This is what Isaiah the son of Amoz saw concerning Judah and Jerusalem.
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This is what Isaiah the son of Amoz saw concerning Judah and Jerusalem.
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The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
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The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
Cross-references (6)
Passages linked to Isaiah 2:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 1:1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
- Isaiah 13:1 The burden of Babylon, which Isaiah the son of Amoz saw.
- Amos 1:1 The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
- Micah 1:1 Yahweh’s word that came to Micah the Morashtite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.
- Habakkuk 1:1 The revelation which Habakkuk the prophet saw.
- Micah 6:9 Yahweh’s voice calls to the city, and wisdom sees your name: “Listen to the rod, and he who appointed it.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Isa 2:1 The word that Isaiah the son of…
Isa 2:1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
Ver. 1. The word that Isaiah the son of Amoz saw.] An august title or inscription, such as is not to be found in the whole book again, unless it be in the former chapter. There, alas! he had laboured in vain, and spent his strength for nought, and in vain. {as Isa 49:4} Howbeit, he will try again, as considering that he had lost many a worse labour; and although his report were not believed, {Isa 53:1} yet he would bestow one more sermon upon them, the short notes and general heads whereof we have in this and the two following chapters: I say, the general heads, for Calvin in his preface to this book telleth us, that it was the manner of the holy prophets to gather a compendious sum of what they had preached to the people, and the same to affix to the gates of the temple, that the prophecy might be the better viewed and learned of all, after which it was taken down by the priest, and put into the treasury of the temple, for the benefit of after ages.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The word; or, the matter or thing, as this…
The word; or, the matter or thing, as this Hebrew word commonly signifies; the prophecy or vision.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The particular title of this sermon (Isa 2:1) is…
The particular title of this sermon (Isa 2:1) is the same with the general title of the book (Isa 1:1), only that what is there called the vision is here called the word which Isaiah saw (or the matter, or thing, which he saw), the truth of which he had as full an assurance of in his own mind as if he had seen it with his bodily eyes. Or this word was brought to him in a vision; something he saw when he received this message from God. John turned to see the voice that spoke with him. Rev 1:12.
This sermon begins with the prophecy relating to the last days, the days of the Messiah, when his kingdom should be set up in the world, at the latter end of the Mosaic economy. In the last days of the earthly Jerusalem, just before the destruction of it, this heavenly Jerusalem should be erected, Heb 12:22; Gal 4:26. Note, Gospel times are the last days. For 1. They were long in coming, were a great while waited for by the Old Testament saints, and came at last. 2. We are not to look for any dispensation of divine grace but what we have in the gospel, Gal 1:8, Gal 1:9. 3. We are to look for the second coming of Jesus Christ at the end of time, as the Old Testament saints did for his first coming; this is the last time, Jo1 2:18.
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Now the prophet here foretels,
I. The setting up of the Christian church, and the planting of the Christian religion, in the world. Christianity shall then be the mountain of the Lord's house; where that is professed God will grant his presence, receive his people's homage, and grant instruction and blessing, as he did of old in the temple of Mount Zion. The gospel church, incorporated by Christ's charter, shall then be the rendezvous of all the spiritual seed of Abraham. Now it is here promised, I. That Christianity shall be openly preached and professed; it shall be prepared (so the margin reads it) in the top of the mountains, in the view and hearing of all. Hence Christ's disciples are compared to a city on a hill, which cannot be hid, Mat 5:14. They had many eyes upon them. Christ himself spoke openly to the world, Joh 18:20. What the apostles did was not done in a corner, Act 26:26. It was the lighting of a beacon, the setting up of a standard. Its being every where spoken against supposes that it was every where spoken of. 2. That is shall be firmly fixed and rooted; it shall be established on the top of the everlasting mountains, built upon a rock, so that the gates of hell shall not prevail against it, unless they could pluck up mountains by the roots. He that dwells safely is said to dwell on high, Isa 33:16. The Lord has founded the gospel Zion. 3. That it shall not only overcome all opposition, but overtop all competition; it shall be exalted above the hills. This wisdom of God in a mystery shall outshine all the wisdom of this world, all its philosophy and all its politics. The spiritual worship which it shall introduce shall put down the idolatries of the heathen; and all other institutions in religion shall appear mean and despicable in comparison with this. See Psa 68:16. Why leap ye, ye high hills? This is the hill which God desires to dwell in.
II. The bringing of the Gentiles into it. 1. The nations shall be admitted into it, even the uncircumcised, who were forbidden to come into the courts of the temple at Jerusalem. The partition wall, which kept them out, kept them off, shall be taken down. 2. All nations shall flow into it; having liberty of access, they shall improve their liberty, and multitudes shall embrace the Christian faith. They shall flow into it, as streams of water, which denotes the abundance of converts that the gospel should make and their speed and cheerfulness in coming into the church. They shall not be forced into it, but shall naturally flow into it. Thy people shall be willing, all volunteers, Psa 110:3. To Christ shall the gathering of the people be, Gen 49:10. See ch. 60:4, 5.
III. The mutual assistance and encouragement which this confluence of converts shall give to one another. Their pious affections and resolutions shall be so intermixed that they shall come in in one full stream. As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion (Isa 2:3): "Come, and let us go up to the mountain of the Lord; though it be uphill and against the heart, yet it is the mountain of the Lord, who will assist the assent of our souls towards him." Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith. See Psa 122:1. Many shall say this. Those that have had it said to them shall say it to others. The gospel church is here called, not only the mountain of the Lord, but the house of the God of Jacob; for in it God's covenant with Jacob and his praying seed is kept up and has its accomplishment; for to us now, as unto them, he never said, Seek you me in vain, Isa 45:19. Now see here, 1. What they promise themselves in going up to the mountain of the Lord; There he will teach us of his ways. Note, God's ways are to be learned in his church, in communion with his people, and in the use of instituted ordinances - the ways of duty which he requires us to walk in, the ways of grace in which he walks towards us. It is God that teaches his people, by his word and Spirit. It is worth while to take pains to go up to his holy mountain to be taught his ways, and those who are willing to take that pains shall never find it labour in vain. Then shall we know if we follow on to know the Lord. 2. What they promise for themselves and one another: "If he will teach us his ways, we will walk in his paths; is he will let us know our duty, we will by his grace make conscience of doing it." Those who attend God's word with this humble resolution shall not be sent away without their lesson.
IV. The means by which this shall be brought about: Out of Zion shall go forth the law, the New Testament law, the law of Christ, as of old the law of Moses from Mount Sinai, even the word of the Lord from Jerusalem. The gospel is a law, a law of faith; it is the word of the Lord; it went forth from Zion, where the temple was built, and from Jerusalem. Christ himself began in Galilee, Mat 4:23; Luk 23:5. But, when he commissioned his apostles to preach the gospel to all nations, he appointed them to begin in Jerusalem, Luk 24:47. See Rom 15:19. Though most of them had their homes in Galilee, yet they must stay at Jerusalem, there to receive the promise of the Spirit, Act 1:4. And in the temple on Mount Zion they preached the gospel, Act 5:20. This honour was allowed to Jerusalem, even after Christ was crucified there, for the sake of what it had been. And it was by this gospel, which took rise from Jerusalem, that the gospel church was established on the top of the mountains. This was the rod of divine strength, that was sent forth out of Zion, Psa 110:2.
V. The erecting of the kingdom of the Redeemer in the world: He shall judge among the nations. He whose word goes forth out of Zion shall by that word not only subdue souls to himself, but rule in them, Isa 2:4. He shall, in wisdom and justice, order and overrule the affairs of the world for the good of his church, and rebuke and restrain those that oppose his interest. By his Spirit working on men's consciences he shall judge, and rebuke shall try men and check them; his kingdom is spiritual, and not of this world.
VI. The great peace which should be the effect of the success of the gospel in the world (Isa 2:4): They shall beat their swords into ploughshares; their instruments of war shall be converted into implements of husbandry; as, on the contrary, when war is proclaimed, ploughshares are beaten into swords, Joe 3:10. Nations shall then not lift up sword against nation, as they now do, neither shall they learn war any more, for they shall have no more occasion for it. This does not make all war absolutely unlawful among Christians, nor is it a prophecy that in the days of the Messiah there shall be no wars. The Jews urge this against the Christians as an argument that Jesus is not the Messiah, because this promise is not fulfilled. But, 1. It was in part fulfilled in the peaceableness of the time in which Christ was born, when wars had in a great measure ceased, witness the taxing, Luk 2:1. 2. The design and tendency of the gospel are to make peace and to slay all enmities. It has in it the most powerful obligations and inducements to peace; so that one might reasonably have expected it should have this effect, and it would have had it if it had not been for those lusts of men from which come wars and fightings. 3. Jew and Gentiles were reconciled and brought together by the gospel, and there were no more such wars between them as there had been; for they became one sheepfold under one shepherd. See Eph 2:15. 4. The gospel of Christ, as far as it prevails, disposes men to be peaceable, softens men's spirits, and sweetens them; and the love of Christ, shed abroad in the heart, constrains men to love one another. 5. The primitive Christians were famous for brotherly love; their very adversaries took notice of it. 6. We have reason to hope that this promise shall yet have a more full accomplishment in the latter times of the Christian church, when the Spirit shall be poured out more plentifully from on high. Then there shall be on earth peace. Who shall live when God doeth this? But do it he will in due time, for he is not a man that he should lie.
Lastly, Here is a practical inference drawn from all this (Isa 2:5): O house of Jacob! come you, and let us walk in the light of the Lord. By the house of Jacob is meant either, 1. Israel according to the flesh. Let them be provoked by this to a holy emulation, Rom 11:14. "Seeing the Gentiles are thus ready and resolved for God, thus forward to go up to the house of the Lord, let us stir up ourselves to go too. Let is never be said that the sinners of the Gentiles were better friends to the holy mountain than the house of Jacob." Thus the zeal of some should provoke many. Or, 2. Spiritual Israel, all that are brought to the God of Jacob. Shall there be such great knowledge in gospel times (Isa 2:3) and such grat peace (Isa 2:4), and shall we share in these privileges? Come then, and let us live accordingly. What ever others do, come, O come! let us walk in the light of the Lord. (1.) Let us walk circumspectly in the light of this knowledge. Will God teach us his ways? Will he show us his glory in the face of Christ? Let us then walk as children of the light and of the day, Eph 5:8; Th1 5:8; Rom 13:12 (2.) Let us walk comfortably in the light of this peace. Shall there be no more war? Let us then go on our way rejoicing, and let this joy terminate in God, and be our strength, Neh 8:10. Thus shall we walk in the beams of the Sun of righteousness.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain The word that Isaiah the son of Amoz saw,....…
The word that Isaiah the son of Amoz saw,.... That is, the vision which he saw, for a new one here begins, though agreeable to what goes before; or the prophecy of future things, which he had given to him in a visionary way. The Targum paraphrases it,
"the word of prophecy, which Isaiah, the son of Amoz, prophesied:''
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or the thing, the "decree", as some choose to render it, the purpose of God concerning things to come, which was revealed to the prophet, and he here declares:
concerning Judah and Jerusalem; the church and people of God, and what should befall them and their enemies in the latter day: this inscription stands for this and the three following chapters.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain A prophecy of Christ's kingdom, and the calling of…
A prophecy of Christ's kingdom, and the calling of the Gentiles, ver. 1-5. And rejection of the Jews for their idolatry and pride, ver. 6-9. The great majesty and power of God, and his terrors on the wicked; with an exhortation to fear God, and not to trust in man, ver. 10-22.
The word - Or, the matter or thing, as this Hebrew word commonly signifies; the prophecy or vision.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Prophecy concerning the kingdom of the Messiah, and the
CHAPTER II
Prophecy concerning the kingdom of the Messiah, and the
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conversion of the Gentile world, 1-5.
Great wickedness and idolatry of the unbelieving Jews, 6-9.
Terrible consternation that will seize the wicked, who shall in
vain seek for rocks and mountains to hide them from the face
of God in the day of his judgments, 10-17.
Total destruction of idolatry in consequence of the
establishment of Messiah's kingdom, 18-21.
An exhortation to put no confidence in man, 22.
The prophecy contained in the second, third, and fourth chapters, makes one continued discourse. The first five verses of Isa 2:1-5 foretell the kingdom of Messiah, the conversion of the Gentiles, and their admission into it. From the sixth verse to the end of the second chapter Isa 2:6-22 is foretold the punishment of the unbelieving Jews for their idolatrous practices, their confidence in their own strength, and distrust of God's protection; and moreover the destruction of idolatry, in consequence of the establishment of Messiah's kingdom. The whole of the third chapter, with the first verse of the fourth, is a prophecy of the calamities of the Babylonian invasion and captivity; with a particular amplification of the distress of the proud and luxurious daughters of Sion; Isa 4:2-6 promises to the remnant, which shall have escaped this severe purgation, a future restoration to the favour and protection of God.
This prophecy was probably delivered in the time of Jotham, or perhaps in that of Uzziah, as Isaiah is said to have prophesied in his reign; to which time not any of his prophecies is so applicable as that of these chapters. The seventh verse of the second, and the latter part of the third chapter, plainly point out times in which riches abounded, and luxury and delicacy prevailed. Plenty of silver and gold could only arise from their commerce; particularly from that part of it which was carried on by the Red Sea. This circumstance seems to confine the prophecy within the limits above mentioned, while the port of Elath was in their hands; it was lost under Ahaz, and never recovered.
NOTES ON CHAP. II
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 2:1. The word that Isaiah saw — The…
Isa 2:1. The word that Isaiah saw — The matter, or thing, as the Hebrew word, הדבר, commonly signifies; the prophecy or vision. He speaks of the prophecy contained in this and the two following chapters, which makes one continued discourse. “The first five verses of this chapter foretel the kingdom of the Messiah, the conversion of the Gentiles, and their admission into it. From the 6th verse to the end of this second chapter is foretold the punishment of the unbelieving Jews for their idolatrous practices, their confidence in their own strength, and distrust of God’s protection: and, moreover, the destruction of idolatry in consequence of the establishment of the Messiah’s kingdom. The whole third chapter, with Isa 2:1, of the fourth, is a prophecy of the calamities of the Babylonian invasion and captivity; with a particular amplification of the distress of the proud and luxurious daughters of Sion. Isa 4:2-6, promises to the remnant, which shall have escaped this severe purgation, a future restoration to the favour and protection of God. This prophecy was probably delivered in the time of Jotham, or, perhaps, in that of Uzziah, to which time not any of his prophecies (and he prophesied in their days) is so applicable as that of these chapters.” — Bishop Lowth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The word - This indicates that this is the…
The word - This indicates that this is the commencement of a new prophecy. It has no immediate connection with the preceding. It was delivered doubtless at a different time, and with reference to a different class of events. In the previous chapter the term “vision” is used Isa 2:1, but the meaning is substantially the same. The term “word” דבר dâbâr, denotes a “command, a promise, a doctrine, an oracle, a revelation, a message, a thing,” etc. It means here, that Isaiah foresaw certain “future events” or “things” that would happen in regard to Judah and Jerusalem.
Judah ... - see the notes at Isa 1:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Jerusalem. Many particular prophecies are blended with the general…
Jerusalem. Many particular prophecies are blended with the general one, which regards Christ. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain A.—The Superscription
ISRAEL OF THE PRESENT TIME IN THE LIGHT OF ITS FINAL GLORY
A.—The Superscription
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Isa_2:1
1The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
TEXTUAL AND GRAMMATICAL
The formula “the word which saw,” is found only here. It does not occur again either in Isaiah or in any other prophet. The form of expression הדבר אשׁר, beside this place, is only found in Jeremiah, where, however, it is regularly followed by הָיָה אֶל וגו׳.—Concerning חָזָה in this connection comp. Isa_1:1.
The expression “concerning Judah and Jerusalem” connects Isa_1:1 with Isa_2:1, because it occurs in no other superscription. The likeness that exists between Isa_1:1 and Isa_2:1 in reference to the first half, is completed by this similarity of sound in the second half, where we would not omit to point out a second time that the difference between Isa_2:1 and Isa_1:1 in expression quite corresponds to the difference of the position of either chapter. Now as the expression “concerning Judah and Jerusalem,” Isa_2:1, helps connect with Isa_1:1, so it does in like fashion with the following chapters ii.—v. For, as was remarked Isa_1:1, it is a fact not to be overlooked that the expression “Judah and Jerusalem” occurs relatively the oftenest in these chapters. It occurs Isa_3:1; Isa_3:8, and Isa_5:3, whereas in all the rest of the book of Isaiah, it occurs only three times, viz., Isa_22:21; Isa_36:7; Isa_44:26.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain A MESSIANIC OUTLOOK, Isa_2:1-5.
A MESSIANIC OUTLOOK, Isa_2:1-5.
Here commences a prophetic section, which ends, perhaps, with chapter 4, though some are of the opinion that chapter 5, and others still that chapter 6, should be included. From the character of its contents, the message seems properly to include only chapters 2-4. Its date is unknown. Its early place in the collection of Isaiah’s prophecies is inexplicable, if it be not of King Uzziah’s time, and one of Isaiah’s earliest writings.
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1. The word — Though seen in spiritual vision, “the word,” here, is spoken of as something actually existing. It was a message, a speech, to Judah and Jerusalem. See 1Sa_3:1 and Jer_18:18 as to how the terms “word” and “vision” are used in the sense of prophecy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain CH. Isa_2:2-4. ZION THE CENTRE OF THE UNIVERSAL RELIGION…
CH. Isa_2:2-4. ZION THE CENTRE OF THE UNIVERSAL RELIGION IN THE LATTER DAYS
In this striking picture of the Messianic age the following features should be noticed:—(i) The preeminence, amongst the mountains of the world, of Zion, the acknowledged seat of Jehovah’s universal dominion (cf. Jer_3:17; Psa_2:6; Psa_110:2, &c., also Eze_40:2). (ii) The extension of the true religion is effected, not by conquest, but by the moral influence of Israel’s theocratic institutions on surrounding peoples (cf. Isa_60:3). The submission of the nations is spontaneous; they are filled with eager desire to learn the ways of Jehovah (comp. Zec_2:11; Zec_8:22). Hence (iii) the nations retain their political independence. They are not conceived as absorbed in the Jewish nationality or as incorporated in a world-empire. Jehovah, not Israel, rules the world, and He rules it by His word, not by the sword. (iv) The authority of Jehovah, appealed to in all international disputes, brings war to an end, and ushers in an era of universal peace.
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The representation is ideal, yet it contains little to which the hope of the Church does not look forward as the issue of the Christian dispensation. The only traces of the limitations of the Old Testament stand point spring from the idea of Zion as the earthly centre of Jehovah’s sovereignty. Even this has been understood literally by many Christians. But it is more in accordance with the analogy of prophecy to regard it as one of those symbols of spiritual truth, which, although conceived realistically by the prophets, were destined to be fulfilled in ways that could not be perfectly revealed until the true nature of God’s kingdom was disclosed by Christ.
The occurrence of this prophecy, with slight variations, in Mic_4:1-4, raises a difficult literary problem, for no one will now hold that the two prophets were independently inspired to utter identical words. Did Isaiah borrow from Micah or Micah from Isaiah, or both from some unknown earlier prophet? Against the first hypothesis it is pointed out that Micah’s prophetic career had not begun till a time considerably later than the date of these chapters; hence if either prophet borrowed from the other the citation must be on the part of Micah. But against this it is urged that its position in Isaiah and the want of connexion with what follows mark it out as a quotation, and also that it is given by Micah in what appears to be the more original form. Hence the third alternative (originally propounded by Koppe in the last century) has been widely accepted by critics. On this view the utterance of an older prophet has been adopted by Isaiah and Micah as a “classic” and perhaps popular expression of the ideal to which they both looked forward. But a theory which is reached by a process of exhaustion cannot command much confidence, especially when the process is after all not exhaustive. The possibility of a later insertion in both places cannot be ignored, and a certain presumption in favour of Isaiah’s authorship is furnished by resemblances both in matter and style to other passages in the book (Isa_11:1-8, Isa_32:1-8), (so Duhm). At the same time it cannot be denied that its connexion in the present passage is somewhat loose, and it must remain doubtful whether it was originally composed as the introduction to this group of prophecies or belongs to a later stage of Isaiah’s life. The assertion that the conception presented would be unintelligible in the age of Isaiah may be disregarded. As Wellhausen remarks, the prediction is one that would be remarkable in any age; it is perhaps even less surprising from the pen of Isaiah than from that of a later prophet.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) The word that Isaiah the son of Amoz…
II.
(1) The word that Isaiah the son of Amoz saw.—On the relation of this chapter to Isaiah 1, see Introduction. The moral and social state described in it points to an earlier date than the reformation of Hezekiah. The sins of the people are more flagrant; but there is not as yet with them the added guilt of a formal and ceremonial worship. The character of the king in Isa_3:12 corresponds with that of Ahaz. The influence of the Philistines, traceable in Isa_2:6, is probably connected with their invasion of Judah in that reign (2Ch_28:18). The mention of “ships of Tarshish” in Isa_2:16 points to a time when the commerce of the Red Sea (1Ki_9:26; 1Ki_22:48) was still in the hands of Judah, and prior, therefore, to the capture of Elath by Rezin, king of Syria (2Ki_16:6). We are able, therefore, with hardly the shadow of uncertainty, to fix the date of the whole section as belonging to the early years of the reign of Ahaz, with, perhaps, a backward glance at evils which belonged also to the reigns of Uzziah and Jotham. The title of the superscription unites in an exceptional form the two ideas of the prophet and of the seer. What follows is “the word” of Isaiah, but it is a word that he has seen.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain TITLE OF THE CHAPTER. It is generally allowed that…
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 Isaiah 4. or of Isaiah 5. It is probable that the section was originally published separately.
Vers. 1-4. Hope and fear to be both called out as motives by the preacher.
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Already in the first chapter Isaiah has appealed to both motives, and while for the most part denouncing Israel"s sins, and declaring their coming punishment, has taken care to intersperse among these warnings announcements of a more cheerful character (see particularly vers. 9, 19, and 25-27). Now, being about to devote almost two whole chapters to denunciations, he prefaces them with one of the most glorious and joy-inspiring of all his prophecies, thus setting forth a light which not all the gloom of the succeeding sections can wholly obscure, but which casts some portion of its radiance into their darkest places. The reasons for thus intermingling light and darkness, joy and sorrow, warning and promise, would seem to be
I ON ACCOUNT OF THE INTERMIXTURE OF GOOD AND EVIL IN THE WORLD. Tares are always mingled with the good seed. In no nation, in no state of society, is the whole mass utterly corrupt. There is always "a remnant". (Isa_1:9) Nay, more in no man is the character wholly evil, absolutely without redeeming points, altogether wicked. The preacher has to take care lest he "break the bruised reed," or" quench the smoking flax". (Mat_12:20) He must tenderly nurture what there is of good in a corrupt society or character; and this can only be done by comforting announcements, cheerful views, words of" promise. On the other hand, never is there any state of society or human character without some defilement of evil, some darker shades, some blemishes (to say the least) and imperfections. Never, therefore, can the preacher dispense with the motive of fear. Never must he give himself up wholly to "speaking smooth things," else will he assuredly "prophesy deceits" Isa_30:10).
II ON ACCOUNT OF THE DOUBLE DANGER OF DESPAIR ON THE ONE HAND, AND OVER-CONFIDENCE ON THE OTHER. If all that is preached is denunciation of sin, declaration of God"s wrath against sinners, and threatenings of his vengeance, the soul may be made sad whom God has not made sad the timid may be scared, and the penitent "swallowed up with overmuch sorrow". (2Co_2:7) Nay, absolute despair may be produced, and the soul lost which we sought merely to rouse. To prevent such a result, it is needful constantly to set forth, not only God"s judgments, but his mercies; not only his wrath, but his loving-kindness. On the other hand, if these alone are set forth, if his justice is ignored, if the severity of his judgments upon sinners is concealed, a feeling of overconfidence is apt to be produced, and then carelessness and general laxity of life follow. The wise preacher will steer clear of both dangers, will avoid alike Scylla and Charybdis. He will make his appeal in all cases to both motives, but will dwell upon the one or upon the other, as the circumstances of the case require. If he has reason to suspect over-confidence, which is the more usual peril, he will enlarge on the "terrors of the Lord;" if, on the contrary, he has to deal with tender consciences and souls too timid and distrustful, he will choose topics of a cheerful character, and make his comfortable assurances preponderate over his warnings.
HOMILIES BY E. JOHNSON Vers. 1-4. The golden age.
I THE BLESSED OR GOLDEN AGE A SUBJECT OF EARLY PROPHECY. It is believed that we have in these verses a very ancient oracle, first delivered by the earlier prophet Joel, (see Joe_3:10) and from him repeated by Isaiah and Micah. (Mic_4:1-4) An eternal hopefulness lived in the heart of the great prophets, like a light shining in a dark place, amidst all the scenes of national sin and depression. What has been said of true poetry is to be said of prophecy it is the "light that never shone on sea or shore; the inspiration and the poet"s dream.
II A REVIVAL OF RELIGION WILL USHER IN THE GOLDEN AGE. The mountains were earliest seats of Divine worship, both amongst Jews and Gentiles. One of the seats of the great god of the Greeks, Mount Lycaeos in Arcadia, commanded, Pausanias tells us, a view over nearly the whole Peloponnese. Zion was a small and lowly mount, but it is to become a peak that shall overtop all mountains, the "joy of the whole earth", (Psa_48:2) unrivalled in the majesty of its Divine associations. (Psa_68:16) The Gentiles will make pilgrimages to this holy mountain. All this poetically describes the commanding influence of true religion.
1. The revival of religion means the revival of morality. When the conscience is really awakened, the inquiry will ever be What must we do? What are the ways and paths of God? What are the principles of a true, a just, and a blessed life?
2. It means social unity. In the vision the Gentiles are seen converging with the Jews to one point to Zion. The more deep religion is, the more do men feel that truth is but one, thought one, spiritual worship one. The love of God solves all differences in itself.
3. True religion is a self-diffusive power. It goes forth like light, like heat, like a fame and rumor insensibly stealing through the air.
III JUSTICE AND PEACE WILL BE THE EFFECTS OF TRUE RELIGION. We can clearly see that it is so from the course of history. With the progress of Christianity, the administration of justice within the sphere of each nation has become milder, because more thoughtful, more respectful of the value of the individual life. Not only so, the idea of international justice has gained ground. Whatever a certain school of Politicians may say, conscience does gain ground in the dealings of nation with nation. Wrong cannot be done to the weak without censure. Nations as well as individuals are more alive to the voice of public opinion, and more sensible of shame. In our own time, "justice" has again and again been the watchword of our politics, and has gained attention and overcome the clamors of the bellicose and the sneers of the cynical. Let us-be thankful for these things. Best of all, peace and its occupations replace war and its waste, as true religion prevails. In this beautiful picture, or slight sketch of a picture, we see the soldier going back to his fields, that he may turn the murderous steel into the hoe, the share, the pruning-knife, while the arsenals and military schools are closed. (see the touch added by Mic_4:4; cf. Psa_46:9 Hos_2:20 Zec_9:10) It is the picture of an ideal and a future, not yet nor soon perhaps to be converted into an actual present, except in the delightful world of holy dreams which makes the best of our life. But for every one who works and lives in the true Christian spirit, the picture ever more nearly tends to coincide with the reality.
IV REFLECTIONS OF THIS PROPHECY AMONG THE GENTILES. Doubtless a large collection might be made of passages of similar scope from the lore of other nations. Best known are those from the Roman poets. Virgil, like Joel, (Joe_3:10) reverses the imagery. When right and wrong are confused, wars prevail and all manner of crimes. The plough receives no honor; the fields run to weeds, because the farmers have gone to serve as soldiers, and the curved sickles are turned into the rigid sword ("Georg.," 1:506, sqq.). So Ovid: in time of war the sword is apter than the plough; the toiling ox gives way to the war-horse, while hoes and rakes are turned into javelins ("Fast.," 1:697, sqq.). He further sketches the picture of peace bringing back the ox to the yoke, and the seed to the ploughed land. For "Peace nourishes Ceres, and Ceres is the foster-child of Peace." We must reserve the further pictures of the perfection of the golden age in the Gentile poets until we come to Isaiah 11. In their way they, too, recognized that so happy a state of things could only be brought about by religion by the returning of men to obedience to Divine laws.
V MODERN LESSONS. Let us "come and walk in the light of the Eternal." In that light the hideousness of war and of the national discords, which lead to it, are clearly seen. No sound understanding can ever look upon war as other than an occasional and dread necessity. Preaching against war may do a certain good. But practically to walk in the light and lead others to it is better. All sides of the subject need to be better understood by the popular mind. The most serious fallacies prevail. Were the energies now employed in preparing for and carrying on war devoted to exploring, breaking up, and cultivating new regions, how truly blessed the result! In fighting with the stubbornness of nature man may find an outlet for all his pugnacious energy. The poets should sanctify their art to glorifying the ideals of peace rather than those of war. None can read these lines without being enkindled"Ah, when shall all men"s good Be each man"s rule, and universal peace Lie like a shaft of light across the land, And like a lane of beams athwart the sea, Thro" all the circle of the golden year?" (Tennyson.)
And let every earnest toiler in whatever sphere for the good of man, for the glory of God, take these words to heart"Unto him who works, and feels he works, This same grand year is ever at the doors. J.
HOMILIES BY W. CLARKSON Vers. 1-5. The promised future: a missionary sermon.
I THAT DIVINE TRUTH WILL KNOW A TIME OF GLORIOUS ELEVATION. The "last days" (ver. 2) may be distant days, may be "afar off" still, but they are coming; we are steadily advancing to them. The "mountain of the Lord"s house" may be low down today, but it will rise; it may be but as a hill of sacred truth obscured among the mountains of error. But God"s high purpose shall surely be fulfilled in time; the day will dawn when they who gaze upon the spiritual scenery of the world will see Zion lifting up its head far and high above all those little hills into which the proud peaks of falsehood will have diminished. There is a power that can raise the hills and that can "thresh the mountains". (Isa_41:15)
II THAT ITS POWER SHALL HAVE THE WIDEST POSSIBLE EXTENSION. "All nations shall flow unto it." The river of human thought, faith, hope, shall set in a strong current to this high mountain. Divine truth shall not only gain a formal triumph over the idolatries, superstitions, infidelities of the world, but human hearts everywhere will rejoice in its salvation.
III THAT ONE SIGN OF ITS EXALTATION AND EXTENSION WILL BE A PREVALENT SPIRIT OF RELIGIOUS INQUIRY. (Ver. 3.) Men will be convinced of the hollowness of their old faiths; of the unsatisfying character of their present pleasures; of the insufficiency of the light in which they have been walking to lead them into wisdom and blessedness. And they will turn to the one and only source of illumination and joy; they will say, "Let us go up," etc. (ver. 3). The hungry heart will cry out for the Bread of life; the thirsting soul will pant for the living streams. When men have round and are they not finding more and more largely? that the errors into which they have wandered are but ashes in their mouth, they will seek and they will accept the bountiful provision which awaits them in the "Father"s house," in the gospel of the grace of God.
IV THAT ONE RESULT OF IT WILL BE THE PREVALENCE OF THE SPIRIT AND OF THE INSTITUTIONS OF PEACE. (Ver. 4.) The love of war, the institutions of war, the readiness to have recourse to war, the pride and glory in military achievements which even Christian nations are not ashamed to own, this will disappear as the will of God takes its due, its exalted place among mankind. The sword will give place to the ploughshare, not only in the use of the nation"s metal, but in the honor and estimation of the people"s mind. And instead of a country wasting its strength and lavishing its energy in the cultivation of the science and in the construction of the enginery of war, it will devote its mental power to the acquisition of those arts which heal and bless and raise.
V THAT ONE CONTRIBUTION TO ITS COMING WILL BE FOUND IN OUR OWN FAITHFULNESS. (Ver. 5.) If we would be sure of the dawn of this blessed future, let us take our part, however humble it may be, in the work of enlightenment; let us walk in the light of the Lord. It is the critical and the censorious whose faith fails them; it is they who have no bright visions of a coming day of glory; they are only conscious of the clouds, and see no light in the far horizon. But those who study the will of God as revealed in his Word, who make haste to keep his commandments, who live the Master"s life, and illustrate his Word by deeds of helpfulness and love, it is they who have the assurance in their hearts that "the mountain of the Lord"s house shall be established, "that the day will come when truth will be crowned, and "universal peace" shall "Lie like a shaft of light across the land, And like a lane of beams athwart the sea, Thro" all the circle of the golden year.
For it is "Unto him who works, and feels he works, This same grand year is ever at the doors.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The word that Isaiah the son of Amos saw…
Isa_2:1
The word that Isaiah the son of Amos saw concerning Judah and Jerusalem
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Heading to a small collection
(chaps.
2-4), the contents of which are-- Isa_2:1-4) All nations shall yet acknowledge the God of Israel. Isa_2:5-22; Isa_3:1-26; Isa_4:1) Through great judgments shall both Israel and thenations be brought to the knowledge of Jehovah Isa_4:2-6) When these judgments are overpast, all Zions citizens shall be holy. (A. B. Davidson, LL. D.)
A general view of the chapter
The Isa_2:2-4, it should be premised, recur with slight variations in the fourth chapter of Micah, and are supposed by many to have been borrowed by both writers from some older source. The prophet appears before an assembly of the people, perhaps on a Sabbath, and recites this passage, depicting in beautiful and effective imagery the spiritual preeminence to be accorded in the future to the religion of Zion He would dwell upon the subject further; but scarcely has he begun to speak when the disheartening spectacle meets his eye of a crowd of soothsayers, of gold and silver ornaments and finery, of horses and idols; his tone immediately changes, and he bursts into a diatribe against the foreign and idolatrous fashions, the devotion to wealth and glitter, which he sees about him, and which extorts from him in the end the terrible wish, Therefore forgive them not (verses 5-9). And then, in one of his stateliest periods, Isaiah declares the judgment about to fall upon all that is tall and lofty, upon Uzziahs towers and fortified walls, upon the great merchant ships at Elath, upon every object of human satisfaction and pride, when wealth and rank will be impotent to save, when idols will be cast despairingly aside, and when all classes alike will be glad to find a hiding place, as in the old days of Midianite invasion or Philistine oppression (Jdg_6:2; 1Sa_13:6), in the clefts and caves of the rocks. (Prof. S. R. Driver, D. D.)
Isaiahs citizenship in Jerusalem
Isaiahs citizenship in Jerusalem colours all his prophecy. More than Athens to Demosthenes, Rome to Juvenal, Florence to Dante, is Jerusalem to Isaiah. She is his immediate and ultimate regard, the centre and return of all his thoughts, the hinge of the history of his time, the one thing worth preserving amidst its disasters, the summit of those brilliant hopes with which he fills the future. He has traced for us the main features of her position and some of the lines of her construction, many of the great figures of her streets, the fashions of her women, the arrival of embassies, the effect of rumours. He has painted her aspect in triumph, in siege, in famine, and in earthquake; war filling her valleys with chariots, and again nature rolling tides of fruitfulness up to her gates; her moods of worship and panic and profligacy--till we see them all as clearly as the shadow following the sunshine and the breeze across the cornfields of our own summers. (Prof. G. A. Smith, D. D.)
Judah and Jerusalem
There is little about Judah in these chapters: the country forms but a fringe to the capital. (Prof. G. A. Smith, D. D.)
The Word of the Lord seen
Though the spirit of man has neither eyes nor ears, yet when enabled to perceive the supersensuous, it is altogether eye. (F. Delitzsch.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain
CHAPTER II
THE THREE JERUSALEMS
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740-735 B.C.
Isaiah 2-4
AFTER the general introduction, in chapter 1, to the prophecies of Isaiah, there comes another portion of the book, of greater length, but nearly as distinct as the first. It covers four chapters, the second to the sixth, all of them dating from the same earliest period of Isaiahs ministry, before 735 B.C. They deal with exactly the same subjects, but they differ greatly inform. One section (chapters 2-4.) consists of a number of short utterances-evidently not all spoken at the same time, for they conflict with oneanother-a series of consecutive prophecies, that probably represent the stages of conviction through which Isaiah passed in his prophetic apprenticeship; a second section (chapter 5) is a careful and artistic restatement, in parable and oration, of the truths he has thus attained; while a third section (chapter 6) is narrative, probably written subsequently to the first two, but describing an inspiration and official call, which must have preceded them both. The more one examines chapters 2-6., and finds that they but express the same truths in different forms, the more one is confirmed in some such view of them as this, which, it is believed, the following exposition will justify. chapters 5 and 6 are twin appendices to the long summary in 2-4: chapter 5 a public vindication and enforcement of the results of that summary, chapter 6 a private vindication to the prophets heart of the very same truths, by a return to the secret moment of their original inspiration. We may assign 735 B.C., just before or just after the accession of Ahaz, as the date of the latest of these prophecies. The following is their historical setting.
For more than half a century the kingdom of Judah, under two powerful and righteous monarchs, had enjoyed the greatest prosperity. Uzziah strengthened the borders, extended the supremacy and vastly increased the resources of his little State, which, it is well to remember, was in its own size not larger than three average Scottish counties. He won back for Judah the port of Elah on the Red Sea, built a navy, and restored the commerce with the far East, which Solomon began. He overcame, in battle or by the mere terror of his name, the neighbouring nations-the Philistines that dwelt in cities, and the wandering tribes of desert Arabs. The Ammonites brought him gifts. With the wealth, which the East by tribute or by commerce poured into his little principality, Uzziah fortified his borders and his capital, undertook large works of husbandry and irrigation, organised a powerful standing army, and supplied it with a siege artillery capable of slinging arrows and stones. "His name spread far abroad, for he was marvellously helped till he was strong." His son Jotham (740-735 B.C.) continued his father s policy with nearly all his fathers success. He built cities and castles, quelled a rebellion among his tributaries, and caused their riches to flow faster still into Jerusalem. But while Jotham bequeathed to his country a sure defence and great wealth, and to his people a strong spirit and prestige among the nations, he left another bequest, which robbed these of their value-the son who succeeded him. In 735 Jotham died and Ahaz became king. He was very young, and stepped to the throne from the hareem. He brought to the direction of the government the petulant will of a spoiled child, the mind of an intriguing and superstitious, woman. It was-when the national policy felt the paralysis consequent on these that Isaiah published at least the later part of the prophecies now marked off as chapters 2-4 of his book. "My people," he cries-"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."
Isaiah had been born into the flourishing nation while Uzziah was king. The great events of that monarchs reign were his education, the still grander hopes they prompted the passion of his virgin fancy. He must have absorbed as the very temper of his youth this national consciousness which swelled so proudly in Judah under Uzziah. But the accession of such a king as Ahaz, while it was sure to let loose the passions and follies fostered by a period of rapid increase in luxury, could not fail to afford to Judahs enemies the long-deferred opportunity of attacking her. It was an hour both of the manifestation of sin and of the judgment of sin-an hour in which, while the majesty of Judah, sustained through two great reigns, was about to disappear in the follies of a third, the majesty of Judahs God should become more conspicuous than ever. Of this Isaiah had been privately conscious, as we shall see, for five years. "In the year that king Uzziah died," (740), the young Jew "saw the Lord sitting upon a throne, high and lifted up." Startled into prophetic consciousness by the awful contrast between an earthly majesty that had so long fascinated men, but now sank into a lepers grave, and the heavenly, which rose sovereign and everlasting above it, Isaiah had gone on to receive conviction of his peoples sin and certain punishment. With the accession of Ahaz, five years later, his own political experience was so far developed as to permit of his expressing in their exact historical effects the awful principles of which he had received foreboding when Uzziah died. What we find in chapters 2-4 is a record of the struggle of his mind towards this expression; it is the summary, as we have already said, of Isaiahs apprenticeship.
"The word that Isaiah, the son of Amoz, saw concerning Judah and Jerusalem." We do not know anything of Isaiahs family or of the details of his upbringing. He was a member of some family of Jerusalem, and in intimate relations with the Court. It has been believed that he was of royal blood, but it matters little whether this be true or not. A spirit so wise and masterful as his did not need social rank to fit it for that intimacy with princes which has doubtless suggested the legend of his royal descent. What does matter is Isaiahs citizenship in Jerusalem, for this colours all his prophecy. More than Athens to Demosthenes, Rome to Juvenal, Florence to Dante, is Jerusalem to Isaiah. She is his immediate and ultimate regard, the centre and return of all his thoughts, the hinge of the history of his time, the one thing worth preserving amidst its disasters, the summit of those brilliant hopes with which he fills the future. He has traced for us the main features of her position and some of the lines of her construction, many of the great figures of her streets, the fashions of her women, the arrival of embassies, the effect of rumours. He has painted her aspect in triumph, in siege, in famine, and in earthquake; war filling her valleys with chariots, and again nature rolling tides of fruitfulness up to her gates; her moods of worship and panic and profligacy-till we see them all as clearly as the shadow following the sunshine, and the breeze the breeze, across the cornfields of our own summers.
If he takes wider observation of mankind, Jerusalem is his watch-tower. It is for her defence he battles through fifty years of statesmanship, and all his prophecy may be said to travail in anguish for her new birth. He was never away from her walls, but not even the psalms of the captives by the rivers of Babylon, with the desire of exile upon them, exhibit more beauty and pathos than the lamentations which Isaiah poured upon Jerusalems sufferings or the visions in which he described her future solemnity and peace.
It is not with surprise, therefore, that we find the first prophecies of Isaiah directed upon his mother city: "The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem." There is little about Judah in these chapters: the country forms but a fringe to the capital.
Before we look into the subject of the prophecy, however, a short digression is necessary on the manner in which it is presented to us. It is not a reasoned composition or argument we have here; it is a vision, it is the word which Isaiah saw. The expression is vague, often abused and in need of defining. Vision is not employed here to express any magical display before the eyes of the prophet of the very words which he was to speak to the people, or any communication to his thoughts by dream or ecstasy. They are higher qualities of "vision" which these chapters unfold. There is, first of all, the power of forming an ideal, of seeing and describing a thing in the fulfilment of all the promise that is in it. But these prophecies are much more remarkable for two other powers of inward vision, to which we give the names of insight and intuition-insight into human character, intuition of Divine principles-"clear knowledge of what man is and how God will act"-a keen discrimination of the present state of affairs in Judah, and unreasoned conviction of moral truth and the Divine will. The original meaning of the Hebrew word saw, which is used in the title to this series, is to cleave, or split; then to see into, to see through, to get down beneath the surface of things and discover their real nature. And what characterises the bulk of these visions is penetrativeness, the keenness of a man who will not be deceived by an outward show that he delights to hold up to our scorn, but who has a conscience for the inner worth of things and for their future consequences. To lay stress on the moral meaning of the prophets vision is not to grudge, but to emphasise its inspiration by God.
Of that inspiration Isaiah was himself assured. It was Gods Spirit that enabled him to see thus keenly; for he saw things keenly, net only as men count moral keenness, but as God Himself sees them, in their value in His sight and in their attractiveness for His love and pity. In this prophecy there occurs a striking expression "the eyes of the glory of God." It was the vision of the Almighty Searcher and Judge, burning through mans pretence, with which the prophet felt himself endowed. This then was the second element in his vision-to penetrate mens hearts as God Himself penetrated them, and constantly, without squint or blur, to see right from wrong in their eternal difference. And the third element is the intuition of Gods will, the perception of what line of action He will take. This last, of course, forms the distinct prerogative of Hebrew prophecy, that power of vision which is its climax; the moral situation being clear, to see then how God will act upon it.
Under these three powers of vision Jerusalem, the prophets city, is presented to us-Jerusalem in three lights, really three Jerusalems. First, there is flashed out {Isa_2:2-5} a vision of the ideal city, Jerusalem idealised and glorified. Then comes {Isaiah 2:6 - Isaiah 4:1} a very realistic picture, a picture of the actual Jerusalem. And lastly at the close of the prophecy {Isa_4:2-6} we have a vision of Jerusalem as she shall be after God has taken her in hand-very different indeed from the ideal with which the prophet began. Here are three successive motives or phases of prophecy, which, as we have said, in all probability summarise the early ministry of Isaiah, and present him to us first, as the idealist or visionary; second, as the realist or critic; and, third, as the prophet proper or revealer of Gods actual will.
I. THE IDEALIST
{Isa_2:1-5}
All men who have shown our race how great things are possible have had their inspiration in dreaming of the impossible. Reformers, who at death were content to have lived for the moving forward but one inch of some of their fellow-men, began by believing themselves able to lift the whole world at once. Isaiah was no exception to this human fashion. His first vision was that of a Utopia, and his first belief that his countrymen would immediately realise it. He lifts up to us a very grand picture of a vast commonwealth centred in Jerusalem. Some think he borrowed it from an older prophet; Micah has it also; it may have been the ideal of the age. But, at any rate, if we are not to take Isa_2:5 in scorn, Isaiah accepted this as his own. "And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and exalted above the hills, and all nations shall flow unto it." The prophets own Jerusalem shall be the light of the world, the school and temple of the earth, the seat of the judgment of the Lord, when He shall reign over the nations, and all mankind shall dwell in peace beneath Him. It is a glorious destiny, and as its light shines from the far-off horizon, the latter days, in which the prophet sees it, what wonder that he is possessed and cries aloud, "O house of Jacob, come ye, and let us walk in the light of the Lord!" It seems to the young prophets hopeful heart as if at once that ideal would be realised, as if by his own word he could lift his people to its fulfilment.
But that is impossible, and Isaiah perceives so as soon as he turns from the far-off horizon to the city at his feet, as soon as he leaves tomorrow alone and deals with today. The next verses of the chapter-from Isa_2:6 onwards-stand in strong contrast to those which have described Israels ideal. There Zion is full of the law and Jerusalem of the word of the Lord, the one religion flowing over from this centre upon the world. Here into the actual Jerusalem they have brought all sorts of foreign worship and heathen prophets; "they are replenished from the East, and are soothsayers like the Philistines, and strike hands with the children of strangers." There all nations come to worship at Jerusalem; here her thought and faith are scattered over the idolatries of all nations. The ideal Jerusalem is full of spiritual blessings; the actual, of the spoils of trade. There the swords are beat into ploughshares and the. spears into pruning-hooks; here are vast and novel armaments, horses and chariots. There the Lord alone is worshipped; here the city is crowded with idols. The real Jerusalem could not possibly be more different from the ideal, nor its inhabitants as they are from what the prophet had confidently called on them to be.
II. THE REALIST
{Isaiah 2:6 - Isaiah 4:1}
Therefore Isaiahs attitude and tone suddenly change. The visionary becomes a realist, the enthusiast a cynic, the seer of the glorious city of God the prophet of Gods judgment. The recoil is absolute in style, temper, and thought, down to the very figures of speech which he uses. Before, Isaiah had seen, as it were, a lifting process at work, "Jerusalem in the top of the mountains, and exalted above the hills." Now he beholds nothing but depression. "For the day of the Lord of hosts shall be upon every one that is proud and haughty, upon all that is lifted up, and it shall be brought low, and the Lord alone shall be exalted in that day." Nothing in the great civilisation, which he had formerly glorified, is worth preserving. The high towers, fenced walls, ships of Tarshish, treasures and armour must all perish; even the hills lifted by his imagination shall be bowed down, and "the Lord alone be exalted in that day." This recoil reaches its extreme in the last verse of the chapter. The prophet, who had believed so much in man as to think possible an immediate commonwealth of nations, believes in man now so little that he does not hold him worth preserving: "Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?"
Attached to this general denunciation are some satiric descriptions, in the third chapter, of the anarchy to which society in Jerusalem is fast being reduced under its childish and effeminate king. The scorn of these passages is scathing; "the eyes of the glory of God" burn through every rank, fashion, and ornament in the town. King and court are not spared; the elders and princes are rigorously denounced. But by far the most striking effort of the prophets boldness is his prediction of the overthrow of Jerusalem itself (Isa_3:8). What it cost Isaiah to utter and the people to hear we can only partly measure. To his own passionate patriotism it must have felt like treason, to the blind optimism of the popular religion it doubtless appeared the rankest heresy-to aver that the holy city, inviolate and almost unthreatened since the day David brought to her the ark of the Lord, and destined by the voice of her prophets, including Isaiah himself, to be established upon the tops of the mountains, was now to fall into ruin. But Isaiahs conscience overcomes his sense of consistency, and he who has just proclaimed the eternal glory of Jerusalem is provoked by his knowledge of her citizens sins to recall his words and intimate her destruction. It may have been that Isaiah was partly emboldened to so novel a threat, by his knowledge of the preparations which Syria and Israel were already making for the invasion of Judah. The prospect of Jerusalem, as the centre of a vast empire subject to Jehovah, however natural it was under a successful ruler like Uzziah, became, of course, unreal when every one of Uzziahs and Jothams tributaries had risen in revolt against their successor, Ahaz. But of these outward movements Isaiah tells us nothing. He is wholly engrossed with Judahs sin. It is his growing acquaintance with the corruption of his fellow countrymen that has turned his back on the ideal city of his opening ministry, and changed him into a prophet of Jerusalems ruin. "Their tongue and their doings are against the Lord, to provoke the eyes of His glory." Judge, prophet, and elder, all the upper ranks and useful guides of the people, must perish. It is a sign of the degradation to which society shall be reduced, when Isaiah with keen sarcasm pictures the despairing people choosing a certain man to be their ruler because he alone has a coat to his back! {Isa_3:6}
With increased scorn Isaiah turns lastly upon the women of Jerusalem, {Isa_3:16-26; Isa_4:1-2} and here perhaps the change which has passed over him since his opening prophecy is most striking. One likes to think of how the citizens of Jerusalem took this alteration in their prophets temper. We know how popular so optimist a prophecy as that of the mountain of the Lords house must have been, and can imagine how men and women loved the young face, bright with a far-off light, and the dream of an ideal that had no quarrel with the present. "But what a change is this that has come over him, who speaks not of tomorrow, but of today, who has brought his gaze from those distant horizons to our streets, who stares every man in the face, {Isa_3:9} and makes the women feel that no pin and trimming, no ring and bracelet, escape his notice! Our loved prophet has become an impudent scorner!" Ah, men and women of Jerusalem, beware of those eyes! "The glory of God" is burning in them; they see you through and through, and they tell us that all your armour and the "show of your countenance," and your foreign fashions are as nothing, for there are corrupt hearts below. This is your judgment, that "instead of sweet spices there shall be rottenness, and instead of a girdle a rope, and instead of well-set hair baldness, and instead of a stomacher a girding of sackcloth, and branding instead of beauty. Thy men shall fall by the sword, and thy mighty in the war. And her gates shall lament and mourn, and she shall be desolate and sit upon the ground!"
This was the climax of the prophets judgment. If the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing but to be cast out and trodden under foot. If the women are corrupt the state is moribund.
III. THE PROPHET OF THE LORD
{Isa_4:2-6}
IS there, then, no hope for Jerusalem? Yes, but not where the prophet sought it at first, in herself, and not in the way he offered it-by the mere presentation of an ideal. There is hope, there is more-there is certain salvation in the Lord, but it only comes after judgment. Contrast that opening picture of the new Jerusalem with this closing one, and we shall find their difference to lie in two things. There the city is more prominent than the Lord, here the Lord is more prominent than the city; there no word of judgment, here judgment sternly emphasised as the indispensable way towards the blessed future. A more vivid sense of the Person of Jehovah Himself, a deep conviction of the necessity of chastisement: these are what Isaiah has gained during his early ministry, without losing hope or heart for the future. The bliss shall come only when the Lord shall "have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and the spirit of burning." It is a corollary of all this that the participants of that future shall be many fewer than in the first vision of the prophet. The process of judgment must weed men out, and in place of all nations coming to Jerusalem, to share its peace and glory, the prophet can speak now only of Israel-and only of a remnant of Israel. "The escaped of Israel, the left in Zion, and he that remaineth in Jerusalem." This is a great change in Isaiahs ideal, from the supremacy of Israel over all nations to the bare survival of a remnant of his people.
Is there not in this threefold vision a parallel and example for our own civilisation and our thoughts about it? All work and wisdom begin in dreams. We must see our Utopias before we start to build our stone and lime cities.
"It takes a soul
To move a body; it takes a high-souled man
To move the masses even to a cleaner stye;
It takes the ideal to blow an inch inside
The dust of the actual."
But the light of our ideals dawns upon us only to show how poor by nature are the mortals who are called to accomplish them. The ideal rises still as to Isaiah only to exhibit the poverty of the real. When we lift our eyes from the hills of vision, and rest them on our fellow-men, hope and enthusiasm die out of us. Isaiahs disappointment is that of every one who brings down his gaze from the clouds to the streets. Be our ideal ever so desirable, be we ever so persuaded of its facility, the moment we attempt to apply it we shall be undeceived. Society cannot be regenerated all at once. There is an expression which Isaiah emphasises in his moment of cynicism: "The show of their countenance doth witness against them." It tells us that when he called his countrymen to turn to the light he lifted upon them he saw nothing but the exhibition of their sin made plain. When we bring light to a cavern whose inhabitants have lost their eyes by the darkness, the light does not make them see; we have to give them eyes again. Even so no vision or theory of a perfect state-the mistake which all young reformers make- can regenerate society. It will only reveal social corruption, and sicken the heart of the reformer himself. For the possession of a great ideal does not mean, as so many fondly imagine, work accomplished; it means work revealed-work revealed so vast, often so impossible, that faith and hope die down, and the enthusiast of yesterday becomes the cynic of tomorrow. "Cease ye from man, whose breath is in his nostrils, for wherein is he to be accounted?" In this despair, through which every worker for God and man must pass, many a warm heart has grown cold, many an intellect become paralysed. There is but one way of escape, and that is Isaiahs. It is to believe in God Himself; it is to believe that He is at work, that His purposes to man are saving purposes, and that with Him there is an inexhaustible source of mercy and virtue. So from the blackest pessimism shall arise new hope and faith, as from beneath Isaiahs darkest verses that glorious passage suddenly bursts like uncontrollable spring from the very feet of winter. "For that day shall the spring of the Lord be beautiful and glorious, and the fruit of the land shall be excellent and comely for them that are escaped of Israel." This is all it is possible to say. There must be a future for man, because God loves him, and God reigns. That future can be reached only through judgment, because God is righteous.
To put it another way: All of us who live to work for our fellow-men or who hope to lift them higher by our word begin with our own visions of a great future. These visions, though our youth lends to them an original generosity and enthusiasm, are, like Isaiahs, largely borrowed. The progressive instincts of the age into which we are born and the mellow skies of prosperity combine with our own ardour to make our ideal one of splendour. Persuaded of its facility, we turn to real life to apply it. A few years pass. We not only find mankind too stubborn to be forced into our moulds, but we gradually become aware of Another Moulder at work upon our subject, and we stand aside in awe to watch His operations. Human desires and national ideals are not always fulfilled; philosophic theories are discredited by the evolution of fact. Uzziah does not reign for ever; the sceptre falls to Ahaz: progress is checked, and the summer of prosperity draws to an end. Under duller skies ungilded judgment comes to view, cruel and inexorable, crushing even the peaks on which we built our future, yet purifying men and giving earnest of a better future, too. And so life, that mocked the control of our puny fingers, bends groaning to the weight of an Almighty Hand. God also, we perceive as we face facts honestly, has His ideal for men; and though He works so slowly towards His end that our restless eyes are too impatient to follow His order, He yet reveals all that shall be to the humbled heart and the soul emptied of its own visions. Awed and chastened, we look back from His Presence to our old ideals. We are still able to recognise their grandeur and generous hope for men. But we see now how utterly unconnected they are with the present-castles in the air, with no ladders to them from the earth. And even if they were accessible, still to our eyes, purged by gazing on Gods own ways, they would no more appear desirable. Look back on Isaiahs early ideal from the light of his second vision of the future. For all its grandeur, that picture of Jerusalem is not wholly attractive. Is there not much national arrogance in it? Is it not just the imperfectly idealised reflection of an age of material prosperity such as that of Uzziahs was? Pride is in it, a false optimism, the highest good to be reached without moral conflict. But here is the language of pity, rescue with difficulty, rest only after sore struggle and stripping, salvation by the bare arm of God. So do our imaginations for our own future or for that of the race always contrast with what He Himself has in store for us, promised freely out of His great grace to our unworthy hearts, yet granted in the end only to those who pass towards it through discipline, tribulation, and fire.
This, then, was Isaiahs apprenticeship, and its net result was to leave him with the remnant for his ideal: the remnant and Jerusalem secured as its rallying-point.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_2:1-5. The word that Isaiah the son of Amoz…
ISAIAH’S VISION OF THE LAST DAYS
Isa_2:1-5. The word that Isaiah the son of Amoz saw, &c.
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1. The marvellous power of the ancient prophets in giving embodiment and figure to the Word of God. It was a “word” that Isaiah saw; not that he heard, but that shaped itself before his vision, and made him glad, as if a new star had arisen to guide him.
2. Isaiah speaks with magnificent confidence as to the summing up of earthly dispensations. Casting his eye overall the uproar and tumults of intervening time, he sees a heavenly repose settling on the engagements and destinies of mankind. Herein is the peculiar power of the old prophets, viz., that they did not confine their attention within a brief and inadequate period, but projected their minds over historic spaces within which, so to speak, God had room to disclose somewhat of the proportions and significance of His plans. The whole year can never be judged from any one season. The prophets seemed to see things in their wholeness, and this made them calm in the midst of transitory confusion and distress.
3. The house of the Lord is to be exalted above all rivalry. The strength of the hills is to be a pedestal for the sanctuary. At the last right shall be uppermost, and holiness supreme. In the “last days” the house of the Lord shall exert a universal fascination; nation shall challenge nation to go up in holy and triumphant procession to the heights of Zion; and the voice of other allurements shall be lost in the infinite charm of the invitation.
4. Nor is this to be the indulgence of a mere sentiment; it will be the expression of a desire to be spiritually right, and thus to be spiritually secure: “He will teach us of His ways, and we will walk in His paths.” Lawless sentiment is to have no place in spiritual discipline. We are not called to a high revel, but to a pure and tender obedience to an unchangeable law.
5. The house of the Lord is to be a centre of judgment and rebuke towards people who are living in impiety and political corruption. The consequence of this judgment, if properly received, will be the establishment and perpetuation of righteous peace. When the nations are right with God, they will be right with each other. Merely negative peace may be disturbed, but the peace which comes by righteousness will be its own guarantee of completeness and continuity.
6. All these blissful anticipations should constrain towards present obedience, and be fruitful of present joy. So the prophet thought when he exclaimed, O house of Jacob, come ye, &c. Those who have great prospects should even now show themselves to be the heirs of glory. Christian joy is not all future. Even now, though we have to complain of so much of cloud and storm, there is a light that is distinctively divine, and under its benign rays we ought to walk until the fuller glory is revealed.—Joseph Parker, D.D.
THE LATTER-DAY GLORY
Isa_2:2-5. And it shall come to pass in the last days, &c.
Theme: The Glory of the Latter Days. “The last days,” when men shall no longer need to offer the prayer, “Thy kingdom come.” The glory of the latter days will consist—
I. In the exaltation of the Lord’s house above all other institutions (Isa_2:2). Now the Exchange, the Senate, the University, &c., are the great “mountains” of society; then the sanctuary will be supreme. In other words, religion will be the ruling force in society, dominating and directing all the others. This is the truth set forth by the figure of the upraising of Mount Zion above all the other mountains, “so as to be visible in all directions.”
II. In universal submission to the authority of God (Isa_2:3). Not by the Jews only (as in Isaiah’s time), but by “all nations” [499] and not (as now) by some individuals merely, but by “all nations,” will this authority be recognised and obeyed. Sin will be the exception, righteousness the rule. And so, as a consequence of this—
[499] What words are these! What ideas! What radiances of glory and hope for the long-afflicted Church! Nations abolishing war and crimes, to cultivate righteousness and peace! nations emerging from ignorance and idolatry, to join themselves to the Church, and to walk in the light of the Lord! How marvellous that words like these should proceed from the Hebrew prophets! that men of the most confined education with regard to the Gentiles should thus lose the glory of Israel in the overflowing glory of the converted world! Can we ask for clearer proof that those holy men were purely the organs of the Holy Ghost, and transported in the spirit to publish the righteousness of God to every nation and language of the earth?—Sutcliffe.
I would urge the thoughtful consideration of these verses (2–9) on any one who is perplexed by the confident assertion of writers who prefer vague declamation to close investigation and reasoning, that the Hebrew prophets were actuated by a bitter hatred of foreigners. He will, I think, discover (from this and such like study) that they were possessed by views and hopes of a philanthropy which even our own times have not been able to extend: they longed for fellowship with all men, under the only conditions in which fellowship is possible; they desired an universal communion of virtue, humanity, and goodness, and could not be content to have a general licenses of vice, brutality, and wickedness instead; and they advocated what they saw, and what all history has proved, to be the only way of avoiding the one and securing the other.—Strachey.
III. In universal peace among men (Isa_2:4) [502] All contentions necessarily cease when men know and do the will of God. Jas_3:14 to Jas_4:1. Love towards man always results from genuine love towards God.
[502] This verse shows that there will come a time when men shall have found out that they are men and not brutes, and when they shall settle matters, not by the force of their animal powers, but by the force of superior intelligence.—James Wells.
A contemplation of their glorious future is calculated—
1. To sustain us amid the sins and sorrows of our time. When we look at the condition of the world as it is, we are tempted to despair. But there is a better day to come. In the widening diffusion of Christian truth, and in the growing power of Christian principle, even now we may see at least streaks of light which tell that the dawn is near.
2. To animate us in our efforts to regenerate society. These efforts are not in vain, though they sometimes seem so. We are working in the line of victory (1Co_15:58).
3. The blessings of the future we can make our own now. “O house of Jacob, come ye, and let us walk in the light of the Lord,” that is, “in His paths” (Isa_2:3). We can make religion the supreme force of our life, and can act with a constant recognition of God’s authority; and doing this, we shall have peace—with God, with ourselves, and in our homes. (Isa_32:17-18).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain When Christ came and took possession of His own…
Isa 2:2
When Christ came and took possession of His own house, it could not be but that some great changes would take place in its economy and its condition. And such there were. It was exalted and established above all earthly power, and became a refuge and home for all ages. It remained what it had been before, a Church, in its inward and characteristic structure the same; but it became what it had never been before, or only in a partial measure in the time of David and some other princes, and that in type of what was to come,—it became an imperial Church. It was the head of an empire.
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I. When our Lord was ascending, He said, "All power is given unto Me in heaven, and in earth." We believe in His power in heaven; but, strange to say, it is usual with us to grudge Him His power upon earth. He is the invisible King of a visible kingdom; for it does not at all follow, because a monarch is withdrawn from view, that therefore His kingdom must cease to be a fact in the face of day also.
II. Who are spoken of as the rulers in the kingdom, Christ’s viceroys? The twelve Apostles, and first of all Peter. Their authority was equal to that of Him who appointed them. "He that receiveth you," He saith, "receiveth Me." Nay, it would seem as if their authority were even greater than that which it pleased our Lord to possess in the days of His flesh; for whereas He breathed on them, and said, "Receive ye the Holy Ghost," He had formerly said, "Whosoever speaketh a word against the Son of man, it shall be forgiven Him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven Him."
III. The only question that can here arise is this: whether this imperial power was vested only in the twelve Apostles, or in others besides and after them? I answer: (1) We must conclude that the power was vested in others also, from the size of the empire; for a few persons, though inspired, cannot be supposed to have been equal to the care of all the churches. (2) Again, it is expressly said, that the Church is to last to the end of time, and the gates of hell are to fail in their warfare against it. But the Apostles were soon cut off; therefore the Church’s power was vested in others besides the Apostles. (3) The promise was neither made nor fulfilled exactly to the twelve Apostles; one of them fell, and another took his place. (4) No honours which were accorded to the Apostles were accorded to them for their own sake, or were, strictly speaking, vested in them; they were theirs only as being instruments of Him who, being "immortal, invisible," governs His kingdom in every age in His own way; the one Master, the one Lord, the one Teacher, the one Priest, alone glorified in all His saints, while they live and when they die. Whatever honours then and powers the Apostles possessed needed not to die with them, for they never had really belonged to them.
J. H. Newman, Sermons on Subjects of the Day, p. 26.
References: Isa 2:2.—Spurgeon, Sermons, vol. v., No. 249. Isa 2:3.—Clergyman’s Magazine, vol. xi., p. 272.
Isa 2:4
We are asked how, with such passages written in sunbeams in the Book which we hold to be divine, we can regard with any complacency the acts and character of a warrior.
I. The old prophet, it is often said, was anticipating the Gospel or Christian age of the world, and was pointing out what ought to be its condition always, what some day will be actually its condition. I do not object to this statement, except for being too vague. The words, "He shall judge among the nations, and shall rebuke many people," cannot be diluted into the phrase, "The pure and benign doctrines of the Gospel or of Christianity shall be diffused over the world." They speak not of Christianity, but of Christ; not of a doctrine, but of a King. The language which describes Him here does not suggest, first of all, an image of tranquillity and peace. "He shall judge among the nations, and shall rebuke many people;" thus is He represented to us who, we believe, took upon Him the form of a servant, and was meek and lowly of heart. If, then, we make Christ our standard, we must honour any man who acknowledged right, who, we are confident, was a just man. It has been said that this sense of right and order is emphatically the quality of a soldier; and the consequence from it seems to be that the discipline and the character which is moulded by it deserve not our reprobation, but our admiration and imitation, because we are Christian men.
II. It is the next clause of the text, however, which is most frequently in people’s mouths. "Observe," it is said, "how strong the words are. It is not that swords shall be thrown aside for plough-shares, or spears for pruning-hooks; the first are to be changed into the last, there being no use for them in their original shape." Then it would seem to follow that the material of which the peaceful instruments are made is the very same of which the warlike instruments were made—not the first of iron, and the other of some feeble and more flexible substance. Till, then, all the energies of war are faithfully represented in the acts and services of peace, the prophecy is not fulfilled.
III. But it is written further, "Nation shall not lift up sword against nation," etc. Observe that when the prophet says, "Nation shall not lift up sword against nation," he clearly assumes that there shall be distinct nations in the most perfect condition of society which can be conceived of. The distinctness of his own nation had been the assurance to him that God had chosen him and his fathers, that He Himself was in the midst of them. He longed for a time when each nation should have the same stable ground for its existence, when each should feel that the God of the whole earth was its God. Therefore let us be sure that if we would ever see a real family of nations, such as the prophets believed would one day emerge out of the chaos they saw around them—a family of nations which shall own God as their Father, and Christ as their Elder Brother—this must come from each nation maintaining its own integrity and unity.
F. D. Maurice, Sermons on the Sabbath Day, p. 78.
References: Isa 2:4.—H. Melvill, Penny Pulpit, No. 2188; B. Jowett, Christian World Pulpit, vol. xxvii., p. 177. Isa 2:5.—Clergyman’s Magazine, vol. ix., p. 280; Preacher’s Monthly, vol. iv., p. 340; Homiletic Quarterly, vol. ii., p. 263; Spurgeon, My Sermon Notes: Ecclesiastes to Malachi, p. 216; H. P. Liddon, Old Testament Outlines, p. 167.
Isa 2:11
I. In the day of judgment will be fulfilled, once and for ever, all the sayings and prophecies of our Lord and His Apostles concerning the exaltation of the lowly and the humiliation of the high and lofty ones. Recollect what are the things which we naturally most admire in this world, and see if they will not one and all come to an end in that day. (1) "All cedars of Lebanon which are high and lifted up," that is, the great and high-born persons, to whom God has given a place in the world above others. (2) "The high mountains and the hills that are lifted up." All this show of visible glories will have an end; and so will the kingdoms and empires, the companies and cities of men, to which in Scripture these mountains are compared. (3) In the next sentence the prophet passes from the creations of God to those of men: from the trees and mountains to "high towers and fenced walls," to the "ships of Tarshish and to pleasant pictures," i.e., to all those works and contrivances which we most admire when they belong to others, and on which, being our own, we are most tempted to rely. All these things the prophet speaks of, to warn us that the day of the Lord of hosts is fast coming upon them; that day which will put an end to them all.
II. Consider how the poor and lowly will be exalted in that day, if they be poor and lowly in heart. The great pattern and example of God’s favour to the poor, towards which all eyes and hearts will be drawn, will be the appearance of the lowly Son of Mary, of Him who had not where to lay His Head, the rejected, the mocked, the scourged and crucified One, upon His throne of glory, judging the world. We shall see "all things put under Him" who was a "very scorn of men, and the outcast of the people." And together with Him we shall see His saints crowned and glorious. There will be a great multitude of poor persons, such as Lazarus in the parable, who lived and died unknown among men, slighted, perhaps ill-used, by those who were most bound to help them; but because they had faith and patience and obedience, Christ will own them in that day as His own members, His own poor.
J. Keble, Sermons for the Christian Year: Advent to Christmas Eve, p. 279.
Isa 2:12
Party spirit discomfited by Christ’s advent.
I. In every age in which religion has not been utterly disregarded, perhaps even when it has been practically set aside by the great majority of men, there is usually some one strong tendency at work, which either divides into two great portions the minds of the more serious and reflecting, or at least colours and designates a deeper and more essential division. No one will deny that in our own time, and especially in the Universities, a division of this kind into the main directions and tendencies of religious opinions does manifestly exist. The serious and earnest are met by a strong temptation to throw themselves into one or other of these schools or parties in religion, which appear to be alone deeply engaged in the conflicts of the faith on earth.
II. Consider what must be the consequence of the habit of early partisanship. (1) Be assured that no one set of opinions, no one body of teachers, is or can be in possession of the whole truth. He who so allies himself with one party, in the warfare of religious opinion, as to make its cause, as a party, his own, is quite sure, whichever be his side, to be fighting in the end against some portion of God’s truth, and in behalf of some portion, whether less or greater, of that error which the enemy, while men slept, has sown amongst it. (2) Christian candour and Christian charity can scarcely co-exist, even for a time, with a spirit of decided partisanship.
III. Let the text recall our thoughts to a coming day, when the spirit of religious partisanship, like every other offspring of human pride, shall be subjected to the searching light of the day of the Lord of hosts. That day shall be upon everything that is lofty and lifted up, and shall bring it low. And is not this the character of every human party, of every human system, whether in things divine or earthly? Think what the day of the Lord will be to him who has disputed about religion without its entering into his soul; who has done battle for what he called the truth, instead of opening the windows of his own heart to let it fully in; who has argued about God’s grace, and the means and channels of its effectual working, instead of being himself, in will and life and character, transformed by its renewing.
C. J. Vaughan, Nine Sermons in the Chapel of Harrow School, p. 25.
Scepticism discomfited by Christ’s advent.
I. Among the causes of the spirit of religious scepticism, there is (1) an early habit of spiritual negligence; (2) a state of exaggerated and credulous belief.
II. Consider the inseparable consequences of such a state, whatever be the peculiar causes out of which it springs. (1) He who is in suspense about the truth of the Gospel cannot pray. He that cometh to God must believe that He is. He who feels that he has sinned and that God is holy knows that he needs a mediator and he that would trust in a mediator must believe that He is. (2) He cannot resist sin. He who is in suspense about the truth of Christ’s Gospel is as weak as he who denies it—as weak, yea, weaker. For the other knows that he is thrown upon the resources of his own unaided strength, and he summons them all together for his support. He can take the shield of pride, and the helmet of self-confidence, and the sword of reason; and with these, within their own narrow limits, he can go forth and conquer. But the man who doubts—who would be a Christian, or thinks he would, but cannot satisfy his intellect of the certainty of word of Christ—he is a divided man. He has cast off his other armour; and this, the armour of God, he cannot take, for he has not proved it.
III. Think what the advent will be to such a mind. The day of the Lord of hosts will be "upon" it, and will bring it low. We fools inquired whether there was a day coming; and behold, it is come. While we inquired and reasoned and speculated, He of whom we doubted was carrying on His judgment upon us. He who was to come demanded fruit. He is come seeking fruit, and He finds nothing, but leaves only.
C. J. Vaughan, Nine Sermons, p. 47.
References: Isa 2:12.—J. M. Neale, Sermons on Passages from the Prophets, vol. i., p. 1. Isa 2:16.—J. H. Hitchens, Christian World Pulpit, vol. xxiii., p. 365. Isa 2:17.—W. J. Knox-Little, Ibid., vol. xxi., p. 406. Isa 2:18.—G. John, Ibid., vol. xxii., p. 129. Isa 2:20.—H. Melvill, Penny Pulpit, No. 2230. Isa 2:22.—J. M. Neale, Sermons on Passages from the Prophets, p. 9. Isa 3:10, Isa 3:11.—Spurgeon, Sermons, vol. xiii., No. 729; G. Brooks, Outlines of Sermons, p. 180; E. Mason, A Pastor’s Legacy, p. 206. Isa 3:11.—Clergyman’s Magazine, vol. viii., p. 17. Isa 4:1.—C. A. Fowler, Parochial Sermons, p. 1. Isa 4:2.—Clergyman’s Magazine, vol. xi., p. 273.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Isaiah's Preaching early in the Reign of Ahaz
Isaiah's Preaching early in the Reign of Ahaz
Isaiah 2-4 are closely connected, and Isaiah 5 is generally thought to belong to the same period, though it probably represents discourses delivered rather later. There are two points which serve as indications of date: (a) The influx of foreign fashions, both in religion (Isa_2:6, Isa_2:8) and in common life (Isa_3:16-23, where the difficulty of explaining the names for the various articles of female attire from the Hebrew suggests that the articles, like the names, were of foreign importation). (b) The weak and capricious character of the king and his advisers (Isa_3:12). These features point to the reign of Ahaz, who was an innovator in religion (2Ki_16:2-4, 2Ki_16:10), but in that case these chapters must be placed quite early in his reign, because we should gather from the mention of deep-sea ships (Isa_2:16) that Elath, the one seaport of the kingdom, was still in the possession of Judah, while we read in 2Ki_16:6 that the Syrians captured it during the invasion by Rezin and Pekah.
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Isa_2:2-4. Isaiah quotes a prophecy that the nations shall resort to Zion, and there learn true religion, with the result of universal peace.
5-9. Before this future can be realised, God's own people must trust in Him and forsake their idolatry.
10-22. The retributive judgment that is coming on the nation is described in detail.
Isa_3:1-15. The ruin of social order in Judah, traceable to the misconduct of the rulers, who shall be punished.
16-C. Isa_4:1. The sin and punishment of the ladies of Jerusalem.
2-6. The day of the Lord, though a day of judgment for the wicked, will prove a day of salvation for the faithful remnant.
Isa_5:1-7. Judah compared in a parable to an unfruitful vineyard.
8-24. The charge of bringing forth evil fruit is proved in detail.
[25-30. The coming invasion and dark prospect.]
2-4. occur also with a few slight variations in Mic_4:1-4. The passage appears to be borrowed in Isaiah, because (a) it suits its context better in Micah, and (b) it is more complete in Micah, Mic_4:4 being a part of it. If Isaiah is quoting from Micah, the latter prophet must have spoken the words before the occasion referred to in Jer_26:18. Both prophets may be quoting from some ancient and well-known prediction regarding the future of Zion.
2. In the last days] RV 'in the latter days.' The phrase has the general meaning of 'future time' (Gen_49:1; Deu_4:30; Jer_23:20). Its use in the prophetic books makes the expression practically equivalent to 'Messianic times,' and the Apostles in NT. use the corresponding Gk. in the sense of 'the Christian dispensation' (Act_2:17; 1Pe_1:20; 1Jn_2:18; Heb_1:1-2). In the top of] RM 'at the head of.' Under the figure of a physical change is set forth the supremacy of Israel's religion: Zion will be recognised as the spiritual capital of the world.
3. People] RV 'peoples.' The law] RM 'teaching' or 'instruction,' such as was given by prophets and priests: see Isa_8:16.
4. Among] RV 'between.' The nations will submit their disputes to the arbitration of Israel's God. The conviction of the universality of the religion of Israel is here plainly shown.
5. The prophet urges the people to repent, that they may fulfil their destiny.
6. Therefore] RV 'For.' Replenished from the east] alluding to the influx of settlers and foreign customs from that quarter. Soothsayers, etc.] Soothsayers are forbidden amongst the Israelites in Deu_18:10. We find an Israelite king sending to consult at the Philistine town of Ekron (2Ki_1:2). Please themselves in] RV 'strike hands with': i.e. 'make compacts with' born heathen. The reference is to bargains and commercial undertakings (2Ki_14:22; 2Ki_16:6).
7. The increase of wealth and military organisation here referred to were features of Uzziah's reign (2Ch_26:1-15).
9. Boweth down.. humbleth himself] i.e. before the idols.
12. The day of the Lord of hosts shall be] RM 'the Lord of hosts hath a day.' 'Day' might mean (a) day of battle or victory, cp. Amo_5:18-20, the earliest mention of the Day of the Lord, or (b) day of judgment. This became the usual meaning; so regularly in NT. Cp. 1Co_4:3-5. The proud will be humbled by the destruction of the things that minister to their pride.
15. Alluding to the works and fortifications of Uzziah and Jotham (2Ch_26:9-10; 2Ch_27:3-4).
16. Ships of Tarshish] i.e. deep-sea ships used for foreign trade. Tarshish is supposed to have been in S. Spain, at the furthest limit of Phœnician commerce. Judah at this time possessed a mercantile fleet, the station of which was at Elath, on the Red Sea (2Ki_16:6).
Pleasant pictures] The word rendered 'pictures' means something figured or with imagery upon it. A cognate word is used of idolatrous imagery (Num_33:52) and of idolatrous images painted on walls (Eze_8:12). Since the word here occurs in close connexion with ships, the reference may be to the sails, which were often embroidered with figures in ancient times. Some prefer the meaning 'watch-towers,' the root having in Aramaic the sense 'to look out.'
20. Cast his idols] in disgust at their inability to help.
21. Men will try to hide from God in terror.
22. Wanting in LXX, and perhaps a gloss.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Zion’s Future Glory and the Day of Jehovah
CHAPTER 2
Zion’s Future Glory and the Day of Jehovah
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1. The glories in the latter days (Isa 2:1-4) 2. Exhortation to walk in the light (Isa 2:5) 3. The corruption of the people (Isa 2:6-9) 4. The day of Jehovah (Isa 2:10-22) The vision of verses 1-4 is altogether future. When Israel is converted and in possession of the land, when once more a house of Jehovah will stand in Israel’s land, then this great prediction will be fulfilled. Compare withMicah 4:1-55. The Day of the Lord (Jehovah) is the day of His visible manifestation to deal with the earth in judgment. Compare with Isa 24:1-23, etc.,Zep 1:1-18.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Gentiles Called to the Kingdom
The Gentiles Called to the Kingdom
v. 1. The word, the prophetic oration, that Isaiah, the son of Amoz, saw concerning Judah and Jerusalem, the revelation here recorded extending to the end of the fourth chapter.
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v. 2. And it shall come to pass in the last days, in the Messianic age, which precedes the end of the world, that the mountain of the Lord’s house, that is, Zion or Jerusalem, the kingdom of God, shall be established in the top of the mountains, towering high above every human and, especially, every idolatrous organization, and shall be exalted above the hills; and all nations shall flow unto it, seeking the city of God in large streams. This is said of the Church in the time of the New Testament, when it is established in every part of the world, high above all false religions and churches, its beauty serving as a lodestone drawing men from all nations to seek the true God.
v. 3. And many people shall go and say, in encouraging one another to seek the truth of the Gospel, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, to become members of the true Church, such zeal in coming and inviting others being a sign of real conversion; and He will teach us of His ways, literally, "out of His ways," so that the instruction will be most thorough, and we will walk in His paths, in the willing obedience of faith; for out of Zion, from the midst of God’s holy congregation, shall go forth the Law, the word here designating the law of the New Covenant, the Gospel of God’s mercy, and the Word of the Lord, of Jehovah, the God of grace, from Jerusalem. This explains the manner in which the Gentiles come to the city of God, to His holy Church, namely, by and through the preaching of the Gospel, which is brought to them and accepted by them.
v. 4. And He shall judge among the nations and shall rebuke many people, stating His decisions, performing the functions of King and Judge in governing the people under His spiritual rule; and they, under the influence of the Lord’s Spirit, who lives in them, shall beat their swords into plowshares, the broad knives fastened to the shaft of the plow by Oriental farmers, and their spears into pruning-hooks, that is, vine-dressers’ knives. Nation shall not lift up sword against nation, neither shall they learn war any more, for in the Church of God as it really exists, under the government of the Prince of Peace, there is nothing but peace, unity, and love. It is a wonderful description of the Messianic kingdom and its beauties which is here given.
v. 5. O house of Jacob, the children of Israel, specifically the inhabitants of Judah and Jerusalem being here addressed, come ye and let us walk in the light of the Lord, an urgent appeal to heed the prophetic message, to know the Lord as He has revealed Himself in the Word, and to give proof of this knowledge in their entire conduct and life.
v. 6. Therefore Thou hast forsaken Thy people, the house of Jacob, rather, "For Thou hast rejected," since this fact, the deliberate transgressions of Israel, had caused God to let them walk in the foolishness of their minds, because they be replenished from the East, admitting the idolatrous influences of the Orient, and are soothsayers, like the Philistines, accepting this abomination from their neighbors to the southwest, and they please themselves in the children of strangers, going hand in hand with them, making covenants with them, in a most intimate friendship. Because Israel had so acted, therefore the Lord had rejected them, and for that reason the appeal of the prophet went forth that they should return to the light of the Lord. But the apostasy of the people is further described.
v. 7. Their 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, this heaping up of material wealth being contrary to the divine prohibition, Deu 17:14-17;
v. 8. their land also is full of idols, for idolatry had entered the land with the wealth gained through commerce with the surrounding heathen nations; they worship the work of their own hands, that which their own fingers have made, the words expressing the disgust and the contempt of the Lord for such practices;
v. 9. and the mean man, the lowly among the people, boweth down, as a result and punishment of the idolatrous practices in use among the children of Israel, and the great man, the nobles and leaders among the people, humbleth himself, is humbled by God. Therefore forgive them not, literally, "and not wilt Thou forgive them. " Worldliness, idolatry, rejection of God, challenges the holiness of the Lord, causes His righteousness to pronounce judgment, and therefore on the last Great Day, all admonitions having been fruitless, His punishment will strike the willful transgressors.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Isaiah speaks to the people of Judah in the form of a poem. (See: Parallelism)
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Judah and Jerusalem
"Judah" and "Jerusalem" are metonyms for the people who live there. AT: "those living in Judah and Jerusalem" (See: Metonymy)
in the last days
"in the future"
the mountain of Yahweh's house will be established
This can be stated 1) as a description. AT: "The mountain of Yahweh's house will stand" or 2) in active form. AT: "Yahweh will establish the mountain on which his temple is built" (See: Active or Passive)
as the highest of the mountains
Isaiah speaks of importance as if it were physical height. AT: "the most important of the mountains" or "the most important place in the world" (See: Metaphor)
it will be raised up above the hills
Isaiah speaks of honor in metaphor as if it were physical height. This can be stated 1) in active form. AT: "Yahweh will honor it more than any other hill" or 2) as a metonym for the people who worship there. AT: "Yahweh will honor the people who worship there more than he honors any other people" (See: Metaphor and Active or Passive and Metonymy)
all the nations
Here "nations" is a metonym for the people of those nations. AT: "people from all the nations" (See: Metonymy)
will flow to it
The people around the world going to the mountain of Yahweh is compared to how a river flows. This emphasizes that many people will come, not just a few people. AT: "will flow like a river to it" or "will go to it" (See: Metaphor)
translationWords
Isaiah
Amoz
Judah
Jerusalem
last day
house of God
exalt
nation
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:1 vision (literally word): This heading (see 1:1) likely…
2:1 vision (literally word): This heading (see 1:1) likely introduces the revelation of chs 2–12. The main focus of this section is on Judah, but a handful of passages expand that focus to include the nations in general (2:2-4), humanity at large (2:6-22), Syria and the northern kingdom of Israel (chs 7–9), and the Assyrians (ch 10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.