The final outcome will be that "this land" will be given to "this people," that is, the descendants of Lehi, for an inheritance; not as the spoils of war. And then the words of Isaiah (Isaiah 52:8-10) will be fulfilled: "The Lord hath made bare His holy arm in the eyes of all nations; and all the ends of the Earth shall see the salvation of God."
“The Lord Hath Made Bare His Holy Arm”
The power and authority of God, often referred to as His holy arm, is, in the Redemption of Jerusalem, made manifest to all nations. When Isaiah says, "Jerusalem," we may interpret it as meaning the entire earth and all mankind. "The earth is the Lord's and the fulness thereof; the world, and they that dwell therein." (Psalm 24:1) The welfare of His children is the great purpose to which all God's providences are consecrated, and in them, all the people of the earth will behold His Salvation.
“Thy Watchmen Shall Lift Up the Voice”
Thy watchmen shall lift up the voice. (See, III Nephi 20: 29-35) This prophecy uttered by Isaiah does not refer to the watchmen who were set about Jerusalem in the towers of its walls to warn of approaching enemies, but to all the holy prophets who in times past have raised their voices to declare the coming of the Lord, the Messiah, and like watchmen notify the people of Jerusalem of the wonderful reception due Him Who is their King, and to warn them of the error of His rejection.
"Who," we may ask, "were the first to see the King?" The prophets, whom Isaiah calls watchmen. The King had sent them as His emissaries to warn the inhabitants of Jerusalem and to prepare them for things that were to come. They never slept; they relied upon the Lord for their strength. The words of the Psalmist were ever with them: "Except the Lord keep the city, the watchmen waketh in vain." When the watchmen behold the King's glorious appearance and hear His triumphant shout, they unite themselves in His joyful march, at the same time they bid everyone to join in the exultant cry, "Behold, the King! Our God reigneth!" They see eye to eye with Him; their united purpose is the Redemption of Zion. Their joy is serving the King; their gladness is praising Him.
Watchmen. The inspired teachers of God's children; the watchmen set out to guide and comfort them are like keepers of sheep. They work for only one Master. They lead His flock to pleasant places; they guide them along the right paths to where the Good Shepherd awaits their coming. He knows them all, and calls them by name. He loves each one. Some have fallen by the way; some are lost; some are hunted by the wolf; others are hungry, helpless, and cold. All need His care. "Therefore, O ye shepherds, hear the word of the Lord;...Behold I, even I, will both search My sheep, and seek them out....I will strengthen the sick, and will bind up that which was broken....I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be....I will feed my flock...." (See, Ezekiel, Chapter 34) Great comfort to ancient Judah was the promise of His coming. I will "seek them out," are the words of the Lord. We will rejoice with them because we are assured "He will find them, and will take them in His arms, and will carry them to His fold," and will rejoice with them, for, "Together they shall sing...when the Lord shall bring again Zion." (Isaiah 52:8) (The Targum renders it, "When He shall bring back His Shekinah (Spirit) to Zion." The Dead Sea Scroll ends the last line by adding, "in mercy.")
See eye to eye, means here, that the prophets shall see with their own eyes the return of the Lord's people to the Land of Zion. It may also mean that there will be no difference of opinion among the watchmen as to that. It will be evident to all.
Break forth into Joy. This verse expresses what is known as Prophetic Perfect. That is, things are spoken of as past, those things which are yet to come.
To understand more clearly Isaiah's prophecy to which the Savior referred, we reprint our comments which we caused to be made in Volume II, Commentary on the Book of Mormon, p. 128ff.
How beautiful upon the mountains are the feet of him that bringeth good tidings. The magnificent and stately language used by Isaiah in proclaiming this great event of prophecy, sets it apart, making more bright and beautiful the exalted and majestic picture he here presents. "How beautiful upon the mountains" expresses his jubilation as Isaiah proclaims the coming of Him, who is King. Not any king, but the King of kings. The term mountains, or mountain, is used throughout the Scriptures, and usually means, when not referring to a particular mountain, the glory, or the power, or the Temple of God. The whole earth is God's Temple; its Holy of Holies is in our hearts. It is that place where we bring our prayers, and our praise, and our offerings of homage to Him. It is a temple, not made with hands. It is a "mighty fortress of our God," whose parapets shine with the burnished armour of His servants. (See Isaiah 52:7)
These words of Isaiah's are beautiful, and form one of the most meaningful of his inspired predictions. It has, however, caused many divergent interpretations by commentators of the Bible. They appear confused as to whom it refers, and the message it bears. One writer says one thing; another, something else. To many the passage portrays a messenger from the field of battle heralding the good tidings of victory. To others, it means the return of the captive Jews from their long exile. Still others see in it the coming back to Jerusalem of the king who had left his sacred city to battle the common enemy, and, who, in regal splendor returns and jubilantly proclaims peace through victory and salvation from woe. The people of Jerusalem had, many times in their history, awaited anxiously and almost impatiently for the watchmen on its ruined walls to proclaim, with almost exultant voices, the sounding of such good tidings. (See II Samuel 18:25-26) In spite of the great learning evinced by some of these scholars, and the piety that guides them in their research, we say, definitely, their conclusions are wrong! The one spoken of is the Lord, the Mighty King of Heaven and Earth. The Salvation He proclaims is the Salvation of the human soul, not the cessation of tribulation for which the Jews, for many years, had hoped. The Lord publishes "Peace, good will toward men," or as some interpret it, "Peace to men of good will." The majesty of His coming, the glory of His approach, is not understood by those who see in it only the advent of an earthly potentate who sometime before had departed to conquer and vanquish the foes of Jerusalem.
The words of the Psalmist find fulfillment here: "Honor and majesty are before Him: strength and beauty are in His sanctuary." (Psalm 96:6)
As Jerusalem was centered with mountains round about, the Jews, conscious of the mighty defense these mountains afforded their beloved city, making it a citadel, understood the words of the prophet. The imagery created by Isaiah's lofty comparison appealed to the subtle and discerning minds of those who had waited the coming of Him Whom the prophets had long foretold. He was their King, and to them, a Messenger of Salvation, their Rock and their Redeemer. He, they had been told for ages, would lead them into battle and would bring them peace through victory over their enemies. Jerusalem would be enthroned above all the nations of the earth. Their praise of Him was bounded only by their hopes in Him, and by the vision of His glorious appearing which Isaiah announced anew.
Thy God reigneth. This is the grand and jubilant message their King proclaims. All the others are subordinated. Peace, good tidings of man's Redemption are published by Him whom they see approaching on the distant mountains. They watch Him as He draws nearer; His feet are like stars; His raiment, new, like the dawn of day; His voice is like thunder, the reverberations of which shake the earth. He declares His message, "Thy God reigneth." Not, "Thy God will reign," or "He will be King," but "He is King," now and forever. Yesterday, today, and tomorrow, He is the same; our King, our Deliverer, our All. They see the King, they hear His voice. "Peace, God's most precious gift to man," is now declared to be his portion. The Jews remembered the words of the Psalmist, "The Lord will give strength unto His people; the Lord will bless His people with peace." (Psalm 29:11)
Break forth into Joy. The glorious appearance of .the King and His royal entourage brought forth shouts of joy that swelled into a mighty "Hosanna." Isaiah now bids all, "Break forth into joy." (Lit. "Break forth, sing together.") All ye who have grown weary waiting for the King to come, also, ye who are become withered like an unwatered garden, ye, too, that love the Law of the Lord, "who wait for Him more than the watchmen wait for the morning, Sing together." The Lord has not forgotten His people, neither will He see them perish. He hath redeemed Zion. Great is our King! Who is our King, but the Lord? And, who is the Lord, save He is God! "Let the heavens be glad, and the earth rejoice; let the fields exult, and all that is therein!" (Jewish Adage. See I Chronicles 16:31-32) The Lord hath comforted His people. Sing aloud! Isaiah knew the strength of song.
Singing was an important part of Israel's worship. Music was heard throughout the land. Songs of praise to God lifted the most menial of tasks to His service. The vine, the fruitful field, the harvest, the flocks, doves, lilies, sorrow, delight, and victory-all were remembered in songs of memorial to His goodness. Israel sought comfort in song. "When my cares are many within me, songs in Thy praise delight my soul." (Hebrew proverb) "For the Lord will comfort Zion: He will comfort all her waste places and will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody." (Psalm 96:1-2. Jewish rendition)
A good conception of the influence singing the songs of Zion had upon ancient Judah may be obtained by reading the first four verses of the 137th Psalm. Words of poetry memorializing this sorrowful experience in Israel's history are, today, sung by both Jews and their Christian brethren. These words are found in the Hymn Book of the Church of Jesus Christ of Latter-day Saints. They not only express Judah's sorrow in her Babylonian captivity, but also, as is pointed out in the King James Translation of the Bible, her "constancy under captivity."
Down by the river's verdant side,
Low by the solitary tide,
There, while the peaceful waters slept,
We pensively sat down and wept,
And on the bending willows hung
Our silent harps through grief unstrung.
For they who wasted Zion's bowers
And laid in dust her ruined towers
In scorn their weary slaves desire
To strip the chords of IsraeI's lyre,
And in their impious ears to sing
The sacred songs to Zion's king.
How shall we tune those lofty strains
On Babylon's polluted plains,
When low in ruin on the earth
Remains the place that gave us birth,
And stern destruction's iron hand
Still sways our desolated land.
O never shall our harps awake,
Laid in the dust for Zion's sake,
For ever on the willows hang,
Their music hushed; their chords unstrung;
Lost Zion! city of our God,
While groaning 'neath the tyrant's rod.
And while we toil through wretched life
And drink the bitter cup of strife,
Until we yield our weary breath,
And sleep released from woe in death,
Will Zion in our memory stand-
Our lost, our ruined native land.
Still mold'ring lie thy leveled walls
And ruin stalks along thy halls.
And brooding o'er thy ruined towers
Such desolation sternly lowers,
That when we muse upon thy woe,
The gushing tears of sorrow flow!