Isaiah 2
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Isaiah 2
The Word Concerning Judah and Jerusalem
1The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
Jamieson-Fausset-Brown
CHAPTER 2
Is 2:1-22.
1. The inscription.
The word--the revelation.
CHAPTER 2
Is 2:1-22.
1. The inscription.
The word--the revelation.
The Pulpit Commentary
TITLE OF THE CHAPTER. It is generally allowed that the heading belongs, not to this chapter only, but to a section of the work, beginning here and ending at the close, either of Isa_4:1-6. or of Isa_5:1-30. It is probable that the section was originally published separately.
TITLE OF THE CHAPTER. It is generally allowed that the heading belongs, not to this chapter only, but to a section of the work, beginning here and ending at the close, either of Isa_4:1-6. or of Isa_5:1-30. It is probable that the section was originally published separately.
The Mountain of the LORD's House
★2And 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.
Jamieson-Fausset-Brown
2. Same as Mi 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. Hengstenberg on slight grounds makes Mi 4:1 the original.
last days--that is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Mt 13:32; Lu 2:31, 32; Ac 1:6, 7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Psa 68:15, 16; 72:8, 11).
mountain of the Lord's house ... in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
flow--as a broad stream (Is 66:12).
2. Same as Mi 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. Hengstenberg on slight grounds makes Mi 4:1 the original.
last days--that is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Mt 13:32; Lu 2:31, 32; Ac 1:6, 7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Psa 68:15, 16; 72:8, 11).
mountain of the Lord's house ... in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
flow--as a broad stream (Is 66:12).
The Pulpit Commentary
PROPHECY OF THE LAST DAYS. The resemblance of this prophecy to Mic_4:1-3 is so close as to necessitate the conclusion either that one of the two prophets copied from the other, or that both copied from an earlier document. The latter view, which is that taken by Rosenmüller, Maurer, De Wette, Meier, and Mr. Cheyne, seems preferable.
In the last days; literally, in the sequel of the days; but generally used of a remote future (Gen_49:1; Num_24:14; Deu_4:30, etc.). The mountain of the Lord's house; i.e. the Church, the true Zion, which is to be the antitype of the existing Zion, and is therefore given its material attributes. Spiritually, it would be a "mountain," as "a city set on a hill," which "could not be hid" (Mat_5:14); and again, as occupying a position from which it would command the whole earth. In the top of the mountains; rather, at the head of the mountains; i.e. with pre-eminence over them. The metaphor is drawn from the common physical fact of a high mountain range culminating in a single supreme eminence. So Mount Hermon towers above the rest of the Antilibanus, Demavend over Elburz, Rowandiz over Zagros. The "mountains" above which the true Zion shall tower are the kingdoms, or perhaps the religions, of the earth. All nations; literally, all the nations; i.e. "all the nations of the earth" (comp. Psa_72:11). Shall flow; or, stream. A constant accession of converts from all quarters is intended. These are represented as continually streaming upward into the holy mountain of God's house.
PROPHECY OF THE LAST DAYS. The resemblance of this prophecy to Mic_4:1-3 is so close as to necessitate the conclusion either that one of the two prophets copied from the other, or that both copied from an earlier document. The latter view, which is that taken by Rosenmüller, Maurer, De Wette, Meier, and Mr. Cheyne, seems preferable.
In the last days; literally, in the sequel of the days; but generally used of a remote future (Gen_49:1; Num_24:14; Deu_4:30, etc.). The mountain of the Lord's house; i.e. the Church, the true Zion, which is to be the antitype of the existing Zion, and is therefore given its material attributes. Spiritually, it would be a "mountain," as "a city set on a hill," which "could not be hid" (Mat_5:14); and again, as occupying a position from which it would command the whole earth. In the top of the mountains; rather, at the head of the mountains; i.e. with pre-eminence over them. The metaphor is drawn from the common physical fact of a high mountain range culminating in a single supreme eminence. So Mount Hermon towers above the rest of the Antilibanus, Demavend over Elburz, Rowandiz over Zagros. The "mountains" above which the true Zion shall tower are the kingdoms, or perhaps the religions, of the earth. All nations; literally, all the nations; i.e. "all the nations of the earth" (comp. Psa_72:11). Shall flow; or, stream. A constant accession of converts from all quarters is intended. These are represented as continually streaming upward into the holy mountain of God's house.
★3And 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.
Jamieson-Fausset-Brown
3. If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jr 50:5; Zec 8:21, 23; Joe 2:28).
from Jerusalem--(Lu 24:47) an earnest of the future relations of Jerusalem to Christendom (Ro 11:12, 15).
3. If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jr 50:5; Zec 8:21, 23; Joe 2:28).
from Jerusalem--(Lu 24:47) an earnest of the future relations of Jerusalem to Christendom (Ro 11:12, 15).
The Pulpit Commentary
Many people; rather, many peoples. Shall go; or, set forth. The prophet means to represent the nations as encouraging one another on the way. There is no jealousy among them, for the "mountain" can hold them all. He will teach us. The nations feel their ignorance of God, and their need of "teaching." God alone can teach them concerning himself (Rom_11:33, Rom_11:34; 1Co_2:10, 1Co_2:11); and "he will teach" them, either directly, as the Incarnate Son, or indirectly through those whom he has appointed to be "teachers" (1Co_12:28). Of his ways; i.e. "some of his ways," not "all of them;" for at present "we know in part" only (1Co_13:9), and the greater portion of his ways are "past finding out" (Rom_11:33). The "ways" here spoken of are, no doubt, rules for the conduct of life, which are practically inexhaustible. God, however, will teach every man, who honestly seeks to learn, enough to enable him to "walk in his paths." Out of Zion shall go forth the Law; rather, instruction, or teaching. The word (torah) is without the article. The instruction intended is that of the Church of God.
Many people; rather, many peoples. Shall go; or, set forth. The prophet means to represent the nations as encouraging one another on the way. There is no jealousy among them, for the "mountain" can hold them all. He will teach us. The nations feel their ignorance of God, and their need of "teaching." God alone can teach them concerning himself (Rom_11:33, Rom_11:34; 1Co_2:10, 1Co_2:11); and "he will teach" them, either directly, as the Incarnate Son, or indirectly through those whom he has appointed to be "teachers" (1Co_12:28). Of his ways; i.e. "some of his ways," not "all of them;" for at present "we know in part" only (1Co_13:9), and the greater portion of his ways are "past finding out" (Rom_11:33). The "ways" here spoken of are, no doubt, rules for the conduct of life, which are practically inexhaustible. God, however, will teach every man, who honestly seeks to learn, enough to enable him to "walk in his paths." Out of Zion shall go forth the Law; rather, instruction, or teaching. The word (torah) is without the article. The instruction intended is that of the Church of God.
4And he shall judge among the nations, and shall rebuke many people: and 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 any more.
Jamieson-Fausset-Brown
4. judge--as a sovereign umpire, settling all controversies (compare Is 11:4). Lowth translates "work," "conviction."
plowshares--in the East resembling a short sword (Is 9:6, 7; Zec 9:10).
4. judge--as a sovereign umpire, settling all controversies (compare Is 11:4). Lowth translates "work," "conviction."
plowshares--in the East resembling a short sword (Is 9:6, 7; Zec 9:10).
The Pulpit Commentary
He shall judge among the nations. This is clearly not yet fulfilled. How God shall ultimately "judge among the nations," or rather "between nation and nation," is a mystery which only the future can reveal. It has been supposed that "by his providential retributions he will decide those international questions out of which war ordinarily springs" (Kay). But it would seem to be at least as likely that he will bring the nations to such a pitch of wisdom and moderation, that they will voluntarily discard war, and agree to decide any disputes that arise by means of arbiters. The arbiter would then, like other judges, represent God, and "by him decree justice" (Pro_8:15). Shall rebuke. Rosenmüller translates, "Arbiter pacts sit;" Cheyne, "shall arbitrate." Here again, as in Isa_2:3, "people" should be "peoples." They shall beat, etc. On a sudden call to war, nations "beat their ploughshares into swords, and their pruning-hooks into spears" (Joe_3:10). They will do the reverse "in the latter days," when God shall have "made wars to cease" (Psa_46:9) and "speak peace unto the nations" (Zec_9:10).
He shall judge among the nations. This is clearly not yet fulfilled. How God shall ultimately "judge among the nations," or rather "between nation and nation," is a mystery which only the future can reveal. It has been supposed that "by his providential retributions he will decide those international questions out of which war ordinarily springs" (Kay). But it would seem to be at least as likely that he will bring the nations to such a pitch of wisdom and moderation, that they will voluntarily discard war, and agree to decide any disputes that arise by means of arbiters. The arbiter would then, like other judges, represent God, and "by him decree justice" (Pro_8:15). Shall rebuke. Rosenmüller translates, "Arbiter pacts sit;" Cheyne, "shall arbitrate." Here again, as in Isa_2:3, "people" should be "peoples." They shall beat, etc. On a sudden call to war, nations "beat their ploughshares into swords, and their pruning-hooks into spears" (Joe_3:10). They will do the reverse "in the latter days," when God shall have "made wars to cease" (Psa_46:9) and "speak peace unto the nations" (Zec_9:10).
5O house of Jacob, come ye, and let us walk in the light of the LORD.
Jamieson-Fausset-Brown
5. The connection is: As Israel's high destiny is to be a blessing to all nations (Ge 12:3), let Israel's children walk worthy of it (Ep 5:8).
5. The connection is: As Israel's high destiny is to be a blessing to all nations (Ge 12:3), let Israel's children walk worthy of it (Ep 5:8).
The Pulpit Commentary
THE CONTRAST OF THE PRESENT WITH THE FUTURE. Having shown to Israel the vision of a far-distant future, when holiness and peace would reign upon the earth, and "the mountain of the Lord's house" would draw all men into it, the prophet returns to things as they are—first exhorting Israel to "walk in the light of Jehovah' (Isa_2:5), and then showing how far they have withdrawn from the light;
(1) by magical practices (Isa_2:6);
(2) by commercial greed (Isa_2:6, Isa_2:7);
(3) by ostentation and luxury (Isa_2:7);
(4) by idolatry (Isa_2:8).
Such being the case, punishment must come—mean and great must be equally brought low (Isa_2:9)—the people must fly to their cave-fastnesses (Isa_2:10), and hide themselves; they must be humiliated to the uttermost (Isa_2:11).
O house of Jacob. "House of Jacob" is the common expression in Isaiah, instead of "house of Israel" (see Isa_8:17; Isa_10:20; Isa_14:1; Isa_29:22; Isa_46:3; Isa_48:1; Isa_58:1). It has no particular force, merely signifying "Israelites." Come ye, and let us walk. The same words as those of the "nations" in verse 3, "Come ye, and let us go up." As the nations will invite each other "in the last days," so the prophet now invites his countrymen to walk with God.
THE CONTRAST OF THE PRESENT WITH THE FUTURE. Having shown to Israel the vision of a far-distant future, when holiness and peace would reign upon the earth, and "the mountain of the Lord's house" would draw all men into it, the prophet returns to things as they are—first exhorting Israel to "walk in the light of Jehovah' (Isa_2:5), and then showing how far they have withdrawn from the light;
(1) by magical practices (Isa_2:6);
(2) by commercial greed (Isa_2:6, Isa_2:7);
(3) by ostentation and luxury (Isa_2:7);
(4) by idolatry (Isa_2:8).
Such being the case, punishment must come—mean and great must be equally brought low (Isa_2:9)—the people must fly to their cave-fastnesses (Isa_2:10), and hide themselves; they must be humiliated to the uttermost (Isa_2:11).
O house of Jacob. "House of Jacob" is the common expression in Isaiah, instead of "house of Israel" (see Isa_8:17; Isa_10:20; Isa_14:1; Isa_29:22; Isa_46:3; Isa_48:1; Isa_58:1). It has no particular force, merely signifying "Israelites." Come ye, and let us walk. The same words as those of the "nations" in verse 3, "Come ye, and let us go up." As the nations will invite each other "in the last days," so the prophet now invites his countrymen to walk with God.
The Day of the LORD Against the Proud
6Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
Jamieson-Fausset-Brown
6. Therefore--rather, "For": reasons why there is the more need of the exhortation in Is 2:5.
thou--transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.
replenished--rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.
soothsayers--forbidden (De 18:10-14).
Philistines--southwest of Palestine: antithesis to "the east."
please themselves--rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (Ex 23:32; Ne 13:23, &c.).
6. Therefore--rather, "For": reasons why there is the more need of the exhortation in Is 2:5.
thou--transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.
replenished--rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.
soothsayers--forbidden (De 18:10-14).
Philistines--southwest of Palestine: antithesis to "the east."
please themselves--rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (Ex 23:32; Ne 13:23, &c.).
The Pulpit Commentary
Therefore; rather, for. The prophet, in calling upon Israel to "walk in the light of the Lord," implies that they are not so walking. He then proceeds to give the reasons of this. They are not, "for God has forsaken them, or, cast them off." The first reason is because they be replenished from the east (Revised Version, "they be filled with customs from the east); i.e. they have adopted a number of Syrian, Assyrian, and Ammonite superstitions; e.g. high places, images, and "groves," the burning of their children in honor of Moloch, the use of divination and enchantment, etc. (2Ki_15:4; 2Ki_16:3, 2Ki_16:4; 2Ki_17:10-12, 2Ki_17:16, 2Ki_17:17, etc.). Most of these practices reached the Israelites from Syria, though many had their origin either in Assyria or Babylonia. Soothsayers, like the Philistines. The "diviners" of the Philistines are mentioned in 1Sa_6:2. By the word here employed, it would seem that they foretold the future from observations on the clouds and the general appearance of the sky. During the reign of Uzziah, the Israelites had been brought into closer contact with the Philistines than usual, through his conquest of several of their cities (2Ch_26:6). They please themselves in the children of strangers; literally, strike hands with the children of strangers (comp. Job_27:23). This is thought to refer to striking hands upon a bargain (Cheyne), and to be an allusion to the commercial activity of the reigns of Uzziah and Jotham (2Ki_14:22; 2Ki_16:6). But perhaps it does not mean more than familiarity.
Therefore; rather, for. The prophet, in calling upon Israel to "walk in the light of the Lord," implies that they are not so walking. He then proceeds to give the reasons of this. They are not, "for God has forsaken them, or, cast them off." The first reason is because they be replenished from the east (Revised Version, "they be filled with customs from the east); i.e. they have adopted a number of Syrian, Assyrian, and Ammonite superstitions; e.g. high places, images, and "groves," the burning of their children in honor of Moloch, the use of divination and enchantment, etc. (2Ki_15:4; 2Ki_16:3, 2Ki_16:4; 2Ki_17:10-12, 2Ki_17:16, 2Ki_17:17, etc.). Most of these practices reached the Israelites from Syria, though many had their origin either in Assyria or Babylonia. Soothsayers, like the Philistines. The "diviners" of the Philistines are mentioned in 1Sa_6:2. By the word here employed, it would seem that they foretold the future from observations on the clouds and the general appearance of the sky. During the reign of Uzziah, the Israelites had been brought into closer contact with the Philistines than usual, through his conquest of several of their cities (2Ch_26:6). They please themselves in the children of strangers; literally, strike hands with the children of strangers (comp. Job_27:23). This is thought to refer to striking hands upon a bargain (Cheyne), and to be an allusion to the commercial activity of the reigns of Uzziah and Jotham (2Ki_14:22; 2Ki_16:6). But perhaps it does not mean more than familiarity.
7Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:
Jamieson-Fausset-Brown
7. gold--forbidden to be heaped together (De 17:17). Solomon disobeyed (1Ki 10:21, 27).
horses ... chariots--forbidden (De 17:16). But Solomon disobeyed (1Ki 20:26). Horses could be used effectively for war in the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Psa 20:7). Also horses were connected with idolatry (2Ki 23:11); hence His objection: so the transition to "idols" (Is 2:8) is natural.
7. gold--forbidden to be heaped together (De 17:17). Solomon disobeyed (1Ki 10:21, 27).
horses ... chariots--forbidden (De 17:16). But Solomon disobeyed (1Ki 20:26). Horses could be used effectively for war in the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Psa 20:7). Also horses were connected with idolatry (2Ki 23:11); hence His objection: so the transition to "idols" (Is 2:8) is natural.
The Pulpit Commentary
Full of silver and gold. The results of the commercial activity—not evil things in themselves, but probably acquired by sharp dealing, and leading to undue softness and luxury. The Law had given a warning against "greatly multiplying silver and gold" (Deu_17:17). For the fact of the vast abundance of the precious metals in Judaea at this time, see 2Ki_14:16; 2Ki_20:13; 2Ch_32:27; and compare Sennacherib's inscription on the Taylor Cylinder. Full of horses … chariots (comp. Mic_5:10). There is no reason to believe that the Jews or Israelites ever possessed (unless it were under Solomon) any considerable cavalry or chariot force. But from the time of David horses and chariots were imported for convenience and for show by the kings, the princes, and the nobles (see 2Sa_15:1; 1Ki_4:26; 1Ki_10:28, 1Ki_10:29; 1Ki_22:31; Ecc_10:7). Like the silver and the gold, they were signs of luxury and ostentation.
Full of silver and gold. The results of the commercial activity—not evil things in themselves, but probably acquired by sharp dealing, and leading to undue softness and luxury. The Law had given a warning against "greatly multiplying silver and gold" (Deu_17:17). For the fact of the vast abundance of the precious metals in Judaea at this time, see 2Ki_14:16; 2Ki_20:13; 2Ch_32:27; and compare Sennacherib's inscription on the Taylor Cylinder. Full of horses … chariots (comp. Mic_5:10). There is no reason to believe that the Jews or Israelites ever possessed (unless it were under Solomon) any considerable cavalry or chariot force. But from the time of David horses and chariots were imported for convenience and for show by the kings, the princes, and the nobles (see 2Sa_15:1; 1Ki_4:26; 1Ki_10:28, 1Ki_10:29; 1Ki_22:31; Ecc_10:7). Like the silver and the gold, they were signs of luxury and ostentation.
8Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:
Jamieson-Fausset-Brown
8. (Ho 8:4). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2Ki 15:4, 35) as private.
8. (Ho 8:4). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2Ki 15:4, 35) as private.
The Pulpit Commentary
Full of idols. The historians declare that both Uzziah and Jotham maintained the worship of Jehovah and disallowed idolatry (2Ki_15:3, 2Ki_15:34; 2Ch_26:4; 2Ch_27:2), so that we must regard the idol-worship of the time as an irregular and private practice. (It is, perhaps, alluded to in 2Ch_27:2; and the fact of its prevalence is stated in Amo_2:1; Mic_5:13.) Perhaps Bishop Lowth is right in regarding it as mainly a continuation of the old private teraphim worship.
Full of idols. The historians declare that both Uzziah and Jotham maintained the worship of Jehovah and disallowed idolatry (2Ki_15:3, 2Ki_15:34; 2Ch_26:4; 2Ch_27:2), so that we must regard the idol-worship of the time as an irregular and private practice. (It is, perhaps, alluded to in 2Ch_27:2; and the fact of its prevalence is stated in Amo_2:1; Mic_5:13.) Perhaps Bishop Lowth is right in regarding it as mainly a continuation of the old private teraphim worship.
9And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.
Jamieson-Fausset-Brown
9. mean--in rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.
boweth--namely, to idols. All ranks were idolaters.
forgive ... not--a threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Re 18:6.
9. mean--in rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.
boweth--namely, to idols. All ranks were idolaters.
forgive ... not--a threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Re 18:6.
The Pulpit Commentary
And the mean man boweth down, etc. So Ewald and Kay; but most other commentators render, "Therefore shall the mean man be bowed down, and the great man brought low, and thou shalt not [or, 'canst not'] forgive them" (Rosenmüller, Lowth, Gcsenius, Knobel, Cheyne). The transition from narrative to threatening comes best at the beginning of the verse.
And the mean man boweth down, etc. So Ewald and Kay; but most other commentators render, "Therefore shall the mean man be bowed down, and the great man brought low, and thou shalt not [or, 'canst not'] forgive them" (Rosenmüller, Lowth, Gcsenius, Knobel, Cheyne). The transition from narrative to threatening comes best at the beginning of the verse.
10Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
Jamieson-Fausset-Brown
10. Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from His wrath (Re 6:15, 16).
dust--equivalent to "caves of the earth," or dust (Is 2:19).
for fear, &c.--literally, "from the face of the terror of the Lord."
10. Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from His wrath (Re 6:15, 16).
dust--equivalent to "caves of the earth," or dust (Is 2:19).
for fear, &c.--literally, "from the face of the terror of the Lord."
The Pulpit Commentary
Enter into the rock. The limestone rocks of Palestine are full of extensive caverns, to which the Israelites often betook themselves in times of danger (see Jdg_6:2; 1Sa_13:6; 1Sa_22:1, etc.). The prophet exhorts them to flee thither now, but without stating what exactly is the peril (comp. Isa_2:19, Isa_2:21). Hide thee in the dust. Not "the dust of humiliation" (Kay), but "the dust of the earth" (Gen_2:7), put here for the earth itself, as in Isa_2:19. For fear of the Lord; rather, from before the terror of Jehovah. Some awful manifestation of Jehovah's power is intended, its nature being still kept back and shrouded in darkness.
Enter into the rock. The limestone rocks of Palestine are full of extensive caverns, to which the Israelites often betook themselves in times of danger (see Jdg_6:2; 1Sa_13:6; 1Sa_22:1, etc.). The prophet exhorts them to flee thither now, but without stating what exactly is the peril (comp. Isa_2:19, Isa_2:21). Hide thee in the dust. Not "the dust of humiliation" (Kay), but "the dust of the earth" (Gen_2:7), put here for the earth itself, as in Isa_2:19. For fear of the Lord; rather, from before the terror of Jehovah. Some awful manifestation of Jehovah's power is intended, its nature being still kept back and shrouded in darkness.
11The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.
Jamieson-Fausset-Brown
11. lofty looks--literally, "eyes of pride" (Psa 18:27).
humbled--by calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (Zec 14:9).
11. lofty looks--literally, "eyes of pride" (Psa 18:27).
humbled--by calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (Zec 14:9).
The Pulpit Commentary
The effect of the judgment which, in Isa_2:9, was said to be the humiliation of high and low alike, is here declared with special reference to the high-minded and proud, whom it will humble more than others. The Lord alone shall be exalted; like a lofty and strong tower (comp. Isa_12:4; Isa_33:5).
The effect of the judgment which, in Isa_2:9, was said to be the humiliation of high and low alike, is here declared with special reference to the high-minded and proud, whom it will humble more than others. The Lord alone shall be exalted; like a lofty and strong tower (comp. Isa_12:4; Isa_33:5).
12For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:
Jamieson-Fausset-Brown
12. Man has had many days: "the day of the Lord" shall come at last, beginning with judgment, a never-ending day in which God shall be "all in all" (1Co 15:28; 2Pe 3:10).
every--not merely person, as English Version explains it, but every thing on which the nation prided itself.
12. Man has had many days: "the day of the Lord" shall come at last, beginning with judgment, a never-ending day in which God shall be "all in all" (1Co 15:28; 2Pe 3:10).
every--not merely person, as English Version explains it, but every thing on which the nation prided itself.
The Pulpit Commentary
THE DESCRIPTION OF THE DAY OF THE LORD. The prophet, now, having announced that God is about to visit his people in anger (Isa_2:10, Isa_2:11), proceeds to describe in highly rhetorical language the visitation itself,
(1) as to its object, which is to bring down all that exalts itself against God (Isa_2:12);
(2) as to its scope—it is to be upon trees, mountains, hills, towers, walls, ships, pleasant pictures, idols (Isa_2:13-18);
(3) as to its practical effect, which will be to alarm and terrify, to make men fly and hide themselves, and to produce contempt of the idols in which they have so long trusted (Isa_2:19-21).
For the day of the Lord of hosts shall be upon every one; rather, For the Lord of hosts shall have a day upon everything. The passage is exegetical of "that day" in the preceding verse. A "day"—or time—is certainly coming which shall be emphatically "the Lord's"—a day on which he will descend to judgment. Proud … lofty … lifted up (comp. Isa_2:11). "The ideas of eminence, pride, and opposition to God melt into each other in the Old Testament" (Cheyne). And he shall be brought low; rather, that it may be brought low (so Gesenius and Cheyne).
THE DESCRIPTION OF THE DAY OF THE LORD. The prophet, now, having announced that God is about to visit his people in anger (Isa_2:10, Isa_2:11), proceeds to describe in highly rhetorical language the visitation itself,
(1) as to its object, which is to bring down all that exalts itself against God (Isa_2:12);
(2) as to its scope—it is to be upon trees, mountains, hills, towers, walls, ships, pleasant pictures, idols (Isa_2:13-18);
(3) as to its practical effect, which will be to alarm and terrify, to make men fly and hide themselves, and to produce contempt of the idols in which they have so long trusted (Isa_2:19-21).
For the day of the Lord of hosts shall be upon every one; rather, For the Lord of hosts shall have a day upon everything. The passage is exegetical of "that day" in the preceding verse. A "day"—or time—is certainly coming which shall be emphatically "the Lord's"—a day on which he will descend to judgment. Proud … lofty … lifted up (comp. Isa_2:11). "The ideas of eminence, pride, and opposition to God melt into each other in the Old Testament" (Cheyne). And he shall be brought low; rather, that it may be brought low (so Gesenius and Cheyne).
13And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan,
Jamieson-Fausset-Brown
13. cedars ... oaks--image for haughty nobles and princes (Am 2:9; Zec 11:1, 2; compare Re 19:18-21).
Bashan--east of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (Is 1:29).
13. cedars ... oaks--image for haughty nobles and princes (Am 2:9; Zec 11:1, 2; compare Re 19:18-21).
Bashan--east of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (Is 1:29).
The Pulpit Commentary
Upon all the cedars of Lebanon. It is usual to take this metaphorically; and no doubt men are often compared to trees in Scripture (Psa_1:3; Jer_17:8; Job_8:16, Job_8:17), and "cedars of Lebanon" especially are symbols of the great and proud ones (Eze_31:3). But it has been well observed that either all the details of the description in the text must be taken literally, or all of them metaphorically, and that the mention of such objects as "ships of Tarshish" and "pleasant pictures" pleads strongly for a literal interpretation. The day of the Lord was upon the cedars when Sennacherib "with chariots upon chariots came up to the height of the mountains, to the sides of Lebanon, and cut down the tall cedars thereof, and the choice fir trees thereof" (Isa_37:24); and similar devastation accompanied, it is probable, the other invasions of the Assyrians. Upon all the oaks of Bashan. The "oaks of Bashan" are celebrated also by Ezekiel (Eze_27:6) and by Zechariah (Zec_11:2). It is quite likely that the Assyrians cut timber in Bashan, as they did in Lebanon and Amanus.
Upon all the cedars of Lebanon. It is usual to take this metaphorically; and no doubt men are often compared to trees in Scripture (Psa_1:3; Jer_17:8; Job_8:16, Job_8:17), and "cedars of Lebanon" especially are symbols of the great and proud ones (Eze_31:3). But it has been well observed that either all the details of the description in the text must be taken literally, or all of them metaphorically, and that the mention of such objects as "ships of Tarshish" and "pleasant pictures" pleads strongly for a literal interpretation. The day of the Lord was upon the cedars when Sennacherib "with chariots upon chariots came up to the height of the mountains, to the sides of Lebanon, and cut down the tall cedars thereof, and the choice fir trees thereof" (Isa_37:24); and similar devastation accompanied, it is probable, the other invasions of the Assyrians. Upon all the oaks of Bashan. The "oaks of Bashan" are celebrated also by Ezekiel (Eze_27:6) and by Zechariah (Zec_11:2). It is quite likely that the Assyrians cut timber in Bashan, as they did in Lebanon and Amanus.
14And upon all the high mountains, and upon all the hills that are lifted up,
Jamieson-Fausset-Brown
14. high ... hills--referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (2Ki 15:4). Also, places of strength, fastnesses in which they trusted, rather than in God; so
14. high ... hills--referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (2Ki 15:4). Also, places of strength, fastnesses in which they trusted, rather than in God; so
The Pulpit Commentary
Mountains … hills. It is Sennacherib's boast that he "came up to the height of the mountains" (Isa_37:24).
Mountains … hills. It is Sennacherib's boast that he "came up to the height of the mountains" (Isa_37:24).
15And upon every high tower, and upon every fenced wall,
Jamieson-Fausset-Brown
15. tower ... wall--Towers were often made on the walls of cities.
fenced--strongly fortified.
15. tower ... wall--Towers were often made on the walls of cities.
fenced--strongly fortified.
The Pulpit Commentary
Upon every high tower. Uzziah and. Jotham had, both of them, paid much attention to fortifications, and had especially "built towers," both at Jerusalem and in other parts of Judaea (2Ch_26:9, 2Ch_26:10; 2Ch_27:4). Isaiah means to pour contempt on these indications of "trust in an arm of flesh," and to say that they will be of no avail when the time of calamity arrives. Every fenced wall. "On the wall of Ophel" Jotham had "built much" (2Ch_27:3). Hosea (Hos_8:14) and Micah (Mic_4:11) also notice the trust of Judah in her fortresses, and threaten their destruction.
Upon every high tower. Uzziah and. Jotham had, both of them, paid much attention to fortifications, and had especially "built towers," both at Jerusalem and in other parts of Judaea (2Ch_26:9, 2Ch_26:10; 2Ch_27:4). Isaiah means to pour contempt on these indications of "trust in an arm of flesh," and to say that they will be of no avail when the time of calamity arrives. Every fenced wall. "On the wall of Ophel" Jotham had "built much" (2Ch_27:3). Hosea (Hos_8:14) and Micah (Mic_4:11) also notice the trust of Judah in her fortresses, and threaten their destruction.
16And upon all the ships of Tarshish, and upon all pleasant pictures.
Jamieson-Fausset-Brown
16. Tarshish--Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phoenician colony; hence its connection with Palestine and the Bible (2Ch 9:21). The name was also used in a wide sense for the farthest west, as our West Indies (Is 66:19; Psa 48:7; 72:10). "Ships of Tarshish" became a phrase for richly laden and far-voyaging vessels. The judgment shall be on all that minister to man's luxury (compare Re 18:17-19).
pictures--ordered to be destroyed (Nu 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, while rising immeasurably above them in the possession of "the living oracles," has left none of the former. The fine arts, as in modern Rome, were so often associated with polytheism, that God required His people in this, as in other respects, to be separate from the nations (De 4:15-18). But Vulgate translation is perhaps better, "All that is beautiful to the sight"; not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (compare Re 18:12, 14, 16).
16. Tarshish--Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phoenician colony; hence its connection with Palestine and the Bible (2Ch 9:21). The name was also used in a wide sense for the farthest west, as our West Indies (Is 66:19; Psa 48:7; 72:10). "Ships of Tarshish" became a phrase for richly laden and far-voyaging vessels. The judgment shall be on all that minister to man's luxury (compare Re 18:17-19).
pictures--ordered to be destroyed (Nu 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, while rising immeasurably above them in the possession of "the living oracles," has left none of the former. The fine arts, as in modern Rome, were so often associated with polytheism, that God required His people in this, as in other respects, to be separate from the nations (De 4:15-18). But Vulgate translation is perhaps better, "All that is beautiful to the sight"; not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (compare Re 18:12, 14, 16).
The Pulpit Commentary
All the ships of Tarshish. "Ships of Tarshish" meant originally "ships built to sail to Tarshish;" but was used by the later writers for ships of a certain class or size (1Ki_22:48; Psa_48:7; Eze_27:25). Tarshish was Tartessus, in Spain, and voyages thither were regarded as long and dangerous (Herod; 1.163). Consequently, the ships which were built for the Tartessian trade were of unusual size and strength. Uzziah had "built [i.e. rebuilt] Elath," in the eastern arm of the Red Sea, early in his reign (2Ki_14:22), and no doubt maintained a fleet there, as Jehoshaphat had done (1Ki_22:48). Elath remained in the possession of the Jews till the reign of Ahaz, when it was taken by Rezin, and restored to Edom (see 'Speaker's Commentary' on 2Ki_16:6). Upon all pleasant pictures; Revised Version, all pleasant imagery. The exact word hero translated "pictures" does not occur elsewhere in the Old Testament; but a cognate word is not uncommon. From the passages in which this cognate word occurs (especially Le Isa_26:1; Num_33:52; Pro_25:11; Eze_8:12), it is concluded that works of art, of some sort or other, are intended. More than this can scarcely be determined. Dr. Kay thinks the term to include "sculptures and fresco-paintings." Mr. Cheyne translates "all delightful works of imagery." The sentiment is that the judgment of God will fall on the most valued contents of palaces and grand houses, no less than upon the forests and the mountains, the fortified places, and the national navy. All wilt be involved in one sweeping destruction.
All the ships of Tarshish. "Ships of Tarshish" meant originally "ships built to sail to Tarshish;" but was used by the later writers for ships of a certain class or size (1Ki_22:48; Psa_48:7; Eze_27:25). Tarshish was Tartessus, in Spain, and voyages thither were regarded as long and dangerous (Herod; 1.163). Consequently, the ships which were built for the Tartessian trade were of unusual size and strength. Uzziah had "built [i.e. rebuilt] Elath," in the eastern arm of the Red Sea, early in his reign (2Ki_14:22), and no doubt maintained a fleet there, as Jehoshaphat had done (1Ki_22:48). Elath remained in the possession of the Jews till the reign of Ahaz, when it was taken by Rezin, and restored to Edom (see 'Speaker's Commentary' on 2Ki_16:6). Upon all pleasant pictures; Revised Version, all pleasant imagery. The exact word hero translated "pictures" does not occur elsewhere in the Old Testament; but a cognate word is not uncommon. From the passages in which this cognate word occurs (especially Le Isa_26:1; Num_33:52; Pro_25:11; Eze_8:12), it is concluded that works of art, of some sort or other, are intended. More than this can scarcely be determined. Dr. Kay thinks the term to include "sculptures and fresco-paintings." Mr. Cheyne translates "all delightful works of imagery." The sentiment is that the judgment of God will fall on the most valued contents of palaces and grand houses, no less than upon the forests and the mountains, the fortified places, and the national navy. All wilt be involved in one sweeping destruction.
The Loftiness of Man Shall Be Bowed Down
17And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.
Jamieson-Fausset-Brown
17. Repeated from Is 2:11, for emphatic confirmation.
17. Repeated from Is 2:11, for emphatic confirmation.
The Pulpit Commentary
The loftiness of man. This verse interrupts the sequence of the thoughts somewhat awkwardly. It is a sort of refrain (see Isa_2:11; and for the use of refrains in Hebrew poetry, see Exo_15:1, Exo_15:21; Psalm evil. 8, 15, 21, 31), and perhaps comes in for rhythmical reasons, to the detriment of the sense.
The loftiness of man. This verse interrupts the sequence of the thoughts somewhat awkwardly. It is a sort of refrain (see Isa_2:11; and for the use of refrains in Hebrew poetry, see Exo_15:1, Exo_15:21; Psalm evil. 8, 15, 21, 31), and perhaps comes in for rhythmical reasons, to the detriment of the sense.
18And the idols he shall utterly abolish.
Jamieson-Fausset-Brown
18. idols--literally, "vain things," "nothings" (1Co 8:4). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no instance, ever since. For the future fulfilment, see Zec 13:2; Re 13:15; 19:20.
18. idols--literally, "vain things," "nothings" (1Co 8:4). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no instance, ever since. For the future fulfilment, see Zec 13:2; Re 13:15; 19:20.
The Pulpit Commentary
And the idols he shall utterly abolish; rather, and the idols shall utterly pass away. While the visitation shall fall only partially on the other objects precious to Israel—the cedars, the oaks, the terraced mountains and hills, the strongholds, the ships, and the works of art—the idols shall be wholly swept away by it. It is impossible to say what visitation exactly was in the prophet's mind; but if we may suppose that the Babylonian captivity came within the range of the prophetic vision, we must pronounce the prediction to have received a very remarkable fulfillment in this matter, since that calamity did put an entire end to the idolatry of the nation.
And the idols he shall utterly abolish; rather, and the idols shall utterly pass away. While the visitation shall fall only partially on the other objects precious to Israel—the cedars, the oaks, the terraced mountains and hills, the strongholds, the ships, and the works of art—the idols shall be wholly swept away by it. It is impossible to say what visitation exactly was in the prophet's mind; but if we may suppose that the Babylonian captivity came within the range of the prophetic vision, we must pronounce the prediction to have received a very remarkable fulfillment in this matter, since that calamity did put an entire end to the idolatry of the nation.
19And 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.
Jamieson-Fausset-Brown
19. The fulfilment answers exactly to the threat (Is 2:10).
they--the idol-worshippers.
caves--abounding in Judea, a hilly country; hiding-places in times of alarm (1Sa 13:6).
shake ... earth--and the heavens also (He 12:26). Figure for severe and universal judgments.
19. The fulfilment answers exactly to the threat (Is 2:10).
they--the idol-worshippers.
caves--abounding in Judea, a hilly country; hiding-places in times of alarm (1Sa 13:6).
shake ... earth--and the heavens also (He 12:26). Figure for severe and universal judgments.
The Pulpit Commentary
They shall go into the holes of the rooks, etc.. On the abundant caves of Palestine, see note on the former passage. To shake terribly the earth; literally, to affright the earth. It is not said in what way he will affright it. The cognate Arabic verb has the meaning "to shake;" but it is not clear that the Hebrew one has ever this sense.
They shall go into the holes of the rooks, etc.. On the abundant caves of Palestine, see note on the former passage. To shake terribly the earth; literally, to affright the earth. It is not said in what way he will affright it. The cognate Arabic verb has the meaning "to shake;" but it is not clear that the Hebrew one has ever this sense.
20In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats;
Jamieson-Fausset-Brown
20. moles--Others translate "mice." The sense is, under ground, in darkness.
bats--unclean birds (Le 11:19), living amidst tenantless ruins (Re 11:13).
20. moles--Others translate "mice." The sense is, under ground, in darkness.
bats--unclean birds (Le 11:19), living amidst tenantless ruins (Re 11:13).
The Pulpit Commentary
In that day a man shall cast, etc, When the idols disappoint their worship-pets, and prove to be unable to save them, they are treated with scorn and ignominy. The African beats his fetish on such occasions. The Israelites would fling theirs to the moles and the bats. Idols of silver … idols of gold (comp. Exo_20:23; Psa_115:4 : Psa_135:15; Isa_30:22; Isa_31:7; Hos_8:4; Hos_13:2). A passage of Habakkuk (Hab_2:19) shows that sometimes the main bulk of the idol was of stone, which was overlaid with a coating of one or other of the two precious metals; but it would seem that ordinarily the entire image was either of gold or silver (comp. Exo_32:4, Exo_32:24; 1Ki_12:28). No doubt it was thought that the god worshipped through the image was more honored, and therefore better pleased, by the more costly material. Which they made each one for himself; rather, which they (i.e. the manufacturers) have made for him. Idol-making was a trade, as we see by the Acts of the Apostles (Act_19:24-27). To the moles; literally, to the dig-holes. The metaphor must not be pressed. They would throw the idols into holes and corners, pits and caverns, where moles and bats might be expected to be the only visitants. Some idea of the blindness implied in any regard for idols may have prompted the imagery.
In that day a man shall cast, etc, When the idols disappoint their worship-pets, and prove to be unable to save them, they are treated with scorn and ignominy. The African beats his fetish on such occasions. The Israelites would fling theirs to the moles and the bats. Idols of silver … idols of gold (comp. Exo_20:23; Psa_115:4 : Psa_135:15; Isa_30:22; Isa_31:7; Hos_8:4; Hos_13:2). A passage of Habakkuk (Hab_2:19) shows that sometimes the main bulk of the idol was of stone, which was overlaid with a coating of one or other of the two precious metals; but it would seem that ordinarily the entire image was either of gold or silver (comp. Exo_32:4, Exo_32:24; 1Ki_12:28). No doubt it was thought that the god worshipped through the image was more honored, and therefore better pleased, by the more costly material. Which they made each one for himself; rather, which they (i.e. the manufacturers) have made for him. Idol-making was a trade, as we see by the Acts of the Apostles (Act_19:24-27). To the moles; literally, to the dig-holes. The metaphor must not be pressed. They would throw the idols into holes and corners, pits and caverns, where moles and bats might be expected to be the only visitants. Some idea of the blindness implied in any regard for idols may have prompted the imagery.
21To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
The Pulpit Commentary
To go into; or, as they go into; i.e. "as they make their escape, they shall fling the idols away." The clefts of the rocks (comp. Exo_33:22, the only other passage of Scripture where the word occurs). The tops of the ragged rocks; rather, the rents, or crevices. The idea of hiding themselves from the awful majesty of God is kept up throughout (cf. Isa_2:10 and Isa_2:19; and see also Luk_23:30).
To go into; or, as they go into; i.e. "as they make their escape, they shall fling the idols away." The clefts of the rocks (comp. Exo_33:22, the only other passage of Scripture where the word occurs). The tops of the ragged rocks; rather, the rents, or crevices. The idea of hiding themselves from the awful majesty of God is kept up throughout (cf. Isa_2:10 and Isa_2:19; and see also Luk_23:30).
22Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?
Jamieson-Fausset-Brown
22. The high ones (Is 2:11, 13) on whom the people trust, shall be "brought low" (Is 3:2); therefore "cease from" depending on them, instead of on the Lord (Psa 146:3-5).
22. The high ones (Is 2:11, 13) on whom the people trust, shall be "brought low" (Is 3:2); therefore "cease from" depending on them, instead of on the Lord (Psa 146:3-5).
The Pulpit Commentary
Cease ye from man. This verse is regarded by many as a late marginal note, which has accidentally crept into the text (Diestel, Studer, Cheyne). It is omitted in the Septuagint, and interrupts the sequence of Isa_3:1-26. on Isa_2:1-22. somewhat awkwardly. If retained, it must be regarded as an appeal to Israel on the part of the prophet to give up their trust in man, whence had flowed all their other errors. Whose breath is in his nostrils; i.e. "whose life is a mere breath; who, if he ceases to breathe, ceases to live." For wherein is he to be accounted of? or, for of what account is he? Surely, of no account at all.
Cease ye from man. This verse is regarded by many as a late marginal note, which has accidentally crept into the text (Diestel, Studer, Cheyne). It is omitted in the Septuagint, and interrupts the sequence of Isa_3:1-26. on Isa_2:1-22. somewhat awkwardly. If retained, it must be regarded as an appeal to Israel on the part of the prophet to give up their trust in man, whence had flowed all their other errors. Whose breath is in his nostrils; i.e. "whose life is a mere breath; who, if he ceases to breathe, ceases to live." For wherein is he to be accounted of? or, for of what account is he? Surely, of no account at all.
THE HOLY BIBLE
Isaiah
Chapter 2
Translated out of the original tongues, and with the former translations diligently compared and revised.
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