who manipulate knowledge to distort God’s teachings. This mirrors the exhortation found in 2 Peter 2:1, where false teachers lead people away from the truth.

The verse concludes with a stark warning: “Surely, they who say ‘Wrath cometh not upon the Earth’ shall find that day an undoing.” This underscores the peril of complacency and denial regarding divine judgment. Those who mock God’s justice and dismiss warnings are setting themselves up for destruction, emphasizing the urgent need for genuine repentance and alignment with God’s will.

Scripture References:

Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”
Ether 12:26: “And, if I would, ye would behold that ye are not so easily moved to do good, but are as the first of all things.”
2 Peter 2:1: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.”
Jeremiah 23:16: “Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”

Verse 17

Text of JBK 15:17: “Provocation is their wine, and whim is their judgment. Is he who stretched out the heavens and breathed life as they? He who is wise counseleth for the better of his things. So am I the LORD, and so are all things mine.”

Commentary:

The phrase “Provocation is their wine” conveys the idea that the people have become intoxicated with their defiance against God. Just as wine can impair judgment and lead to reckless behavior, their provocations against God lead them away from righteousness and into moral decay. This notion echoes biblical themes of indulgence leading to folly (see Proverbs 20:1, which warns about the dangers of wine).

“Whim is their judgment” emphasizes the arbitrary nature of their decision-making. Rather than being guided by truth and righteousness, their judgments are based on fleeting desires and self-interest. This reflects the confusion and moral relativism that often pervades society, aligning with the prophetic warnings in Isaiah 5:21, which declares, “Woe unto them that are wise in their own eyes, and prudent in their own sight!”

The rhetorical question “Is he who stretched out the heavens and breathed life as they?” serves as a reminder of God’s sovereignty and creative power. It highlights the absurdity of placing human judgment on the same level as divine wisdom. This question reinforces the biblical assertion of God as the Creator (see Genesis 1:1), reminding the reader of the vast gulf between God’s eternal wisdom and human folly.

“He who is wise counseleth for the better of his things” underscores the nature of divine wisdom. God’s guidance is for the ultimate good of His creation, contrasting sharply with the arbitrary judgments of humanity. This aligns with the teachings found in James 1:5, which encourages believers to seek God’s wisdom, promising that He gives generously to all without finding fault.

The declaration “So am I the LORD, and so are all things mine” reaffirms God’s authority and ownership over creation. It serves as a powerful reminder that all things exist by His will, echoing Psalm 24:1, which states, “The earth is the LORD’s, and the fullness thereof; the world, and they that dwell therein.”

In summary, this verse illustrates the folly of human pride and the dire consequences of ignoring divine wisdom. It calls for humility and recognition of God’s rightful authority over all creation.

Scripture References:

Proverbs 20:1: “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.”
Isaiah 5:21: “Woe unto them that are wise in their own eyes, and prudent in their own sight!”
Genesis 1:1: “In the beginning God created the heaven and the earth.”
James 1:5: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”
Psalm 24:1: “The earth is the LORD’s, and the fullness thereof; the world, and they that dwell therein.”

Verse 18

Text of JBK 15:18: “What graven image so evened the scales and so ordered fairness as unto the LORD? Nay, they cannot, for they own nothing. The world is not theirs, nor have they possession of a speck of dust. The LORD breatheth and the meadow flowereth; he sigheth and the forests clap their hands. Man fashioneth thereof what he listeth, but the tree was made by the LORD.”

Commentary:

The rhetorical question “What graven image so evened the scales and so ordered fairness as unto the LORD?” underscores the futility of idolatry. It challenges the notion that any created object or image can truly reflect divine justice or equity. The reference to “graven image” speaks to the broader biblical theme of idolatry, where human-made representations fail to capture the essence of God’s righteousness (see Isaiah 40:18, which questions how one can compare God to an idol).

The assertion that “they cannot, for they own nothing” emphasizes the transient nature of material possessions and the futility of trusting in worldly constructs. This aligns with the biblical teaching in Psalm 24:1, stating, “The earth is the LORD’s, and the fullness thereof.” It serves as a reminder that ultimate ownership and authority belong to God alone.

The phrase “The world is not theirs, nor have they possession of a speck of dust” reinforces the idea that humanity’s claims to ownership are illusory. This concept resonates with the teachings found in Job 41:11, where God states, “Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.” It emphasizes God’s sovereignty over all creation.

“The LORD breatheth and the meadow flowereth; he sigheth and the forests clap their hands” poetically illustrates God’s intimate involvement in creation. This imagery evokes a sense of life and vibrancy inherent in the natural world, contrasting with the lifelessness of idols. It reminds readers of the divine power that brings forth life and sustains the earth, as seen in Genesis 2:7, where God breathes life into man.

The concluding statement, “Man fashioneth thereof what he listeth, but the tree was made by the LORD,” highlights the distinction between divine creation and human fabrication. It serves as a powerful reminder that while humans may attempt to create or manipulate nature, they cannot replicate the divine craftsmanship of God. This mirrors the sentiment found in Isaiah 40:20, which criticizes the futility of crafting idols from what God has made.

In summary, this verse serves as a powerful critique of idolatry and the misplaced trust in human creations. It emphasizes the sovereignty of God over all creation and the essential truth that true fairness and righteousness can only be found in Him.

Scripture References:

Isaiah 40:18: “To whom then will ye liken God? or what likeness will ye compare unto him?”
Psalm 24:1: “The earth is the LORD’s, and the fullness thereof; the world, and they that dwell therein.”
Job 41:11: “Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.”
Genesis 2:7: “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”
Isaiah 40:20: “He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved.”

Verse 19

Text of JBK 15:19: “But your minds have carved vanity, and destruction is your artificer’s tool. Your cities whittle the soul; your babes are buried in canning jars. All creation languisheth under your artificer’s tool; and under the hand that formed it and under the mind that brought it about.”

Commentary:

The phrase “But your minds have carved vanity” implies that humanity’s pursuits have led to a hollow existence, creating ideologies and systems that lack true substance and meaning. This is echoed in Ecclesiastes 1:14, where it states, “I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.” The verse serves as a profound warning against the futility of living without God at the center of one’s life.

The line “and destruction is your artificer’s tool” highlights that the outcomes of human vanity manifest as destructive practices, notably seen in societal norms that lead to spiritual and physical decay. This concept resonates with Proverbs 14:12, which asserts that “there is a way which seemeth right unto a man, but the end thereof are the ways of death.” This serves as a reminder that human endeavors devoid of divine guidance lead to chaos and destruction.

The phrase “Your cities whittle the soul” paints a grim picture of urban environments that drain individuals of their spiritual vitality. The metaphor suggests that society’s structures, influenced by human vanity, can lead to spiritual decay. This idea is reminiscent of Isaiah 1:7, which describes how Jerusalem has become desolate due to the wickedness of its inhabitants.

The striking declaration “your babes are buried in canning jars” carries a heavy connotation, referring to the innocent lives lost through practices like abortion. This practice represents a grave moral failing in society, as it sacrifices the most vulnerable for convenience. In JBK 6:1, it states, “In that day thou shalt see my vengeance on they who made thy children few—on they who stopped the womb,” emphasizing the severe consequences that await those who turn against God’s commandments regarding the sanctity of life. Abortion not only impacts the lives of the unborn but also carries profound spiritual repercussions for society at large.

The concluding assertion, “All creation languisheth under your artificer’s tool; and under the hand that formed it and under the mind that brought it about,” serves as a reminder that God’s creation suffers due to humanity’s misguided actions. The imagery of a languishing creation speaks to the broader consequences of turning away from divine principles. This aligns with Romans 8:22, which notes that “the whole creation groaneth and travaileth in pain together until now,” indicating a longing for redemption from the brokenness caused by human choices.

In summary, this verse poignantly critiques the vanity of humanity and the resulting societal decay, with a particular focus on the tragic consequences of abortion. It underscores the importance of returning to divine principles to foster genuine life and purpose.

Scripture References:

Ecclesiastes 1:14: “I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.”
Proverbs 14:12: “There is a way which seemeth right unto a man, but the end thereof are the ways of death.”
Isaiah 1:7: “Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.”
JBK 6:1: “In that day thou shalt see my vengeance on they who made thy children few—on they who stopped the womb.”
Romans 8:22: “For we know that the whole creation groaneth and travaileth in pain together until now.”

Verse 20

Text of JBK 15:20: “A sigh stirreth my soul. I have given righteousness as the air, that a man may breathe in and live, and that therewith breathing he should live. Doth death so delight thee, son of man, that thou breathest not? — and thou that breathest, doth it begin with a sigh? beginneth it with a filling of the lungs. Therefore give heed unto the LORD that thou mayest live; and living live to abundance. I have waited, and man turneth not. I have spared that man might not see my wrath; but he would not.”

Commentary:

The verse opens with a poignant expression of God’s emotional state: “A sigh stirreth my soul.” This indicates deep sorrow and concern for humanity, highlighting God’s empathy for His creation. The sigh signifies the weight of disappointment as God observes the choices made by His people.

The phrase “I have given righteousness as the air, that a man may breathe in and live” emphasizes the vital nature of righteousness in sustaining life. Just as air is essential for physical survival, so is righteousness necessary for spiritual vitality. This notion reflects the abundant goodness that God offers freely to all who seek it. It is as plentiful as air, available for those willing to pursue a relationship with Him. This concept is echoed in John 6:35, where Jesus declares, “I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”

The rhetorical question “Doth death so delight thee, son of man, that thou breathest not?” serves as a stark challenge to humanity. It questions the inclination towards sin and death over the life-giving essence of righteousness. This inquiry highlights the choice each individual faces between life in Christ and death through disobedience, mirroring sentiments found in Deuteronomy 30:19, where God sets before His people life and death, urging them to choose life.

The imagery of “breathing” further illustrates the relationship between existence and righteousness. The statement “doth it begin with a sigh?” emphasizes the awareness that should accompany each breath, urging individuals to recognize their need for God. This aligns with the idea presented in Psalm 150:6: “Let everything that hath breath praise the LORD,” reminding us that our very existence should reflect gratitude and alignment with divine purpose.

God’s call to “give heed unto the LORD that thou mayest live” underscores the necessity of attentiveness to His will. It is an invitation to embrace the fullness of life that comes from obedience and connection with the divine. The concluding remarks, “I have waited, and man turneth not. I have spared that man might not see my wrath; but he would not,” reveal God’s patience and mercy, contrasting humanity’s reluctance to respond to His overtures of grace. This serves as a powerful reminder of the consequences of ignoring God’s call, paralleling the warning in Ezekiel 18:30-32, which implores the people to turn from their sins and live.

In summary, this verse encapsulates the urgent plea of God for humanity to recognize the importance of righteousness and the profound implications of their choices, urging a return to Him for true life and abundance.

Scripture References:

John 6:35: “I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”
Deuteronomy 30:19: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live.”
Psalm 150:6: “Let everything that hath breath praise the LORD.”
Ezekiel 18:30-32: “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your offenses; so sin shall not be your ruin.”

Verse 21

Text of JBK 15:21: “Truly, I have heard the words of the quiescent long enough. Though he moveth nought but his tongue, he doeth so only to justify those that lead to destruction. His arms raise up only to stop those who speak the words of justice. Surely I shall put an end to his civilization.”

Commentary:

In this verse, JBK conveys a deep frustration with those who remain silent or inactive—referred to as the “quiescent.” Their passive attitude is criticized, as they seem content to merely articulate their thoughts without taking meaningful action. This critique highlights the dangers of complacency, especially in the face of moral decay and injustice.

The phrase “moveth nought but his tongue” suggests that those who are quiescent may talk a big game but fail to engage in actions that align with their words. Instead of standing up against those who lead others to destruction, they enable such behavior through their inaction. The verse points to a broader theme of accountability; individuals who do not actively resist evil are complicit in its proliferation.

Moreover, the imagery of raising arms only to silence those advocating for justice underscores the irony of the quiescent’s behavior. While they may present themselves as righteous, their true allegiance lies with the status quo, which often opposes genuine justice and truth.

The final declaration, “Surely I shall put an end to his civilization,” serves as a stern warning that such apathy will not go unpunished. The implication is clear: societies that allow for moral ambiguity and fail to hold accountable those who lead others astray will ultimately face divine judgment.

Summary:

This verse challenges the notion of passive righteousness and highlights the necessity of taking action in alignment with one’s beliefs. It serves as a call to those who are silent to reconsider their stance and engage actively in the fight against injustice.

Scripture References:

James 1:22: “But be ye doers of the word, and not hearers only, deceiving your own selves.”
Isaiah 58:1: “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.”

CHAPTER SIXTEEN

Verse 1

Text of JBK 16:1: “DECLARE thou this word unto Israel, saith the LORD. The LORD of hosts causeth me to prophecy against the nations and against their prophets, for with thy turning I will loosen the teeth of the false prophets off of the nations, so that the remnant of mankind shall seek the LORD.”

Commentary: The opening command, “DECLARE thou this word unto Israel,” indicates a direct message from God, emphasizing the urgency for His people to listen. The phrase “the LORD of hosts causeth me to prophecy against the nations and against their prophets” shows that God’s authority extends beyond Israel, targeting both surrounding nations and their leaders.

When the text states “for with thy turning I will loosen the teeth of the false prophets off of the nations,” it highlights a pivotal moment when the remnant, or God’s elect, begin to turn back to Him. This turning will result in God stripping authority from false prophets, including those in the LDS Church, and granting it to new prophets who will come to restore all things.

Finally, the phrase “so that the remnant of mankind shall seek the LORD” underscores God’s desire for His people to pursue a genuine relationship with Him. This aligns with scriptural themes of repentance and seeking God, as seen in passages such as Isaiah 10:20-21 and Isaiah 45:22.

Scripture References:
Isaiah 10:20-21: “And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the mighty God.”

Isaiah 45:22: “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.”

Verse 2

Text of JBK 16:2: “Thus saith the LORD your God, Behold, as a pot over-boiling, so have the nations put out their own fire. The words of their prophets are as the vapour from the fire. More doth the broth singe the flame, more doth the vapour rise. Yet as it hath no substance and quickly fadeth, so shall I now make the words of their false prophets to fail and their kingdom to fade.”

Commentary: The phrase “Thus saith the LORD your God” establishes the divine authority behind the message, indicating that what follows is a serious warning to the LDS people. The imagery of “as a pot over-boiling” is particularly poignant, symbolizing how the pride of the LDS community has overflowed, extinguishing their spiritual flame. In their pursuit of worldly validation and self-righteousness, they have diminished the very fire of truth that should guide them.

The comparison of the words of false prophets to “the vapour from the fire” emphasizes their insubstantiality and fleeting nature. Just as steam rises without providing any lasting warmth or benefit, the messages of these prophets lack depth and truth. The phrase “Yet as it hath no substance and quickly fadeth” further reinforces the idea that their prophecies will ultimately come to nothing, leading to the inevitable failure of their kingdoms.

This aligns with the overarching theme in scripture regarding false prophets and their eventual downfall, as illustrated in Jeremiah 23:32 and Ezekiel 13:3, which both emphasize the consequences of leading the people astray with deceptive words.

In the context of today’s spiritual landscape, particularly among the LDS people, this serves as a warning against those who promote false teachings within their faith. Believers are urged to discern the truth and cling to the authentic Word of God, rather than the empty words of those who may lead them astray.

Scripture References:
Jeremiah 23:32: “Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.”
Ezekiel 13:3: “Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing.”

Verse 3

Text of JBK 16:3: “Even by reason of their own boiling is their time full, even full to the brim of blood, lasciviousness, greed, and uneven weights. Not for your sakes do I cut them off, but for their great sins do I cut off their head and their tail, their grasping hands and loathsome tongue. The head is their tradition, their grasping hands their

congregations, their tongue their preachers, and their deadly tail their lying prophets; and their feet, are these not their judges? supported by the strong tail.”

Commentary: The phrase “Even by reason of their own boiling” indicates that the sins and excesses of the LDS Church have reached a critical point, overflowing with iniquities such as “blood, lasciviousness, greed, and uneven weights.” This imagery suggests that the consequences of their actions are imminent, reflecting the culmination of their moral decay.

The statement “Not for your sakes do I cut them off” emphasizes that God’s judgment is not merely punitive but a necessary action against great sin. He highlights the components of their corruption by identifying the “head” and “tail” of their sinful practices, akin to the “head and the tail” mentioned in Isaiah 9:15, which refers to leaders and false prophets who lead the people astray. Isaiah states: “The ancient and honorable, he is the head; and the prophet that teacheth lies, he is the tail.”

In this context, the “head” symbolizes the traditions of the LDS Church, which often supersede divine instruction, while the “tail” refers to the preachers and prophets who perpetuate these misleading teachings. The “grasping hands” represent the congregations that support these traditions, and the “loathsome tongue” signifies the deceptive messages propagated by these leaders. This aligns with Isaiah 28:7, which warns of the priests and prophets who err through strong drink and false visions, highlighting the dire consequences of leading others away from the truth.

Moreover, the reference to their “feet” as “these not their judges?” implies that those who are meant to uphold justice and righteousness have become complicit in their wrongdoing, showcasing a profound moral failure within their governance.

In sum, this verse serves as a critical reminder that the foundation of any faith must be rooted in divine truth rather than human tradition, and that the judgment of God is inevitable for those who lead others astray.

Scripture References:
Isaiah 9:15: “The ancient and honorable, he is the head; and the prophet that teacheth lies, he is the tail.”
Isaiah 28:7: “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.”

Verse 4

Text of JBK 16:4: “They are froward mouths and foolish minds; expecting hands are their gestures of praise before me; he whose heart is set upon the crotch is their speaker of philosophy: therefore their prophesyings are lies, and their glimpse of the future blurred by their own lusts. For this also my face is against their lying tongues, and my rebuke upon thee, because thou hast made them thine ally against my covenant, in that they say, ‘The blessing is in thy flesh, O Zion;’ and that thou rebukest them not in error, saying instead, ‘If it is a matter by which we may gain, it is well.'”

Commentary: The phrase “froward mouths and foolish minds” highlights the deceitful speech and misguided reasoning prevalent among the people, particularly referring to those in leadership or influence who distort the truth for personal gain. This description aligns with the modern phenomenon of leaders and prophets who espouse philosophies that cater to carnal desires rather than divine principles, mirroring Isaiah 29:13, which criticizes those who honor God with their lips while their hearts are far from Him.

The mention of “expecting hands” as gestures of praise signifies an outward display of worship that lacks genuine substance or sincerity. This superficiality is juxtaposed with the image of the individual whose “heart is set upon the crotch,” symbolizing a preoccupation with lustful desires and worldly pleasures, thus leading to the propagation of lies rather than truth. Their prophetic utterances are described as “blurred by their own lusts,” which underscores the danger of allowing personal desires to corrupt divine revelation.

The line “my face is against their lying tongues” indicates God’s judgment against false prophets and those who mislead others, reinforcing the idea that the integrity of speech is vital in the eyes of God. This rebuke extends to those who ally themselves with falsehoods, leading the people away from God’s covenant. The phrase “the blessing is in thy flesh, O Zion” suggests a misplaced belief in physical or material prosperity as a sign of divine favor, which contradicts true spiritual blessings that come from obedience to God’s commandments.

Furthermore, the concluding statement about rebuking those in error and justifying actions for personal gain reflects the moral decay within society, especially among those who are called to lead. It calls attention to the necessity for discernment and accountability in spiritual matters.

Scripture References:
Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”

Verse 5

Text of JBK 16:5: “Think and consider, O foolish prophets and ye ignorant who have established traditions as idols of the soul: What is the lot of the village idiot? Though he be a fool, doth not thine own foolishness cause thee to think thyself sound by comparison? Thou restest in an unwise comparison.”

Commentary: The exhortation to “think and consider” serves as a direct challenge to the false prophets and those who follow them, particularly those who have created “traditions as idols of the soul.” This imagery emphasizes how deeply ingrained these man-made doctrines have become, distracting the faithful from the true path of righteousness. The reference to “the village idiot” symbolizes a person of low understanding or discernment, suggesting that the foolishness of these leaders is so stark that it draws a comparison to someone universally recognized as lacking wisdom.

The rhetorical question, “What is the lot of the village idiot?” prompts reflection on the consequences of folly and ignorance. The statement “doth not thine own foolishness cause thee to think thyself sound by comparison?” indicates that these prophets may feel a false sense of security in their misguided beliefs, assuming they are wise simply because they have not engaged with higher truths. This creates a dangerous cycle of self-deception, as they rest on unwise comparisons instead of striving for genuine understanding.

This verse serves as a poignant reminder of the perils of complacency and the importance of critical self-reflection, especially among those in positions of spiritual authority. It calls for a re-evaluation of beliefs and traditions that have become idols, urging the faithful to seek true wisdom from God rather than rely on flawed human interpretations.

Scripture References:
Proverbs 26:12: “Seest thou a man wise in his own conceit? There is more hope of a fool than of him.”
Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me…”

Verse 6

Text of JBK 16:6: “Though he be not carried off into captivity, and of the spoils of his own house doth no man brag of taking, no deal braggeth he the greater portion of getting, yet by comparison the fool causeth thee to rest assured that thou art wise.”

Commentary: This verse highlights the concept of complacency among the so-called wise, particularly when measured against those who are evidently foolish. The phrase “Though he be not carried off into captivity” implies that even those who remain free—whether physically, spiritually, or intellectually—can still be ensnared by foolishness and ignorance. Spiritual captivity can manifest as being trapped in false beliefs or unexamined traditions, where individuals may think they are enlightened simply because they have not faced tangible consequences. Such captivity leads to a disconnect from divine truth and an inability to see one’s own shortcomings.

The “spoils of his own house” symbolize the personal truths and moral values that one possesses. Despite lacking tangible gains, individuals may feel a sense of superiority simply by not suffering visible consequences. The statement “no deal braggeth he the greater portion of getting” further emphasizes this irony, indicating that the fool does not achieve anything of substance yet somehow manages to create a false sense of security among others. This highlights the dangers of self-deception, where one’s wisdom is merely a product of comparing themselves to the even less enlightened. Think of the LDS people and their relationship with their prophets.

Ultimately, the verse serves as a warning against complacency and the pitfalls of relative comparison. It encourages individuals to seek true wisdom and understanding from God, rather than relying on superficial judgments based on the actions of those around them.

Scripture References:
Proverbs 3:7: “Be not wise in thine own eyes: fear the LORD, and depart from evil.”
Isaiah 5:21: “Woe unto them that are wise in their own eyes, and prudent in their own sight!”
2 Timothy 3:7: “Ever learning, and never able to come to the knowledge of the truth.”

Verse 7

Text of JBK 16:7: “Yet it is thou who art plundered and led off, and it is thy substance that shall be spoiled by a mighty hand.”

Commentary: This verse serves as a stark reminder of the consequences of neglecting divine guidance and falling into the traps set by falsehoods and deception. The phrase “Yet it is thou who art plundered and led off” suggests that those who stray from the true path laid out by God will ultimately find themselves victims of their own choices.

The term “thy substance that shall be spoiled by a mighty hand” can have dual meanings. It refers to the false prophets and their followers, whose teachings and beliefs lack true substance. On one hand, the “mighty hand” can represent the end-time Servant, who will restore truth and righteousness. On the other, it can also allude to the Antichrist or Assyrian, who will bring destruction and lead the wicked astray.

Their reliance on deceitful doctrines will ultimately be undone, as God’s intervention will bring about a restoration of true substance, countering the effects of deception that have plagued His people. As history shows, complacency in faith can lead to vulnerability, making it easier for false teachings to take root and thrive. Therefore, this verse calls for vigilance and an active pursuit of truth to prevent being “plundered” by the prevailing currents of the world and deceptive ideologies.

Scripture References:
Isaiah 10:5-6: “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.”
Isaiah 52:3: “For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.”

Verse 8

Text of JBK 16:8: “Therefore hear ye now the LORD, O Israel, so have your traditions been until now, saith the LORD, and so too do the nations fool themselves.”

Commentary: In this verse, the Lord calls upon Israel to listen and reflect upon their practices and beliefs. The phrase “so have your traditions been until now” indicates a deep concern about the long-standing customs and beliefs that have led the people away from the true teachings of God. This serves as a stark reminder that traditions can sometimes become shackles, preventing individuals from seeking genuine truth and understanding.

The latter part of the verse, “and so too do the nations fool themselves,” suggests that this issue is not confined to Israel alone; it extends to all nations. The Lord emphasizes that just as Israel has fallen into the trap of misguided traditions, so too have the nations of the world, leading them to a false sense of security in their beliefs. This mirrors the biblical principle found in Isaiah 29:13, which warns of worship that is merely lip service, devoid of true commitment to God.

The overall message here is one of urgency: a call for self-examination and a return to authentic faith. The traditions that have been established may not align with God’s will, and it is crucial for the people to discern the difference between divine truth and human-made customs. This reflection is especially pertinent in today’s context, where many cling to traditions that no longer serve their spiritual growth or understanding of God.

Verse 9

Text of JBK 16:9: “When my prophets spoke in the former days, rising early and declaring, O foolish Israel, thou saidst the prophecy was for a long time off. When thou considerest them today, thou sayest the prophecy was for a long time ago.”

Commentary: In this verse, the Lord addresses Israel’s dismissive attitude toward the prophecies delivered by His prophets in earlier times. The phrase “When my prophets spoke in the former days” highlights God’s consistent communication with His people throughout history, emphasizing the importance of prophetic messages that guide and warn.

The term “O foolish Israel” serves as a poignant reminder of the people’s tendency to underestimate the significance of the prophecies. By saying “thou saidst the prophecy was for a long time off,” the Lord underscores Israel’s procrastination and skepticism regarding the fulfillment of these prophetic words. This sentiment reflects a broader human tendency to ignore warnings or spiritual truths that require immediate action.

The transition to “When thou considerest them today, thou sayest the prophecy was for a long time ago” presents a beautiful poetic way of expressing that people in the past felt these prophecies were too distant to affect them. In contrast, today’s believers often dismiss these ancient prophecies as irrelevant, believing they were only meant for those living long ago. Both groups are making excuses for not following the true God.

In reality, the prophets who wrote anciently, particularly Isaiah, spoke simultaneously to the people of his day and to those in the present. He did so by employing types and symbols to convey messages about future events. This is echoed in the teachings found in 2 Peter 3:3-4, which cautions against scoffers who dismiss the promise of Christ’s return, claiming that all things continue as they were from the beginning.

This verse serves as a call to awareness, urging both ancient and modern believers to heed the words of prophets and to understand that prophecies are not merely historical artifacts but are continually unfolding in the present and future. The ongoing relevance of God’s messages emphasizes the need for vigilance and responsiveness to divine guidance.

Scripture References:
2 Peter 3:3-4: “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.”

Verse 10

Text of JBK 16:10: “Foolish people, hard eyes, hard minds! What I declared unto you came to pass, and what I declare unto the nations shall soon come to pass; and ye shall know that I am the LORD. I shall call that day Astonishment, for so shall it be an astonishment to the nations the day I turn you unto me; and that night shall be called Terror, for shall not the nations be overwhelmed at the sight of it?”

Commentary: In this verse, the Lord expresses His profound frustration with Israel, characterizing them as “Foolish people, hard eyes, hard minds!” This language emphasizes their spiritual blindness and obstinacy, hindering their ability to recognize God’s presence and guidance in their lives. It serves as a poignant reminder of the necessity for humility and openness to divine instruction.

The phrase “What I declared unto you came to pass” reiterates the fulfillment of God’s promises to Israel, showcasing His sovereignty and faithfulness throughout history. This assertion not only reinforces the importance of recognizing God’s past interventions but also serves as a warning that “what I declare unto the nations shall soon come to pass.” This forward-looking declaration indicates that significant events are imminent, especially in relation to the Gentiles, including members of the LDS Church. These declarations will find their fulfillment in the “fullness of the Gentiles,” marking a critical juncture in the unfolding of God’s plan.

The statement “I shall call that day Astonishment” suggests that the forthcoming day of reckoning will be remarkable and unprecedented. The term “Astonishment” implies that the nations will be filled with wonder and disbelief as they witness the realization of God’s prophecies, particularly concerning Israel’s restoration and the broader implications for humanity. This theme resonates with Isaiah 29:9-10, which warns of a stupor descending upon the people, leading to blindness to the truth.

Moreover, the line “that night shall be called Terror” conveys the severity of the consequences for neglecting God’s word. The use of “Terror” denotes not only fear but also a profound realization of the repercussions of their actions. The phrase “overwhelmed at the sight of it” reinforces the notion that the nations will confront the reality of God’s judgment and power, resulting in a reckoning they cannot evade.

Ultimately, this verse serves as a clarion call to repentance and awareness, urging both Israel and the nations to return to God before the prophesied events unfold. It underscores the duality of God’s nature—both merciful and just—inviting reflection on personal and collective accountability in light of divine truth.

Scripture References:
Isaiah 29:9-10: “Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.”
Romans 11:25: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.”

Verse 11

Text of JBK 16:11: “Consider the cedar: before the sapling can grow a young tree; or the babe, before it can have hoary temples, so shall I bring my word to pass.”

Commentary: In this verse, the imagery of the cedar tree serves as a profound metaphor for growth, maturity, and the fulfillment of divine promises. The phrase “Consider the cedar” invites the reader to reflect on the majestic cedar tree, known for its strength and longevity. It highlights the natural process of development, emphasizing that significant growth takes time and nurturing.

The comparison of the cedar to a “sapling” that must first grow into a “young tree” illustrates the necessary stages of maturation. This imagery resonates with the idea that before something can reach its full potential—symbolized by the cedar’s strength—it must undergo a process of growth. This speaks to the patience required in both nature and spiritual development.

The mention of the “babe” growing until it has “hoary temples” further emphasizes this theme of maturation over time. Just as a child must grow and age before reaching maturity, so too must the promises and words of God unfold according to His divine timing. This reflection serves to reassure believers that God’s word will come to pass, but not always in an immediate or expected timeframe.

The concluding phrase “so shall I bring my word to pass” reinforces God’s commitment to fulfill His promises. This serves as a reminder that despite any delays or challenges, God’s purposes will ultimately be realized. The growth process may be slow, but it is deliberate and assured.

Overall, this verse encourages patience and trust in God’s timing, affirming that just as nature follows a pattern of growth, so too does the unfolding of divine prophecy and fulfillment.

Scripture References:

Isaiah 61:3: “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.”
Jeremiah 17:7-8: “Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.”
Ezekiel 17:22-24: “Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountain and eminent: In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar…”

Verse 12

Text of JBK 16:12: “Shall your teeth not be set on edge at the doing? saith the LORD. Yea, they shall be set on edge, every one of you. And your eyes, even they shall be set longingly to your coasts. In that day ye shall know that the nations prophesied unto you a lie. Your nakedness shall be revealed, and ye shall know that the prophets of the nations were gainsayers and flatterers.”

Commentary: In this verse, the Lord poses a rhetorical question, “Shall your teeth not be set on edge at the doing?” This inquiry serves to highlight the impending terror the people will face during the great and terrible day of the Lord. The phrase indicates a sense of discomfort and dismay that arises from the realization of their folly, emphasizing that each individual will feel the weight of their choices and the repercussions of turning away from truth.

God asserts that “Yea, they shall be set on edge, every one of you,” emphasizing that all will experience this terror, underscoring the collective accountability for their actions and beliefs.

The imagery of eyes set “longingly to your coasts” suggests a yearning for what has been lost or a desire for something unattainable. This longing implies that the nations have led the people astray, offering false hopes and promises that will ultimately lead to disappointment. The mention of “In that day ye shall know that the nations prophesied unto you a lie” underscores a pivotal moment of awakening. The realization that they have been deceived by the prophets of the nations will bring clarity and understanding to the people.

The phrase “Your nakedness shall be revealed” indicates a stripping away of falsehoods and pretense, exposing the reality of their spiritual state. This revelation serves to highlight the inadequacies of relying on the flatteries of false prophets. The concluding statement “ye shall know that the prophets of the nations were gainsayers and flatterers” emphasizes the betrayal felt by the people. It serves as a warning against complacency and the dangers of placing trust in those who offer empty promises instead of the truth of God.

Overall, this verse serves as a sobering reminder of the consequences of ignoring divine truth and the importance of discerning genuine prophecy from deceitful words. It calls for a return to authentic faith, urging believers to seek true guidance from God rather than the enticing but ultimately hollow messages of false prophets.

Scripture References:

Jeremiah 14:14: “Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.”
Ezekiel 13:9: “And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord GOD.”
Micah 3:5: “Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.”

Verse 13

Text of JBK 16:13: “Thus saith the LORD; A voice is heard from Achor; a wailing and the weeping of shame. Out of the valley stirreth the voice of ashes; soot is the breath from their mouth. The nations lament, and the great congregation is covered in shame, for I have made the nakedness of the prophets of the nations an abhorrence. I shall strip them of their apparel, and ye shall burn it, O ye valiant of Judah, upon the autumn heap. Great shall be the conflagration in the Valley of Achor; and he shall fill in the valley with their remnant and with the heaps of their ashes, that no more shall ye suffer trouble of the nations. Great shall be the day of Achor, for I shall cause thee to fly on eagle’s wings over the valley to thy borders.”

Commentary: In this verse, the Lord communicates a powerful message of judgment and restoration. The phrase “A voice is heard from Achor” signifies a call from a place associated with trouble and defeat, reflecting the sorrow and shame experienced by the people due to their waywardness. Achor is emblematic of the great and terrible day of the Lord, a time of reckoning and judgment.

The “wailing and the weeping of shame” evoke a sense of deep regret and loss, underscoring the emotional turmoil resulting from their spiritual failures. The “voice of ashes” and “soot is the breath from their mouth” paint a vivid picture of desolation and destruction. Ashes symbolize loss and the remnants of what once was, serving as a poignant reminder of the consequences of turning away from God. The lamenting of the nations signifies a collective mourning for the devastation that their choices have wrought.

The phrase “the nations lament, and the great congregation is covered in shame” suggests that the “great congregation” may refer to the LDS Church, especially in light of the following statement regarding the “nakedness of the prophets of the nations” being made an abhorrence. This interpretation highlights the broader implications of shame and regret felt by both the nations and the religious community for their reliance on false prophets and misguided teachings.

God’s declaration “for I have made the nakedness of the prophets of the nations an abhorrence” emphasizes His judgment upon false prophets who have misled the people. Their nakedness, or exposure, represents the revealing of their true state—devoid of God’s truth. This judgment highlights the severity of their actions and the shame they have brought upon themselves.

God’s statement “I shall strip them of their apparel” suggests a removal of their false claims and pretenses, exposing the emptiness of their prophecies. The call to “burn it, O ye valiant of Judah, upon the autumn heap” indicates a purification process, where the remnants of deceit are to be discarded and destroyed. The “Great shall be the conflagration in the Valley of Achor” speaks to the intensity of this judgment and the thoroughness of the cleansing process, especially significant in the context of the great and terrible day of the Lord.

The phrase “he shall fill in the valley with their remnant and with the heaps of their ashes” suggests that the consequences of the nations’ actions will be tangible and lasting, serving as a reminder of their disobedience. However, the promise that “no more shall ye suffer trouble of the nations” indicates a future restoration for the faithful.

Finally, the statement “Great shall be the day of Achor” signifies a turning point, where God’s intervention will lead to victory and deliverance. The imagery of flying “on eagle’s wings” conveys a sense of elevation and divine assistance, symbolizing the swift and powerful movement of God to bring His people to safety and restoration. The promise to bring them “over the valley to thy borders” reinforces the notion of transition from a place of trouble to one of security and blessing.

Scripture References:

Hosea 2:15: “And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.”
Joshua 7:26: “And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.”
Isaiah 40:31: “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”

CHAPTER SEVENTEEN

Verse 1

Text of JBK 17:1: “SHOD the feet of Israel, saith the LORD. Remove the bunions and support thou the arch. Sound a trumpet in Zion, and march on, for the LORD of hosts is thy banner that day: mine eye in the scope, like a lion on its prey.”

Commentary: In this verse, the Lord calls upon Israel to prepare for action, using the imagery of “SHOD the feet of Israel.” This command signifies the importance of being ready and equipped for the journey ahead. The phrase “Remove the bunions and support thou the arch” metaphorically addresses the need for healing and strength in the people of Israel. Bunions symbolize burdens or obstacles that hinder movement and growth, while supporting the arch suggests building a strong foundation for their faith and actions.

This verse serves as a wake-up call to the remnant that is now being gathered. The directive to “Sound a trumpet in Zion” indicates that these faithful individuals will be gathered in Zion during the time this verse speaks of, which is in the future. The trumpet’s sound is often associated with urgency and proclamation, signaling that the time for action has arrived. The elect will gather first to Zion, and then hunt (Jeremiah 16:16) for other repentant people and bring them also to Zion.

The declaration “march on, for the LORD of hosts is thy banner that day” emphasizes that God Himself is their protector and leader, guiding them through the challenges they will face. The banner represents identity and unity, signifying that they are not alone in their endeavors. The phrase “in that day” is significant as it refers to the great and terrible day of the Lord, marking a pivotal moment in divine history.

The imagery of “mine eye in the scope, like a lion on its prey” reinforces the idea of divine vigilance and focus. Just as a lion fixates on its target, God’s watchful eye is upon His people, ensuring that He is attentive to their needs and ready to assist them. This evokes a sense of security and confidence, reassuring Israel that they are under the protection of a mighty and fierce God.

Overall, this verse encourages believers to prepare themselves spiritually and physically for the journey ahead, recognizing the need for healing, unity, and divine guidance. It serves as a powerful reminder that with God as their banner, they can face any challenges that come their way, especially as they gather in preparation for the day of the Lord.

Scripture References:

Isaiah 52:7: “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!”
Psalm 20:5: “We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfill all thy petitions.”
Jeremiah 16:16: “Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.”

Verse 2

Text of JBK 17:2: “My servant Arie, the son of BenHezeron, is he not least among you? and I shall drive out mine enemies, and go before the host of Israel though their backs be to the beach. My spirit shall come upon them, and they shall not faint. Mount up and shout, O Israel: ‘Our God is in our midst! The LORD of hosts goeth before us!'”

Commentary: This verse announces the name of a prophet, “My servant Arie, the son of BenHezeron.” This signifies an end-time prophet who will come or reveal himself in the last days. The phrasing “is he not least among you?” evokes a parallel to David with Goliath, suggesting that this prophet may appear humble or insignificant, yet he plays a crucial role in defending Israel.

The declaration “and I shall drive out mine enemies” signifies God’s promise of deliverance through Arie. This assurance reinforces that God is actively working on behalf of His people, preparing to confront any adversaries they may face. The phrase “and go before the host of Israel though their backs be to the beach” illustrates a situation of apparent vulnerability, yet emphasizes God’s readiness to lead and protect His people, even in challenging circumstances.

The statement “My spirit shall come upon them, and they shall not faint” conveys the divine empowerment that will accompany Arie and the people of Israel. This assurance emphasizes that with God’s spirit guiding them, they will possess the strength and resilience needed to persevere, regardless of the trials they encounter.

The exhortation “Mount up and shout, O Israel: ‘Our God is in our midst! The LORD of hosts goeth before us!'” serves as a rallying cry, encouraging the people to recognize God’s active presence among them. This declaration emphasizes the importance of faith and confidence in God’s protection and guidance, inviting the Israelites to respond with joy and enthusiasm in anticipation of His deliverance.

Overall, this verse highlights the themes of divine selection, empowerment, and the assurance of God’s presence, particularly through the end-time prophet Arie. It encourages believers to trust in God’s ability to lead them to victory over their enemies.

Scripture References:

Isaiah 41:10: “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.”
Deuteronomy 31:6: “Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.”
Psalm 46:1: “God is our refuge and strength, a very present help in trouble.”

Verse 3

Text of JBK 17:3: Better is the residue than the sauce, saith the LORD. Blessed be Jacob who waiteth for me, for he shall not be cut off from the land. But they shall trust in me, and wait upon the LORD. I wave away the vapour and bring the residue to taste. And the remnant of mankind shall be the LORD’s.

Commentary: In this verse, the phrase “Better is the residue than the sauce” emphasizes the value of what remains—the residue—over the superficial or fleeting elements (the sauce). This can be understood in a spiritual sense, where the residue represents the faithful remnant of Jacob, who have endured trials and tribulations, maintaining their trust in the Lord. The assurance that “Blessed be Jacob who waiteth for me” highlights the blessings promised to those who patiently trust in God.

The concept of waiting on the Lord is echoed in various scriptures, such as Isaiah 40:31, which states, “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” This reinforces that it is indeed the remnant who wait on the Lord, demonstrating their faith and reliance on His timing and providence.

The phrase “I wave away the vapour and bring the residue to taste” suggests that the Lord removes distractions and falsehoods (the vapour) to reveal the true essence and quality of the remnant. The residue being brought to taste signifies that the fruit they bear is sweet and desirable in the eyes of the Lord, aligning with the biblical theme of God’s people producing good fruit as a testament to their faithfulness.

Ultimately, “the remnant of mankind shall be the LORD’s” underscores the divine claim over those who remain steadfast in their faith, assuring that despite the challenges they face, they will be recognized and cherished by the Lord.

Summary: JBK 17:3 highlights the superiority of the faithful remnant (residue) over superficial elements (sauce), emphasizing the blessings for those who wait on the Lord. The verse connects waiting on the Lord with trust and faithfulness, as illustrated in scriptures like Isaiah 40:31. The residue symbolizes the sweet and desirable fruit of the remnant, reaffirming their status as belonging to the Lord.

Scripture References:

Isaiah 40:31: “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”
Lamentations 3:25-26: “The LORD is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the LORD.”

Verse 4

Text of JBK 17:4:

‘”But he that preacheth “Behold the day of the LORD is at hand; he doth smite Israel for joy”— that day shall overtake him and be a snare.”‘

Commentary:
In this verse, the Lord warns against those who preach misleading messages about the coming day of the Lord, particularly those who falsely claim that God delights in the destruction of his people. The phrase “Behold the day of the LORD is at hand; he doth smite Israel for joy” captures the essence of a dangerous and deceptive proclamation. It is essential to understand that even when preachers correctly assert that the day of the Lord is approaching, their message becomes corrupt when it lacks the spirit of repentance and instead conveys a notion that God delights in the destruction of His people.

The Lord does not find joy in the demise of His people; rather, His justice must be served as articulated throughout the scriptures. This truth is underscored in Ezekiel 18:32, which states, “For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live!” This highlights God’s desire for His people to repent and return to Him rather than face the consequences of their actions. Similarly, 2 Peter 3:9 reminds us that “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.”

The warning that “that day shall overtake him and be a snare” serves as a reminder that those who spread these deceptive messages will find themselves caught in their own traps. The “day” mentioned here symbolizes the impending judgment that, instead of being a source of joy, will lead to unexpected consequences for the false preacher. Such individuals, even while preaching about the Lord, will face the same fate as the other wicked people if they misrepresent God’s intentions and fail to call for true repentance. This reflects the broader biblical theme that those who lead others astray, particularly regarding divine truths, will encounter dire repercussions.

This message resonates with the caution found in Jeremiah 23:1-2, which emphasizes God’s displeasure with false shepherds who mislead His people. The warning extends to those who would presume to speak on behalf of God without His authority, particularly in a time of great trials and tribulations for Israel.

Scripture References:

Ezekiel 18:32: “For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live!”
2 Peter 3:9: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.”
Jeremiah 23:1-2: “Woe to the shepherds who destroy and scatter the sheep of my pasture!”
Lamentations 3:25-26: “The LORD is good to those who wait for him, to the soul who seeks him. It is good that one should wait quietly for the salvation of the LORD.”

Verse 5

Text of JBK 17:5:
For, see, the false prophet is brought to nought, and the expounder of presumptions is unmasked. I cut off both in one day: He who would take by envy the promises which I have given thee, and he who declareth it falsely as thy flesh. His hands move not over stones, and caress they not trunks, but he fondleth your flesh, and ye are made idolatrous of things not of the LORD.

Commentary:
In this powerful verse, the Lord declares the imminent downfall of false prophets and the exposure of those who misinterpret His promises. The phrase “the false prophet is brought to nought” signifies that these deceivers will face judgment, their influence and power rendered ineffective. Furthermore, the “expounder of presumptions” being “unmasked” illustrates the uncovering of those who twist the truth to suit their agendas, revealing their deceptive teachings and intentions.

The declaration “I cut off both in one day” indicates a swift and decisive action by the Lord against those who lead His people astray. This aligns with the prophecy in Isaiah 47:9, which states, “But these two things shall come to you in a moment, in one day: the loss of children and widowhood shall come upon you in their fullness.” Those who “would take by envy the promises which I have given thee” are those who covet the blessings intended for God’s true followers, seeking to manipulate or distort divine truths for their gain. In contrast, “he who declareth it falsely as thy flesh” refers to those who misrepresent God’s Word, leading people to rely on their interpretations rather than the genuine promises of the Lord.

The imagery that follows, stating “His hands move not over stones, and caress they not trunks,” serves to contrast the false prophet’s actions with true devotion to God. Rather than genuinely engaging with the spiritual foundation represented by the stones of faith or the trunk of God’s teachings, the false prophet “fondleth your flesh.” This highlights a troubling reality where idolatry is born out of a focus on worldly desires and physical gratification rather than the spiritual truths of the Lord.

The outcome of this behavior is a state of “idolatrous of things not of the LORD,” indicating that the people have turned away from true worship and have instead embraced falsehoods and corrupt teachings that lead them away from God. This is a stark warning about the dangers of idolatry, as seen in Ezekiel 14:3, where God asks, “Son of man, these men have taken their idols into their hearts and set the stumbling block of their iniquity before their faces.”

This verse serves as a reminder for the faithful to discern the truth and to remain steadfast in their commitment to God’s promises, avoiding the snares of false prophets and teachings that may lead them astray.

Scripture References:

Isaiah 47:9: “But these two things shall come to you in a moment, in one day: the loss of children and widowhood shall come upon you in their fullness.”
Ezekiel 14:3: “Son of man, these men have taken their idols into their hearts and set the stumbling block of their iniquity before their faces.”
Jeremiah 23:16: “Thus says the LORD of hosts: Do not listen to the words of the prophets who prophesy to you, filling you with vain hopes.”
Isaiah 30:10: “Who say to the seers, ‘Do not see,’ and to the prophets, ‘Do not prophesy to us what is right; speak to us smooth things, prophesy illusions.’”
Lamentations 3:25-26: “The LORD is good to those who wait for him, to the soul who seeks him. It is good that one should wait quietly for the salvation of the LORD.”

Verse 6

Text of JBK 17:6:
Out of the nations we have heard a droning, and there is a constant drip in our ears: “The day of the LORD.” Why call yourselves prophets, ye preachers, when ye have seen nothing? Have ye not declared my day for generations, and then hastened your feet to vanities and fleshpots? When a man seeth smoke he doth declare: “Fire cometh.” But ye have seen nothing. He who is within the smoke seeth not thither it listeth. Only after it lifteth ye see the pattern of char, and ye do declare the doings of the LORD: “Ah, lament.”

Commentary:
This verse is a WAKE UP CALL TO LATTER DAY SAINTS. This verse describes you perfectly, but you are too blind to see it! The Lord critiques the empty proclamations of those who falsely claim to be His prophets. This admonishment is particularly directed towards the LDS Church and its leaders, as they were the restored Church of Christ, believing they are God’s chosen people. The phrase “Out of the nations we have heard a droning” signifies the incessant and hollow messages coming from various preachers, who echo the warning “The day of the LORD” without true understanding or revelation. Their claims are likened to a “constant drip in our ears,” emphasizing the annoying and repetitive nature of their warnings, devoid of substance.

The Lord questions these self-proclaimed prophets, asking, “Why call yourselves prophets, ye preachers, when ye have seen nothing?” This challenges their credibility and highlights their failure to genuinely witness or receive divine revelation. They have proclaimed the coming of the Lord’s day for generations, yet their actions betray their words as they “hasten[ed] [their] feet to vanities and fleshpots.” This phrase reflects their turn towards worldly pleasures and distractions rather than a sincere commitment to God’s will. If you are asking yourself, “how could our LDS Prophets, be called false prophets?” Read Isaiah, chapter 1 and you will see that the Church is in apostasy, and the Prophets are not true prophets called of God, they are Presidents of an organization that failed as the true Church of Christ after the death of Joseph Smith.

The analogy of a man seeing smoke and declaring “Fire cometh” illustrates how superficial observations can lead to misguided conclusions. If these were true prophets called of God, they would be able to see the fire and smoke long before it manifests and would warn the people accordingly. Instead, they fail in their duty as true shepherds, only able to see what is coming once it has already arrived. While one might assume a fire is imminent merely based on smoke, true understanding requires witnessing the source of the smoke and its direction. As the verse notes, “He who is within the smoke seeth not thither it listeth.” This indicates that those caught up in the moment may misinterpret signs, lacking the foresight to discern God’s actual workings.

Moreover, the realization only comes “after it lifteth,” when the smoke clears, allowing one to see the “pattern of char” left by the fire. In this state of clarity, people begin to declare the doings of the Lord, lamenting over what has transpired. This emphasizes the importance of discernment and genuine insight into God’s actions rather than reacting to mere appearances.

The verse serves as a stern reminder for all who speak on behalf of God to seek true revelation and understanding. Instead of preaching hollow messages about the “day of the LORD,” they must strive to grasp the depth of God’s intentions and His call for genuine repentance. It echoes the warning from Jeremiah 14:14, where God states, “The prophets prophesy lies in my name; I have not sent them, nor commanded them, nor spoken to them.”

Scripture References:

Jeremiah 14:14: “The prophets prophesy lies in my name; I have not sent them, nor commanded them, nor spoken to them.”
Ezekiel 13:3: “Thus says the Lord GOD: Woe to the foolish prophets who follow their own spirit and have seen nothing!”
Isaiah 30:10: “Who say to the seers, ‘Do not see,’ and to the prophets, ‘Do not prophesy to us what is right; speak to us smooth things, prophesy illusions.’”
Lamentations 3:25-26: “The LORD is good to those who wait for him, to the soul who seeks him. It is good that one should wait quietly for the salvation of the LORD.”

Verse 7

Text of JBK 17:7: “O ye envious! What can you see if ye are not the center of the matter? Ye are in the smoke, ye false of the nations and ye foolish of Judah, ye blind of Ephraim. The fire scorcheth toward you. If you saw the day of the LORD was at hand, O foolish prophets, then why did ye not repent? If ye saw its approach, why did ye also not see your destruction?”

Commentary:

In this verse, the Lord addresses the envious individuals and false prophets, calling attention to their blindness and inability to recognize the impending judgment. The phrase “What can you see if ye are not the center of the matter?” highlights their self-serving perspectives, suggesting that their envy clouds their vision and understanding of the truth. They are described as “in the smoke,” indicating that they are enveloped in confusion and unable to discern the realities of their situation.

The Lord condemns not only the false prophets but also the foolish among the people of Judah and Ephraim. By identifying both groups, the verse underscores the collective responsibility for spiritual blindness and the failure to heed divine warnings. The reference to “the fire scorcheth toward you” serves as a stark reminder of the consequences of ignoring the signs of the times. It calls out the false prophets who, despite their claims of prophetic insight, have failed to recognize the approaching judgment.

The LDS Church exemplifies this blindness, rejecting everything that does not come through its leadership, including the records and teachings of the prophet David and other end time prophets. Their belief that they are the center of the universe fosters a prideful mentality, making them one of the most blind and prideful groups on earth today. The rhetorical questions posed—”If you saw the day of the LORD was at hand, O foolish prophets, then why did ye not repent?”—serve to expose the hypocrisy of those who claim to speak for God. If they truly understood the severity of the situation, they would be compelled to repent rather than continue in their destructive ways. This failure to see the danger highlights a deeper spiritual issue: a lack of true connection with God and His purposes.

This verse emphasizes the necessity for true prophets and leaders to have spiritual clarity and discernment, warning that self-centeredness and envy lead to blindness. It serves as a sobering reminder that the ability to perceive impending judgment is a divine gift, one that should compel genuine repentance and a return to righteousness.

Summary:

This verse is a stark admonition to both false prophets and the people, urging them to recognize the seriousness of their spiritual state and to turn from their ways. It emphasizes that true prophets, called of God, must be vigilant and repentant, seeking to align their lives with divine will rather than indulging in envy and self-deception.

Scripture References:

Isaiah 56:10-11: “His watchmen are blind: they are all ignorant; they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.”

Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.”

Verse 8

Text of JBK 17:8: “Behold, the day is at hand, saith the LORD, wherein I shall punish the nations wherein ye sojourn, wherein all do only that which is right in their own hearts, for as an old leaven they make sour the whole lump. Therefore I shall purge them to save the dough, that it no more be puffed with bitterness and be sour to the taste.”

Commentary:

In this verse, the LORD declares a forthcoming day of reckoning for the nations where the people of Ephraim sojourn, specifically referencing the United States. This punishment emphasizes God’s authority and determination to hold accountable those who have turned away from His ways. The phrase “I shall punish the nations” signifies His judgment against nations that act according to their own understanding, disregarding divine commandments. This aligns with the sentiments expressed throughout scripture about the dangers of self-righteousness and moral relativism.

The imagery of “old leaven” signifies how even a small amount of corruption can spoil the whole. In this context, the LDS Church is viewed as the old leaven, representing outdated doctrines and practices that have mingled the truth with the traditions of men. Conversely, the “new leaven” refers to the newly restored gospel. Just as leaven permeates and affects dough, the old teachings have soured the spiritual integrity of the community. The metaphor serves as a reminder that the actions of a few can have far-reaching consequences, impacting not only individuals but entire communities and nations.

God’s intention to “purge them to save the dough” reflects His desire for redemption and restoration. His actions are not merely punitive; they aim to cleanse and rejuvenate His people, ensuring they are not “puffed with bitterness.” This indicates that divine discipline is necessary to foster genuine righteousness and prevent the hearts of the people from becoming hardened and sour.

Those who accept this new leaven are the remnant or God’s elect, as they hear His voice (the voice of his end time prophets) and follow Him. In contrast, others dig their heels in, clinging to the traditions and teachings of men, which ultimately leads to their spiritual downfall.

Moreover, the statement reflects God’s commitment to preserving a remnant who remain faithful. This is consistent with the theme of purification present in various scriptural passages, where the Lord refines His people through trials and tribulations to prepare them for His kingdom.

Summary:

This verse serves as a prophetic warning about the consequences of turning away from God’s commandments, particularly calling out Ephraim. It emphasizes the need for vigilance against moral decay and the importance of divine correction as a pathway to spiritual renewal.

Scripture References:

Ezekiel 18:30: “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your offenses; so sin shall not be your ruin.”

1 Corinthians 5:6-7: “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.”

Verse 9

Text of JBK 17:9:
“For the prophets’ eyes are continuously upon the young lions; they look not away in distaste, but are those who encourage the assembly of bloody cubs. They are an abomination to me, and the prophets prophesy unto them a lie in their midst.”

The “young lions” in this verse symbolize the fierce and demanding political leaders of our world. These leaders wield significant power and influence, often dictating the course of nations with their decisions. The prophets, rather than holding these leaders accountable, continuously seek their approval, turning a blind eye to the wrongs and immoral actions committed by those in power. This willful ignorance is troubling, as it indicates a failure to stand for righteousness. The prophets should emulate figures like John the Baptist, who rebuked Herod for his unlawful actions and was ultimately beheaded for it.

The phrase “bloody cubs” further emphasizes this relationship. It suggests that the prophets not only support the political leaders but also encourage the continuation of their violent and corrupt practices. By doing so, they become complicit in the very injustices they should be denouncing.

When the Lord declares, “They are an abomination to me,” it encompasses both the political leaders and the prophets who fail to speak the truth. The prophets’ prophecy of “a lie in their midst” highlights their negligence in warning the leaders and the people about impending destruction. Instead of providing guidance and prophetic insight, they choose to promote a false narrative that supports the status quo rather than challenging it. This failure to prophesy truthfully and prepare the leaders for the consequences of their actions underscores the gravity of their role in the spiritual decay of society.

Scripture References:

Isaiah 56:10-11: “His watchmen are blind: they are all ignorant; they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.”
Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.”
Mark 6:17-28: John the Baptist rebukes Herod for his unlawful marriage and is beheaded as a result.

Verse 10

Text of JBK 17:10:
“Their tongues are set to a recital. Vain repetition is the tempo of their justification. Hear ye the words of your fate. Therefore the LORD shall repeat his judgment upon them until they are utterly consumed. For thus hath the LORD said: I have seen each man walk in his own imagination, and I will fill your empty minds with judgment. Inclusion I shall make exclusion, and ye shall not come before the LORD. Your inclusion shall bring into your windows the inclusion of my judgment upon you; and as straw cannot make a nest for fire so can your prophecyings not buffer my wrath.”

This verse reveals the hypocrisy and emptiness of the proclamations made by the false prophets and leaders. Their “tongues set to a recital” suggests a performance, where their messages are not rooted in truth but rather in vain repetition. This indicates a form of ritualistic justification where the words they speak lack substance and genuine conviction. They recite what they believe is comforting or acceptable, avoiding the hard truths that should call them and their followers to repentance.

The phrase “Hear ye the words of your fate” serves as a stern warning. The Lord will not tolerate their deception, and He will make His judgments known repeatedly until they are “utterly consumed.” This underscores the certainty of divine retribution for those who continue to ignore God’s laws and walk in their own imaginations. The Lord observes how individuals have wandered from His path, and He will respond by filling their “empty minds with judgment.” This is a powerful indication that when people reject divine truth, they open themselves up to the consequences of their actions.

The reference to “inclusion I shall make exclusion” signifies that those who presume to be included in God’s favor will find themselves excluded from His presence due to their actions and choices. Their misguided belief that they can engage in superficial worship while ignoring God’s commandments will lead to their downfall.

The concluding metaphor of “as straw cannot make a nest for fire” emphasizes that their prophecies and claims will offer no protection against the judgment to come. Just as straw cannot withstand fire, their empty declarations will not shield them from God’s wrath. This verse calls attention to the futility of relying on falsehoods and the dire consequences that follow when people choose to ignore the divine truth.

Scripture References:

Isaiah 29:13-14: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men; Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Alma 32:12-14 (Book of Mormon): “Now, as I said unto you before, if ye will hearken unto my words, and to the words of my servants whom I have sent unto you, then will I give unto you a knowledge of your salvation. But if ye will not hearken unto my words, I will send my servants unto you, and they shall testify of me and of my words. And if you will not hearken unto my words, I will give you no other knowledge, save it be of your destruction.”

Verse 11

Text of JBK 17:11:
“Behold, out of the windows in which ye have crept, there is the sound of wailing; lamentation proceedeth where once there was rejoicing. The maidens have become harlots, they who once rejoiced are now soiled because the false prophet is exposed.”

In this verse, the imagery of windows serves as a powerful metaphor for exposure and revelation. The phrase “out of the windows in which ye have crept” implies that those who have engaged in deception and falsehood are now being forced to confront the consequences of their actions. The sound of wailing signifies a stark transformation from joy to mourning, illustrating that what was once celebrated has now led to sorrow and regret.

The lamentation that replaces rejoicing highlights the profound spiritual decline and disillusionment of those who followed the false prophets. The use of maidens becoming harlots emphasizes a loss of purity and virtue, suggesting that the faithful who once upheld righteousness have succumbed to corruption and immorality. This imagery powerfully contrasts their former state of rejoicing with their current state of disgrace.

The declaration that “the false prophet is exposed” is pivotal. It signifies that the truth has come to light, and those who misled others are now revealed for their deceitful practices. This exposure not only brings about a change in the outward behavior of the people but also reflects the internal turmoil and realization of their error. Their once joyous proclamations are now hollow in the face of the truth, as the realization of their misguided faith leads to spiritual desolation.

This verse serves as a warning against complacency and the dangers of following those who preach falsehoods. The stark transformation from celebration to lamentation reminds readers that the consequences of ignoring God’s truth can lead to significant spiritual loss. This includes Latter Day Saint prophets who don’t teach the truth in the scriptures about the apostate state of the church, end of days, and the current state of idol worship among them and all their members.

Scripture References:

Jeremiah 48:33: “And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.”
2 Peter 2:1-2: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.”
Alma 39:3: “And now, my son, I perceive there is somewhat more which doth worry your mind, which ye cannot understand; which is concerning the justice of God in the punishment of the sinner; for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery.”

Verse 12

Text of JBK 17:12:
“Make well your howlings, ye that are now the leavings of whoredoms. The day of the LORD hath multiplied your moanings, O ye whorish congregation! Proclaim it not from your solemn assemblies. For ye cannot see what is before your nose, and a matter too big is rendered invisible to those close at hand.”

This verse addresses both the people and their prophets who have fallen into spiritual corruption, calling them “the leavings of whoredoms.” The term “howlings” signifies a deep, sorrowful lamentation for their transgressions, reflecting the emotional state of those who recognize their failings but may not fully understand the gravity of their situation. The “day of the LORD” is depicted as a time that has intensified their mourning, indicating that divine judgment is upon them and the consequences of their actions are becoming painfully evident.

The phrase “whorish congregation” condemns the collective behavior of the people, suggesting they have engaged in spiritual infidelity by turning away from God and embracing false doctrines or practices. This imagery highlights the betrayal of their covenant with God and the resulting shame that accompanies their actions.

The instruction to “proclaim it not from your solemn assemblies” underscores the hypocrisy of their public worship. While they may gather for solemn assemblies, their actions contradict the message of righteousness they claim to uphold. It serves as a warning against the empty rituals that lack true repentance and understanding.

The latter part of the verse, “For ye cannot see what is before your nose,” emphasizes a spiritual blindness among both the people and their prophets. This phrase suggests that they are oblivious to the seriousness of their situation, despite being surrounded by signs and truths that should be evident. The statement that “a matter too big is rendered invisible to those close at hand” reinforces the idea that both the people and their prophets, lacking divine insight, cannot see the coming destruction or the true state of their collective actions. Their inability to perceive the truth indicates that they are not genuinely aligned with God’s will.

This verse serves as a stark reminder of the dangers of complacency among those who claim to be God’s people and the importance of recognizing the truth of their spiritual condition. It urges individuals to seek genuine repentance and clarity, rather than clinging to empty traditions and false assurances.

Scripture References:

Hosea 4:12: “My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.”
Jeremiah 2:20: “For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.”
Alma 10:27 (Book of Mormon): “And now behold, I, Ammon, do not desire to put my brother Aaron to shame; but I desire that he should come unto the knowledge of the truth; and that he should be led by the spirit of God, that he might be saved.”

Verse 13

Text of JBK 17:13:
“For in that day not one prophet shall declare his soundness, and instead of “The day of the LORD is at hand,” they shall moan; and instead of joy they shall wear sackcloth. For they have proclaimed rejoicing at their whoredoms, gladness at their sin, and greeted judgment with mirth. For all that they desire they have declared “a blessing,” and I have not spoken it. They have mingled my words with gall, and they have set sheep to graze continually. They have covered their wool as dew, it is a full mantle, and the weight thereof a burden that causeth them to languish, even unto death. For this I cut off the shepherds and the prophets, and I shear the sheep, for ye are more than sheep, and your sin is the sin of man.”

In this verse, God declares a serious indictment against His prophets and the people who have strayed from His ways. The phrase “not one prophet shall declare his soundness” highlights the total failure of the prophets to fulfill their divine duty, which is to proclaim God’s truth and guide the people away from sin. Instead of delivering a message of hope and preparedness for the coming day of the LORD, they will moan in sorrow, indicating that their false proclamations have led them to despair when the judgment they had ignored finally arrives.

The contrast between “joy” and “sackcloth” illustrates the irony of their situation. They had previously rejoiced in their sins and embraced their spiritual infidelity, but now, the consequences of their actions will lead to mourning and regret. The “whoredoms” they celebrated have become their shame, and the mirth with which they greeted judgment reveals their complete disconnect from God’s intentions.

The phrase “For all that they desire they have declared ‘a blessing,’ and I have not spoken it” underscores the self-deception of the prophets and the people. They have redefined blessings to include their sinful desires, creating a narrative that falsely aligns with divine approval. This misrepresentation of God’s will is a profound betrayal of their covenant relationship with Him.

The imagery of mingling God’s words with “gall” suggests that the messages they have disseminated are poisonous, leading the people further away from the truth. The mention of sheep implies a pastoral context, where the leaders are responsible for guiding their flocks. However, the metaphorical “sheep” are allowed to graze continually without direction or correction, leading to their spiritual decline.

The expression “covered their wool as dew” indicates a state of abundance, where the people and their leaders have been lulled into complacency and comfort, not realizing that this state is merely a façade that masks their spiritual decay. The burden referenced implies that the weight of their sins has become too heavy to bear, resulting in spiritual languishing and ultimately death.

The divine judgment stated in “For this I cut off the shepherds and the prophets” emphasizes that God will remove those who fail to guide and protect His people. The final declaration, “for ye are more than sheep, and your sin is the sin of man,” reveals that the consequences of their actions extend beyond mere sheepish behavior; they represent a collective sin that has resulted in grave consequences for their spiritual standing.

Scripture References:

Ezekiel 34:10: “Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.”
Jeremiah 23:1-2: “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.”
Alma 5:62 (Book of Mormon): “And now behold, I say unto you, that ye must repent, and that ye must be born again; and ye must come unto me and be baptized in my name, and have faith in my name, and bear with patience the persecution of the world, and deny yourselves of all ungodliness; and if ye shall do all these things, then shall ye be saved.”

Verse 14

Text of JBK 17:14:
“Take up weeping at the sight of it, make great the wailings from your shores, for I shall avenge myself on you, saith the LORD, with a great slaughter that they which come hither for generations shall fear the LORD, that they sin not; even as the sin of the blemish who declared lust in my name, and they who set my words on fire by study to make a torch of their own light. Their carcasses shall line the way to Fish Gate and to Dung Gate; those that mock the LORD’s doings shall be heaps, and a byword.”

Commentary:

In this verse, the phrase “take up weeping at the sight of it” signifies a call for deep mourning over the pervasive sinfulness described in the previous verses. “It” refers to the grievous sins that have led people astray from God’s truth. The Lord declares that His justice will ultimately prevail, warning those who persist in their wicked and apostate ways. Those who refuse to turn from their sins and cling to worldly desires will face severe consequences.

The phrase “many generations shall fear the Lord and sin not” points to the establishment of Zion and living in the Millennium, where those who repent and turn to Christ will experience peace and righteousness. In contrast, those who choose to remain in their sin will find themselves in dire circumstances.

The phrase “even as the sin of the blemish who declared lust in my name” implies a warning against those who falsely represent God’s word, leading others to sin. The reference to “setting my words on fire by study to make a torch of their own light” addresses individuals or organizations that distort scriptural teachings for personal gain or to justify sinful behavior. This critique is particularly pertinent to those within the LDS Church who, through misleading footnotes and doctrinally unsound chapter headings, manipulate the scriptures to support teachings that are contrary to God’s true message.

Finally, the imagery of “their carcasses shall line the way to Fish Gate and to Dung Gate” serves as a stark reminder of the fate that awaits those who mock the Lord’s actions. Fish Gate and Dung Gate symbolize paths of degradation and judgment, indicating that those who refuse to heed God’s warnings will be left as a warning to others. The phrase “those that mock the LORD’s doings shall be heaps, and a byword” emphasizes that the mockers of God’s righteousness will ultimately be ridiculed and seen as examples of folly. Fools mock but they shall mourn.

Scriptural References:

Isaiah 66:24: “And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”
Matthew 7:15-20: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.”
Jeremiah 5:30-31: “A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?”
Ether 12:26: “Fools mock, but they shall mourn…”

Verse 15

Text of JBK 17:15:
“And in that day Jacob the younger shall take the birthright again, and Israel shall serve Judah: the first the last, the greater the lesser, the larger the smaller. The LORD of hosts hath spoken.”

Commentary:

This verse reflects a profound reversal of roles that echoes the biblical narrative of Jacob and Esau, where Jacob, through cunning and deception, secured the birthright that rightfully belonged to Esau. In Genesis 27, Rebekah orchestrates a scheme for Jacob to deceive his father Isaac, leading to the transfer of the birthright, a pivotal moment in biblical history. This act established a theme of the younger supplanting the elder, which serves as a metaphor for God’s purposes being fulfilled in unexpected ways.

The phrase “Jacob the younger shall take the birthright again” suggests that a similar scenario is unfolding in the last days. It alludes to the coming of the end-time servant, often interpreted as David, who will reclaim spiritual authority and lead the people back to the true understanding of God’s word. Unlike the deception experienced by Jacob, this transition will occur in a miraculous fashion before birth. David, will come out of his mothers womb first, despite medical expectations that indicate he would come out last.

The phrase “and Israel shall serve Judah” indicates a hierarchy in which the spiritual leadership, represented by Judah, will be acknowledged, even as the roles of the first and last, the greater and lesser, are reversed. This suggests a divine plan where the remnant, the elect of God, will recognize and follow the true servant of the Lord, even if he comes from unexpected origins or circumstances.

The final declaration, “The LORD of hosts hath spoken,” serves as a powerful affirmation of God’s unchanging will and determination to fulfill His promises, emphasizing that these events are not merely hopeful predictions but certainties ordained by God.

Scriptural References:

Genesis 27:36: “And he said, Is not he rightly named Jacob? For he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing.”
Romans 9:12: “It was said unto her, The elder shall serve the younger.”
Isaiah 29:14: “Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Verse 16

Text of JBK 17:16:
“Tribulation shall be a snake, upheaval an adder, but Jacob shall vanquish them to their holes. I will make the nations as multitudes that follow but a small ensign—the greater, the lesser. And I shall settle them in the land of Benjamin, as multitudes settle after a weary journey in fertile land. The LORD Hosanna shall cut off the serpent from the land, and shall bring an end to the desolation, and no more shall my holy mount be trodden down of the nations.”

Commentary:

This verse vividly depicts the tumultuous times that will characterize the end days. The phrase “tribulation shall be a snake, upheaval an adder” highlights the insidious and dangerous nature of the trials to come, with the “snake” and “adder” symbolizing the deceptions and dangers posed by the Anti-Christ and the forces of evil. As stated in Revelation 20:2, the Anti-Christ, along with Satan, will ultimately be bound and cast into the bottomless pit: “And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.” This moment signifies the defeat of evil and the establishment of Christ’s reign.

The declaration that “Jacob shall vanquish them to their holes” serves as a prophetic assurance that an end-time servant, referred to as Jacob (not his real name, likely refers to David), will triumph over these malevolent forces. This triumph is linked to the second coming of Jesus Christ, who will vanquish evil and restore righteousness to the earth.

The phrase “I will make the nations as multitudes that follow but a small ensign” indicates that amidst the chaos, some will turn to God and seek refuge. The “small ensign” symbolizes the end-time prophet and his followers, representing hope and guidance during these dark times. This is a call to those who repent, as they will be led by the remnant and the prophet to safety in Zion, both in the spiritual and literal sense.

The reference to the “land of Benjamin” emphasizes the gathering of God’s people back to their promised lands. While it pertains to Israel, it also symbolizes American Zion, representing a place of refuge and safety for the faithful. The imagery of “multitudes settle after a weary journey in fertile land” evokes the concept of the faithful finding rest and nourishment in God’s promises after enduring trials.

Lastly, the phrase “the LORD Hosanna shall cut off the serpent from the land” reinforces God’s ultimate victory over evil. It serves as a powerful promise that desolation will come to an end, and His holy mountain—representative of Zion—will no longer be trampled upon by the nations.

Scriptural References:

Revelation 20:2: “And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.”
Isaiah 11:9: “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.”
Matthew 24:31: “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”

CHAPTER EIGHTEEN

Verse 1

Text of JBK 18:1: “AND the word of the LORD came unto me, saying, A head hath no power, nor can a tail survive on its own; and feet and hands require legs and arms; and all are tied by sinews unto a body, and without a body none have any power. This is the nations, for it is not enough that Hazor is corrupt, and corrupteth; she thinketh all should be Gerizim, false practices quaint and no more; and she longeth for Jerusalem, that she may make all as Gerizim, that bastard of Shechem, to whom she hath made betrothal. She hath by Bethel’s conquest emboldened herself, and she magnifieth her emissaries as prophets to willingly sing a song of happiness, an ode of justification, at their lewdness.”

Commentary:

In this verse, the imagery of the “head” and “tail” emphasizes the interdependence of all parts within the body of Christ. The body metaphor illustrates that no single entity—be it the Jews, the Latter-day Saints (LDS), or any other group—can claim to possess the fullness of the Gospel on their own. The entire body is necessary for the functioning of Christ’s complete truth. Both the Jews and the LDS Church represent only parts of this body; they lack the full revelation required to operate independently. It is only through the acceptance of the end-time truth delivered by the prophet David that the whole body can unite as one, bringing together all peoples in truth and unity.

The mention of “the nations” refers specifically to the state of the Gentile nations, including the LDS Church. It implies that their fragmented understanding of truth is insufficient to achieve spiritual wholeness or authority.

Hazor was a prominent ancient city located in northern Israel, near the current site of Kibbutz Hazor. It was a strategic stronghold and a significant center during the Canaanite period. Today, Hazor is an archaeological site, highlighting its historical significance and the corruption referenced in this verse.

Gerizim, a mountain located near Shechem, symbolizes a place of false worship for the Samaritans, who claimed it was the true site of God’s chosen worship over Jerusalem. The Samaritans believed that their practices were quaint, yet they were devoid of true spiritual authority.

Shechem, also situated in the central highlands of ancient Israel, served as a city of refuge and was significant in biblical narratives. It is a place of covenant renewal, representing the intertwining of Israel’s history and identity. The reference to Gerizim as “that bastard of Shechem” underscores the corrupt practices associated with false worship and the unfaithfulness of those who claim allegiance to God while engaging in idolatry.

Bethel, whose name means “house of God,” was a key religious site in ancient Israel. It symbolizes true worship but is also noted for being a place where idol worship occurred under Jeroboam. The conquest of Bethel represents the victory of false practices over the true worship of God, allowing corrupt individuals to bolster their authority and embolden their practices.

The final lines of this verse reveal a profound irony, as those who misrepresent God’s will, including false prophets, find strength in their corrupt practices. They celebrate their lewdness with songs of happiness, deceiving themselves into believing their actions are justified. This highlights the danger of complacency in spiritual matters and the ease with which individuals can become lost in their own interpretations of truth.

Summary:

This verse serves as a critique of fragmented faith traditions that fail to recognize their limitations in understanding the full Gospel. It calls for unity among all believers under the leadership of the end-time prophet, emphasizing that only through complete truth can spiritual power be realized.

Scripture References:

1 Corinthians 12:12-27: “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.”
Ephesians 4:4-6: “There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism…”
Jeremiah 23:1-2: “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.”
Revelation 22:18-19: “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.”

Verse 2

Text of JBK 18:2:

And the word of the LORD moreover declared unto me, Unto what shall I liken the prophets that come from Hazor of the Gentiles, and unto what is the spirit of them unto whom they are sent at Jerusalem? For thus saith the LORD, The prophets of these times are like drunks staggering down a canyon road, proclaiming your own nonsense. Their words echo back to them. From your own stony hearts gladly echo back their foolishness in the Valley of Deception, nigh your land. Ye join the throng and cast ye flowers at their parade, and they enter the gates of your strong cities by treaty. If ye would enquire of me, would ye have so enjoined them at the gate? Ye enquire not of the LORD your God because ye are ignorant of my law, but knowing my law ye enquire not, for ye know I would disallow, O ye foolish prophets and they that set you to prophecy a desirable thing.

Commentary:

The verse begins with a declaration from the Lord, emphasizing the importance of the following message. The mention of “the prophets that come from Hazor of the Gentiles” specifically refers to the prophets of the LDS Church, highlighting their influence and the nature of their messages.

In comparing the prophets to “drunks staggering down a canyon road,” the text suggests a lack of clarity, wisdom, and sobriety among these leaders. They proclaim nonsensical teachings, which echo back to them as a reflection of their own folly. This imagery indicates that these prophets are not only confused themselves but are also leading others into confusion.

The phrase “stony hearts” illustrates the spiritual insensitivity of the people, who allow the foolishness of these prophets to resonate within them. The “Valley of Deception” represents a metaphorical space where lies thrive, reinforcing the idea that these false prophets mislead the people due to their hardened hearts.

The people “join the throng and cast ye flowers at their parade,” indicating their celebration and endorsement of these prophets despite the falsehood of their teachings. This act of honoring the prophets is emblematic of a community that has accepted misleading messages as truth.

The rhetorical question posed by the Lord—“If ye would enquire of me, would ye have so enjoined them at the gate?”—implies that true seekers of God would not celebrate these prophets if they genuinely sought divine guidance. The “gate” symbolizes a place of authority and decision-making, highlighting the failure of the people to discern truth.

The statement “Ye enquire not of the LORD your God because ye are ignorant of my law, but knowing my law ye enquire not…” emphasizes the people’s willful ignorance of God’s teachings. Despite having access to divine knowledge, they choose not to seek God’s counsel.

Finally, God expresses His frustration with “ye foolish prophets” who speak pleasing things instead of His truth. This underscores the tendency of the prophets to deliver messages that align with popular desires rather than divine will, leading the people further astray.

Scriptural References:

Isaiah 56:10-11: “His watchmen are blind: they are all ignorant; they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.”
Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.”

Verse 3

Text of JBK 18:3:
“Ye seek the attention of men; it is a sweet nectar to have praise without substance; preeminence at any cost. But of whom should ye have taken counsel, my people? but of him who careth not for what people think, but in whose heart is equity because his heart is set upon the LORD.”

In this verse, the focus is on the superficial nature of the praise sought by false prophets and leaders, particularly those of the LDS Church. They prioritize the approval of their members and the accolades that come from their positions, embodying the phrase “preeminence at any cost.” True leaders, however, should take counsel from the end-time servant, who speaks the truth without concern for public opinion. This servant will exemplify true equity, driven by a genuine relationship with God rather than the fleeting praise of men.

The end-time servant and other true followers of God possess no fear of man; they are solely concerned with pleasing God. As indicated in the phrase, “but of him who careth not for what people think, but in whose heart is equity because his heart is set upon the LORD,” those who have a real relationship with God do not fear the judgments of others. Instead, they stand firm in their commitment to truth, knowing that a deep understanding of God’s law will guide their actions and teachings.

Scripture References:

Isaiah 2:22: “Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?”
Galatians 1:10: “For do I now persuade men, or God? or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ.”
Matthew 23:5-7: “But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.”
Proverbs 29:25: “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.”

Verse 4

Text of JBK 18:4:
“Shall I be fickle and speak not to you this day? Come again, not today. Come another time and I shall perchance speak a word to you. Nay, but the day of the LORD is a terrible day. I speak to you a word. I whisper not at your whoredoms.”

In this verse, the tone is one of urgency and severity. God challenges the people by asking, “Shall I be fickle and speak not to you this day?” This rhetorical question emphasizes His commitment to communicating the truth, contrasting with the people’s tendency to delay or dismiss the warnings. The line “Come again, not today. Come another time and I shall perchance speak a word to you” reflects the arrogance and complacency of those who believe they can postpone their accountability or divine instruction.

The statement “Nay, but the day of the LORD is a terrible day” serves as a stark reminder of the impending judgment. This highlights the need for immediate attention to God’s message, as the “day of the LORD” signifies a time of reckoning that should not be taken lightly. God emphasizes that He is indeed “speaking a word” to them, making it clear that His messages are serious and pertinent.

Furthermore, the phrase “I whisper not at your whoredoms” underscores God’s direct condemnation of the people’s spiritual unfaithfulness. God is not soft-pedaling the truth; instead, He is forcefully addressing their sins, indicating that such immorality will not be overlooked. This direct condemnation will come through God’s end-time prophets, who will boldly proclaim the truths that challenge the complacency and falsehoods present in society and within the walls of Christ’s Church here on the earth.

Scripture References:

Isaiah 13:6: “Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.”
Joel 2:1: “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand.”
Amos 5:18: “Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.”
Ezekiel 33:11: “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”

Verse 5

Text of JBK 18:5:
“Therefore thus saith the LORD God of hosts, That day I shall make it a day of rebuke. I shall cause the Gentiles to know their abominations, for their prophets speak but what the congregations want to hear. As a dart that whistleth forth shall always find a target, so a mouth that speaketh deceitfully shall always find an ear that delighteth in deceit.”

The verse serves as a solemn proclamation from the LORD God of hosts, indicating a forthcoming “day of rebuke.” This day represents a time when God will confront the Gentiles, including the members of the LDS Church, revealing their “abominations”—actions detestable in His sight. The “prophets” referenced here symbolize those leaders who prioritize popularity over truth, “speak[ing] but what the congregations want to hear.” This echoes the condition of many modern-day churches, including the LDS Church, where teachings are often diluted to maintain favor with members.

The metaphor of a “dart that whistleth forth” illustrates how deceitful words are precisely aimed at those who seek them, reinforcing the notion that a “mouth that speaketh deceitfully” will always find a willing audience. This highlights a critical truth: false prophets thrive on the desires of those who prefer to indulge in “deceit.” Thus, it serves as a stark reminder of the importance of discerning true prophecy and the dangers of accepting teachings that merely appease the masses.

God’s direct condemnation will not only come through His end-time prophets but will also resonate within society and the walls of Christ’s Church here on earth. Only by returning to genuine truth and recognizing the abominations in their teachings can congregations hope to align with God’s will and prepare for the “day of rebuke.”

Scripture References

Jeremiah 23:16: “Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”
2 Timothy 4:3-4: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.”
Ezekiel 22:28: “And her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken.”
1 Timothy 4:1: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.”

Verse 6

Text of JBK 18:6:
“The mouth hath no power, as a dart hath no sting, save it find its mark. A tongue shall not wag unless there be an ear waiting for it like a quiver waiting for an evil dart to return from its victim, dripping with innocent blood. The ear is an open sheath, and the heart is its bottom wherein resteth the edge.”

Commentary:
In this verse, the Lord emphasizes the futility of words without a receptive audience. The phrase “The mouth hath no power, as a dart hath no sting, save it find its mark” illustrates that without a willing listener, even the most eloquent speech falls flat. This reflects the nature of false prophets whose words may lack substance or truth, yet they find eager ears among those who seek to hear what they desire.

The comparison of the tongue to a dart underscores the idea that harmful or deceitful words can have a damaging effect when they hit their intended target. The reference to “A tongue shall not wag unless there be an ear waiting for it” implies that the audience’s desire for certain messages allows falsehoods to thrive. Those who are predisposed to accept deceit act as targets for the lies presented to them, and thus the cycle of deceit continues. This can also be seen in the context of gossip; a gossiping person’s words have no sting unless someone is willing to hear and add fuel to the gossipers’ fire, perpetuating harmful narratives.

Moreover, the metaphor of the ear as “an open sheath” and the heart as “its bottom” signifies the crucial role of the heart in processing and internalizing what is heard. When individuals receive false teachings or gossip, the negative impact resonates deeply within their hearts, leading to harmful beliefs and actions.

The imagery of “dripping with innocent blood” serves as a stark reminder of the consequences of accepting and spreading deceitful words. This verse warns that false prophets will find willing listeners, but the results can be devastating, affecting not only those who hear but also the broader community and Church.

This direct rebuke calls for introspection about the sources of our teachings and the openness of our hearts to truth. The consequences of following falsehoods or participating in gossip can be dire, particularly as God’s end-time prophets arise to proclaim the truth and expose the lies that have permeated society and the walls of Christ’s Church.

Scripture References:

Proverbs 18:21: “Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.”
Jeremiah 14:14: “Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.”
James 3:5-6: “Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity…”

Verse 7

Text of JBK 18:7: “Prophecy thou unto the whoredoms of the nations, unto Hazor yonder nigh Lebanon, against those who also say the LORD spoke of times long ago, and for today he speaketh of wrath long to come.”

The call to “prophecy thou unto the whoredoms of the nations” signifies a divine mandate to confront the spiritual unfaithfulness prevalent among the nations, including the LDS Church, which embodies a form of idolatry through its adherence to false teachings and traditions that lead believers away from true worship. The term “whoredoms” denotes not only physical immorality but also spiritual infidelity, indicating a deep-rooted betrayal of God’s covenant by pursuing other beliefs and practices.

The mention of “Hazor yonder nigh Lebanon” is particularly poignant, as it symbolizes a corrupt institution, paralleling the current state of the LDS Church. Hazor, an ancient city known for its idolatry and disobedience, represents the spiritual stagnation and blindness of the church’s leadership, which fails to lead its followers to true righteousness and understanding of God’s word.

In addressing “those who also say the LORD spoke of times long ago”, the verse critiques individuals and institutions that disregard contemporary revelations, asserting that God’s messages are confined to ancient times. This attitude fosters complacency, as they believe that the prophetic warnings given thousands of years ago do not apply to their lives today. This sentiment is echoed in the latter part of the verse, “and for today he speaketh of wrath long to come,” highlighting a dangerous belief that divine judgment is a distant concern, allowing people to ignore the pressing need for repentance and adherence to God’s current truths.

This verse serves as a stark reminder that God’s prophetic voice is relevant and urgent, calling for introspection and action from His people. It emphasizes the necessity of recognizing and responding to divine messages, rather than dismissing them as mere historical accounts.

Scripture References:

Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”
Ezekiel 12:27-28: “Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”
2 Peter 3:3-4: “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.”

Verse 8

Text of JBK 18:8: “Speak unto them, Thus saith the LORD God: I have purposed your overthrow. I have thought it, and I will execute it with craft. Jerusalem shall not die from your dart, and I shall resurrect Bethel by my breath on Jerusalem. From the desert cometh my breath, through the dry winds of the Negev. In vain spoke I not from the wilderness wherein Horeb dwelleth, and therefore thou Canaanitish wench hast no excuse because thou art of the nations. From the desert I bring my prophets, from the nations my people. If man should speak and write vanities in my name, should I raise up prophets proclaiming so? Yet there were no prophets raised up justifying a wayward people. Why should I raise them up now?”

Commentary:

In this powerful verse, God declares His intention to execute judgment, saying, “I have purposed your overthrow.” This speaks to the end-time prophet’s role in challenging and ultimately overthrowing the authority of the LDS Church, which is seen as straying from the true path.

The phrase “Jerusalem shall not die from your dart” signifies that the harmful words and false claims made by the LDS Church, which assert their exclusive truth, will not ultimately harm Jerusalem or the true followers of God. Instead, “I shall resurrect Bethel by my breath on Jerusalem” implies that the true restoration of God’s people will come through the end-time servant, reviving true worship and doctrine.

The “dry winds of the Negev” symbolize desolation and hardship, indicating that God’s message often arises from challenging circumstances. The reference to Horeb, the mountain where Moses received the law, suggests that God’s word has always come from moments of trial and divine encounter. The condemnation of the “Canaanitish wench” reflects God’s disdain for those who, despite knowing His law, choose to turn away and indulge in worldly practices.

“From the desert I bring my prophets, from the nations my people” emphasizes that true prophets will emerge even from among the scattered nations, bringing forth a message of repentance and restoration. The rhetorical question regarding raising up prophets who justify a wayward people highlights the lack of legitimacy in the current prophetic leadership, particularly in the LDS Church. God asserts that He will not raise up prophets to support deceitful practices; instead, He will raise them up to guide the faithful remnant back to His truth.

This passage underlines the necessity of true prophets who are unafraid to speak God’s word and call for righteousness, regardless of societal pressures or the prevailing winds of false doctrine.

Scripture References:

Jeremiah 1:10: “See, I have set thee this day over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.”

Isaiah 11:1-2: “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD.”

Ezekiel 34:11-12: “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.”

Micah 4:1-2: “But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.”

Verse 9

Text of JBK 18:9: “Wear the frock of humbling, for I bring sore chastisement upon ye of Jerusalem. Wear widowhood in betrothal, for I smite Hazor, for this your lover was a Canaanite; and ye espoused have a storyteller for a father-in-law. The marriage shall not be consummated, for Hazor went back to her ancient ways, and for her whoredoms I have sent her back.”

Commentary:

In this verse, the call to wear the frock of humbling signifies a need for repentance and humility in light of impending judgment. The chastisement directed at ye of Jerusalem is a strong rebuke aimed at both Jerusalem and Ephraim, which symbolizes the Latter-day Saints (LDS Church). The term Hazor is a representation of how the LDS Church (and other Churches) is today, suggesting a connection between its practices and the ancient idolatrous behaviors of Hazor’s past.

The phrase for this your lover was a Canaanite indicates an acknowledgment of a corrupt partnership, as the Canaanites were often associated with idol worship and immorality. This highlights the idea that the LDS Church, like Hazor, has embraced practices that deviate from true worship, thus facing divine rebuke.

When mentioning the storyteller for a father-in-law, the text implies that the leaders of the LDS Church, akin to a father-in-law, perpetuate narratives that justify and enable these corrupt practices. In scripture, a father-in-law can symbolize guidance or authority within a family dynamic, but here, it emphasizes the misleading nature of the LDS leadership. Their stories fail to lead the people toward righteousness, reinforcing a cycle of spiritual deception.

The warning that the marriage shall not be consummated signifies the futility of the bond formed with these false practices. Hazor’s regression to ancient ways implies a return to idolatry and the rejection of God’s true path. The phrase for her whoredoms I have sent her back reinforces the consequence of such choices—God’s judgment will lead to spiritual separation and a return to past sins.

In conclusion, this verse serves as a stark reminder of the dangers of straying from divine truth, emphasizing that true fidelity to God is crucial to avoid the consequences of idolatry and spiritual corruption.

Scripture References:

James 4:4: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.”
Ezekiel 16:30: “How weak is thy heart, saith the Lord God, seeing thou doest all these things, the work of an imperious whorish woman.”
2 Timothy 4:3: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears.”
Revelation 3:16: “So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth.”

Verse 10

Text of JBK 18:10:
“Hear ye the word of the LORD, O ye of Jerusalem, long not for Hazor. Come ye forward; be ye circumcised in heart before the LORD your God, where there dwelleth and abideth splendours forevermore, where the LORD is your ruler and your judge of mercy.”

This verse serves as a divine call to the people of Jerusalem, urging them to heed the important message from the LORD. “Hear ye the word of the LORD, O ye of Jerusalem” emphasizes the significance of listening to God’s voice, particularly in the context of their spiritual state. The reference to Hazor represents the idolatrous practices associated with the LDS Church, warning the people not to desire these corrupt influences. This comparison highlights the need for spiritual discernment and the rejection of practices that lead them away from God.

The instruction to “Come ye forward; be ye circumcised in heart before the LORD your God” is a call for genuine repentance and transformation. The phrase “circumcised in heart” indicates a desire for a deep, spiritual renewal rather than mere outward conformity. It reflects the biblical tradition of circumcision as a sign of covenant with God, emphasizing that true worship requires sincerity and devotion to God’s will.

The verse continues with “where there dwelleth and abideth splendours forevermore”, contrasting the temporary allure of idolatry with the eternal beauty found in a relationship with God. This imagery invites the people to envision the lasting glory of God’s presence, urging them to pursue the richness of spiritual life that comes from communion with Him.

Finally, “where the LORD is your ruler and your judge of mercy” reaffirms God’s sovereignty and His merciful nature. By recognizing God as their ruler, the people are called to submit to His authority and embrace His mercy, which is vital for their spiritual well-being. This recognition fosters a sense of accountability to God’s standards, encouraging a genuine return to faithfulness.

In summary, JBK 18:10 is a powerful reminder for the people of Jerusalem to reject the corrupt influences represented by Hazor, which symbolizes the idolatrous practices of the LDS Church, and instead seek a true and transformative relationship with God. It emphasizes the necessity of heartfelt repentance and the eternal rewards of aligning with God’s will.

References:
Jeremiah 4:4: “Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.”
Ezekiel 36:26: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.”
Romans 2:29: “But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”
James 4:4: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”

Verse 11

Text of JBK 18:11:

“But without there is no man innocent before me by reason of the error of those who rule over them. Each one delighteth in deceit and the perverting of judgment, in that ye judge by defense and not by action. He that followeth seeing the footsteps outlined in blood is as guilty, saith the LORD. Behold, this is the nations before me, saith the LORD, and they in Jerusalem who espoused themselves by heart and practice. But I shall not send ye back Hazor way, for it is from there that I took you and brought ye on to this time. My compassion burned for you. I dressed you in silks of many colours, combed your hair and made it radiant, and decked you with many splendours, until Hazor desired you in the plain of her assemblies and petitioned you from the Tel of her power. Ye shall not depart from me; the wilderness is a poor place for the brightness of silk, and the splendours of my side shall make you remain. No man shall plead his prince as justification. I shall judge the empty soul by its emptiness and another mans guilt shall not make you innocent.”

In this verse, the Lord delivers a sobering message regarding accountability and the dangers of complacency in the face of corrupt leadership. The phrase “But without there is no man innocent before me by reason of the error of those who rule over them” emphasizes that individuals cannot absolve themselves of guilt simply because their leaders have failed. LDS people, in particular, are called to develop a personal relationship with their Creator rather than relying solely on the teachings of their prophets. “Each one delighteth in deceit and the perverting of judgment” reveals the moral decay prevalent among the people, who often prefer to believe comforting lies rather than confronting harsh truths. Additionally, the idea that “being easily offended is not of God but of the devil” serves as a reminder that true strength comes from standing firm in one’s faith.

The Lord continues with the warning that “He that followeth seeing the footsteps outlined in blood is as guilty.” This is a stark reminder that those who witness wrongdoing and choose to remain passive are equally culpable. The imagery of “footsteps outlined in blood” evokes the consequences of sin and wrongdoing, urging a call to action among those who might otherwise remain silent.

The declaration “Behold, this is the nations before me, saith the LORD, and they in Jerusalem who espoused themselves by heart and practice” points to the collective state of both the nations and the people of Jerusalem, illustrating their commitment to false practices and beliefs. Here, “nations” can also refer to the LDS Church, reflecting its position among the gentile nations.

The Lord expresses His desire for His people to remain with Him, saying, “I shall not send ye back Hazor way, for it is from there that I took you and brought ye on to this time.” This signifies that God will not allow His people to revert to their previous corrupt state, symbolized by Hazor. His deep compassion for His people is illustrated through the imagery of “silks of many colours” and “splendours,” representing the abundance of blessings He has provided.

“Ye shall not depart from me; the wilderness is a poor place for the brightness of silk…” reinforces the message that true fulfillment and richness come only from a relationship with God, not from wandering away into spiritual desolation.

Finally, the Lord states, “No man shall plead his prince as justification. I shall judge the empty soul by its emptiness…” This final warning underscores the importance of personal accountability. No one can excuse their actions by blaming their leaders; each soul will be judged by its own merits and intentions.

Scripture References:

Ezekiel 18:30: “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your offenses; so sin will not be your downfall.”

James 4:4: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.”

Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.”

Jeremiah 5:31: “The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?”

Verse 12

Text of JBK 18:12: “Go not to that place, to her ancient stones and the carvings of predatory eyes. There is no deed done by mercy, neither a heart stirreth by pity; but gain is always before their eyes. Have I not listened all the day long to selfish gainsaying and love of reward? Those that say ‘a jewel in my crown’ by whatsoever act he doeth in mercy shall not get one. I shall cause your crown to tarnish your head. It shall rot and fall to pieces because you do nothing in the name of the LORD without bean counting.”

In this verse, the admonition “Go not to that place, to her ancient stones and the carvings of predatory eyes” serves as a warning against returning to past idolatrous practices and beliefs. The reference to “ancient stones” signifies the old traditions that do not align with God’s true commandments. This implies a rejection of the spiritual complacency that characterizes the actions of those who fail to move beyond the superficial rituals and idolatrous tendencies that have historically defined places like Hazor.

Furthermore, the statement “There is no deed done by mercy, neither a heart stirreth by pity” emphasizes the lack of genuine compassion in the actions of the people. This criticism extends particularly to the members of the LDS Church, who may prioritize personal gain over acts of true charity. It highlights a failure to embody the love and mercy that God desires from His followers.

The phrase “but gain is always before their eyes” indicates a pervasive focus on materialism and self-interest, reflecting a societal trend where the desire for personal glory overshadows the call to serve others. This attitude is further captured in the lament “Have I not listened all the day long to selfish gainsaying and love of reward?” Here, God expresses His frustration with His people, pointing out their incessant focus on self-serving ambitions rather than on the true purpose of service.

The line “Those that say ‘a jewel in my crown’ by whatsoever act he doeth in mercy shall not get one” serves as a stark warning against the misconception that acts of kindness can be counted or rewarded. God clarifies that true service must be rendered without the expectation of reward, emphasizing that sincerity in action is what truly matters.

Finally, the declaration “I shall cause your crown to tarnish your head. It shall rot and fall to pieces because you do nothing in the name of the LORD without bean counting” symbolizes the inevitable exposure of hypocrisy among those who seek personal benefits from their supposed acts of service. The imagery of a tarnished crown illustrates that the pursuit of recognition will ultimately lead to shame and discredit, as authentic service to God must come from a place of genuine intent rather than calculation.

Scripture References:

James 4:4: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.”

Matthew 6:1: “Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.”

Proverbs 21:27: “The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?”

1 Corinthians 3:13: “Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.”

Verse 13

Text of JBK 18:13: “Ah vain revelers! Your places of forgathering are not holy places but a den of merchants and the bazaar of players. But thus saith the LORD, If I cause to open the mouth, wisdom proceedeth; and of the heart, godliness as an ointment and balm of relief. Where is found secret words, for the works of the LORD cannot be hid, and his glory cannot be shut up? He doth not require initiations. He doth not babble, and burblers do not speak his words.”

In this verse, the phrase “Ah vain revelers!” sets a tone of condemnation towards those who gather in places characterized by superficiality and deceit. The reference to “your places of forgathering are not holy places but a den of merchants and the bazaar of players” suggests that these gatherings are not sanctuaries of worship or community but rather centers of corruption and self-indulgence. This criticism is aimed at those who prioritize worldly pursuits over spiritual integrity, particularly within the context of the LDS Church, which may be likened to a space that has lost its true purpose.

The Lord’s declaration, “If I cause to open the mouth, wisdom proceedeth; and of the heart, godliness as an ointment and balm of relief,” emphasizes that true wisdom and godliness are gifts that come from God, not from man-made traditions or rituals. This highlights the importance of genuine spirituality over empty expressions of faith. The imagery of “godliness as an ointment and balm of relief” symbolizes the healing and restorative qualities of true faith, contrasting sharply with the emptiness of the revelers’ gatherings.

The rhetorical question, “Where is found secret words, for the works of the LORD cannot be hid, and his glory cannot be shut up?” challenges the notion that spiritual truths can be concealed or obscured. It asserts that God’s works are evident and cannot be ignored, encouraging the faithful to seek genuine revelations rather than relying on the empty promises of false prophets. This serves as a reminder that the divine presence is always accessible to those who earnestly seek it.

The concluding statements, “He doth not require initiations. He doth not babble, and burblers do not speak his words,” reinforce the idea that true communication with God is straightforward and sincere. God does not demand elaborate rituals or unnecessary complications; rather, He seeks a direct and honest relationship with His followers. The term “burblers” implies those who engage in meaningless or insincere speech, contrasting them with the authentic voice of God.

Scripture References:

1 Peter 2:9: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.”

Jeremiah 23:30-32: “Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour. Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.”

Matthew 21:13: “And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.”

James 3:10: “Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.”

Verse 14

Text of JBK 18:14: “What have your babblers seen? Declare ye unto me, for the LORD demandeth of you? Thus saith the LORD, Hazor putteth off my name, and each man and woman hath dreams and seeth visions on her Tel, but Israel seeth none nor dreameth dreams. Labour in Jezreel beckoneth, and mounts are a dreamy place. Moreh is barren, Tabor is high, and Carmel is wicked as unto Hazor. Envy not the mounts, nor tend to Jezreel when the LORD is nigh. Beseech ye the LORD in Jezreel, even his compassion unto Sharon. Come to the river, come ye to the cool of the brook, for my compassion is not far from you, and a strenuous pilgrimage shall not endear you. I have not spoken from the mounts, nor appeared to any there in dreams. Behold the revelry on the mounts; how their faces open in sighs of ecstasy as if from a fine wine, and yet their prophets do not pour out my wine. They are not drunk on my ways, saith the LORD. They delight in their feelings; their imagination hath made them dumb to reason. Each one feeleth special, though even a dog they cannot keep from barking.”

Commentary:

In this verse, the Lord addresses the false prophets and people of Hazor, who represent the idolatrous practices of the LDS Church. The term “babblers” refers to those who speak without the authority or substance of God’s truth. “What have your babblers seen?” is a challenge to those who falsely claim prophetic insight, highlighting their lack of genuine revelation. The LDS Church is warned that their visions and dreams lack divine inspiration, while Israel, representing the true followers of God, fails to receive true revelations. This critique emphasizes the contrast between false prophecies and genuine guidance from the Lord.

The mention of Hazor reflects the church’s detachment from God’s true nature, as it has put off His name in favor of its own traditions. The “Tel” refers to the ancient mounds that signify places of worship, now devoid of God’s presence. The reference to various locations—Jezreel, Moreh, Tabor, and Carmel—serves to highlight the geographical and spiritual context of Israel. Jezreel is known for its fertile land but is associated with the conflict and bloodshed of Israel’s history; Moreh signifies a place of learning and knowledge yet is barren; Tabor, a high mountain, represents a vantage point yet lacks spiritual substance; and Carmel, often depicted as lush and beautiful, is now corrupted, akin to Hazor.

The verse warns against the temptation to envy the mountains and their appearances of grandeur. It calls for the people to seek the Lord sincerely in Jezreel, where His compassion is readily available. The imagery of coming to the river and the cool of the brook illustrates the refreshing nature of God’s mercy compared to the aridness of idolatrous practices. The Lord emphasizes that no amount of strenuous pilgrimage or ritual will earn His favor; what is required is a genuine heart.

The closing lines highlight that the revelry and ecstatic expressions of those on the mounts are false. Their prophets do not impart the true wine of God’s teachings, indicating that the people are intoxicated with their feelings rather than the genuine truth of the Lord’s ways. This critique underscores the importance of reason and spiritual discernment, which are often lost when individuals prioritize personal feelings over divine wisdom.

Summary of Key Names and Places:

Hazor: An ancient city associated with idolatry and false practices, symbolizing the LDS Church’s deviation from true worship.
Jezreel: A fertile area in Israel, historically linked to conflict and bloodshed, urging genuine repentance.
Moreh: A mountain that symbolizes learning but is barren, indicating a lack of true knowledge.
Tabor: A high mountain representing lofty aspirations without real substance.
Carmel: A beautiful yet wicked place, symbolizing corruption amid appearances.

Scripture References:

James 1:22: “But be ye doers of the word, and not hearers only, deceiving your own selves.”
Isaiah 58:1: “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.”
Jeremiah 29:8: “For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.”
Isaiah 44:25: “That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish.”

Verse 15

Text of JBK 18:15: “But hear ye the clear word of the LORD, the word against the nations and their assemblies, their Tels and encampments on the plains: You have become detestable things in my sight, empty vessels with hands reaching about perchance to grab a spirit. Wherefore? Shall ye make the LORD as something for to shove within your purses that ye may keep him as a Djinn? Behold, your ignorance is offensive. Ye caress idols of your mind, and your hand moveth about to adore idols without forms.”

Commentary:

The verse opens with a call to attention, emphasizing the importance of heeding the “clear word of the LORD.” This message is directed at the nations and their assemblies, specifically referencing the LDS Church among others, indicating that they have fallen into detestable practices in God’s sight. The mention of Tels—ancient mounds or elevated places—symbolizes the misguided worship and the false foundations upon which these assemblies are built.

The description of the people as “empty vessels with hands reaching about perchance to grab a spirit” illustrates a spiritual vacuum. They may outwardly seek the divine but lack true substance and understanding. The Lord questions their intentions: “Shall ye make the LORD as something for to shove within your purses that ye may keep him as a Djinn?” This metaphor highlights the idea that some treat God as a mere possession or an object to be manipulated for personal gain, similar to how one might regard a Djinn—a spirit often depicted in folklore as a being that grants wishes. This attitude is a profound misunderstanding of God’s nature and purpose.

The following phrase, “your ignorance is offensive,” underscores the seriousness of their spiritual blindness. They engage in idolatry, but the idols they caress are “idols of your mind,” signifying thoughts and beliefs that distract them from the true worship of God. The reference to “idols without forms” critiques the modern-day tendency to idolize technology and material possessions. In today’s world, devices like cell phones and new technology can easily become idols, drawing attention and devotion away from a genuine relationship with God. The phrase “your hand moveth about to adore idols without forms” reflects this reality, emphasizing how people may become enamored with their devices, prioritizing them over spiritual engagement and connection with the divine.

Summary of Key Names and Places:

Tels: Ancient mounds representing misguided worship and false foundations.
Djinn: A metaphor for how some view God as a mere tool for personal gain.

Scripture References:

Ezekiel 14:3: “Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?”
1 John 5:21: “Little children, keep yourselves from idols. Amen.”
Isaiah 44:20: “He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?”
Colossians 3:5: “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.”

Verse 16

Text of JBK 18:16: “Long enough, saith the LORD. Indeed, yea, long enough hath mine holy things been scattered in the nations. I shall restore them to Judah, even my name. At the casting forth with a mighty shout of Saviour, that is my name, the LORD of hosts, I shall make Jerusalem a crown and its inhabitants my heralds again. In that day Rome shall be a widow, and she shall call her children bastards. They shall praise my name and bow down to idols, and their hands shall work for Ishmael.”

Commentary:

The verse opens with the declaration, “Long enough, saith the LORD.” This statement signals God’s frustration with the prolonged scattering of His holy things, which refers to His elect and faithful remnant among the nations. The term “my holy things scattered” emphasizes the current state of disarray and separation among God’s people. He affirms His intention to “restore them to Judah,” indicating a reunification with the original Gospel and the truth that was once established. This restoration signifies the gathering of God’s faithful followers into one body, united under His divine purpose.

The phrase “casting forth with a mighty shout of Saviour” is a powerful declaration that alludes to the end-time servant, David. This servant will herald the return and restoration of God’s elect, proclaiming salvation and calling them back to the true path. The “LORD of hosts” asserts His authority and readiness to act, promising to make “Jerusalem a crown” and its inhabitants “my heralds again.” This imagery signifies Jerusalem’s restoration to its rightful place of honor and the renewed role of its people as messengers of God’s truth.

The subsequent declaration that “in that day Rome shall be a widow” carries significant implications. Rome, often seen as a symbol of worldly power and corruption, will find itself desolate and bereft of its former glory. The phrase “she shall call her children bastards” suggests that those who have turned away from God and adopted false teachings will be cut off from their rightful heritage. They will worship idols, “praise my name and bow down to idols,” highlighting the consequences of their actions—enslavement to false gods and the neglect of the true God.

The reference to “their hands shall work for Ishmael” may symbolize the followers of false teachings and ideologies, which divert attention from God’s plan. Ishmael, often associated with the Arab peoples, serves as a metaphor for those who do not embrace the covenant blessings offered through the line of Abraham, Isaac, and Jacob. This indicates a troubling alliance with those outside of God’s covenant community, resulting in a loss of spiritual identity and heritage.

Summary of Key Names and Places:

Judah: Represents the faithful remnant and the true covenant community.
Rome: Symbolizes worldly power and corruption, indicating a shift in spiritual authority.
Ishmael: Represents those outside of God’s covenant, illustrating a departure from the true worship of God.

Scripture References:

Isaiah 11:11: “And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left.”
Ezekiel 37:21-22: “And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.”
Revelation 18:4: “And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.”
Jeremiah 30:3: “For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.”

Verse 17

Text of JBK 18:17: “But I say unto thee, O Judah of my beloved, I say Restore. I place this in thy mouth, and at the saying of this I make thee a mark of offense, a point of chiding and derision unto the nations. I make thee a teething bone upon which they shall gnaw. Say not “I knew it!” I make thee of brass. Thou shalt not be delivered up unto the Gentiles. But because these words shall make thee a hissing, I shall hiss unto them. I whistle for the raven and not for the roosting bird; and my word shall be carried on the wings of contention, so that all Israel shall hear them.”

Commentary:

The verse begins with a profound call to “Restore,” emphasizing God’s desire for His people, particularly Judah, to return to their roots and embrace the truth of His word. The term “O Judah of my beloved” reflects God’s affection for His covenant people and His longing for their restoration. The placement of this imperative in “thy mouth” signifies the responsibility entrusted to Judah to proclaim this message of restoration, serving as both a reminder and a command.

The declaration that Judah will be made “a mark of offense, a point of chiding and derision unto the nations” underscores the challenges they will face. As they uphold God’s truths and call for restoration, they will inevitably encounter opposition from those who reject these truths. The metaphor of being a “teething bone” indicates that the nations will gnaw at them, suggesting persistent scrutiny and criticism. This imagery conveys the discomfort and strife that come with standing firm in one’s convictions amidst a world that often opposes divine principles.

When God instructs Judah, “Say not ‘I knew it!'”, it implies a rebuke against prideful presumption. The phrase challenges the attitude of complacency or the belief that they possess all knowledge about God’s plans. The assertion, “I make thee of brass,” symbolizes strength and resilience, indicating that Judah will not be easily swayed or delivered into the hands of the Gentiles. This firmness is essential for enduring the trials ahead and fulfilling their divine purpose.

The passage continues with “because these words shall make thee a hissing,” suggesting that the proclamation of truth will elicit derision from the nations. God’s “hiss” denotes a call to attention or a signal, indicating that His message will be deliberately delivered to provoke thought and action among His people. The imagery of “whistle for the raven” and “not for the roosting bird” contrasts the raven, which is often associated with desolation, and the roosting bird, symbolizing complacency. This distinction signifies God’s focus on gathering those who are spiritually hungry and seeking rather than those who are content in their stagnation.

Finally, the promise that “my word shall be carried on the wings of contention” speaks to the divisive nature of God’s message in a world resistant to change. The truth may bring strife, but it is also a means of awakening the people of Israel, ensuring that they hear and respond to God’s call for restoration and righteousness.

Scripture References:

Jeremiah 30:17: “For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.”
Ezekiel 37:21-22: “And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.”
Isaiah 51:17: “Awake, awake! Stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.”
Isaiah 46:11: “Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.”

Verse 18

Text of JBK 18:18: Thus saith the LORD, In that day I shall break the betrothal of Hazor to Gerizim, that no more the things of the heathen mix with the storytellers, and no more shall they be called the ways of the LORD.

In this verse, “Thus saith the LORD,” underscores the divine authority behind the proclamation, marking a significant moment in God’s plan. “In that day,” refers to a future time of decisive action from the Lord, often associated with His judgment and the fulfillment of His promises.

The declaration “I shall break the betrothal of Hazor to Gerizim,” signifies a profound severing of ties between the people of Hazor, symbolizing the LDS Church and its idolatrous practices, and Gerizim, a place associated with false worship. This breaking of betrothal implies that the corrupt practices connected with Hazor will no longer be tolerated. God intends to purify His people, restoring true worship and commitment to Him.

The phrase “that no more the things of the heathen mix with the storytellers,” indicates God’s desire for a clear distinction between the practices of the heathen and the teachings of those who claim to speak for Him. The “storytellers” likely refer to false prophets or leaders who distort God’s message, blending truth with error for personal gain. This calls for accountability among those who teach, emphasizing the need for integrity and truth in prophetic declarations.

Furthermore, the statement “and no more shall they be called the ways of the LORD” emphasizes that the corrupt practices that have been misrepresented as God’s ways will be exposed. The Lord is adamant that true worship and obedience will be restored, and false teachings will be recognized for what they are—deceptions that lead people away from His true path.

This verse encapsulates God’s commitment to purifying His covenant people from idolatry and falsehood. The mention of Hazor and Gerizim serves to connect the historical and spiritual contexts, highlighting the ongoing struggle against idolatry and the necessity for genuine faithfulness to God’s covenant among His people. As the Lord declares His intention to act, it serves as a reminder to all who claim His name to adhere closely to His ways, separating themselves from the corrupt practices that have crept into the faith community.

Names and Places:

Hazor: An ancient city located in northern Israel, known for its association with Canaanite practices. It is often cited as a center of idolatry and corruption. In the context of JBK, it represents the LDS Church due to its similar idolatrous practices.
Gerizim: A mountain in Samaria, significant in the worship practices of the Israelites. It is associated with the Samaritan temple and is often viewed as a symbol of false worship in opposition to true worship centered in Jerusalem.

Scripture References:

Jeremiah 23:1-2: “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD.”
Ezekiel 34:2-4: “Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?”
Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee.”
2 Nephi 28:9: “Yea, and there shall be many which shall teach after this manner, false and vain and foolish doctrines.”

Verse 19

Text of JBK 18:19: “Take up this parable, my prophet, and prophecy thou against Hazor yonder Galilee, against the ancient stones of her meeting places that she hath dug up, this oracle:”

In this verse, the LORD commands His prophet to deliver a parable directed at Hazor, which symbolizes the LDS Church due to its similar idolatrous practices. The instruction to “prophecy thou against Hazor yonder Galilee” emphasizes the need to confront the corrupted spiritual state of this community. The mention of “ancient stones” alludes to the past traditions and false beliefs that have been unearthed and resurrected by the LDS Church, indicating a return to outdated and idolatrous practices.

The phrase “that she hath dug up” suggests that the LDS Church has actively sought out and revived these ancient, misguided practices, effectively turning away from true worship. This revival is not seen as a return to righteousness but as a regression into idolatry, echoing the biblical warnings against embracing the ways of the nations. By doing so, the church exemplifies a rejection of the pure, unadulterated teachings of the gospel, opting instead for the comfort of familiar, albeit erroneous, traditions.

Summary of Key Names and Places:

Hazor: An ancient city that represents the idolatrous practices of the LDS Church in this context.
Galilee: The region where Hazor was located, symbolizing a broader spiritual landscape of misguided worship.

Scripture References:

Isaiah 1:30: “For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.”
Jeremiah 2:27: “Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.”

Verse 20

Text of JBK 18:20: “She who calleth herself my bride hath bidden you, O foolish prophets, as vulgar minstrels and impish players. She setteth you to play at her banquets. Ah, it is a sight! Thou hast a low flame, O Bride, for fear it will set thy fat on fire like a torch.”

In this verse, the Lord addresses the LDS Church, referred to as “my bride,” highlighting the church’s misguided leadership. The phrase “hath bidden you, O foolish prophets” points to the prophets of the LDS Church, who are likened to “vulgar minstrels and impish players.” This imagery suggests that these prophets entertain rather than guide, reducing the sacred duty of prophecy to mere performance art, much like entertainers at banquets.

The use of “play at her banquets” illustrates how the church’s leaders engage in frivolous activities instead of addressing the serious spiritual needs of their congregation. They are more concerned with maintaining appearances and entertainment than delivering true messages of repentance and divine guidance, in particular regarding the last days.

The latter part of the verse, “Thou hast a low flame, O Bride, for fear it will set thy fat on fire like a torch,” implies that the LDS Church is hesitant to ignite a passion for the truth, fearing the repercussions of speaking out against the status quo. Instead of allowing the light of God’s truth to burn brightly, they keep it dim, avoiding the transformative power of the Holy Spirit and the risks that come with true spiritual awakening.

This verse serves as a poignant reminder of the importance of genuine prophecy and the dangers of succumbing to the allure of entertainment over truth. The Lord calls for His prophets to rise above the trivial and deliver messages that challenge, uplift, and lead His people back to Him.

Scripture References:

Jeremiah 23:32: “Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.”
1 Corinthians 1:27: “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty.”

Verse 21

Text of JBK 18:21: “Thou art vulgar, O Bride, and these thy minstrels are louts. The place I made glorious in the latter times thou hast polluted with thine ancient stones. Thou carvest even now thine own idols with thy tongue, and with foolishness anointest thine own prophets. Thine idols are lewd, and their votaries— Ah, my, are they a homely lot! They scare varnish from wood! They bring revelers, effeminate men, homosexuals, perverts and strange minstrels. They live off my wealth and mock me because I am patient. I leave thee to thy lovers, perchance they shall abide thy contentions and find musings in them.”

In this verse, the Lord continues His sharp rebuke of the LDS Church, referred to as “O Bride.” The term “vulgar” suggests a degradation of the church’s sacredness, indicating that the church has lost its purity and sanctity. The “minstrels” being labeled as “louts” further emphasizes the low character of the church’s leaders, who prioritize entertainment and superficiality over genuine spiritual guidance.

The phrase “the place I made glorious in the latter times thou hast polluted with thine ancient stones” highlights the church’s failure to uphold the glory of God’s truth, instead choosing to integrate ancient practices and ideologies that are contrary to His teachings. This imagery conveys a sense of corruption, indicating that the church has adopted idolatrous ways reminiscent of past transgressions.

When the verse states, “Thou carvest even now thine own idols with thy tongue,” it suggests that the leaders and members of the LDS Church actively shape their beliefs and practices, molding them into idols of their own making. This speaks to the danger of creating a false narrative that aligns with personal desires rather than divine revelation. The “foolishness” that anoints their prophets reflects the empty platitudes and shallow wisdom that characterize their leadership.

The description of “votaries” as a “homely lot” and the reference to “effeminate men, homosexuals, perverts and strange minstrels” indicates a rejection of moral standards, showcasing the church’s departure from Godly principles. It emphasizes that the community surrounding these idols is composed of individuals who indulge in behaviors contrary to scriptural teachings.

The phrase “they live off my wealth and mock me because I am patient” reveals the Lord’s lament over how His resources and blessings have been exploited for personal gain, all while mocking His patience with their transgressions. The Lord expresses a sense of abandonment, stating, “I leave thee to thy lovers,” signifying that He will not intervene in their choice to embrace falsehoods.

This verse serves as a stark warning against the consequences of prioritizing entertainment and idolatry over true worship and righteousness, urging a return to genuine faith and accountability to God.

Scripture References:

Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”
Jeremiah 10:14: “Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.”
1 Corinthians 10:20: “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.”

Verse 22

Text of JBK 18:22: “How hast thou become an harlot! How have thy children committed abominations! They go not into the secret chambers to commit their iniquities, but with a mighty beckon bring out their champions of lewdness. They dance with rioters and cavort with revelers. How I delight in the sound of children playing in the streets, but they have brought out filth and trample them therewith.”

In this verse, the Lord addresses the LDS Church and its members with a poignant cry of lamentation, exclaiming, “How hast thou become an harlot!” This metaphor of harlotry signifies a betrayal of faith, indicating that the church has turned away from its covenant relationship with God. The Lord highlights the severity of this spiritual infidelity, recognizing the extent to which His people have engaged in abominable practices.

The phrase “thy children committed abominations” suggests that not only have the leaders strayed from the truth, but the entire community, particularly the younger generation, has followed suit. This generational decay of moral standards reflects a broader societal issue where iniquity is not hidden away but rather openly celebrated. The Lord notes, “They go not into the secret chambers to commit their iniquities,” emphasizing that these sins are no longer concealed; instead, they are boldly paraded and embraced publicly.

The “mighty beckon” that brings forth “champions of lewdness” indicates a call to action, where leaders or influential figures are summoned to endorse and engage in immoral behavior. This behavior is further depicted through images of dancing with “rioters” and cavorting with “revelers,” illustrating a complete abandonment of holiness for the allure of worldly pleasures and distractions.

Despite the Lord’s delight in the innocence and joy of children playing, their laughter and purity have been corrupted by the filth introduced by the actions of their parents and community. The metaphor of bringing out filth and trampling upon the innocence of children poignantly underscores the detrimental impact of societal corruption on future generations.

This verse serves as a stark admonition against the dangers of complacency and acceptance of immorality within the church. It highlights the responsibility of leaders and members alike to uphold moral integrity and protect the innocent from the encroaching influences of sin and degradation.

Scripture References:

Jeremiah 5:7: “How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots’ houses.”
Isaiah 1:21: “How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.”
Matthew 18:6: “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.”

Verse 23

Text of JBK 18:23: “Am I not as a mother unto Israel? saith the LORD. Shall I not run and pick up the children and spare them from the trampling feet? Am I not a father unto the nations? saith the LORD. Shall I enquire whose child is in the path of the chariot wheels before I rescue? Behold, I save first before I turn over the chariot’s wheel. When the children are safe, I plan a trap for the trampling of the horse and for the chariot’s wheel, and the driver shall be upset in the snare.”

Commentary:

In this verse, God expresses His protective nature toward Israel, likening Himself to a nurturing mother. The question, “Am I not as a mother unto Israel?” emphasizes His deep, familial love and care for His people. The imagery of God running to pick up children highlights His readiness to intervene and safeguard those in peril. This metaphor conveys a sense of urgency, showcasing the instinctual desire of a parent to protect their offspring from harm.

The parallel statement, “Am I not a father unto the nations?” extends this protective imagery beyond Israel, encompassing all nations. It suggests that God’s compassion and protective instincts are universal, indicating a willingness to rescue anyone in danger, not just His chosen people. The rhetorical questions underscore God’s expectation that He will act decisively to ensure the safety of His children.

God’s assertion, “Shall I enquire whose child is in the path of the chariot wheels before I rescue?” implies that His protective actions are prompt and unconditional. There is no hesitation; He prioritizes saving lives over deliberation, showcasing His commitment to the well-being of His people. The subsequent imagery, “Behold, I save first before I turn over the chariot’s wheel,” reinforces the idea that God’s immediate response is to protect rather than to assess blame or prioritize judgment.

The verse concludes with God declaring His intentions towards the oppressors: “When the children are safe, I plan a trap for the trampling of the horse and for the chariot’s wheel, and the driver shall be upset in the snare.” This conveys the dual nature of God’s role as both protector and judge. After ensuring the safety of His children, He will turn His attention to those who threaten them, executing judgment upon the oppressors. This duality reflects a consistent theme throughout scripture: God’s mercy is paired with justice.

In this context, the emphasis is on God’s unfailing love and protection for His children, alongside His righteous indignation towards those who would harm them. This dual approach highlights the balance between compassion and justice that characterizes God’s dealings with humanity.

Scripture References:

James 1:27: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”

Isaiah 66:13: “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.”

Matthew 18:14: “Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.”

Verse 24

Text of JBK 18:24: “And this shall be the snare thereof: I give you this, at the hand of the LORD: Israel is too small for my works, and mine hand is too broad. I will draw with a sweep of my mighty arm the treasures of the Gentiles, and they shall come unto me, saith the LORD that doeth this, even the Mighty One of Israel. Ye shall weep in your poverty on that day, saith the LORD, ye congregations of foolishness.”

Commentary:

In this verse, the “snare thereof” suggests that a trap has been set, indicating that the consequences of Israel’s actions are imminent. God is warning the people of the repercussions of their foolishness, which is contrasted against His divine plan. The phrase “Israel is too small for my works, and mine hand is too broad” implies that God’s capacity for blessings and His works exceed the limitations of Israel. This can be interpreted as a message that while Israel may see itself as confined or inadequate, God’s reach and influence are vast and encompass all nations.

The declaration, “I will draw with a sweep of my mighty arm the treasures of the Gentiles,” signifies God’s intention to gather the righteous elect from among the Gentiles, referred to as His treasures. This indicates a shift in favor and power, signifying that God’s blessings will not be limited to Israel alone but will extend to include the Gentiles, symbolizing a universal invitation to come unto Him. The “mighty arm” here refers not only to God’s strength but also to the end-time prophet who will come to restore all things. This imagery evokes the idea of strength and sovereignty, illustrating God’s ability to enact His will on a grand scale through His chosen servant.

This action is further reinforced by God’s title, “the Mighty One of Israel,” emphasizing His authority and capability in fulfilling His promises. However, the warning follows with “Ye shall weep in your poverty on that day, saith the LORD, ye congregations of foolishness.” This serves as a stark contrast to the earlier promises of blessing. The congregations, characterized as foolish, will find themselves in mourning and poverty, experiencing the fallout of their actions and choices. This imagery underscores the gravity of the consequences awaiting those who choose folly over wisdom.

The overall message of this verse emphasizes that while God’s plans may include the gathering of the righteous from among the Gentiles, those who reject His ways, particularly within Israel, will face a reckoning. It serves as a reminder of the importance of aligning oneself with God’s will to avoid the impending consequences of disobedience and foolishness.

Scripture References:

Isaiah 60:5: “Then thou shalt see, and flow together, and thine heart shall fear and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.”
Malachi 3:17: “And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.”
Matthew 25:34: “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
Acts 3:21: “Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”

Verse 25

Text of JBK 18:25: “Thus saith the LORD; An end hath come, an end of the nations. Now smite the arch, saith the LORD, until it collapse, that the steeple fall, and make great the rubble thereof over the street in which the revelers have defiled my holy name, that no more traffic shall be heard therein, nor the sound of children playing. Better a ruin than a snare; a place of shadows than an highway of blood—until the LORD raiseth up his salvation, that he who is delivered of the children of Israel shall know it is I the LORD who hath delivered him.”

Commentary:

In this verse, the phrase “An end hath come, an end of the nations” can imply a significant transition or judgment. This could refer to the culmination of earthly governance or a specific end pertaining to the Latter-day Saints (LDS Church). Given the context, it appears more focused on the LDS Church, particularly as the verse continues with the command to “smite the arch.” This command can be interpreted as a directive to dismantle the institutional structures that have become misaligned with God’s truth, highlighting the fall of a church that has become complacent or corrupt.

The mention of “the steeple” serves as a poignant symbol of religious authority, indicating that the collapse of this structure represents the downfall of the church’s influence and integrity. In April 2020, President Nelson introduced the new logo of the church as an arch with Christ under it, which serves to underscore this imagery. By commanding the destruction of the arch, God is symbolically calling for a reevaluation of what the church represents, challenging the foundation upon which it stands.

The reference to “the rubble thereof over the street in which the revelers have defiled my holy name” indicates that this collapse is not merely physical but is tied to the moral and spiritual corruption of the community. The absence of the sound of children playing signifies a loss of innocence and joy within the community due to its practices and idolatry.

The declaration that “Better a ruin than a snare” suggests that it is preferable to have a complete breakdown of the church’s structures than to maintain a façade of righteousness while being ensnared by deceit. The mention of “the highway of blood” signifies that the current paths being taken lead to destruction and suffering, reinforcing the urgency of repentance and transformation. The verse concludes with the promise that “the LORD raiseth up his salvation,” affirming that true deliverance will come from God alone.

Scripture References:

Malachi 3:1: “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.”

Ephesians 5:27: “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”

Isaiah 28:17: “Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.”

Ezekiel 34:10: “Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.”

Verse 26

Text of JBK 18:26: “Then smite the dam and the stones shall crack, that a flood may be prepared. Strike the base and the water shall flow. Shake the ends thereof and the flood shall gush forth. When it becometh a trickle shall the dam be easy to rebuild, even with flimsy stone shall it be built and then reinforced; that they that come not forth at the word of the LORD may be snared by precepts, fall back and not be delivered. (These are the mighty oracles against Hazor of the Canaanites, and against the wisdom of her ancient stones, her prophets and allies.)”

Commentary:

In this verse, the command to “smite the dam” symbolizes the need to dismantle existing structures of authority and belief that have become corrupted, particularly referring to the church and its governance. The “stones shall crack” signifies the breaking down of false teachings and practices, allowing for a “flood” of truth to emerge. This flood represents the outpouring of God’s revelation and restoration of His true church among His people.

The phrase “when it becometh a trickle” indicates that as the pieces of the old structure are dismantled, a small, faithful group—the remnant—will remain. This group is essential for rebuilding the church, signifying a new beginning with those who are humble and meek, represented by “flimsy stone.” These individuals will form the foundation of the restored church, which will ultimately be reinforced by Christ. The use of “flimsy stone” emphasizes that the purpose of rebuilding with such seemingly weak materials is to catch the unfaithful in a snare; those within the church will be surprised that such “riff raff” could be part of the remnant that knows the truth. The prevailing belief will be that the bishops and active members, who consider themselves the “wise ones” following God, would be the true authority.

The admonition that “they that come not forth at the word of the LORD may be snared by precepts” warns of the dangers faced by those who refuse to heed God’s truth through His end-time servant. The “precepts of men” will lead them astray, causing them to fall back into spiritual blindness and remain unprepared for the true deliverance offered by God. This highlights the importance of recognizing and following the word of the LORD rather than relying on human traditions or doctrines.

This passage serves as a powerful reminder of the need for humility, discernment, and willingness to accept God’s guidance in the face of societal and religious norms that may lead one astray.

Scripture References:

Isaiah 11:10: “And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.”

Ephesians 2:20: “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.”

1 Peter 2:5: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”

Malachi 3:2: “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap.”

CHAPTER NINETEEN

Verse 1

Text of JBK 19:1:
“Woe unto the rebelling nations, and woe to the horde of mischief makers, who say ‘It is’ and therein is found the will of God, and a blessing to be ordained; the purpose of whose council is to overturn the word of the LORD; who make themselves the center and by their own council mold the LORD’s doings to justify their set ways.”

Commentary:
In this verse, the Lord pronounces judgment on the “rebelling nations,” which include the LDS Church and other Christian denominations. The term “rebelling nations” suggests a collective defiance against divine authority, indicating that these groups have deviated from God’s intended path. The phrase “horde of mischief makers” highlights their disruptive nature, as they craft narratives that distort the true will of God to suit their own desires.

The assertion “who say ‘It is’ and therein is found the will of God” reflects a self-serving attitude prevalent among these groups. They fabricate divine approval for their actions, suggesting that their interpretations and practices are aligned with God’s will, despite being misguided. This critique serves to emphasize the danger of creating a personal version of faith that lacks genuine divine foundation.

Furthermore, the verse condemns those who seek to overturn the word of the Lord, demonstrating how these individuals place their counsel above the truth of scripture. By doing so, they mold the Lord’s intentions to fit their predetermined beliefs, rather than sincerely seeking His guidance. The text serves as a warning against the temptation to prioritize personal conviction over divine revelation.

Ultimately, this passage reflects the broader theme of accountability and the necessity of aligning one’s beliefs with God’s true word rather than succumbing to the pressures of societal or institutional expectations.

Scripture References:
Isaiah 5:20: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.”
Jeremiah 23:16: “Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”
Ezekiel 13:10: “Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar.”

Verse 2

Text of JBK 19:2:
“Lo, the nations imagine a vain thing; their mind is in league with deception. Each man formeth me in their own image, and if I were to send them a prophet they would not hearken. Not with stones form they my image, but with their vain minds and self-seeking spirits form they my image. Better they made a dumb idol than pollute my ways, saith the LORD. For an idol hath no power of itself to teach any man its dumb ways nor enlighten a suppliant with its ignorance. The ignorant seeketh an idol and remaineth in his first estate, but a fool seeketh the counsel of the foolish and is made like unto his foolish image.”

Commentary:
In this verse, the Lord addresses the folly of the nations, stating, “the nations imagine a vain thing.” This phrase captures the essence of human pride and the tendency to create false narratives about God. It highlights how individuals and groups, including the LDS Church and other Christian denominations, often construct their understanding of the divine based on their own desires and perceptions rather than seeking truth.

The declaration that “each man formeth me in their own image” speaks to the subjective nature of belief that permeates these nations. Rather than recognizing the true nature of God, many people choose to shape Him according to their own ideals and biases. This process of self-deception leads to a disconnect from divine revelation, as the text states, “if I were to send them a prophet they would not hearken.” Here, the refusal to listen to a prophet symbolizes the broader rejection of truth in favor of personal comfort and convenience. The vast majority of LDS people and leaders will reject God’s end time prophets when they reveal themselves. It has already started happening as of November 2024.

The Lord contrasts this idolatry with the idea that it would be better for them to create a “dumb idol” rather than pervert His ways. This statement suggests that the act of worshiping a false idol, which lacks the ability to communicate or teach, is less harmful than distorting the true nature of God. It emphasizes that idols, despite their emptiness, do not lead to the same level of corruption as the misrepresentation of divine truth.

Furthermore, the lines “the ignorant seeketh an idol and remaineth in his first estate” indicate that those who turn to idols for guidance are often trapped in their ignorance. In contrast, “a fool seeketh the counsel of the foolish and is made like unto his foolish image” reveals the cyclical nature of foolishness. Those who surround themselves with like-minded individuals perpetuate a cycle of deception, ultimately leading them further from the truth.

Scripture References:
Psalm 2:1: “Why do the heathen rage, and the people imagine a vain thing?”
Romans 1:22: “Professing themselves to be wise, they became fools.”
Isaiah 44:20: “He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?”

Verse 3

Text of JBK 19:3:
“Vanity is deceit itself, above all deceptions wherein the sons of flesh deceive themselves. And I the LORD regard no one more foolish than they who fear not at my word. Is not an idol worshiper and him that revereth a carved trunk less foolish than they who take my name upon their lips and do not my ways? who declare I live and then declare I speak not clearly, and that I have not made the heart in mine own image?”

In this verse, the Lord addresses the pervasive issue of vanity and self-deception among those who claim to follow Him. “Vanity is deceit itself” serves as a powerful reminder that pride can cloud judgment and lead individuals away from true understanding and adherence to God’s commandments. Those who “fear not at my word” are regarded by the Lord as the most foolish, indicating that a lack of reverence for divine guidance puts one in a perilous position spiritually.

The Lord continues by comparing idol worshipers to those who invoke His name without sincerity. The question posed, “Is not an idol worshiper…less foolish?”, emphasizes that even the most blatant false worship can be more consistent than the hypocrisy of those who claim allegiance to God but do not follow His ways. This condemnation is directed toward those who “declare I live” yet dismiss God’s clarity, attributing a lack of communication to the Lord rather than acknowledging their own spiritual blindness. Furthermore, the people of the LDS Church often rise to bear testimony of God and Jesus Christ but fail to invest the necessary time to truly understand His word or the mysteries of His teachings.

In essence, this verse serves as a call to sincerity and integrity in worship. It challenges individuals to not only speak of God but to embody His teachings and principles in their daily lives. By doing so, they align themselves with the divine image in which they were created and avoid the pitfalls of vanity and deception.

References:
Proverbs 12:15: “The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.”
Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”
Matthew 15:8: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.”
2 Nephi 9:28: “O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men!”

Verse 4

Text of JBK 19:4:
“And the word of the LORD came unto me, saying, Is not the melting of snow a slow and steady process? In like manner shall such be overthrown. Destruction shall come upon them, by my hand shall it come, and who can save them in that day? Yet by grace it is thought, and by mercy it is written: Only they who call upon the LORD shall escape.”

In this verse, the Lord uses the metaphor of snow melting to illustrate the gradual yet inevitable downfall of the wicked. “Is not the melting of snow a slow and steady process?” signifies that just as the snow melts away over time, so too will the strength and influence of those who oppose God diminish, leading to their eventual destruction. The image of snow melting serves as a reminder that spiritual decay often occurs gradually, with consequences that can go unrecognized until it’s too late.

The phrase “Destruction shall come upon them, by my hand shall it come” emphasizes that God’s judgment is both purposeful and direct. In this context, “my hand” likely refers to the Antichrist, who will serve as an instrument of destruction during the end times. This aligns with prophetic descriptions found in Isaiah 10:5, where the Assyrian is referred to as the “rod of God’s anger” and the “staff in their hand” signifies a tool of judgment. The Lord asserts that when the time of reckoning arrives, no one will be able to save themselves or others from His decree: “who can save them in that day?” This serves as a sobering reminder of the reality of divine justice and the limitations of human agency in the face of God’s will.

However, amid this stark warning, there is hope. The Lord assures that “by grace it is thought, and by mercy it is written: Only they who call upon the LORD shall escape.” This indicates that salvation is not reserved for the righteous alone but is accessible to all who sincerely seek Him. It highlights the importance of turning to God in times of trouble and the assurance that those who earnestly call upon Him will find refuge.

Ultimately, this verse encapsulates the balance between divine judgment and mercy. While destruction is promised for the wicked, there remains an avenue of escape for those who choose to align themselves with God and seek His protection.

References:
Isaiah 1:18: “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”
Isaiah 10:5: “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.”
Ephesians 2:8-9: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”
Romans 10:13: “For whosoever shall call upon the name of the Lord shall be saved.”
Alma 34:16: “And thus God breaketh the bands of death, having gained the victory over the grave; and also the resurrection of Christ, which is the resurrection of the Lord.”

Verse 5

Text of JBK 19:5:
“When indeed have the nations sought me, saith the LORD, and who in my far journey hath taken hold of me by the hand that he should lead me in his ways? Doth not a shepherd take his sheep to seasonal grass, and when the season turneth yet again doth he not take them to the old pastures and the old cotes to graze? Behold as the sheep graze he mendeth the cotes and then leadeth them into safety. Or seeing a fire come to the seasonal grass, will he not hasten, especially when seeing that the old grass groweth ready?”

In this verse, the Lord addresses the lack of genuine pursuit from the nations. “Who in my far journey hath taken hold of me by the hand that he should lead me in his ways?” This highlights how the people attempt to dictate their own understanding of God’s will rather than earnestly seeking to learn His ways and follow Him. The emphasis is on the misguided belief that they can guide God rather than being led by Him.

The metaphor of the shepherd continues with “Doth not a shepherd take his sheep to seasonal grass, and when the season turneth yet again doth he not take them to the old pastures and the old cotes to graze?” This phrase carries dual meanings. On one hand, it reflects God’s nurturing role, where He provides for His people in a timely manner. On the other hand, it speaks to the current day apostasy and end days restoration of God’s truth: the “seasonal grass” symbolizes the current restored Church (in apostasy), while “the old pastures” refer to the return to original truths that have been lost and will be restored one final time.

“Behold as the sheep graze he mendeth the cotes and then leadeth them into safety.” Here, the act of mending the cotes represents God’s restorative work in His Church through the end time prophet David. This restoration is necessary to prepare a safe haven for His faithful followers. By restoring the Church, God is ensuring that His people have a place to gather and find refuge amidst the trials they face.

Finally, “Or seeing a fire come to the seasonal grass, will he not hasten, especially when seeing that the old grass groweth ready?” This line indicates that as destruction approaches the current state of the restored Church, God will expedite the gathering of His elect. The “fire” signifies the end-time challenges, prompting God to gather His faithful followers back to the foundational truths represented by the “old grass.”

Overall, this verse conveys God’s commitment to guiding, restoring, and protecting His people, urging them to seek Him sincerely and recognize the need for a return to His original teachings.

References:
Isaiah 53:6: “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.”
Ezekiel 34:11-12: “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.”
Psalm 23:1-3: “The LORD is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.”
John 10:11: “I am the good shepherd: the good shepherd giveth his life for the sheep.”

Verse 6

Text of JBK 19:6: “Therefore thus prophecy thou unto thy brethren, the children of Israel, So am I a shepherd unto Israel, saith the LORD, and so shall I do. Follow my paths and come to my sheepcote, for my shepherds have gathered speckled sheep. But I will not mix ye, saith the LORD. I shall sack my shepherds and scatter their speckled beasts. For from my pure sheep I shall raise me up seven shepherds. For from sheep born of another pasture, of the seasonal grounds, shall I speak unto this people and lead my people back, counsel them, govern them, and restore them to the old cotes.”

In this verse, God commands JBK to prophecy to “the children of Israel,” which represents His Elect followers. When God declares Himself as the Shepherd to His people, He invites them to seek refuge and guidance under His care.

God acknowledges that His shepherds have gathered “speckled sheep,” indicating that there are leaders overseeing a group of people who are not entirely faithful or true to the covenant. This reference points to the leaders of the LDS Church, which has not remained pure in its teachings and practices. God emphasizes His intention to keep His faithful followers separate from those who do not adhere to His true ways.

God further proclaims that He will sack His shepherds and scatter their “speckled beasts,” suggesting a divine judgment upon the current leadership and the unfaithful congregation. This imagery reflects God’s intention to dismantle the existing structure of the LDS Church and to hold accountable those who have not led His people according to His commandments. The description of the “speckled sheep” changed to “speckled beasts” which I think means going from clean to unclean, and outside of the Covenant relationship with God.

The mention of raising seven shepherds from His pure sheep suggests that God will raise up new leaders who are true to His teachings and equipped to guide His flock. Specifically, there will be seven shepherds and eight principal men, totaling fifteen new leaders called by God. This concept aligns with Micah 5:5, which states that during times of trial, God will provide faithful leaders to protect and guide His people.

Finally, the phrase “For from sheep born of another pasture, of the seasonal grounds,” references the end-time servant David, who will come from a distinct heritage (specifically of Lamanite descent) and be a part of the LDS Church. God will use him to speak to His people, guiding them back to the true path and restoring them to His original covenant.

References:

Micah 5:5: “And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.”
Ezekiel 34:23-24: “And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.”
John 10:14-16: “I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.”
1 Peter 5:2-4: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”

Verse 7

Text of JBK 19:7: “My name shall be carried back as the holy things of old, and upon my people, my chosen generation, shall it reside. From the islands afar off shall they return, from Tartessos, Gog, Ashkanaz, and America. Britain shall give forth; Sepharad shall stretch forth its hands and carry my people. Kittim shall boast and rejoice, and shall fill my courts. Ishmael shall come by caravans and shall deck thee, O Judah, with the wealth of the East. Cathay shall come with aloes and ointments, and whithersoever the nations encounter thee, my beloved of Judah, my chosen of Israel, shall they carry you, and ye shall all rejoice in the LORD.”

In this verse, “My name shall be carried back as the holy things of old, and upon my people, my chosen generation, shall it reside” speaks to the restoration of God’s truth and the gathering of His elect in the last days. This gathering will encompass individuals from every continent and land, illustrating that even those from Arab nations (Ishmael) will be included in God’s covenantal promises.

The phrase “whithersoever the nations encounter thee, my beloved of Judah, my chosen of Israel, shall they carry you, and ye shall all rejoice in the LORD” refers to the gentiles participating in the gathering of the remnant during these end times. This indicates a global movement where the elect will be recognized and supported by the nations around them.

Key Names and Places:

Tartessos – Refers to Western Europe, specifically the Iberian Peninsula, symbolizing a part of Europe’s contribution to the gathering.
Gog – Often interpreted as a reference to Russia/Turkey, signifying Eastern European powers and their role in the prophetic narrative.
Ashkanaz – Represents Eastern Europe, particularly those of Jewish descent from that region.
America – Directly denotes North and South America, indicating the spread of the gospel and gathering efforts in these continents.
Britain – Symbolizes Western Europe and its historical role in global influence.
Sepharad – Refers to the Jewish diaspora in Spain, indicative of the European influence on the Jewish people and their spread across the globe.
Kittim – Traditionally linked to Cyprus, representing the Mediterranean and its connection to various cultures.
Ishmael – Denotes Arab nations, reflecting the inclusion of Middle Eastern peoples in God’s plan.
Cathay – Refers to China, symbolizing East Asia and its relevance to the end-time gathering.

Scripture References:

Isaiah 11:11: “And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.”
Isaiah 60:4-5: “Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.”
Jeremiah 16:14-15: “Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt; But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.”
Malachi 1:11: “For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.”

Verse 8

Text of JBK 19:8:

“And the word of the LORD moreover came unto me, saying: And in that day this parable shall guide them: I came to my cote and, behold, my shepherd was gone and my sheep unattended. And I was wroth with my shepherd and I sought him on the high and rocky hills. There I met him, in a place between the tight rocks, in his arms a strange lamb. And I chode with him. Why hast thou left, seeing there were no sheep missing? And he said: “I went forth to seek, perchance any stranger had happed into thy domain. And, behold, I have found one, lame, this one in mine arms, who could not pass through thy land. And I have brought her, even as a little ewe lamb.”

In this verse, the LORD addresses the negligence of His shepherd, which can be interpreted as a critique of the leaders of the LDS Church. The phrase “high and rocky hills” likely symbolizes Salt Lake City, the church’s headquarters, emphasizing the disconnect between the leadership and the needs of the congregation. While the church leaders pursue missionary work, represented by the search for “ewe lambs,” they often neglect to teach their current members the deeper truths found in the scriptures.

The shepherd’s encounter with the “strange lamb” highlights the focus on seeking new converts at the expense of those already within the flock. The shepherd’s claim of searching for “any stranger” suggests a desire for growth that overlooks the spiritual well-being of existing members. This reinforces the idea that the shepherds prioritize expanding their reach rather than tending to the needs of their current sheep, specifically by not teaching them the truths within scripture.

Scripture References:

Jeremiah 23:1-2: “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.”
Ezekiel 34:10: “Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.”
Matthew 15:14: “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.”
John 10:14-15: “I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.”

Verse 9

Text of JBK 19:9:

A son speaketh unto me. This is the voice of him that loveth me. Surely thou hast done well, my shepherd; for so shall I take of the strangers’ lambs, and so is a diligent shepherd before me.

In this verse, God acknowledges the shepherd who has brought forth a new ewe lamb, suggesting a level of approval for the actions taken to gather and convert individuals into His fold. I interpret the “son that loveth God” to be the ewe lamb, not the negligent shepherd of verse 8. This interpretation highlights that the ewe lamb represents the faithful servant who is aligned with God’s will, contrasting with the shepherd who failed to attend to his flock.

I struggle with this interpretation because it seems to contradict God’s attitude toward the prophets of the LDS Church expressed elsewhere in JBK and other scriptures, particularly in Isaiah. Despite the consistent chastisement of the Church’s leadership for their shortcomings, this verse indicates that they have successfully brought many converts into the Church. In that regard, they can be viewed as good shepherds, showing that not everything is negative about the Church.

The specific ewe lamb mentioned here may represent the end-time prophet David, who is a convert to the LDS Church. David would be on a Son/Servant level of spirituality, as taught by Avraham Gileadi. This aligns with the idea that David, described as “lame” in his youth—particularly when he cut off his tongue—symbolizes the struggles and trials that precede his calling as a leader among God’s people. This transition from a “lame” individual to a shepherd figure illustrates the transformative power of God’s work, culminating in David’s rise to prominence as a true servant of the Lord.

In essence, while the LDS prophets may have led some astray, their role in bringing in converts cannot be entirely dismissed. This complexity highlights the multifaceted nature of leadership and the ongoing journey of faith within the Church.

Scripture References:

Jeremiah 23:1-2: “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.”
Ezekiel 34:10: “Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.”
Matthew 15:14: “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.”
John 10:14-15: “I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.”

CHAPTER TWENTY

Verse 1

Text of JBK 20:1:

THUS saith the LORD God; And it shall come to pass in the days after the fullness of the nations hath come in, that they will no more say: “Last days;” and no more shall it be heard. But they who walk in my paths shall be gird with a pap of iron, and my words shall be written thereon. Upon my word shall they engrave “sandal,” and they shall say of my name: “Mine identify and mine honour.”

In this verse, the phrase “after the fullness of the nations hath come in” refers to a significant period when the “fullness of the Gentiles” is realized. Avraham Gileadi interprets this concept as the time when end-time Ephraimites, who have assimilated into Gentile nations, embrace and apply Isaiah’s covenant theology to fulfill their birthright role in restoring the house of Israel. This transformation not only signifies a numerical completion of Gentile conversions but also highlights a spiritual awakening among the Gentiles, leading to a clear separation between the righteous and the wicked.

Importantly, “they” in the phrase “they will no more say: ‘Last days;’ and no more shall it be heard” specifically refers to the Elect, indicating that this remnant will move beyond the preoccupation with the concept of the last days. One reason for this change is that the remnant at this time will be in Zion, preparing for the return of Christ. They will likely all be changed to immortal states of being, transcending this world and the destruction still plaguing the unrepentant.

“But they who walk in my paths shall be gird with a pap of iron” implies that those who remain faithful will be strengthened and prepared for the challenges ahead. The “pap of iron” symbolizes resilience and readiness to serve, indicating that God’s people will be equipped to fulfill their roles in the restoration process.

The final portion of the verse, “upon my word shall they engrave ‘sandal,’ and they shall say of my name: ‘Mine identify and mine honour,’” emphasizes that the faithful will openly declare their commitment to God and align their identities with His teachings. Wearing “sandals” symbolizes walking in God’s ways, while proclaiming “mine identify and mine honour” shows their pride in being recognized as His people.

Key Names:

Gentiles: Refers to non-Israelite nations, particularly those assimilated Ephraimites playing a role in the restoration of Israel.
Ephraimites: The descendants of Ephraim who recognize their covenant obligations during this transformative period.

Scripture References:

Romans 11:25: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.”
Isaiah 66:18: “For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.”
Ephesians 6:10-18: Describes putting on the whole armor of God, which correlates with the idea of being girded with strength.
Isaiah 11:11: Describes the gathering of God’s people from all nations.

Verse 2

Text of JBK 20:2:

“And it shall come to pass in that day that they shall long to see me, and their hearts shall be turned to crave me. Yet for all that I will not end the days of man upon the Earth, but I will stretch it to the uttermost that life may come from my side until the time of my desire. And if they should turn to no longer desire my face, I shall still not end the days of man upon the Earth for vengeance sake. But the dreadful day of the LORD shall come at my choosing.”

In this verse, the phrase “And it shall come to pass in that day that they shall long to see me, and their hearts shall be turned to crave me” speaks to a period during the fullness of the Gentiles. This longing reflects the hearts of the Elect who have not yet seen Jehovah but yearn for His presence and truth. It signifies a time of spiritual awakening and desire for God among His people, indicating that they recognize their need for divine guidance.

The continuation of the verse, “Yet for all that I will not end the days of man upon the Earth,” highlights that God will not bring an end to the world until the fullness of the Gentiles has been fulfilled. This emphasizes that God’s plan includes a timeframe for the gathering of His Elect before any destruction takes place. It also serves as a reminder that God’s timing is sovereign; the end will occur only when He deems it appropriate.

Moreover, the statement “and if they should turn to no longer desire my face, I shall still not end the days of man upon the Earth for vengeance sake” reinforces the understanding that God’s justice is integral to His plan. The destructive events of the last days will not be arbitrary vengeance but a necessary response to humanity’s violations of divine law. The balance of justice and mercy is crucial, as there can be no true mercy without the establishment of justice.

The phrase “But the dreadful day of the LORD shall come at my choosing” indicates that the timing of divine intervention is at God’s discretion, highlighting His control over events leading to the culmination of His plan.

Scripture References:

Isaiah 30:18: “Yet the LORD longs to be gracious to you; therefore he will rise up to show you compassion. For the LORD is a God of justice. Blessed are all who wait for him!”
2 Peter 3:9: “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
Ezekiel 18:30: “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your offenses; so sin will not be your downfall.”
Malachi 3:6: “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.”
Alma 42:22-25: These verses explain that justice and mercy are necessary in God’s plan for salvation. Justice demands that every soul receive according to their works, while mercy enables those who repent to avoid the consequences of their sins. Both principles are essential for the restoration and redemption of mankind.

Verse 3

Text of JBK 20:3:
“Speak unto them, saying: For all this the nations have sought and not sought, and neither hath its desire added one pim unto the congregations nor have they prevented the evils of mankind therewith. Therefore prophecy thou unto the nations this oracle:”

In this verse, “For all this the nations have sought and not sought,” reflects the mixed efforts of nations, including the LDS Church and other Christian groups, in seeking true understanding and divine guidance. Despite their desires, many do not genuinely pursue the will of God, which indicates a significant failure to focus on divine truth.

The phrase “and neither hath its desire added one pim unto the congregations” signifies that the actions taken by these nations have resulted in little to no substantial benefit for their congregations. The term “pim” suggests that their efforts yield insi

gnificant spiritual growth or blessings, underscoring a lack of genuine righteousness.

Furthermore, “nor have they prevented the evils of mankind therewith” emphasizes that the nations’ teachings and actions have been ineffective in curbing the moral decay and evils present in society. This statement serves as a critique of the failure of these leaders to address the pressing moral issues affecting their communities.

The directive “Therefore prophecy thou unto the nations this oracle:” marks a pivotal moment where God instructs the prophet to deliver an oracle, indicating that a prophetic word is necessary to confront the shortcomings of the nations in their quest for divine truth. This call to prophecy signifies the need for clarity and divine guidance in a time when the nations are lost in confusion and ineffective practices.

Scripture References:

Isaiah 29:13: “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”
Jeremiah 5:31: “The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?”
Ezekiel 22:26: “Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean…”
Malachi 2:8: “But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts.”

Verse 4

Text of JBK 20:4:
“Thus saith the LORD: Prepare for a day of jealousy, for the Bride’s children are as their mother, and a proverb of ignorance. There is not light in the nations. Behold a smoke, a blue smoke, thin and curling upward. Thy children kindled a fire. A fire is kindled in the nations. The smoke shall be a furnace and the fat of the Bride shall be its fuel.”

In this verse, the Lord begins with a warning, “Prepare for a day of jealousy,” indicating a coming judgment or divine retribution in response to unfaithfulness. This jealousy reflects God’s passion and protective nature over His covenant people. The phrase, “for the Bride’s children are as their mother, and a proverb of ignorance,” points to the ignorance of the followers of the Bride, representing the Church. Their lack of understanding perpetuates a cycle of spiritual darkness, emphasizing the urgent need for enlightenment and adherence to God’s truth.

The declaration “There is not light in the nations” underscores the spiritual blindness that characterizes both the LDS Church and other Christian denominations. These nations, including their congregations, are depicted as being in darkness, lacking the true guidance and illumination that comes from God.

As the Lord observes, “Behold a smoke, a blue smoke, thin and curling upward,” He introduces an image of smoke that symbolizes the consequences of sin and ignorance. The “blue smoke” may suggest confusion or chaos, contrasting with the divine clarity God desires for His people.

The phrase “Thy children kindled a fire” signifies a passionate response from some within the congregations, representing the faithful or elect who are igniting a desire for truth and righteousness. This fire contrasts with the overall ignorance present, showing that not all have turned away from God.

Following this, “A fire is kindled in the nations” indicates a broader awakening or movement arising from this passion for truth. This fire has the potential to spread beyond the individual to the nations at large.

Finally, “The smoke shall be a furnace and the fat of the Bride shall be its fuel” suggests that the consequences of the nations’ actions will lead to intense trials. The “smoke” symbolizes the trials faced, while the “fat of the Bride” represents the excesses and unfaithfulness of the Church contributing to these judgments. This imagery evokes the idea that the sinful behaviors of the Church will ultimately lead to a period of testing and refining, where the true nature of the people will be revealed.

Scripture References:

Isaiah 42:25: “Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.”
Jeremiah 6:30: “Reprobate silver shall men call them, because the LORD hath rejected them.”
Micah 3:11: “The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD among us? none evil can come upon us.”

Verse 5

Text of JBK 20:5:
But there is in Judah a sound. Hear one and all the sound, a sound is in Dan and Naphtali, the sound of bells tinkling over the deep. Zebulon heareth them. Joppa doth ring. Acre rejoiceth and all the seacoasts there between. Gaza is glad again. Jerusalem weareth bells of gold, and the soft breeze sendeth the sound thereof over the mountains. “What fire?” say we. We see the fire of the LORD. He hath restored our glory and made himself our refuge.

In this verse, the phrase “But there is in Judah a sound” indicates a significant and joyous event occurring in Judah, suggesting a time of celebration and restoration. This sound resonates throughout the tribes of Israel, particularly in Dan and Naphtali, highlighting unity among the tribes during a period of peace, reminiscent of the Millennium. The “sound of bells tinkling over the deep” evokes imagery of festivity and divine blessing, suggesting that a joyous proclamation is being made. The tinkling bells symbolize hope and the joyous announcements of God’s presence and actions among His people.

As the verse progresses, we see the sound reach Zebulon, Joppa, and Acre, illustrating that the joy and restoration are not confined to Judah but extend to all regions, reinforcing the idea of a unified Israel. “Gaza is glad again” signals a transformation even among former adversaries, indicating a broader reconciliation and restoration of peace across the lands.

“Jerusalem weareth bells of gold” further emphasizes the glory and favor upon the city, symbolizing prosperity and the divine approval of God’s chosen place. The “soft breeze” carrying the sound signifies that the message of restoration is spreading far and wide, indicating a positive and hopeful atmosphere.

When the text states, “What fire?” say we. We see the fire of the LORD,” it reflects a recognition of God’s active presence among His people. The “fire” here symbolizes divine action, power, and the purifying force of God’s glory. The concluding phrase, “He hath restored our glory and made himself our refuge,” underscores the theme of safety and security provided by God, affirming the restoration of His people and their relationship with Him.

Overall, this verse can be seen as depicting a time of peace and restoration, akin to the Millennium, where God’s people, once scattered and afflicted, are now gathered, rejoicing, and secure in their relationship with the LORD.

Key Names and Places:

Judah: The southern kingdom of Israel, representing the faithful remnant.
Dan: A northern tribe known for its heritage and location.
Naphtali: Another northern tribe, indicating inclusion in the celebration.
Zebulon: A coastal tribe of Israel, emphasizing geographical spread of the sound.
Joppa (Jaffa): A significant port city for trade and communication.
Acre (Akko): A northern coastal city symbolizing regional joy.
Gaza: A historically significant city that contrasts with Judah’s restoration.
Jerusalem: The capital and spiritual center of Israel, noted for its glory.
Fire of the LORD: Symbolizing God’s presence, glory, and divine action.

Scripture References:

Isaiah 11:6-9: “The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat…”
Isaiah 35:1-2: “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose.”
Micah 4:3: “And he shall judge among many people, and rebuke strong nations afar off…”
Revelation 21:4: “And God shall wipe away all tears from their eyes…”

Verse 6

Text of JBK 20:6:

“Therefore thus saith the LORD God unto the nations: Consider Judah, and dismiss not the mercy of the LORD. I have moated thee and made thee a keep, O Judah, and Bethlehem a parapet and a tower of rejoicing. Bethel and Shiloh are places of congregation and praise. But Samaria I make a place of warning, a warning unto the nations. I write it on the hills so all they who pilgrim from the nations can see it afar.”

In this verse, the LORD speaks directly to the nations, urging them to “Consider Judah, and dismiss not the mercy of the LORD.” This admonition invites the nations to observe the grace and protection that God bestows upon His chosen people, Judah. The metaphor of God “moated thee and made thee a keep” signifies His commitment to safeguarding Judah, illustrating that they are protected by divine intervention.

Furthermore, the reference to “Bethlehem a parapet and a tower of rejoicing” emphasizes the joy associated with the birthplace of Christ, suggesting that the essence of joy and salvation resides within this community. Meanwhile, “Bethel and Shiloh are places of congregation and praise” underlines the significance of these locations in worship and gathering for the people of God.

Contrastingly, “But Samaria I make a place of warning” serves as a solemn reminder of the consequences of turning away from God. Samaria, often associated with idolatry and rebellion, stands as a stark warning to the nations about the perils of disobedience. This shift in tone serves to emphasize the importance of remaining steadfast in faith and adhering to God’s commandments.

The closing line, “I write it on the hills so all they who pilgrim from the nations can see it afar,” reinforces the idea that God’s messages and warnings are intended for all to see, extending a call to the nations to heed His words and reflect on the lessons that Judah exemplifies.

This verse not only acknowledges the mercy shown to Judah but also serves as a reminder to the nations of their spiritual responsibilities. As the nations consider the fate of Judah, they are challenged to align themselves with God’s will, lest they fall into the same pitfalls that befell Samaria.

Key Names and Places:

Judah: Represents the faithful remnant of Israel, symbolizing righteousness and God’s chosen people.
Bethlehem: Known as the birthplace of Jesus Christ, symbolizing humility and divine significance.
Bethel: A historically significant site for worship in Israel, known for its association with Jacob’s dream.
Shiloh: The ancient religious center where the Ark of the Covenant was kept before it was moved to Jerusalem.
Samaria: The capital of the northern kingdom of Israel, often associated with idolatry and rebellion against God.

Scripture References:

Isaiah 41:8-10: “But you, Israel, are my servant, Jacob whom I have chosen, the offspring of Abraham, my friend. You whom I took from the ends of the earth, and called from its farthest corners, saying to you, ‘You are my servant, I have chosen you and not cast you off; fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.’”
Jeremiah 31:10: “Hear the word of the LORD, O nations, and declare it in the coastlands far away; say, ‘He who scattered Israel will gather him, and will keep him as a shepherd keeps his flock.’”
Ezekiel 37:21-22: “Then say to them, Thus says the Lord GOD: Behold, I will take the people of Israel from the nations among which they have gone, and will gather them from all around, and bring them to their own land. And I will make them one nation in the land, on the mountains of Israel, and one king shall be king over them all.”
Malachi 1:11: “For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the LORD of hosts.”

Verse 7

Text of JBK 20:7:

For I have set my name amongst you again, and ye walk the paths of Judah and Israel with my sandals. Lo, I have returned unto my people and ye have returned unto the LORD your God, and his Holy One. The young men are handsome and set in array. The maidens are decked in the finest silks, and the locks of their hair are intertwined with flowers. The ancient is honourable again, and no man regardeth small matters or turneth he aside another for a trifle.

In this verse, the phrase “For I have set my name amongst you again” signifies a profound restoration of God’s presence among His people, indicating a renewed covenant relationship. The imagery of walking “the paths of Judah and Israel with my sandals” suggests a deep connection and guidance from God, where His people are empowered to follow His ways.

The description of “the young men [being] handsome and set in array” and “the maidens…decked in the finest silks” conveys a sense of prosperity and joy in the millennium. This imagery highlights not only the physical beauty of the people but also the abundant blessings they receive as a result of their faithfulness to God. The mention of “locks of their hair…intertwined with flowers” further symbolizes the peace and joy that will flourish during this time.

Contrasting this peaceful image with our current state, the phrase “the ancient is honourable again” reflects a society that respects and values its elders, unlike the present age described in Isaiah 3:5, where the child behaves proudly against the ancient. This indicates a time when societal norms have collapsed, leading to disrespect for the wisdom and authority of those who are older.

The line “no man regardeth small matters or turneth he aside another for a trifle” illustrates a significant shift in priorities. In the millennium, individuals will recognize the importance of community and unity, transcending petty grievances and embracing a spirit of togetherness and love. This contrasts sharply with our current environment, where trivial disputes often divide people.

Scripture References:

Isaiah 3:5: “And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the ancient, and the base against the honorable.”
Jeremiah 30:19: “And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.”
Malachi 3:16: “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.”
Revelation 21:4: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”

Verse 8

Text of JBK 20:8:

Sound an alarm of lovingkindness unto the nations, that they look upon thee. See that it goeth forth as a mighty trumpet. For, behold, how the LORD loveth the Gentiles, that he should call them forth. And in that day ye dwell safely they shall forget their philosophies, even the Samaritans their stiff neck; and vain knowledge and false tels, the congregations their divisions and contentions; and the Samaritan his solitary isolation. I shall heal thus: humble yourselves and enquire of me, saith the LORD God of Israel, and I shall hear you, and I will lead you to my compassion, for I the LORD have spoken this.

In this verse, “Sound an alarm of lovingkindness unto the nations” is a call to proclaim the gospel in a spirit of love, kindness, and compassion. This proclamation is not one of condemnation, but rather a beckoning for the nations (Gentiles) to listen and recognize God’s invitation for them to come to Him. The “mighty trumpet” symbolizes the urgency and clarity with which God’s message should be delivered, declaring His love for the Gentiles and His desire to call them to repentance and healing.

The phrase “for, behold, how the LORD loveth the Gentiles” underscores God’s grace and His intention to bring all nations, including the Gentiles, into the fold. It’s a reminder that God’s love extends to all people, regardless of their background, and His mercy is available to all who humble themselves before Him.

As the verse continues, “And in that day ye dwell safely” speaks of a time when God’s people will be at peace, indicating the peaceful period of the millennium, where contention and division will be wiped away. The people will forget their “philosophies”, referring to the false teachings and worldly knowledge that have divided them in the past. “Even the Samaritans their stiff neck” points to a time when even those who were once divided from the Jews (or Israel) will lay down their stubbornness and join in the unification of God’s people.

The next part, “vain knowledge and false tels, the congregations their divisions and contentions”, refers to the end of the false teachings and divisions that have plagued God’s people. This highlights the necessity of returning to the true teachings of God, as found in His scriptures and through His prophets. The “Samaritan his solitary isolation” speaks to the isolation and division that exists in the world today, especially among those who refuse to accept God’s truth, but in the millennium, this will be healed as all people unite under the leadership of Christ.

The final lines, “I shall heal thus: humble yourselves and enquire of me”, call people to humility and repentance. By seeking God and asking Him for guidance, people can experience His healing power and His compassion. The promise that “I shall hear you” assures God’s people that He is always ready to listen and answer when they call upon Him in sincerity and faith.

Scripture References:

Isaiah 2:2-3: “And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.”
Isaiah 60:3: “And the Gentiles shall come to thy light, and kings to the brightness of thy rising.”
Ezekiel 36:26-27: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.”
Romans 11:25: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.”

Verse 9

Text of JBK 20:9:

“Consider ye not tribulation, nor thirst for judgment lest ye be snared and overtaken. He who seeth destruction the clearest shouteth the loudest of salvation. Redemption do I bring, a correction and a sore reproof that no more they that dwell upon the Earth shall call me by the moon, or by the winds, or say I am the power in the sun or in the river. All shall say, We know he is the LORD. For I the LORD am One; I had no rising. I have no setting. I am. There is no force but my will.”

In this verse, “Consider ye not tribulation, nor thirst for judgment lest ye be snared and overtaken” can be interpreted to mean that the people do not acknowledge the tribulation and judgment that is to come because they actively avoid or deny it. They are aware, in a general sense, that the end will come at some point—perhaps as taught in Sunday School—but they are not delving into the scriptures to study the tribulation and judgment in depth. Because of this, they avoid confronting the reality of their own wickedness and fail to repent. If they were to truly understand the depth of God’s judgments and the mysteries of the tribulation (as revealed in scripture), it would expose their own faults and snare them in their own deception. This avoidance of deep study and self-reflection is what ultimately keeps them from being prepared for what is coming.

“He who seeth destruction the clearest shouteth the loudest of salvation” refers to those who are aware of the impending destruction—those who have discerned the signs of the times and understand the full weight of God’s judgment. These individuals, understanding the severity of what is to come, are the ones who passionately call for salvation and repentance. This aligns with the role of the prophets, who warn of judgment and implore others to repent in order to avoid the coming wrath.

“Redemption do I bring, a correction and a sore reproof” speaks to the nature of God’s salvation, which is not just a deliverance from destruction but also involves correction and reproof. God’s redemptive process includes purifying His people, helping them to turn away from sin, and setting them back on the path to righteousness. This process is necessary to ensure that salvation is meaningful and that His people are truly reconciled with Him.

“That no more they that dwell upon the Earth shall call me by the moon, or by the winds, or say I am the power in the sun or in the river” highlights the idolatry that has corrupted the understanding of God’s true power. In the last days, people will no longer attribute power to the created things, like the sun, moon, winds, or rivers. These forces of nature are not the true sources of power. Instead, the earth and all of creation point to the one true God, and in the end, there will be no mistake about His sovereignty. He will be recognized as the source of all power, and no longer will people worship the created over the Creator.

Finally, “All shall say, We know he is the LORD. For I the LORD am One; I had no rising. I have no setting. I am. There is no force but my will” underscores God’s eternal, unchanging nature. Unlike the forces of nature or the idols worshiped by humanity, God is the only true and eternal source of all life. He does not come and go like the sun or the moon, but He is constant, omnipresent, and omnipotent. In the end, all will recognize Him for who He truly is—the one true God, above all forces and powers.

Scripture References:

Isaiah 45:5: “I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me.”
Isaiah 46:9-10: “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Romans 11:36: “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”
Revelation 1:8: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”

Verse 10

Text of JBK 20:10:

“The oracle against the vanities of Heshbon, whose watchmen’s eyes are always upon Ammon. The desolate places of Moab and Ammon make ye to see every whirlwind and every wisp of dust, O ye watchmen of Heshbon. Ye dwell too nigh desolation, and your face is set to it daily, and your brow squinteth to mark an undoing. Your ways are contaminated with theirs, and emptiness prompteth your visions. Shittim is bored with your words, and letteth her gates lie idle at night; the passes to Jordan are unguarded. Though Nebo is close, ye mount not and look not yonder to promise.”

Commentary:

In this verse, the LORD pronounces judgment on the nations, particularly those whose focus remains on destruction and moral decay. The phrase “the oracle against the vanities of Heshbon” refers to the false and hollow ways of the nations, with Heshbon symbolizing a place of spiritual corruption. The “watchmen’s eyes” directed towards Ammon signify the nations’ focus on the wrong priorities, failing to see their own moral and spiritual ruin.

Heshbon, known as a key city in the biblical context, symbolizes the false direction and misled leaders of the nations who are too focused on the destructive influence of others. The mention of “desolate places of Moab and Ammon” speaks to the spiritual wastelands where the nations linger, trapped in their own confusion and disobedience. Their focus on these “desolate” and “empty” places causes them to miss the truth, while they fail to recognize the importance of following the righteous path that leads to life.

The “brow squinteth to mark an undoing” suggests a sense of obsession with destruction rather than focusing on the restoration of what is good and righteous. The “emptiness prompteth your visions” reflects the futility of their false spiritual leaders who are driven by the absence of divine truth. In contrast, the real vision should be one of restoration and peace, not destruction.

“Shittim is bored with your words” is a strong rebuke of the false teachings that have no power or substance. The image of Shittim letting its gates lie idle is a symbol of spiritual stagnation, where there is no effort to safeguard truth, and no vigilance is kept. Furthermore, “the passes to Jordan are unguarded” reflects the unpreparedness of the nations, leaving open pathways for confusion and apostasy.

Despite the proximity of “Nebo” (a symbol of divine guidance and promise), the people fail to rise up and seek the true promises of God. Instead, they remain focused on things of the world, blind to the real promise and salvation that lie ahead.

This verse critiques those who focus on the empty distractions of the world and their false beliefs, instead of paying attention to the divine will of God. The nations, represented by Heshbon and other cities, have allowed spiritual decay to set in, and are now facing judgment because of their failure to focus on the true guidance of the LORD.

Key Names and Places:

Heshbon – A city mentioned in the Bible often associated with idolatry and false worship. In this verse, it represents false spiritual leadership and misguided nations.
Ammon – Refers to the ancient kingdom of the Ammonites, symbolizing the corrupted influences of the nations.
Moab – Symbolic of the nations that have gone astray, specifically the spiritually blind nations.
Shittim – Known as a location in the Bible where idolatry was practiced. In this verse, it represents a place that has grown weary of the false and empty teachings.
Jordan – The river that flows through the Holy Land, often a symbol of spiritual passage and renewal. In this verse, its unguarded passes represent missed opportunities for true spiritual advancement.
Nebo – A mountain associated with the Promised Land, symbolizing the divine promises of God that are near yet remain unrecognized.

Scripture References:

Isaiah 56:10:
“His watchmen are blind: they are all ignorant; they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.”

Jeremiah 8:17:
“For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD.”

Ezekiel 34:1-6:
“And the word of the LORD came unto me, saying, Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?”

Malachi 3:1:
“Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.”

Verse 11

Text of JBK 20:11:

“Tribulation, great tribulation— my soul is in tribulation at the bleat of their words. I cannot bear them. Last days, last days are a mockery. I don’t wish to hear them. Your days have been long. Full of days hast thou been, O Heshbon. Ammon still remaineth, and Moab’s wastes are still not arid. Have ye been removed except by judgment so that another may take your place in an arid time to come? So shall thy preaching foretell thine own removal. Thy days have been as full as the former days, prosperous Heshbon. Whose last days do thy seers see? Say no more “last day,” but come unto the LORD, the Great God, the God of the horn of Judah, the Redeemer of Jacob. Behold how Jacob was a trickle ye flicked with your toe, and now he is a torrent.”

Interpretation and Commentary:

In this verse, God speaks of His grief over the rebellion and rejection of His ways by the nations. The opening phrase, “Tribulation, great tribulation— my soul is in tribulation at the bleat of their words,” highlights God’s sorrow at hearing the empty, unrepentant words of the people. The “bleat” here refers to the way the people ignore God’s warnings of tribulation, continuing their sinful ways despite the imminent judgment. God’s grief is not only from hearing their unheeded warnings but from the meaningless noise they make, unable to recognize the severity of the times.

The phrase “Last days, last days are a mockery. I don’t wish to hear them” indicates that God’s people mock the concept of the last days. While they have heard of the end times, they dismiss it, continuing to live in complacency and denial. This mocks the reality of the coming judgment, a reality that the people fail to grasp.

“Your days have been long. Full of days hast thou been, O Heshbon.” The reference to Heshbon here highlights a nation that has prospered for a long time but now faces its fall. This speaks to the nations that have been blessed with prosperity but are spiritually bankrupt. The people have failed to honor God, and thus, their prosperity will soon end.

“Ammon still remaineth, and Moab’s wastes are still not arid” refers to two nations known for their wickedness and rebellion against God. Although they have not yet experienced the full destruction of judgment, they are spiritually desolate, and judgment is still pending. Their continued existence is a warning for the nations to repent before it is too late.

The question “Have ye been removed except by judgment so that another may take your place in an arid time to come?” is a challenge to the disobedient nations, pointing out that their removal will be due to God’s judgment, allowing the elect to take their place in the kingdom. The judgment is not arbitrary but part of God’s divine plan, and only those who are obedient will inherit His blessings.

“So shall thy preaching foretell thine own removal.” This highlights the false prophets and the leaders who lead the people astray. Their words will be the very cause of their downfall, as they speak lies and falsehoods, failing to guide the people in righteousness. The false preaching and teachings will be their undoing.

“Thy days have been as full as the former days, prosperous Heshbon.” Despite the past prosperity of the rebellious nations, they have misused their blessings, and now they face a future of judgment. The fullness of their days has come to an end because they failed to honor God and obey His commands.

The final phrase “Behold how Jacob was a trickle ye flicked with your toe, and now he is a torrent” speaks of the elect in the last days, particularly the remnant of Israel. While Israel may have once seemed insignificant, like a small trickle, it will soon become a powerful force, a torrent that sweeps through the earth. This could also refer to the end-time servant, David, who will rise as a leader among God’s people. Starting small, like the trickle, David (and the remnant) will grow in power and influence, preparing the way for the return of Jesus Christ. The reference to “a torrent” could signify the massive movement of God’s elect that will restore His kingdom in the last days.

Scripture References:

Isaiah 5:13
“Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.”

Ezekiel 18:30-32
“Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye.”

Romans 11:25-26
“For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.”

Matthew 24:29-31
“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.”