3Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For the law shall go out of Zion, and Yahweh’s word from Jerusalem.
4He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more.
5House of Jacob, come, and let’s walk in the light of Yahweh.
3 Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For the law shall go out of Zion, and Yahweh’s word from Jerusalem.
4 He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more.
5 House of Jacob, come, and let’s walk in the light of Yahweh.
KJVKing James Version
3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
5 O house of Jacob, come ye, and let us walk in the light of the LORD.
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JPSJPS Tanakh (1917)
3 And many peoples shall go and say: 'Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths.' For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
4 And He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war any more.
5 O house of Jacob, come ye, and let us walk in the light of the LORD.
Hosea 2:18(v4)In that day I will make a covenant for them with the animals of the field, and with the birds of the sky, and with the creeping things of…
Micah 4:3(v4)and he will judge between many peoples, and will decide concerning strong nations afar off. They will beat their swords into plowshares,…
Jeremiah 50:4-5(v3)“In those days, and in that time,” says Yahweh, “the children of Israel will come, they and the children of Judah together; they will go on…
Isaiah 11:6-9(v4)The wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf…
Zechariah 8:20-23(v3)Yahweh of Armies says: “Many peoples, and the inhabitants of many cities will yet come; and the inhabitants of one shall go to another,…
Show all 49 cross-references
Zechariah 9:10(v4)I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow will be cut off; and he will speak peace to the…
Luke 24:47(v3)and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
Isaiah 51:4-5(v3)“Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the…
Isaiah 60:17-18(v4)For bronze I will bring gold; for iron I will bring silver; for wood, bronze, and for stones, iron. I will also make peace your governor,…
Psalms 46:9(v4)He makes wars cease to the end of the earth. He breaks the bow, and shatters the spear. He burns the chariots in the fire.
Isaiah 32:18(v4)My people will live in a peaceful habitation, in safe dwellings, and in quiet resting places,
Psalms 25:8-9(v3)Good and upright is Yahweh, therefore he will instruct sinners in the way. He will guide the humble in justice. He will teach the humble…
Psalms 110:2(v3)Yahweh will send out the rod of your strength out of Zion. Rule among your enemies.
Isaiah 9:7(v4)Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold…
Ephesians 5:8(v5)For you were once darkness, but are now light in the Lord. Walk as children of light,
Deuteronomy 6:1(v3)Now these are the commandments, the statutes, and the ordinances, which Yahweh your God commanded to teach you, that you might do them in…
Joel 3:10(v4)Beat your plowshares into swords, and your pruning hooks into spears. Let the weak say, ‘I am strong.’
John 7:17(v3)If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself.
Psalms 72:3-7(v4)The mountains shall bring prosperity to the people. The hills bring the fruit of righteousness. He will judge the poor of the people. He…
Psalms 82:8(v4)Arise, God, judge the earth, for you inherit all of the nations.
Isaiah 11:3-4(v4)His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; but he…
Isaiah 60:19-20(v5)The sun will be no more your light by day; nor will the brightness of the moon give light to you, but Yahweh will be your everlasting…
Jeremiah 31:6(v3)For there will be a day that the watchmen on the hills of Ephraim cry, ‘Arise! Let’s go up to Zion to Yahweh our God.’ ”
Luke 1:79(v5)to shine on those who sit in darkness and the shadow of death; to guide our feet into the way of peace.”
1 John 1:7(v5)But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses…
1 Samuel 2:10(v4)Those who strive with Yahweh shall be broken to pieces. He will thunder against them in the sky. “Yahweh will judge the ends of the earth.…
Romans 10:18(v3)But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all the earth, their words to the ends of the world.”
Matthew 7:24(v3)“Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock.
John 12:35-36(v5)Jesus therefore said to them, “Yet a little while the light is with you. Walk while you have the light, that darkness doesn’t overtake you.…
1 John 1:5(v5)This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all.
Revelation 21:23-24(v5)The city has no need for the sun or moon to shine, for the very glory of God illuminated it, and its lamp is the Lamb. The nations will…
Psalms 89:15(v5)Blessed are the people who learn to acclaim you. They walk in the light of your presence, Yahweh.
Psalms 96:13(v4)before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.
Psalms 110:6(v4)He will judge among the nations. He will heap up dead bodies. He will crush the ruler of the whole earth.
Isaiah 2:3(v5)Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his…
Isaiah 9:5(v4)For all the armor of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire.
Isaiah 50:10-11(v5)Who among you fears Yahweh and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in Yahweh’s name,…
Isaiah 58:1(v5)“Cry aloud! Don’t spare! Lift up your voice like a trumpet! Declare to my people their disobedience, and to the house of Jacob their sins.
Luke 11:28(v3)But he said, “On the contrary, blessed are those who hear the word of God, and keep it.”
John 16:8-11(v4)When he has come, he will convict the world about sin, about righteousness, and about judgment; about sin, because they don’t believe in…
Acts 1:8(v3)But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and…
Acts 10:33(v3)Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all…
Acts 13:46-48(v3)Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it…
Acts 17:31(v4)because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given…
1 Thessalonians 5:5-6(v5)You are all children of light and children of the day. We don’t belong to the night, nor to darkness, so then let’s not sleep, as the rest…
James 1:25(v3)But he who looks into the perfect law of freedom and continues, not being a hearer who forgets, but a doer of the work, this man will be…
Revelation 19:11(v4)I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes…
Isaiah 60:1-2(v5)“Arise, shine; for your light has come, and Yahweh’s glory has risen on you. For, behold, darkness will cover the earth, and thick darkness…
Romans 13:12-14(v5)The night is far gone, and the day is near. Let’s therefore throw off the deeds of darkness, and let’s put on the armor of light. Let’s…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv3–5Meaning, the whole doctrine of salvation.
Meaning, the whole doctrine of salvation.
This was accomplished, when the Gospel was first preached in Jerusalem, and from thence went through all the world.
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Alluding to mount Zion, where the visible Church then was.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–5Isa 2:3 And many people shall go and say,…
Isa 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
Ver. 3. And many people shall go and say, &c.] {See Trapp on "Mic 4:2"} where we shall find that that prophet hath the same words with this αυτολεξει. So hath Obadiah the same with Jeremiah, St Mark with St Matthew, St Jude with St Peter, the blessed Virgin in her Magnificat with holy Hannah in her Canticle, &c.
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 Poole1685 · Public DomainOn vv3–5Shall go; shall not only have some weak desires…
Shall go; shall not only have some weak desires of going, but shall be ready to take pains, and shall actually go. And say; such shall be their zeal, that they shall not only go themselves, but shall persuade and press others to go with them.
We will walk in his paths; they show the truth of their conversion by their hearty desire to be structed in the way or method of worshipping and serving God acceptably, and by their firm purpose of practising the instructions given to them. For: this last clause contains the reason why the people should be so forward to go, and to invite others to go with them; and they may be the words either of the people, continuing their speech; or of the prophet, now returning to speak in his own name.
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The law; the new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it than the old law did.
The word of the Lord from Jerusalem: for the accomplishment of this promise, see Luk 24:47; Act 1:8; Rom 10:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv3–5And many people shall go and say,.... This is…
And many people shall go and say,.... This is a prophecy of the numerous conversions among the Gentiles in the latter day, and agrees with Zac 8:20 and even the author of the old Nizzachon (p) interprets it of the gathering of the people to the Messiah.
Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; the church of Christ, so called; See Gill on Isa 2:2. This expresses the concern that truly gracious souls have for the house of God, and his worship in it; they go up to it, considering it both as their duty and their privilege; and which they do frequently and constantly, with much spiritual pleasure, though sometimes with difficulty, finding their account in it, and knowing it is for the glory of God; and not content with so doing themselves, they encourage others to do so likewise; either professors of religion with them, who are negligent and backward through a spirit of slumber and slothfulness on them; through lukewarmness, coldness, and leaving their first love; through an over love to the world, and the things of it; and through a vain conceit of themselves, as being as knowing as their teachers, or wiser than they: or else such who have made no profession, who are quite ignorant of divine things, these they endeavour to bring with them, out of love to their souls, that they may be under the means of grace, in order to their conversion; and such as are inquiring the way to Zion, with their faces toward it, these they encourage to join with them in holy fellowship; and in all they set an example by a constant attendance themselves; they do not stir them up to go alone, either one or other, but propose to go with them. See Psa 122:1.
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and he will teach us of his ways: that is, the Lord the God of Jacob, the covenant God and Father of his church and people, who often in this prophecy go by the name of Jacob; he is the teacher, and there is none teacheth like him; and happy are they who are taught of God, and who have heard and learnt of the Father, and come to Christ: he taught men by his Son, when here on earth; who was a teacher that came from God, taught the way of God in truth, and with authority, as the Scribes and Pharisees did not: and then by his Spirit, sent after him to teach all things, and bring all things to remembrance; and since by his apostles and ministers, who have gifts, and a commission to teach men; though all human teachings are of no avail, without a divine blessing, unless accompanied with the anointing, which teacheth all things; and which will be abundantly bestowed in the latter day, when all the children of Zion, and that come to the house of the Lord, will be taught of God. Kimchi says, the teacher here is the King Messiah; the "us" to be taught are Gentiles, aliens from the commonwealth of Israel, and strangers to the covenants of promise, whom Christ, under the Gospel dispensation, has given his ministers a commission to teach; and here design such as are humble souls, and sensible of their ignorance, and who know something of Christ, and believe in him; yet, as they know but in part, they desire to know more. The things taught them are the "ways" of the Lord; his ways of love, grace, and mercy, in the salvation of men; the steps he took in eternity towards it, by consulting and contriving the best method of it, forming it in his Son, and agreeing with him in covenant about it, and choosing the persons in him he designed to save: and also his goings forth in time, by sending his Son into this world, to obtain salvation for them, and his Spirit into their hearts, to apply it to them; likewise the ways which he prescribes and directs his people to walk in, such as the ordinances of the Gospel, and every path of duty: and the place where these are taught is the church of God, and to this school all that desire to learn should go; and there is ever something more and more of these ways to be learnt; for they are not all learnt at once, only part of his ways; and it is but a small portion, we know of these in the present state, which God has taken in order to bring about our salvation.
And we will walk in his paths; in Christ, the way, by faith, and in all his ordinances and paths of duty, according to the rule of his word; in imitation of him, and as he walked; in a dependence on his wisdom, grace, and strength, continuing therein; for walking is a progressive motion, and designs a series and course of obedience and perseverance in it:
for out of Zion shall go forth the law, and the word of the Lord from Jerusalem; by which is meant the law or doctrine of the Messiah, Isa 42:4 for the Hebrew word signifies any doctrine, and so the evangelical one, the law or doctrine of faith, of justification by faith in Christ's righteousness, Rom 3:27 together with all other doctrines of the same kind; called the "word of the Lord", which the Lord Christ is the author, preacher, sum, and substance of; the word of righteousness, peace, reconciliation, life, and salvation by him. This first began according to his commission and direction to be preached at Jerusalem, and from thence it went forth into all the world; and it is in Zion, in the church of God, it is now preached, and will be more clearly and fully in the latter day; and so is an argument and an encouraging reason to engage persons to go up thither and hear it.
(p) Apud Wagenseil. Tela ignea, p. 29.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv3–5The law - The new law, the doctrine of…
The law - The new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it, than the old law did.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3–4Verse 3. To the house] The conjunction ו vau…
Verse 3. To the house] The conjunction ו vau is added by nineteen of Kennicott's, thirteen of De Rossi's MSS., one of my own, and two editions, the Septuagint, Syriac, Vulgate, Arabic, and some copies of the Targum; AND to the house. It makes the sentence more emphatic.
He will teach us of his ways] Unless God grant a revelation of his will, what can we know?
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We will walk in his paths] Unless we purpose to walk in the light, of what use can that light be to us?
For out of Zion shall go forth the law] In the house of God, and in his ordinances only, can we expect to hear the pure doctrines of revelation preached.
1. God alone can give a revelation of his own will.
2. We must use the proper means in order to know this will.
3. We should know it in order to do it.
4. We should do it in order to profit by it.
5. He who will not walk in the light when God vouchsafes it, shall be shut up in everlasting darkness.
6. Every man should help his neighbour to attain that light, life, and felicity: "Come ye, and let us walk in the light of the Lord."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv3–5Isa 2:3. And many people shall go — Shall…
Isa 2:3. And many people shall go — Shall not only have some weak desires of going, but shall take pains, and actually go; and say, Come, &c. — Yea, such shall be their zeal, that they shall not only go themselves, but shall persuade and press others to go with them. And we will walk in his paths — Thus they show the truth of their conversion, by their hearty desire to be instructed in the way of worshipping and serving God acceptably, and by their firm purpose of practising the instructions given. For out of Zion shall go forth the law — The new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it than the old law did; and the word of the Lord — For the accomplishment of this promise, see Luk 24:47; Act 1:8; Rom 10:18. This last clause shows the reason why the people should be so forward to go, and to invite others to go with them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3–5And many people shall go - This denotes a…
And many people shall go - This denotes a prevalent “desire” to turn to the true God, and embrace the true religion. It is remarkable that it speaks of an inclination among them to “seek” God, as if they were satisfied of the folly and danger of their ways, and felt the necessity of obtaining a better religion. In many cases this has occurred. Thus, in modern times, the people of the Sandwich Islands threw away their gods and remained without any religion, as if waiting for the message of life. Thus, too, the pagan not unfreguently come from a considerable distance at missionary stations to be instructed, and to receive the Bible and tracts. Perhaps this is to be extensively the mode in which Christianity is to be spread. God, who has all power over human hearts, may excite the pagan to anxious inquiry; may show them the folly of their religion; and may lead them to this “preparation” to embrace the gospel, and this disposition to “go” and seek it. He has access to all people. By a secret influence on the understanding, the heart, and the conscience of the pagan, he can convince them of the folly of idolatry and its vices. He can soften down their prejudices in favor of their long-established systems; can break down the barriers between them and Christians; and can dispose them to receive with joy the messengers of salvation. He can raise up, among the pagan themselves, reformers, who shall show them the folly of their systems. It cannot be doubted that the universal triumph of the gospel will be preceded by some such remarkable preparation among the nations; by a secret, silent, but most mighty influence from God on the pagan generally, that shall loosen their hold on idolatry, and dispose them to welcome the gospel. And the probability that this state of things exists already, and will more and more, should be an inducement to Christians to make more vigorous efforts to send every where the light of life.
He will teach us of his ways - He will make us acquainted with his will, and with the doctrines of the true religion.
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For out of Zion - These are the words of the “prophet,” not of the people. The prophet declares that the law would go from Zion; that is, Zion would be the center from which it would be spread abroad; see the note at Isa 1:8. Zion is put here for Jerusalem, and means that the message of mercy to mankind would be spread “from” Jerusalem. Hence, the Messiah commanded his disciples to tarry ‘in Jerusalem until they should be endued with power from on high.’ Luk 24:49. Hence, also, he said that repentance and remission of sins should ‘be preached among all nations, beginning at Jerusalem’ - perhaps referring to this very passage in Isaiah; Luk 24:47.
The law - This is put here for the doctrines of the true religion in general. The law or will of God, under the reign of the Messiah, would proceed from Zion.
The word of the Lord - The message of his mercy to mankind; that which he has “spoken” respecting the salvation of men. The truth which is here taught is, “that Zion or the church is the source of religious truth, and the center of religious influence in the world.” This is true in the following respects:
(1) Zion was the source of religious truth to the ancient world. Knowledge was gained by travel; and it is capable of about as clear demonstration as any fact of ancient history, that no inconsiderable part of the knowledge pertaining to God in ancient Greece was obtained by contact with the sages of distant lands, and that the truths held in Zion or Jerusalem thus radiated from land to land, and mind to mind.
(2) The church is now the center of religious truth to the world around it.
(a) The world by its philosophy never originates a system of religion which it is desirable to retain, and which conveys any just view of God or the way of salvation.
(b) The most crude, unsettled, contradictory, and vague opinions on religion prevail in this community called ‘the world.’
(c) If “in” this community there are any opinions that are true and valuable, they can in most instances be traced to “the church.” They are owing to the influence of the pulpit; or to an early training in the Bible; or to early teaching in the Sabbath-school, or to the instructions of a pious parent, or to the “general” influence which Christianity exerts on the community.
(3) The church holds the power of “reformation” in her hands, every cause of morals advancing or retarding as she enters into the work, or as she withdraws from it.
(4) The pagan world is dependent on the church for the knowledge of the true religion. There are “no” systems of truth that start up on a pagan soil. There is no elastic energy in a pagan mind. There is no recuperative power to bring it back to God. There is no “advance” made toward the truth in any pagan community. There is no well-spring of life to purify the soul. The effect of time is only to deepen the darkness, and to drive them farther from God. They only worship mere shapeless blocks; they bow down before worse looking idols; they enter less elegant and more polluted temples. The idols of the pagan are not constructed with half the skill and taste evinced two thousand years ago; nor are their temples built with such exquisite art. No idol of the pagan world now can compare with the statue of Minerva at Athens; no temple can be likened to the Parthenon; no sentiment of paganism in China, India, or Africa, can be compared with the views of the sages of Greece. The pagan world is becoming worse and worse, and if ever brought to better views, it must be by a “foreign” influence; and that influence will not go forth from philosophy or science, but “from the church.” If light is ever to spread, it is to go forth from Zion; and the world is dependent on “the church” for any just knowledge of God and of the way to life, The ‘law is to go forth from Zion;’ and the question whether the million of the human family are to be taught the way to heaven, is just a question whether the church can be roused to diffuse abroad the light which has arisen on her.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv3–5Jerusalem. Our Saviour preached there, and in some sense…
Jerusalem. Our Saviour preached there, and in some sense the religion established by him, may be esteemed a reform, or accomplishment of the old law.
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 Scriptures1864 · Public DomainOn v55 O house of Jacob, come ye,
2. THE FALSE EMINENT THINGS AND THEIR ABASEMENT IN GENERAL
Isa_2:5-11
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5 O house of Jacob, come ye,
And let us walk in the light of the Lord.
6 Therefore thou hast6 forsaken thy people the house of Jacob,
Because they be replenished7from the East,
And are soothsayers like the Philistines,
And they 8 9please themselves in the children of strangers.
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:
8 Their land also is full of idols;
They worship the work of their own hands,
That which their own fingers have made;
9 And 10the mean man boweth down,
And 11the great man humbleth himself:
12Therefore forgive them not.
10 Enter into the rock, and hide thee in the dust,
For fear of the Lord, and for the glory of his majesty.
11 The lofty looks of man shall be humbled,
And the haughtiness of men shall be bowed down,
And the Lord alone shall be exalted in that day.
TEXTUAL AND GRAMMATICAL
Isa_2:5. לְכוּ and וְנֵֽלְכָה, Come, and we will walk, are taken from Isa_2:3, and בְּאוֹר י׳ not only reminds of וְיוֹרֵנוּ, Isa_2:3, but one is almost tempted to believe that בְּאוֹר י׳ Isa_2:3 is an echo of בְּא̇רְחֹתָיו, which, Isa_2:3, follows וְנֵֽלְכָה. And if the words are compared that in Mich. follow the borrowed verses Isa_4:1-3; (“For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God forever and ever.” Isa_2:5) it will be seen that these words, too, floated before Isaiah’s mind. Grammatically there is nothing to object to the view of the comment below. For נֵֽלְכָה בְּאוֹר may just as well mean eamus in lucem, as in luce, let us walk into the light, as in the light. And if the words of Isa_2:2-3 that sound alike are not taken in quite the same meaning, I would ask: are they then identical? And if they were identical, must then the בְּאֹרְחוֹת י׳ לֶכֶת (that must, according to Isa_2:3, occur in the last time) be the same with לֶכֶת בְּאוֹר י׳ that the Prophet imposes as a duty o n the Israel of the present?
Isa_2:6. נָטַשׁ stands very commonly in the sense of repudiate: Jdg_6:1; 1Sa_12:22; 1Ki_8:57; Psa_27:9; Psa_94:14; Jer_7:29; Eze_29:5; Eze_32:4. But especially the notion of נָטַשׁ appears significantly as contents of the “burden of Jehovah,” and probably with reference to our passage; Jer_23:33; comp. Jer_12:7 and 2Ki_21:14. In many of these places עָזַב stands parallel with נָטַשׁ. From that, and from the impossibility of taking דֶּרֶךְ עַם—עַם, way, fashion of the people, nationality, the inaccuracy appears of the explanation given by Saadia, Targ., J. D. Michaelis and others: “thou hast abandoned thy nationality.” מלאו מקדם, according to the comment below is particularly to be maintained as the correct reading. Thus both the conjecture of Brenz and Böttcher (Exeg. Krit. Æhrenlese, p. 29) מִקְסָם (comp. Eze_12:24; Eze_13:7), and that of Gesenius (in his Thesau, s. v. קֶדֶם, p. 1193, though in his commentary he declares for the text). מִקֶּסֶם (comp. Jer_14:14; Eze_13:6; Eze_13:23) are needless. Also the signification of old translations (ὡς τὸ ἀπ’ ἆρχῆς,LXX., ut olim, Vulg., ut antea, Peschit., sicut ab initio, Targ., Jon.) is incorrect, because the insertion of the particle of comparison and the leaving out of account the וְ before עֹנְנִים are arbitrary. Drechsler has justly called attention to the fact that מָלֵא with מִן never means the same as מָלֵא with the accusative. For the first does not so much name the matter with which one is filled as the source, the fund, the provision out of which the matter is drawn. Thus e.g. Exo_16:32, מְלֹא הָֹעמֶר מִמֶּנּוּ is not: imple mesuram eo, but ex eo, i.e., fill the omer with the proper quantity taken from the whole mass. Comp. Lev_9:17; Jer_51:34; Eze_32:6; Psa_127:5. It is different Ecc_1:8. עֹנְנִים, (Lev_19:26; Isa_57:3; Jer_27:9; 2Ki_21:6; 2Ch_33:6) or מְעֹנְנִים (Deu_18:10; Deu_18:14; Mic_5:11) according to the context of the passages cited, are places of magicians or diviners. For the word stands parallel with כִּשֵּׁף sometimes, and sometimes with נחשׁ, as, then, in substance both are nearly related. But the fundamental meaning is doubtful. Fleischer in a note in Delitzsch in loc. controverts the fundamental meaning maintained by Fuerst, “tecta, arcana faciens,” and also the derivation from עַיִן (oculo maligno fascinans), and would derive it either from עָנָן, cloud (weathermaker), or from the Arabic root anna (coercere, stop by magic).—As regards the construction, Drechsler has remarked that the absence of הֵם must occasion no surprise. The verb ישׂפיקו in this sentence causes no little trouble. שָׂפַק occurs in only three places in the Old Testament: Job_27:23; 1Ki_20:10 and here. Beside that there is also the noun שֶׂפֶק (סֶפֶק) Job_20:22; Job_36:18.—Job_27:23 we read the words יִשְׂפֹּק עָלֵימוֹ כַפֵּימוֹ. Here evidently שָׂפַק=סָפַק which often occurs for clapping the hands together, or for slapping on the thigh: Num_24:10; Lam_2:15; Jer_31:19; Eze_21:17. But 1Ki_20:10, the king Ben-Hadad of Syria says: “The gods do so unto me and more also, if the dust of Samaria shall suffice (יִשְׂפֹּק) for handfuls for all the people that follow me.” And with this agrees also the Aramaic ספֲק redundare, and the הִשְׂפִּיק “superfluere, satis esse” of the late Hebrew.—Also in regard to the substantive שֶׂפֶק the same division of meaning occurs. For while Job_20:22 the context requires the meaning “abundantia,” opinions vary a great deal in regard to Job_36:18. Still to me the weight of reason seems on the side of the meaning “explosio,” (disapproval, insult by hand clapping, comp. Job_34:26-27). And the explanations of our passage divide into two classes, in that the one bring out the fundamental idea of striking, the other that of superabundance, but each variously modified. The Hiphil occurs only here. It is to be construed in a direct causative sense (complosionem facere).
Isa_2:7. קֵצֶה always with וְאֵין only here and Neh_2:10; Neh_3:3; Neh_3:9.
Isa_2:8. אֱלִילִים from אַל with intentional like sound to אֱלֹהִים ,אֵל, comp. Zec_11:17; Jer_14:14; Isa_2:18; Isa_2:20; Isa_10:10 sq.; Isa_19:1; Isa_19:3; Isa_31:7. The singular suffix in ידיו and אצבעתיו is to be noticed in grammatical respects. Expositors correctly construe the suffixes as distributive. Comp. Isa_5:23 concerning the ideal number.
Isa_2:9. At first sight the explanation (adopted, e.g., by Luther), commends itself, that takes the verbs ישׁח and ישׁפל as descriptive of the voluntary homage that the Israelites rendered to the great things depicted verse 7 sq. It appears to belong to the completeness of the mournful picture that the Prophet draws here of the condition of Israel, that also that recognition should be mentioned which those great things named, Isa_2:7-8, received at their hands. Moreover the similarity of construction seems to point to a continuation of that strain of complaint against Israel already begun. Indeed the second half of Isa_2:9 “and forgive them not,” seems to form the fitting transition to the announcement of judgment, whereas these words, if the announcement of judpment begins with 9 a already, seem to be an ὕστερον πρότερον. That שׁחח and שׁפל in what follows (Isa_2:11-12; Isa_2:17) and especially Isa_5:15, are used for involuntary humiliation would be no objection, in as much as a contrast might be intended. Nevertheless I decide in favor of the meaning approved by all recent expositors, viz., involuntary bowing. What determines me is, first, that already Isa_2:8 b speaks of the voluntary bowing to idols. Had the prophet meant to emphasize, not simply this, but also the bowing before the idols of riches and power, he would surely have joined both in a different fashion than happens if Isa_2:9 a is referred to Isa_2:7. And then Isaiah must have said: ואֲתָּה אַל ת׳, but thou forgive them not. That the antithesis is not marked in Isa_2:9 b, is proof that none exists. But then in this case Isa_2:9 a itself must contain a threatening of judgment. It is no objection to this that it is expressed in narrative form with the vav. consecutivum; comp. Drechsler in loc. Isa_2:9 b is then not antithesis but explanatory continuation. אַל must then be taken in the weaker signification of לֹא. Comp. 2Ki_6:27.—אָדָם and אִישׁ (comp. Isa_5:15; Isa_31:8; Psa_49:3; Pro_8:4) form only a rhetorical, not a logical antithesis. It is not = mean and great, but—all and every. The idea of “man” is only for the sake of parallelism expressed by two synonymous words. Comp. Isa_2:11. After תִּשָּׂא must עָוֹן be supplied, comp. Gen_18:24; Gen_18:26; Hos_1:6, coll. Isa_33:24.
Isa_2:10. פחד י׳ genitive of the object, comp. 1Sa_11:7; 2Ch_14:13; 2Ch_17:10 and below Isa_2:19; Isa_2:21. הדר גאון only here.
Isa_2:11. גבהות only here and Isa_2:17. רוּם in Isaiah only here and Isa_2:17; Isa_10:12. The singular שָׁפֵל is explained in that גבהות is the main idea. Comp. Isa_5:15. שָׁפֵל, a common word with Isaiah (Isa_2:9; Isa_2:11-12; Isa_2:17; Isa_5:15; Isa_40:4, etc.) is verb, not adjective, for the latter is שָׁפָל. The same ramark obtains in reference to אדם and אנשׁים that was made Isa_2:9 concerning אדם and אישׁ.
EXEGETICAL AND CRITICAL
1. The Prophet’s glance has penetrated into the farthest future. There he gazes on the glory of Jehovah and his people. In the words of his fellow prophet Micah, to whom he thereby extends the hand of recognition and joins himself, he portrays how highly exalted then the Lord and His people shall be. That is the true eminence to which Israel is destined, and after which it ought to strive. But what a chasm between that which Israel shall be and what it actually is!
The Prophet calls on the people to set themselves in the light of that word of promise, that promise of glory (Isa_2:5). What a sad picture of the present reveals itself! The people in that glorious picture of the future, so one with its God that it does not at all appear in an independent guise, appears in the present forsaken of God, for it has yielded itself entirely to the influences of the world from the East and West, and all sides (Isa_2:6). In consequence of this, much that is high and great has, indeed, towered up in the midst of them. But this highness consists only of gold and silver, wagons and horses, and dead idols made by men (Isa_2:7-8). For that, in the day of judgment, they shall be bowed down so much the lower and obtain no pardon (Isa_2:9). For in that day they must creep into clefts in the rocks and holes in the ground, before the terrible appearance of Jehovah (Isa_2:10), and then shall every false, earthly eminence be cast down, that Jehovah alone may appear as the high one (Isa_5:11).
2. O house of Jacob—light of the Lord.
Isa_2:5. “House of Jacob,” so the Prophet addresses the inhabitants of Judah and Jerusalem (Isa_2:1), in that he connects what he says in this address, and in the second half of the verse with the prophetic address uttered in what precedes, in which (Isa_2:3) the temple was named “the house of the God of Jacob.” The expression “house of Jacob” for Israel is besides frequent in Isa_8:17; Isa_10:20; Isa_14:1; Isa_29:22; Isa_46:3; Isa_48:1; Isa_58:1.—As the Prophet at once expresses what he has to say to the house of Jacob in words that are taken from the prophecy that precedes, he intimates what use he intends to make of these words.
Expositors understand, אוֹר י׳ partly of the favor and grace of the Lord (for which otherwise often אוֹר־פְּנֵי י׳Psa_89:16; Psa_4:7; Psa_36:10), partly of the instruction through the law of the Lord (lux Jehovæ lex Dei,Vitr.). But neither the one nor the other meaning seems to me to suit the context. For in what follows there is neither a promise of divine grace, nor exhortation to holy walk. I am therefore of the opinion, that the prophet by “light of Jehovah,” understands that light which Jehovah Himself extends to the people by the prophetic word that just precedes. In the light of that word ought Israel to set its present history. The Prophet shows, in what follows, how infinitely distant the present Israel is from the ideal that, Isa_2:2-4, he has shown, and which shall be the destiny of this degenerate Israel in “the last time.” Now if Israel will apply the measure of that future to its present, it may escape the judgment of the last time. On this account the Prophet summons his people to set themselves in the “light of Jehovah.”
3. Therefore thou hast—strangers, Isa_2:6. The words “thou hast repelled thy people” seem to me to indicate the fundamental thought of the whole address to the end of Chap. 5. From Isa_2:2-4, where Jehovah is named the God of Jacob, and Zion the place where God’s word shines so gloriously that all nations assemble to this shining, it is seen that Israel in this last time shall live in most intimate harmony with its God. That it is not so now he proceeds to describe. For God has repudiated His people. Jehovah, however, has not arbitrarily repudiated His people. He could do no otherwise. For the nation had forsaken Him, had abandoned itself to the spirit of the world. They accorded admittance to every influence that pressed on them from East and West. Such is the sense of the following words. “From the east,” means primarily, indeed, those parts of Arabia bordering on Palestine (Jdg_6:3; Jdg_6:33; Jdg_7:12; Jdg_8:10), but here, in contrast with Philistines, it signifies the lands generally that lie east of Palestine. That destructive influences, especially of a religious kind, proceeded from these lands to Israel, appears from the instance of Baal-Peor (Num_25:3; Deu_4:3), and of Chemosh (1Ki_11:7; 2Ki_23:13) of the Moabites, and Milcom of the Ammonites (1Ki_11:5; 1Ki_11:7) the altar in Damascus (2Ki_16:10), and the star worship of Manasseh (2Ki_21:5; Jer_7:18; Jer_44:17 sqq.; Eze_8:16). But Drechsler,in loc, has proved that not only religious influences, but also social culture of every sort penetrated Israel from the East (comp. on Isa_3:18 sqq.; 1Ki_5:10; 1Ki_10:1-15; 1Ki_11:1 sq. If, then, we translate “for they are full from the East,” we would thereby indicate the Prophet’s meaning to be that Israel has drawn from the Orient that of which it is full, in the sense of intellectual nourishment. But the West, too, exercised its destructive influences. The Philistines are named, as representatives of it, and especially they are indicated as Israel’s examples and teachers in witchcraft. It is true that we have no express historical evidence that the Philistines were especially given to witchcraft. Yet 1Sa_6:2 mentions their “diviners,” and 2Ki_1:2, refers to the sanctuary of Baalzebub at Ekron, as a celebrated oracle.
And in the children,etc. Excepting Targ. Jonathan (et in legibus populorum ambulant) all the ancient versions find in our passage a accusation of sexual transgression. The LXX, Peschit, and Ar. understand the words to refer to intercourse of Jewish men or women with the heathen, and the generation of theocratic illegitimate posterity. Jerome, however, understands the “et pueris alienis adhœserunt” of Pederasty, as he expressly says in his commentary. The translation of Symmachus, too, which Jerome quotes, “et cum filiis alienis applauserunt,” is to be understood in the same sense. For Jerome remarks expressly: “Symmachus quodam circuitu et honesto sermone plaudentium eandem cum pueris turpitudinem demonstravit.” Gesenius in his Commentary p. 18 has overlooked this. It is seen that LXX. (τέκνα πολλὰ ἀλλόφυλα ἑγενήθη αὐτοῖς), Peschit. (plurimos exterorum filios educarunt), Arab. (nati sunt eis filii exteri permulti) have found the notion of “fulness, superfluity” in ישּפיקו. But Jerome and the Hebrew scholars that after him translate ἑσφηνώθησαν (wedging oneself in, in an obscene sense) proceed evidently from the fundamental meaning “striking.” The later expositors divide into these two classes. Still the majority decide in favor of the meaning, “striking into, i.e., the hand, as sign of making a covenant,” and refer to the construction פָּגַע בְּ (Gen_32:2; Jos_16:7; Jos_17:10, etc.), to illustrate the construction with בְּ here. Still better is it to compare the construction with בְּ of the verbs, בָּחַד ,אָחַז ,הֶֽחֱזִיק ,דָּבָק ,נָגַיע. are the children of strangers (Psa_18:45, sq.; Isa_60:10, etc.), with only the difference that in ילדי נ the idea of a profane birth is more prominent. The expression is to be understood as generally comprehensive of the eastern and western nations named immediately before, word יֶלֶד itself, it occurs not seldom in Isa_9:5; Isa_8:18; Isa_11:7; Isa_29:23; Isa_57:4-5.
4. Their land—have made.
Isa_2:7-8. Neither the having abundance of children of strangers (Ew.), nor the contenting oneself with such (Drechsler) explains to us why the land of Jacob was full of silver and gold, of horses and wagons. But it is very easily explained if Israel had treaties and a lively commerce with foreign nations. But this was contrary to the law and the covenant of Jehovah. For according to that Israel should be a separate people from all other nations: “And ye shall be holy unto Me; for I the Lord am holy, and have severed you from other people, that ye should be Mine.” Lev_20:26. Commerce with the world, of course, brought the Israelites material gain, in gold and silver, horses and wagons, so that, in fact, there was a superfluity of these in the land. But by this growth in riches and power the divine prohibition (Deu_17:17,) was transgressed. It is plain enough now how necessary this prohibition was. For with the treasures of this world the idols of this world are drawn in. This prohibition would guard against that, for the subtile idolatry of riches and power would serve as a bridge to coarser idolatry, because it turns the heart away from the true God, and thereby opens a free ingress to the false gods. Thus is Israel, in consequence of that being full, of which Isa_2:6 speaks, also outwardly become full of that which passes for great and glorious in the world. But, regarded in the light of Jehovah, this is a false eminence. On the subject matter comp. Mic_5:9 sqq.
5. Enter into—in that day.
Isa_2:10-11. These words stand in an artistic double relation. First, they relate to what precedes (Isa_2:9) as specification. Second, to what follows (as far as Isa_3:26) as a summary of the contents. For the brief words of Isa_2:9 express only in quite a general way the human abasement, and indicate the sole majesty of Jehovah only by ascribing to Him the royal right of pardon. These words are now in both these particulars more nearly determined in Isa_2:10-11. With dramatic animation the prophet summons men, in view of the terror that Jehovah prepares, and before the majestic appearance of His glory, to creep into the clefts of the rocks, and rock chasms (comp. Isa_2:19 and Isa_2:21), and in the depths of the dust i.e., holes or caves in the earth, (comp. Isa_2:19). The terror, therefore, shall be like that which spreads before an overpowering invasion of an enemy (Jdg_6:2; 1Sa_13:6). Then shall the lofty eye be cast down and,—which is the reason for the former—all human highness shall be humiliated. Jehovah alone shall be high in that day, just as all mountains shall have disappeared before the mountain of Jehovah (Isa_2:2). It will immediately appear that the matter of both these verses shall be more exactly detailed in what follows.
[Isa_2:5. “From this distant prospect of the calling of the gentiles, the Prophet now reverts to his own times and countrymen, and calls upon them not to be behind the nations in the use of their distinguishing advantages. If the heathen were one day to be enlightened, surely they who were already in possession of the light ought to make use of it.” “In the light of Jehovah; (in the path of truth and duty upon which the light of revelation shines). The light is mentioned as a common designation of the Scriptures and of Christ Himself.” (Pro_6:23; Psa_119:105; Isa_51:4; Act_26:23; 2Co_4:4). J. A. A.
Isa_2:6 c. And with the children of strangers they abound.—The last verb does not mean they please themselves, but they abound.—Children of strangers.—Means strangers themselves,—foreigners considered as descendents of a strange stock and therefore alien from the commonwealth, of Israel.”—J. A. A. [See comment on Isa_1:4בָּנִים מַשְׁחִיתִים——Tr.]
Isa_2:7. “The common interpretation makes this verse descriptive of domestic wealth and luxury. But these would hardly have be en placed between the superstitions and the idols, with which Judah had been flooded from abroad. Besides, this interpretation fails to account for gold and silver being here combined with horses and chariots.—But on the supposition that the verse has reference to undue dependence upon foreign powers, the money and the armies of the latter would be naturally named together.—The form of expression, too, suggests the idea of a recent acquisition, as the strict sense of the verb is, not it is full, nor even it is filled, but it was, or has been filled.”—J. A. A.
Isa_2:9. “They who bowed themselves to idols should be bowed down by the mighty hand of God, instead of being raised up from their wilful self-abasement by the pardon of their sins. The relative futures denote, not only succession in time, but the relation of cause and effect.”—J. A. A.
Isa_2:10. And hide thee in the dust. “May there not be reference here to the mode prevailing in the East of avoiding the Monsoon, or poisonous heated wind that passes over the desert? Travelers there, in order to be safe, are obliged to throw themselves down, and to place their mouths close to the earth until it has passed.”—Barnes.]
Footnotes:
[6]repudiated.
[7]Or, more than the East.
[8]Or, abound with the children, etc.
[9]make covenant with foreign born.
[10]a man is bowed down.
[11]everybody humbled.
[12]And thou wilt not forgive them.
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.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv3–5If the curse foretold against Israel has been literally…
If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zac 8:21, Zac 8:23; Joe 2:28).
from Jerusalem-- (Luk 24:47) an earnest of the future relations of Jerusalem to Christendom (Rom 11:12, Rom 11:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv3–53. Shall go and say — With missionary zeal…
3. Shall go and say — With missionary zeal they shall in multitudes gather other multitudes to be taught.
Mountain of the Lord — Zion again, where Jehovah dwells.
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The house… Jacob — Second phrase, more familiar than the first, and so explains the first. See Psa_20:1.
Of his ways — “Of” is loosely partitive. We can know only in part, (1Co_13:1,) yet sufficient to walk in God’s “ways” and be saved.
The law — The true religion as a rule of duty.
Word of the Lord — The true religion as a revelation.
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 Colleges1878 · Public DomainOn vv3–43. The conflux of nations explained by the desire,…
3. The conflux of nations explained by the desire, everywhere expressed, to know and practise the ways of Jehovah. Cf. Zec_8:20-21. and he will teach us … and we will walk] Or that He may teach us … and that we may walk. The verb for “teach” is that from which the noun “Tôrâh” (Isa_1:10) is derived; hence the instruction must be conceived as communicated through the agency of prophets like Isaiah. of his ways] The preposition has a partitive sense (cf. Psa_94:12): “somewhat of his ways”; each people receiving such direction as is adapted to its peculiar circumstances. The “ways” and “paths” of Jehovah, denoting the revealed principles and maxims of religion and ethics, are figures too frequent in the O.T. to need detailed references.
for out of Zion … Jerusalem] These may be either words of the prophet, looking into the future, or of the peoples themselves as they exhort one another to go up to Jerusalem. In the latter case the verbs should be rendered in the present tense. the law] i.e. “Tôrâh.” See on Isa_1:10.
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 Readers1878 · Public DomainOn vv3–5(3) Many people shall go and say . .…
(3) Many people shall go and say . . .—What was precious to the prophet’s heart was the thought that these pilgrims from afar would not come as with a formal worship like that of Isa_1:10-15, but, like the queen of Sheba (1Ki_10:1-10), as seekers after truth, desiring to be taught. (Comp. Isa_60:3.) The “ways” and the “paths” are the great laws of righteousness, which lead to the eternal life. The verb for “teach” is the root of the Hebrew for “law,” as the “teaching” of Jehovah.
Shall go forth the law . . .—In the preaching of the Christ, in the mission of the Twelve, in the whole history of the Apostolic Church, we have, to say the least, an adequate fulfilment of the promise. The language of St. Paul, however, suggests that there may be in the future a yet more glorious mission, of which Jerusalem shall once more be the centre (Rom_11:12-15).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv3–4Many people; rather, many peoples. Shall go; or, set…
Many people; rather, many peoples. Shall go; or, set forth. The prophet means to represent the nations as encouraging one another on the way. There is no jealousy among them, for the "mountain" can hold them all. He will teach us. The nations feel their ignorance of God, and their need of "teaching." God alone can teach them concerning himself; (Rom_11:33, 34 1Co_2:10, 1Co_2:11) and "he will teach" them, either directly, as the Incarnate Son, or indirectly through those whom he has appointed to be "teachers". (1Co_12:28) Of his ways; i.e. "some of his ways," not "all of them;" for at present "we know in part" only, (1Co_13:9) and the greater portion of his ways are "past finding out". (Rom_11:33) The "ways" here spoken of are, no doubt, rules for the conduct of life, which are practically inexhaustible. God, however, will teach every man, who honestly seeks to learn, enough to enable him to "walk in his paths." Out of Zion shall go forth the Law; rather, instruction, or teaching. The word (torah) is without the article. The instruction intended is that of the Church of God.
HOMILIES BY W.M. STATHAM Ver. 3. Real religious revival
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"Many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob." Here is the tide of national feeling, no longer on the ebb, but on the flow. God is "to teach them his ways, and they are to walk in his paths;" for they have found out that pleasure gained by sin is peace bartered. Elevation of the truest kind is to be theirs now. This is the image of their uplifted state. They are to go up to the mountain of the Lord"s house the consecrated height of holiness and peace.
I THERE IS SPONTANEITY OF LIFE. "Come, let us go." It is no mere fashion, or custom, or compulsion of obedience. Life always says, "Come." I read delight here. For what we enjoy we invite others to see. When we ascend to the mountain-top, and see the winding river, like a streak of silver, and the village-dotted plains, we cry "Come!" to others, that they too may delight in the loveliness of the scene. So an earnest Christian not only says "Come!" because of the urgency of the salvation, but also because of the beauty and blessedness of religion. "Oh taste and see," he says, "that the Lord is good: blessed is the man that trusteth in him.
II THERE IS SACRED FELLOWSHIP. "Let us go up." For religion is intensified in its experiences by mutual faith and joy. The interaction of mind on mind and heart upon heart in a great congregation is wonderful. "Let us go up." And beautiful were those spectacles in Hebrew history, when the pilgrims went to tabernacle or temple. "Thither the tribes go up," The festal caravans met each other from distant parts, as they merged at last into one common road to time-beloved Jerusalem. At the Feasts of Pentecost and Passover, as in the days of our Savior, the interest felt in these upgoings to Jerusalem was both human and Divine. Old friends met again, whilst youths and maidens set eyes for the first time on the city and temple of their fathers. On their way they sang the songs of Zion, till in noblest worship the gathered tribes lifted up their praise to the Lord God of Israel.
III THERE IS SUBLIME PROPHECY. "Many shall go," Yes, and in these Christian days, Greek and Jew, bond and flee, have been united in one common song of deliverance. Missionary societies have founded Churches and schools on well-nigh every shore. "Many shall corns." Verily, unto Christ shall the gathering of the people be. "All nations shall call him blessed." How verified the words have been! "For out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. W.M.S.
The attractions of the gospel Church.
The earthly Jerusalem, which was thought of as a mountain surrounded by mountains, but superior to them all, is in the prophet"s mind, and it gives form to his thought of the Gospel times 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," or the "Lord"s mountain house," exalted above all other religions, and made the rendezvous of all the spiritual seed of Abraham. "The prophet sees the Church permanently placed in a conspicuous position, so as to be a source of attraction to surrounding nations. To express this idea, he makes use of terms which are strictly applicable only to the local habitation of the Church under the old economy. Instead of saying, in modern phraseology, that the Church, as a society, shall become conspicuous and attract all nations, he represents the mountain upon which the temple stood as being raised and fixed above the other mountains, so as to be visible in all directions" (J. A. Alexander).
T.K. Cheyne notices an "old belief in Eastern Asia that there was a mountain reaching from earth to heaven, on the summit of which was the dwelling of the gods. The prophet is, perhaps, alluding to this belief, which he recognizes as true in substance, though attached by the heathen to a wrong locality." The text may be illustrated by the custom of the Israelites to journey from all parts of the country for the yearly feasts. Keeping the figure of the prophet, we observe
I THE GOSPEL CHURCH IS LIKE A MOUNTAIN, Illustrate from the conspicuous position of Jerusalem, or of Safed. A mountain rises up out of the plain; so the gospel Church is right in the midst of the world and the people. A mountain towers up above the plain, within sight of all; and so the gospel Church is such a striking and impressive thing that all eyes must be turned to it. Men cannot be blind to it; men dare not ignore it. Like the mountain, it is an indestructible fact, of which men must take account. The buildings erected for its worship are the symbols of itself; in every village, town, and city, the church tower and cathedral spire rise above the buildings of the people, well in everybody"s sight. Show that however men may think to dispel the so-called myths that have gathered round the historic Christ, they must deal with this mountain-fact, the gospel Church exists; it must have had a source; it must have a mission at the heart of it. Surely it is the witness of the truth of Christ.
II THE GOSPEL CHURCH IS FIGURED AS ON THE TOP OF THE MOUNTAINS, Other religions, other social and philanthropic schemes for the elevation of the race, may be figured as mountains. But let them all be gathered together, and it will be found that Christianity towers high above them all. Its origin, its character, its provisions, make it the most conspicuous, the most important of them all. Comparisons may be instituted
(1) with man-made religions, paganism, Buddhism, etc.; and
(2) with previously given Divine religions, such as patriarchism, Mosaism, etc. The points of superiority are such as these:
1. Revelation of God to man under the figure of Father.
2. Manifestation of God in the person of his Son as a fellow-man.
3. Redemption of man by the intervention of Divine love.
4. Perfect provision for the needs of man, as a spiritual being.
5. Adequate and final mastery of all man"s moral foes and evils.
Show that other religions touch some of man"s needs. Christianity is at the "top of the mountains," because it reaches them all, and deals with them efficiently.
III THE GOSPEL CHURCH ATTRACTING ALL NATIONS. They will be drawn, not forced into it. One shall tell another of it. One shall invite another to journey to it. They shall flow to it as streams flow to the sea. "There is an Eastern fable of a great mountain of lodestone, out in the middle of the sea, that attracted, to their destruction, all the ships that came near it. This mountain of the Lord"s house is a great spiritual magnet, and it draws souls, not to destruction, but to everlasting life" (Dr. Edmond). Illustrate
(1) from the various nations attracted by the preaching of the early Church;
(2) from the power of the preached gospel in various heathen lands now;
(3) from its proved fitness to meet the needs of all sinners and all sufferers. Jesus said, "I, if I be lifted up, will draw all men unto me. R.T.
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 Illustrator1887 · Public DomainOn vv3–5Come ye, and let us go up to the…
Isa_2:3
Come ye, and let us go up to the mountain of the Lord
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Many people
For people read peoples.
So ver.
4. (A. B. Davidson, LL. D.)
Desire for spiritual instruction
What I intend is to make use of the words as they express a sincere desire in many people of being better informed in the mind and will of God, by some particular revelation from Himself than they could be by the mere natural light of their own minds, reflecting only upon the general works of creation and providence.
I. EVERY RATIONAL MAN, WHO BELIEVES A GOD AND A PROVIDENCE GOVERNING THE WORLD, IS UNDER A NATURAL OBLIGATION TO INQUIRE WHETHER GOD HAS MADE ANY PARTICULAR REVELATION OF HIS WILL TO MEN, WHICH THEY ARE ANY WAY CONCERNED TO TAKE NOTICE OF.
II. WHOEVER SERIOUSLY MAKES THIS INQUIRY, WILL FIND IT REASONABLE TO CONCLUDE THAT SOME REVELATION MAY JUSTLY BE EXPECTED FROM GOD, CONSIDERING THE GENERAL STATE OF MANKIND.
1. In the nature of things, there is no impossibility that God should make a particular revelation of His will to men. That God should communicate His will to men in a particular manner, implies nothing contradictory, either to the nature of man or God. For if we believe that God is the Maker of mankind, and that from Him they received their reason and understanding, then it is unreasonable to suppose that the mind of man is incapable of receiving any impression of revelation or instruction from the Supreme mind, only because that Supreme mind is of an invisible nature. And it is yet much more unreasonable to suppose any incapacity in the Divine Being, of making such discovery of His will to the mind of man, as His wisdom sees fit; for this would, in effect, be to deny the perfection of His nature, and to make him a Being not acting freely but by necessity, without liberty or choice and this in the end comes to the same thing as denying His Being altogether.
2. Considering our natural notions of the goodness of God, there is no reason to think it incredible that He should at some time or other make such discovery of His will.
3. Considering the general condition of mankind, such revelation is by no means unnecessary.
(1) It is evident, that there is a surprising corruption in human nature; that the generality of men have hardly ever attended duly, at any time, to the natural dictates of their own reason. But much the greater part have shewn themselves more prone to extinguish than to improve the light of reason.
(2) Suppose they had really known the true state of their own case, yet the true cure for it was more than human power or skill could effect. Some of them had recourse to philosophy. But the disease was too inveterate and epidemical to be cured by so weak a medicine.
(3) Supposing the philosophers had been really designed to reform the morals and religion of mankind, they were not sufficiently qualified for such an undertaking, because they them selves were ignorant of many things necessary for it. As they knew not the first cause of the corruption of human nature, so they could know nothing of Gods design in suffering it, nor of the scheme and order of His providence, by which He designed to conduct mankind out of it, into a more perfect and happy state than that from which they had fallen.
(4) In matters of religion, which, naturally, have the greatest influence over the mind of man, and which therefore ought to be under the best and truest direction of all others, they were still more deficient than in anything else. When mankind had once generally fallen from the worship of the one true God, they sunk, by degrees, into the most brutal superstition and idolatry.
(5) Divers of the wisest philosophers did themselves confess that they wanted a Divine revelation to set them right, even in matters which were of the utmost consequence.
(6) Such men as now think that no revelation was ever necessary, but that the want of it might always have been sufficiently supplied by the use of human reason alone, do not state the matter fairly; because they confound part of that light which we insensibly receive by the revelation of the Gospel, with that light of nature which men had before it: that is, they do not distinguish between those notions which the mere heathen world were in possession of before, and those which they attained to after the preaching of the Gospel.
III. IF THIS BE SO, THEN IT IS EVERY MANS DUTY TO USE ALL THE PROPER MEANS HE CAN TO FIND OUT WHAT IS TRUE REVELATION AND WHAT IS ONLY PRETENDED. (R. Boyle.)
Let us go up
Those that are entering into covenant and communion with God themselves should bring as many as they can along with them. (M. Henry.)
He will teach us of His ways
The ways of God
By the ways of God may be meant--
1. His purposes and counsels, so far as are proper and necessary for His servants to be acquainted with, in order to promote their happiness and salvation.
2. His providential dispensations, so far as is consistent with their duty and interest to know them. That they may understand the loving kindness of the Lord.
3. The ministration of His Spirit and the way of salvation, by which the manifold wisdom of Jehovah is admirably displayed. These are, with great propriety, called the ways of God, as He points them out to us in His Word, and as they are intended to conduct to the enjoyment of Him in the land of everlasting upright ness. (R. Macculloch.)
And we will walk in His paths
Walking in Gods paths
The resolution before us--
1. Plainly implies a free choice of the precepts of the Gospel, in preference to all other ways, and in opposition to every kind of compulsion whatever.
2. It includes a fixed purpose of heart, a firm determination, to cleave unto the Lord, notwithstanding every difficulty and discouragement that may lie in the way.
3. And as walking is an uniform, progressive motion, it comprehends a constant, persevering progress in the good ways of the Lord, wherein they are instructed. (R. Macculloch.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn vv4–5Isa_2:4. They shall beat their swords into ploughshares, and…
THE CESSATION OF WAR
Isa_2:4. They shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more
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A prediction of times yet to come. It has never yet been fulfilled. It is true that when the religion of Christ came to the world it came with the spirit and principles of an all-pacific dispensation (“On earth peace, good-will towards men”); and true that, in the degree of its actual prevalence, this has been the effect. But how far is this from anything adequate to the terms of the prediction, which exhibit a bright and ample idea of this spirit and tendency of Christianity realised, reduced to fact, on the great scale!
I. War has been a prominent character of all ages.
1. Man, when he came fresh from his Creator’s hands, must have had in his soul the principle of all kind affections (Gen_1:27), a state of feeling that would have been struck with horror at the thought of inflicting suffering. Yet in the first family of man war and slaughter began. Men may argue and quibble against our notion of “the fall,” but here was fall enough! and demonstration enough!
2. War prevailed among the antediluvians (Gen_6:5; Gen_6:12). We are told of some that “became mighty men, men of renown.” How? Partly perhaps in a war against savage beasts, but far more in the exploits of that “violence” which filled the earth, and doomed it to be overwhelmed.
3. War prevailed among the race descended from Noah. It was by the descendants of the only faithful friend and servant of the Almighty found on earth that the desolated world was to be repeopled, and we might have hoped for a better race, if human nature were intrinsically good, or corrigible by the most awful dispensations. But the Flood could not cleanse the nature of man, nor the awful memory of it repress the coming forth of selfishness, pride, ambition, anger, and revenge.
(1.) The history of the Jews is to a large extent a history of wars.
(2.) The history of the other races is a history of their conflicts with each other, of a terrible process by which the smaller states were absorbed in others, until they were all included in the Roman empire. How many millions of human beings were destroyed in the process!
(3.) Since that period the history of the world has been to a large extent written in blood, [1279]
[1279] What a vision of destruction! Think of all that tormented and desolated the earth during the long period of the fall of the Roman Empire,—of that inundation of ravage and death, the progress and utmost extension of the Mahomedan power; of the mighty account of slaughter in the Spanish conquest of America; of the almost incessant wars among the states of civilised Europe down nearly to the present hour. Think even of the bloody wars within our own island, especially on the border between its northern and southern divisions; the hundreds of remaining fortresses, monumental of war. And to complete the account—as if the whole solid earth were not wide enough—the sea has been coloured with blood, and received into its dark gulf myriads of the slain, as if it could not destroy enough by its tempests and wrecks!—Foster.
Reflections:—
1. What a state of the spirit of mankind is here disclosed to us!
2. What a state of Christianity, or to any real prevalence of it, among the nations denominated Christian!
3. How necessary that all religioirs persons, especially tutors and parents, should set themselves systematically, as opportunities offer, to counterwork that maddening enchantment of the “glory” of war; of war considered merely as the field of great exploits. Let them strive to break up, in the view of young and ardent minds, this splendid, pestilent delusion about heroes, conquests, fame, and glory.
II. War is not necessarily sinful, nor are those engaged in it to be always condemned. Defensive war does not violate Christian principles. Nay, it is sometimes a duty. [1282] An opposite opinion is held by some who rest on the literal and extreme construction of a few expressions, such as “Resist not evil,” “Give place to wrath,” “Love your enemies,” “To him that smiteth thee on one cheek, turn also the other.” These interdict revenge. But their unqualified literal interpretation requires that Christianity should subject mankind universally to the unrestrained will of whoever is the most unjust and wicked; should teach that so long as there are men who have more of Satan and Moloch in them than the rest, and are intent on practising oppression and cruelty, it is the absolute duty of Christians, as such, individually and nationally, to let them do it,—at least rather than resist them in such a way as to endanger their persons. This would be a delightful doctrine to all the tyrants, bigots, slave—drivers, robbers, and murderers! But the magistrate is not so to leave the matter to God’s disposal, or to refrain from using the “sword” against the doers of evil. And the government of a nation is but a magistracy on a large scale.
[1282] About four or five years since, our Government had a war with the Pindarees—a terrible assemblage of outlaws, robbers, and murderers, to the number of fifty thousand, occupying a strong and almost inaccessible tract on the northern frontier. Thence with impetuous rapidity, they rushed down, all horsemen, on the country, inhabited by a population of cultivators; seized whatever could easily be carried off, and with furious eagerness demolished, burnt, destroyed the rest. But far more than this, they were universally possessed with the spirit of murder; they killed the people without regard to sex or age. Not only so, but when sufficiently at leisure for such amusement, they inflicted excruciating tortures previous to death.
Now, when the Governor-General had intelligence of this—what was he to do? what, acting as a Christian? Nothing? What, as a great magistrate, did he “bear the sword” for? What was he Governor at all for? To live in splendid state, and number and tax the people? Or was he to direct that prayer should be made in the churches for something very like a miracle? And on failure of that, prayers that the wretched people he governed might be all meekly resigned to their fate! and that even should the fell and fiendish legion, being unresisted, choose to pursue their way all down to Calcutta, all the people in their tract that could not escape, and at last himself and the people of the city, might be enabled calmly to submit to a sovereign dispensation of Providence?
He did not do this. He chose rather to act on the rule of his appointment, to be “a terror to evil-doers,” “a minister of God, a revenger, to execute wrath upon them that do evil” (Rom_13:4). But if war is in all possible cases wrong, he perpetrated an enormous crime against Christianity in marching his armies with a celerity unparalleled in that climate, and encountering, intercepting, and exterminating the murderers, so that the surviving people could feel themselves in peace.
Put the stronger case of an immense host of northern barbarians being landed on our coasts (Tartars, Cossacks, Calmucks), and joined there by the legions of the Popish states, what would happen if we all, as Christians, judged it wrong and wicked to fight? Unless, indeed, we should suppose a divided opinion in the nation with respect to the Christian principle of the case, and that so a very large and powerful proportion was resolute to resist in all the array and action of war. Now, while with the utmost sacrifice and peril they were doing so, and suppose successfully, what a remarkable phenomenon would be presented! namely, the other division of the people deploring these very proceedings and successes by which their houses are saved from ravage and desolation,—deploring them as an awful outrage against Christian rectitude,—praying for the instant conversion of these deluded men to a right apprehension of Christian duty,—that they might immediately throw away their arms and allow the barbarian inundation to burst forward! Or, having failed in this prayer (and a mighty victory having finally cleared the land of the infernal irruption), then lamenting that a dreadful national violation of Christian principles had been irretrievably consummated! And as success purchased by crime can in the result be little else than a calamity and a judgment, they might be alarmed and dismayed to find themselves still in possession of their former freedom of worship, of speech, and of action, and of all their rights as citizens.—Foster. (Written in 1823.)
But those principles upon which a Christian casuist would justify war, under certain possible circumstances, would not justify perhaps one in twenty of the wars that have been waged. Very rare has been the instance of a war, on either side, strictly and purely defensive, of either the nation itself or any other endangered or oppressed people depending on its protection. Hence—
III. We rejoice over this prediction that war is to cease on the earth.
1. This prediction spreads a visionary scene before us so new, strange, and delightful, that nothing but prophecy, and faith in the divine power and goodness, could enable us to expect its realisation. [1285]
[1285] It is difficult to realise the fact to our imagination. No fighting on the face of the whole earth! no armies, nor military profession, nor garrisons, nor arms, nor banners, nor proclamations! No leagues, offensive or defensive; no guarding of frontiers; no fortresses; no military prisons! No celebrating of victories in gaudy pomps and revelries for the vulgar, or in prostituted poetry for the more refined! A wondering what kind of times those could be in which mankind accounted it the highest glory to kill one another! Truly this is a state of things we are ill prepared even to conceive!—Foster.
2. It is difficult to conceive the practicability of its attainment. For it is something intrinsic in the soul and nature of man, throughout the whole race, that war has sprung from. There is the hot and terrible element that has burst abroad in so many thunders. And yet it is man that is to be universally at peace! How can it be? (2Ki_7:2.) Vicious selfishness, ambition, envy, rivalry, rapacity, revenge, these are the things in men that cause wars between them, on the small scale and the great. How can these ever be so repressed, subdued, extirpated, that all war shall cease?
3. Certainly not by experience, philosophy, or civilisation, [1288]
[1288] Such things will be included, certainly, in whatever process can and shall reduce the world at length to peace; they will be taken as accessories and subsidiaries to the Master Power in operation. But whoever would reckon on such things alone should be strangely mortified, one thinks, in adverting to many facts of old and recent history. What, for example, is he to do with the history of Greece? or of the Italian Republics? Or nearer home, Britain and France account themselves the most enlightened and civilised states in the world: have they not been, with all their might, fighting and slaying each other and neighbouring nations for centuries, almost without intermission, down to this time? In the French revolutionary government, which, after a time, became essentially warlike, there were more philosophers, speculative, literary men, than ever in any other. In our own country, through the last half-century, the enlightened and civilised people (often so described and lauded at least) have needed but a little excitement, at any time, to rush out into war. Our institutions of learning, and even theology, have constantly abetted the spirit. An ever-flowing, impetuous stream there has been of oratory, poetry, and even pulpit declamation, mingling with and inspiriting the coarse torrent of the popular zeal for battles and victories. We have had both poets and divines actually sending the most immoral heroes to heaven, on the mere strength of their falling in patriotic combat. All this tells but ill for the efficacy of civilisation, literature, refinement, and the instruction of experience to promote the spirit of peace, without the predominance of some mightier cause.—Foster.
4. Nothing will operate efficaciously to this grand effect that does not go deep into the constitution of men’s souls, and quell internally those fatal passions which have perpetuated external war. And that is what cannot be done by any civilisation, national refinement, science, or even an enlightened theoretical policy. All these may be but like fair structures and gardens extended over a ground where volcanic fires are in a temporary slumber below. All these may be shattered and exploded by some mighty impulse of ambition or some blast of revengeful anger. No; there must be a greater, nobler power brought into prevalence among mankind. Nothing springing merely from the action of the human mind can suffice. It must be something coming from heaven. CHRISTIANITY is the appointed and qualified agent.
IV. It is credible that Christianity will cause wars to cease upon the earth.
1. It has accomplished something in this direction already. To it is mainly attributable the mitigation of ferocity and exterminatory rage, so evident in modern wars. We dare not assert even that it may not have prevented some wars.
2. It is essentially a peacemaker. Look at its genuine tendency, as displayed on the smaller scale, in a family, a neighbourhood, a district: a family in a constant state of hostility within itself, but at length the members of it are converted by the religion of Jesus Christ. The consequence how happy! (H. E. I. 1126.)
3. Precisely as it progresses among any people it will produce a distaste for war. [1291]
[1291] What will the natural consequence be in respect to war? Will it not be coldness towards that pernicious phantasm, martial “glory”;—a loathing of that sort of eloquence and poetry that are making a god of it;—a hatred of the very name of ambitious conquerors;—horror at the image of vast masses of men waiting to destroy one another;—a sense of the flagrant absurdity, as well as iniquity, of avenging some little wrong at the cost of so mighty a portion and variety of misery;—and a faith that Providence has not so abandoned the world that we are not to wait one moment for any interposition from it in favour of justice, but, the instant the scales of justice are poised, we must throw in the sword? Such would be the spirit and temper of a nation predominantly Christian.—Foster.
4. Consequently its progress among the nations is a progressive abolition of war. Every extension of this blessed religion is so much gained against war; quenching still another and another spark of infernal fire; repressing in some more minds those evil passions which are the prompters and the essential power of war.
5. Christianity is progressing among the nations.
6. Consequently it is reasonable to cherish the hope of a scene of universal peace (P. D. 2675).
CONCLUDING REFLECTIONS.—
1. The universal cessation of war means much more than merely the cessation of much mischief. Think what will be effected when the wealth, time, labour, art, ingenuity, of truly Christian nations are directed to the noblest purposes of peace!
2. Extirpate the war-spirit from your own breast. The selfish, proud, arrogant, envious, revengeful, are essentially of the war tribe, however little they have to do with actual war, however much they may condemn and profess to deplore it. Such individuals are not fit for that future terrestrial “kingdom of heaven.”—John Foster: Lectures, Second Series, pp. 142–173.
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.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3–5General Information:
General Information:
Isaiah speaks to the people of Judah in the form of a poem. (See: Parallelism)
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Jacob, so he may teach ... and we may walk
Another possible meaning is "Jacob. He will teach ... and we will walk"
he may teach us some of his ways, and we may walk in his paths
The words "ways" and "paths" are metaphors for the way a person lives. If your language has only one word for the ground on which people walk, you may combine these phrases. AT: "he may teach us his will so that we may obey him" (See: Parallelism and Metaphor)
For out of Zion will go the law, and the word of Yahweh from Jerusalem
These phrases mean the same thing. Isaiah was emphasizing that all nations will understand that the truth is found in Jerusalem. AT: "People in Zion will teach God's law, and people in Jerusalem will teach the word of Yahweh" (See: Parallelism)
For out of Zion will go the law
"For the law will go out from Zion." Isaiah speaks as if the law were something like a river that moves without people doing anything. AT: "Those to whom they teach the law will go out from Zion" or "Yahweh will proclaim his law from Zion" (See: Metaphor)
the word of Yahweh from Jerusalem
"the word of Yahweh will go out from Jerusalem." Isaiah speaks as if the word of Yahweh were something like a river that moves without people doing anything. You can make clear the understood information. AT: "Those to whom they teach the word of Yahweh will go out from Jerusalem" or "Yahweh will proclaim his word from Jerusalem" (See: Metaphor and Ellipsis)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv3–52:3 Human society will undergo changes as people conform…
2:3 Human society will undergo changes as people conform to God’s revelation and follow his ways and paths. • Judah received the revelation (teaching . . . word) but did not obey it (1:10-15); however, the nations will be ready to do God’s will.
Geneva Bible translators 1599 · Public Domain On vv3–5 Meaning, the whole doctrine of salvation.
Meaning, the whole doctrine of salvation.
This was accomplished, when the Gospel was first preached in Jerusalem, and from thence went through all the world.
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Alluding to mount Zion, where the visible Church then was.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 Isa 2:3 And many people shall go and say,…
Isa 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
Ver. 3. And many people shall go and say, &c.] {See Trapp on "Mic 4:2"} where we shall find that that prophet hath the same words with this αυτολεξει. So hath Obadiah the same with Jeremiah, St Mark with St Matthew, St Jude with St Peter, the blessed Virgin in her Magnificat with holy Hannah in her Canticle, &c.
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 On vv3–5 Shall go; shall not only have some weak desires…
Shall go; shall not only have some weak desires of going, but shall be ready to take pains, and shall actually go. And say; such shall be their zeal, that they shall not only go themselves, but shall persuade and press others to go with them.
We will walk in his paths; they show the truth of their conversion by their hearty desire to be structed in the way or method of worshipping and serving God acceptably, and by their firm purpose of practising the instructions given to them. For: this last clause contains the reason why the people should be so forward to go, and to invite others to go with them; and they may be the words either of the people, continuing their speech; or of the prophet, now returning to speak in his own name.
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The law; the new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it than the old law did.
The word of the Lord from Jerusalem: for the accomplishment of this promise, see Luk 24:47; Act 1:8; Rom 10:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–5 And many people shall go and say,.... This is…
And many people shall go and say,.... This is a prophecy of the numerous conversions among the Gentiles in the latter day, and agrees with Zac 8:20 and even the author of the old Nizzachon (p) interprets it of the gathering of the people to the Messiah.
Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; the church of Christ, so called; See Gill on Isa 2:2. This expresses the concern that truly gracious souls have for the house of God, and his worship in it; they go up to it, considering it both as their duty and their privilege; and which they do frequently and constantly, with much spiritual pleasure, though sometimes with difficulty, finding their account in it, and knowing it is for the glory of God; and not content with so doing themselves, they encourage others to do so likewise; either professors of religion with them, who are negligent and backward through a spirit of slumber and slothfulness on them; through lukewarmness, coldness, and leaving their first love; through an over love to the world, and the things of it; and through a vain conceit of themselves, as being as knowing as their teachers, or wiser than they: or else such who have made no profession, who are quite ignorant of divine things, these they endeavour to bring with them, out of love to their souls, that they may be under the means of grace, in order to their conversion; and such as are inquiring the way to Zion, with their faces toward it, these they encourage to join with them in holy fellowship; and in all they set an example by a constant attendance themselves; they do not stir them up to go alone, either one or other, but propose to go with them. See Psa 122:1.
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and he will teach us of his ways: that is, the Lord the God of Jacob, the covenant God and Father of his church and people, who often in this prophecy go by the name of Jacob; he is the teacher, and there is none teacheth like him; and happy are they who are taught of God, and who have heard and learnt of the Father, and come to Christ: he taught men by his Son, when here on earth; who was a teacher that came from God, taught the way of God in truth, and with authority, as the Scribes and Pharisees did not: and then by his Spirit, sent after him to teach all things, and bring all things to remembrance; and since by his apostles and ministers, who have gifts, and a commission to teach men; though all human teachings are of no avail, without a divine blessing, unless accompanied with the anointing, which teacheth all things; and which will be abundantly bestowed in the latter day, when all the children of Zion, and that come to the house of the Lord, will be taught of God. Kimchi says, the teacher here is the King Messiah; the "us" to be taught are Gentiles, aliens from the commonwealth of Israel, and strangers to the covenants of promise, whom Christ, under the Gospel dispensation, has given his ministers a commission to teach; and here design such as are humble souls, and sensible of their ignorance, and who know something of Christ, and believe in him; yet, as they know but in part, they desire to know more. The things taught them are the "ways" of the Lord; his ways of love, grace, and mercy, in the salvation of men; the steps he took in eternity towards it, by consulting and contriving the best method of it, forming it in his Son, and agreeing with him in covenant about it, and choosing the persons in him he designed to save: and also his goings forth in time, by sending his Son into this world, to obtain salvation for them, and his Spirit into their hearts, to apply it to them; likewise the ways which he prescribes and directs his people to walk in, such as the ordinances of the Gospel, and every path of duty: and the place where these are taught is the church of God, and to this school all that desire to learn should go; and there is ever something more and more of these ways to be learnt; for they are not all learnt at once, only part of his ways; and it is but a small portion, we know of these in the present state, which God has taken in order to bring about our salvation.
And we will walk in his paths; in Christ, the way, by faith, and in all his ordinances and paths of duty, according to the rule of his word; in imitation of him, and as he walked; in a dependence on his wisdom, grace, and strength, continuing therein; for walking is a progressive motion, and designs a series and course of obedience and perseverance in it:
for out of Zion shall go forth the law, and the word of the Lord from Jerusalem; by which is meant the law or doctrine of the Messiah, Isa 42:4 for the Hebrew word signifies any doctrine, and so the evangelical one, the law or doctrine of faith, of justification by faith in Christ's righteousness, Rom 3:27 together with all other doctrines of the same kind; called the "word of the Lord", which the Lord Christ is the author, preacher, sum, and substance of; the word of righteousness, peace, reconciliation, life, and salvation by him. This first began according to his commission and direction to be preached at Jerusalem, and from thence it went forth into all the world; and it is in Zion, in the church of God, it is now preached, and will be more clearly and fully in the latter day; and so is an argument and an encouraging reason to engage persons to go up thither and hear it.
(p) Apud Wagenseil. Tela ignea, p. 29.
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 On vv3–5 The law - The new law, the doctrine of…
The law - The new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it, than the old law did.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–4 Verse 3. To the house] The conjunction ו vau…
Verse 3. To the house] The conjunction ו vau is added by nineteen of Kennicott's, thirteen of De Rossi's MSS., one of my own, and two editions, the Septuagint, Syriac, Vulgate, Arabic, and some copies of the Targum; AND to the house. It makes the sentence more emphatic.
He will teach us of his ways] Unless God grant a revelation of his will, what can we know?
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We will walk in his paths] Unless we purpose to walk in the light, of what use can that light be to us?
For out of Zion shall go forth the law] In the house of God, and in his ordinances only, can we expect to hear the pure doctrines of revelation preached.
1. God alone can give a revelation of his own will.
2. We must use the proper means in order to know this will.
3. We should know it in order to do it.
4. We should do it in order to profit by it.
5. He who will not walk in the light when God vouchsafes it, shall be shut up in everlasting darkness.
6. Every man should help his neighbour to attain that light, life, and felicity: "Come ye, and let us walk in the light of the Lord."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3–5 Isa 2:3. And many people shall go — Shall…
Isa 2:3. And many people shall go — Shall not only have some weak desires of going, but shall take pains, and actually go; and say, Come, &c. — Yea, such shall be their zeal, that they shall not only go themselves, but shall persuade and press others to go with them. And we will walk in his paths — Thus they show the truth of their conversion, by their hearty desire to be instructed in the way of worshipping and serving God acceptably, and by their firm purpose of practising the instructions given. For out of Zion shall go forth the law — The new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it than the old law did; and the word of the Lord — For the accomplishment of this promise, see Luk 24:47; Act 1:8; Rom 10:18. This last clause shows the reason why the people should be so forward to go, and to invite others to go with them.
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 On vv3–5 And many people shall go - This denotes a…
And many people shall go - This denotes a prevalent “desire” to turn to the true God, and embrace the true religion. It is remarkable that it speaks of an inclination among them to “seek” God, as if they were satisfied of the folly and danger of their ways, and felt the necessity of obtaining a better religion. In many cases this has occurred. Thus, in modern times, the people of the Sandwich Islands threw away their gods and remained without any religion, as if waiting for the message of life. Thus, too, the pagan not unfreguently come from a considerable distance at missionary stations to be instructed, and to receive the Bible and tracts. Perhaps this is to be extensively the mode in which Christianity is to be spread. God, who has all power over human hearts, may excite the pagan to anxious inquiry; may show them the folly of their religion; and may lead them to this “preparation” to embrace the gospel, and this disposition to “go” and seek it. He has access to all people. By a secret influence on the understanding, the heart, and the conscience of the pagan, he can convince them of the folly of idolatry and its vices. He can soften down their prejudices in favor of their long-established systems; can break down the barriers between them and Christians; and can dispose them to receive with joy the messengers of salvation. He can raise up, among the pagan themselves, reformers, who shall show them the folly of their systems. It cannot be doubted that the universal triumph of the gospel will be preceded by some such remarkable preparation among the nations; by a secret, silent, but most mighty influence from God on the pagan generally, that shall loosen their hold on idolatry, and dispose them to welcome the gospel. And the probability that this state of things exists already, and will more and more, should be an inducement to Christians to make more vigorous efforts to send every where the light of life.
He will teach us of his ways - He will make us acquainted with his will, and with the doctrines of the true religion.
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For out of Zion - These are the words of the “prophet,” not of the people. The prophet declares that the law would go from Zion; that is, Zion would be the center from which it would be spread abroad; see the note at Isa 1:8. Zion is put here for Jerusalem, and means that the message of mercy to mankind would be spread “from” Jerusalem. Hence, the Messiah commanded his disciples to tarry ‘in Jerusalem until they should be endued with power from on high.’ Luk 24:49. Hence, also, he said that repentance and remission of sins should ‘be preached among all nations, beginning at Jerusalem’ - perhaps referring to this very passage in Isaiah; Luk 24:47.
The law - This is put here for the doctrines of the true religion in general. The law or will of God, under the reign of the Messiah, would proceed from Zion.
The word of the Lord - The message of his mercy to mankind; that which he has “spoken” respecting the salvation of men. The truth which is here taught is, “that Zion or the church is the source of religious truth, and the center of religious influence in the world.” This is true in the following respects:
(1) Zion was the source of religious truth to the ancient world. Knowledge was gained by travel; and it is capable of about as clear demonstration as any fact of ancient history, that no inconsiderable part of the knowledge pertaining to God in ancient Greece was obtained by contact with the sages of distant lands, and that the truths held in Zion or Jerusalem thus radiated from land to land, and mind to mind.
(2) The church is now the center of religious truth to the world around it.
(a) The world by its philosophy never originates a system of religion which it is desirable to retain, and which conveys any just view of God or the way of salvation.
(b) The most crude, unsettled, contradictory, and vague opinions on religion prevail in this community called ‘the world.’
(c) If “in” this community there are any opinions that are true and valuable, they can in most instances be traced to “the church.” They are owing to the influence of the pulpit; or to an early training in the Bible; or to early teaching in the Sabbath-school, or to the instructions of a pious parent, or to the “general” influence which Christianity exerts on the community.
(3) The church holds the power of “reformation” in her hands, every cause of morals advancing or retarding as she enters into the work, or as she withdraws from it.
(4) The pagan world is dependent on the church for the knowledge of the true religion. There are “no” systems of truth that start up on a pagan soil. There is no elastic energy in a pagan mind. There is no recuperative power to bring it back to God. There is no “advance” made toward the truth in any pagan community. There is no well-spring of life to purify the soul. The effect of time is only to deepen the darkness, and to drive them farther from God. They only worship mere shapeless blocks; they bow down before worse looking idols; they enter less elegant and more polluted temples. The idols of the pagan are not constructed with half the skill and taste evinced two thousand years ago; nor are their temples built with such exquisite art. No idol of the pagan world now can compare with the statue of Minerva at Athens; no temple can be likened to the Parthenon; no sentiment of paganism in China, India, or Africa, can be compared with the views of the sages of Greece. The pagan world is becoming worse and worse, and if ever brought to better views, it must be by a “foreign” influence; and that influence will not go forth from philosophy or science, but “from the church.” If light is ever to spread, it is to go forth from Zion; and the world is dependent on “the church” for any just knowledge of God and of the way to life, The ‘law is to go forth from Zion;’ and the question whether the million of the human family are to be taught the way to heaven, is just a question whether the church can be roused to diffuse abroad the light which has arisen on her.
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 On vv3–5 Jerusalem. Our Saviour preached there, and in some sense…
Jerusalem. Our Saviour preached there, and in some sense the religion established by him, may be esteemed a reform, or accomplishment of the old law.
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 On v5 5 O house of Jacob, come ye,
2. THE FALSE EMINENT THINGS AND THEIR ABASEMENT IN GENERAL
Isa_2:5-11
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5 O house of Jacob, come ye,
And let us walk in the light of the Lord.
6 Therefore thou hast6 forsaken thy people the house of Jacob,
Because they be replenished7from the East,
And are soothsayers like the Philistines,
And they 8 9please themselves in the children of strangers.
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:
8 Their land also is full of idols;
They worship the work of their own hands,
That which their own fingers have made;
9 And 10the mean man boweth down,
And 11the great man humbleth himself:
12Therefore forgive them not.
10 Enter into the rock, and hide thee in the dust,
For fear of the Lord, and for the glory of his majesty.
11 The lofty looks of man shall be humbled,
And the haughtiness of men shall be bowed down,
And the Lord alone shall be exalted in that day.
TEXTUAL AND GRAMMATICAL
Isa_2:5. לְכוּ and וְנֵֽלְכָה, Come, and we will walk, are taken from Isa_2:3, and בְּאוֹר י׳ not only reminds of וְיוֹרֵנוּ, Isa_2:3, but one is almost tempted to believe that בְּאוֹר י׳ Isa_2:3 is an echo of בְּא̇רְחֹתָיו, which, Isa_2:3, follows וְנֵֽלְכָה. And if the words are compared that in Mich. follow the borrowed verses Isa_4:1-3; (“For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God forever and ever.” Isa_2:5) it will be seen that these words, too, floated before Isaiah’s mind. Grammatically there is nothing to object to the view of the comment below. For נֵֽלְכָה בְּאוֹר may just as well mean eamus in lucem, as in luce, let us walk into the light, as in the light. And if the words of Isa_2:2-3 that sound alike are not taken in quite the same meaning, I would ask: are they then identical? And if they were identical, must then the בְּאֹרְחוֹת י׳ לֶכֶת (that must, according to Isa_2:3, occur in the last time) be the same with לֶכֶת בְּאוֹר י׳ that the Prophet imposes as a duty o n the Israel of the present?
Isa_2:6. נָטַשׁ stands very commonly in the sense of repudiate: Jdg_6:1; 1Sa_12:22; 1Ki_8:57; Psa_27:9; Psa_94:14; Jer_7:29; Eze_29:5; Eze_32:4. But especially the notion of נָטַשׁ appears significantly as contents of the “burden of Jehovah,” and probably with reference to our passage; Jer_23:33; comp. Jer_12:7 and 2Ki_21:14. In many of these places עָזַב stands parallel with נָטַשׁ. From that, and from the impossibility of taking דֶּרֶךְ עַם—עַם, way, fashion of the people, nationality, the inaccuracy appears of the explanation given by Saadia, Targ., J. D. Michaelis and others: “thou hast abandoned thy nationality.” מלאו מקדם, according to the comment below is particularly to be maintained as the correct reading. Thus both the conjecture of Brenz and Böttcher (Exeg. Krit. Æhrenlese, p. 29) מִקְסָם (comp. Eze_12:24; Eze_13:7), and that of Gesenius (in his Thesau, s. v. קֶדֶם, p. 1193, though in his commentary he declares for the text). מִקֶּסֶם (comp. Jer_14:14; Eze_13:6; Eze_13:23) are needless. Also the signification of old translations (ὡς τὸ ἀπ’ ἆρχῆς,LXX., ut olim, Vulg., ut antea, Peschit., sicut ab initio, Targ., Jon.) is incorrect, because the insertion of the particle of comparison and the leaving out of account the וְ before עֹנְנִים are arbitrary. Drechsler has justly called attention to the fact that מָלֵא with מִן never means the same as מָלֵא with the accusative. For the first does not so much name the matter with which one is filled as the source, the fund, the provision out of which the matter is drawn. Thus e.g. Exo_16:32, מְלֹא הָֹעמֶר מִמֶּנּוּ is not: imple mesuram eo, but ex eo, i.e., fill the omer with the proper quantity taken from the whole mass. Comp. Lev_9:17; Jer_51:34; Eze_32:6; Psa_127:5. It is different Ecc_1:8. עֹנְנִים, (Lev_19:26; Isa_57:3; Jer_27:9; 2Ki_21:6; 2Ch_33:6) or מְעֹנְנִים (Deu_18:10; Deu_18:14; Mic_5:11) according to the context of the passages cited, are places of magicians or diviners. For the word stands parallel with כִּשֵּׁף sometimes, and sometimes with נחשׁ, as, then, in substance both are nearly related. But the fundamental meaning is doubtful. Fleischer in a note in Delitzsch in loc. controverts the fundamental meaning maintained by Fuerst, “tecta, arcana faciens,” and also the derivation from עַיִן (oculo maligno fascinans), and would derive it either from עָנָן, cloud (weathermaker), or from the Arabic root anna (coercere, stop by magic).—As regards the construction, Drechsler has remarked that the absence of הֵם must occasion no surprise. The verb ישׂפיקו in this sentence causes no little trouble. שָׂפַק occurs in only three places in the Old Testament: Job_27:23; 1Ki_20:10 and here. Beside that there is also the noun שֶׂפֶק (סֶפֶק) Job_20:22; Job_36:18.—Job_27:23 we read the words יִשְׂפֹּק עָלֵימוֹ כַפֵּימוֹ. Here evidently שָׂפַק=סָפַק which often occurs for clapping the hands together, or for slapping on the thigh: Num_24:10; Lam_2:15; Jer_31:19; Eze_21:17. But 1Ki_20:10, the king Ben-Hadad of Syria says: “The gods do so unto me and more also, if the dust of Samaria shall suffice (יִשְׂפֹּק) for handfuls for all the people that follow me.” And with this agrees also the Aramaic ספֲק redundare, and the הִשְׂפִּיק “superfluere, satis esse” of the late Hebrew.—Also in regard to the substantive שֶׂפֶק the same division of meaning occurs. For while Job_20:22 the context requires the meaning “abundantia,” opinions vary a great deal in regard to Job_36:18. Still to me the weight of reason seems on the side of the meaning “explosio,” (disapproval, insult by hand clapping, comp. Job_34:26-27). And the explanations of our passage divide into two classes, in that the one bring out the fundamental idea of striking, the other that of superabundance, but each variously modified. The Hiphil occurs only here. It is to be construed in a direct causative sense (complosionem facere).
Isa_2:7. קֵצֶה always with וְאֵין only here and Neh_2:10; Neh_3:3; Neh_3:9.
Isa_2:8. אֱלִילִים from אַל with intentional like sound to אֱלֹהִים ,אֵל, comp. Zec_11:17; Jer_14:14; Isa_2:18; Isa_2:20; Isa_10:10 sq.; Isa_19:1; Isa_19:3; Isa_31:7. The singular suffix in ידיו and אצבעתיו is to be noticed in grammatical respects. Expositors correctly construe the suffixes as distributive. Comp. Isa_5:23 concerning the ideal number.
Isa_2:9. At first sight the explanation (adopted, e.g., by Luther), commends itself, that takes the verbs ישׁח and ישׁפל as descriptive of the voluntary homage that the Israelites rendered to the great things depicted verse 7 sq. It appears to belong to the completeness of the mournful picture that the Prophet draws here of the condition of Israel, that also that recognition should be mentioned which those great things named, Isa_2:7-8, received at their hands. Moreover the similarity of construction seems to point to a continuation of that strain of complaint against Israel already begun. Indeed the second half of Isa_2:9 “and forgive them not,” seems to form the fitting transition to the announcement of judgment, whereas these words, if the announcement of judpment begins with 9 a already, seem to be an ὕστερον πρότερον. That שׁחח and שׁפל in what follows (Isa_2:11-12; Isa_2:17) and especially Isa_5:15, are used for involuntary humiliation would be no objection, in as much as a contrast might be intended. Nevertheless I decide in favor of the meaning approved by all recent expositors, viz., involuntary bowing. What determines me is, first, that already Isa_2:8 b speaks of the voluntary bowing to idols. Had the prophet meant to emphasize, not simply this, but also the bowing before the idols of riches and power, he would surely have joined both in a different fashion than happens if Isa_2:9 a is referred to Isa_2:7. And then Isaiah must have said: ואֲתָּה אַל ת׳, but thou forgive them not. That the antithesis is not marked in Isa_2:9 b, is proof that none exists. But then in this case Isa_2:9 a itself must contain a threatening of judgment. It is no objection to this that it is expressed in narrative form with the vav. consecutivum; comp. Drechsler in loc. Isa_2:9 b is then not antithesis but explanatory continuation. אַל must then be taken in the weaker signification of לֹא. Comp. 2Ki_6:27.—אָדָם and אִישׁ (comp. Isa_5:15; Isa_31:8; Psa_49:3; Pro_8:4) form only a rhetorical, not a logical antithesis. It is not = mean and great, but—all and every. The idea of “man” is only for the sake of parallelism expressed by two synonymous words. Comp. Isa_2:11. After תִּשָּׂא must עָוֹן be supplied, comp. Gen_18:24; Gen_18:26; Hos_1:6, coll. Isa_33:24.
Isa_2:10. פחד י׳ genitive of the object, comp. 1Sa_11:7; 2Ch_14:13; 2Ch_17:10 and below Isa_2:19; Isa_2:21. הדר גאון only here.
Isa_2:11. גבהות only here and Isa_2:17. רוּם in Isaiah only here and Isa_2:17; Isa_10:12. The singular שָׁפֵל is explained in that גבהות is the main idea. Comp. Isa_5:15. שָׁפֵל, a common word with Isaiah (Isa_2:9; Isa_2:11-12; Isa_2:17; Isa_5:15; Isa_40:4, etc.) is verb, not adjective, for the latter is שָׁפָל. The same ramark obtains in reference to אדם and אנשׁים that was made Isa_2:9 concerning אדם and אישׁ.
EXEGETICAL AND CRITICAL
1. The Prophet’s glance has penetrated into the farthest future. There he gazes on the glory of Jehovah and his people. In the words of his fellow prophet Micah, to whom he thereby extends the hand of recognition and joins himself, he portrays how highly exalted then the Lord and His people shall be. That is the true eminence to which Israel is destined, and after which it ought to strive. But what a chasm between that which Israel shall be and what it actually is!
The Prophet calls on the people to set themselves in the light of that word of promise, that promise of glory (Isa_2:5). What a sad picture of the present reveals itself! The people in that glorious picture of the future, so one with its God that it does not at all appear in an independent guise, appears in the present forsaken of God, for it has yielded itself entirely to the influences of the world from the East and West, and all sides (Isa_2:6). In consequence of this, much that is high and great has, indeed, towered up in the midst of them. But this highness consists only of gold and silver, wagons and horses, and dead idols made by men (Isa_2:7-8). For that, in the day of judgment, they shall be bowed down so much the lower and obtain no pardon (Isa_2:9). For in that day they must creep into clefts in the rocks and holes in the ground, before the terrible appearance of Jehovah (Isa_2:10), and then shall every false, earthly eminence be cast down, that Jehovah alone may appear as the high one (Isa_5:11).
2. O house of Jacob—light of the Lord.
Isa_2:5. “House of Jacob,” so the Prophet addresses the inhabitants of Judah and Jerusalem (Isa_2:1), in that he connects what he says in this address, and in the second half of the verse with the prophetic address uttered in what precedes, in which (Isa_2:3) the temple was named “the house of the God of Jacob.” The expression “house of Jacob” for Israel is besides frequent in Isa_8:17; Isa_10:20; Isa_14:1; Isa_29:22; Isa_46:3; Isa_48:1; Isa_58:1.—As the Prophet at once expresses what he has to say to the house of Jacob in words that are taken from the prophecy that precedes, he intimates what use he intends to make of these words.
Expositors understand, אוֹר י׳ partly of the favor and grace of the Lord (for which otherwise often אוֹר־פְּנֵי י׳Psa_89:16; Psa_4:7; Psa_36:10), partly of the instruction through the law of the Lord (lux Jehovæ lex Dei,Vitr.). But neither the one nor the other meaning seems to me to suit the context. For in what follows there is neither a promise of divine grace, nor exhortation to holy walk. I am therefore of the opinion, that the prophet by “light of Jehovah,” understands that light which Jehovah Himself extends to the people by the prophetic word that just precedes. In the light of that word ought Israel to set its present history. The Prophet shows, in what follows, how infinitely distant the present Israel is from the ideal that, Isa_2:2-4, he has shown, and which shall be the destiny of this degenerate Israel in “the last time.” Now if Israel will apply the measure of that future to its present, it may escape the judgment of the last time. On this account the Prophet summons his people to set themselves in the “light of Jehovah.”
3. Therefore thou hast—strangers, Isa_2:6. The words “thou hast repelled thy people” seem to me to indicate the fundamental thought of the whole address to the end of Chap. 5. From Isa_2:2-4, where Jehovah is named the God of Jacob, and Zion the place where God’s word shines so gloriously that all nations assemble to this shining, it is seen that Israel in this last time shall live in most intimate harmony with its God. That it is not so now he proceeds to describe. For God has repudiated His people. Jehovah, however, has not arbitrarily repudiated His people. He could do no otherwise. For the nation had forsaken Him, had abandoned itself to the spirit of the world. They accorded admittance to every influence that pressed on them from East and West. Such is the sense of the following words. “From the east,” means primarily, indeed, those parts of Arabia bordering on Palestine (Jdg_6:3; Jdg_6:33; Jdg_7:12; Jdg_8:10), but here, in contrast with Philistines, it signifies the lands generally that lie east of Palestine. That destructive influences, especially of a religious kind, proceeded from these lands to Israel, appears from the instance of Baal-Peor (Num_25:3; Deu_4:3), and of Chemosh (1Ki_11:7; 2Ki_23:13) of the Moabites, and Milcom of the Ammonites (1Ki_11:5; 1Ki_11:7) the altar in Damascus (2Ki_16:10), and the star worship of Manasseh (2Ki_21:5; Jer_7:18; Jer_44:17 sqq.; Eze_8:16). But Drechsler,in loc, has proved that not only religious influences, but also social culture of every sort penetrated Israel from the East (comp. on Isa_3:18 sqq.; 1Ki_5:10; 1Ki_10:1-15; 1Ki_11:1 sq. If, then, we translate “for they are full from the East,” we would thereby indicate the Prophet’s meaning to be that Israel has drawn from the Orient that of which it is full, in the sense of intellectual nourishment. But the West, too, exercised its destructive influences. The Philistines are named, as representatives of it, and especially they are indicated as Israel’s examples and teachers in witchcraft. It is true that we have no express historical evidence that the Philistines were especially given to witchcraft. Yet 1Sa_6:2 mentions their “diviners,” and 2Ki_1:2, refers to the sanctuary of Baalzebub at Ekron, as a celebrated oracle.
And in the children,etc. Excepting Targ. Jonathan (et in legibus populorum ambulant) all the ancient versions find in our passage a accusation of sexual transgression. The LXX, Peschit, and Ar. understand the words to refer to intercourse of Jewish men or women with the heathen, and the generation of theocratic illegitimate posterity. Jerome, however, understands the “et pueris alienis adhœserunt” of Pederasty, as he expressly says in his commentary. The translation of Symmachus, too, which Jerome quotes, “et cum filiis alienis applauserunt,” is to be understood in the same sense. For Jerome remarks expressly: “Symmachus quodam circuitu et honesto sermone plaudentium eandem cum pueris turpitudinem demonstravit.” Gesenius in his Commentary p. 18 has overlooked this. It is seen that LXX. (τέκνα πολλὰ ἀλλόφυλα ἑγενήθη αὐτοῖς), Peschit. (plurimos exterorum filios educarunt), Arab. (nati sunt eis filii exteri permulti) have found the notion of “fulness, superfluity” in ישּפיקו. But Jerome and the Hebrew scholars that after him translate ἑσφηνώθησαν (wedging oneself in, in an obscene sense) proceed evidently from the fundamental meaning “striking.” The later expositors divide into these two classes. Still the majority decide in favor of the meaning, “striking into, i.e., the hand, as sign of making a covenant,” and refer to the construction פָּגַע בְּ (Gen_32:2; Jos_16:7; Jos_17:10, etc.), to illustrate the construction with בְּ here. Still better is it to compare the construction with בְּ of the verbs, בָּחַד ,אָחַז ,הֶֽחֱזִיק ,דָּבָק ,נָגַיע. are the children of strangers (Psa_18:45, sq.; Isa_60:10, etc.), with only the difference that in ילדי נ the idea of a profane birth is more prominent. The expression is to be understood as generally comprehensive of the eastern and western nations named immediately before, word יֶלֶד itself, it occurs not seldom in Isa_9:5; Isa_8:18; Isa_11:7; Isa_29:23; Isa_57:4-5.
4. Their land—have made.
Isa_2:7-8. Neither the having abundance of children of strangers (Ew.), nor the contenting oneself with such (Drechsler) explains to us why the land of Jacob was full of silver and gold, of horses and wagons. But it is very easily explained if Israel had treaties and a lively commerce with foreign nations. But this was contrary to the law and the covenant of Jehovah. For according to that Israel should be a separate people from all other nations: “And ye shall be holy unto Me; for I the Lord am holy, and have severed you from other people, that ye should be Mine.” Lev_20:26. Commerce with the world, of course, brought the Israelites material gain, in gold and silver, horses and wagons, so that, in fact, there was a superfluity of these in the land. But by this growth in riches and power the divine prohibition (Deu_17:17,) was transgressed. It is plain enough now how necessary this prohibition was. For with the treasures of this world the idols of this world are drawn in. This prohibition would guard against that, for the subtile idolatry of riches and power would serve as a bridge to coarser idolatry, because it turns the heart away from the true God, and thereby opens a free ingress to the false gods. Thus is Israel, in consequence of that being full, of which Isa_2:6 speaks, also outwardly become full of that which passes for great and glorious in the world. But, regarded in the light of Jehovah, this is a false eminence. On the subject matter comp. Mic_5:9 sqq.
5. Enter into—in that day.
Isa_2:10-11. These words stand in an artistic double relation. First, they relate to what precedes (Isa_2:9) as specification. Second, to what follows (as far as Isa_3:26) as a summary of the contents. For the brief words of Isa_2:9 express only in quite a general way the human abasement, and indicate the sole majesty of Jehovah only by ascribing to Him the royal right of pardon. These words are now in both these particulars more nearly determined in Isa_2:10-11. With dramatic animation the prophet summons men, in view of the terror that Jehovah prepares, and before the majestic appearance of His glory, to creep into the clefts of the rocks, and rock chasms (comp. Isa_2:19 and Isa_2:21), and in the depths of the dust i.e., holes or caves in the earth, (comp. Isa_2:19). The terror, therefore, shall be like that which spreads before an overpowering invasion of an enemy (Jdg_6:2; 1Sa_13:6). Then shall the lofty eye be cast down and,—which is the reason for the former—all human highness shall be humiliated. Jehovah alone shall be high in that day, just as all mountains shall have disappeared before the mountain of Jehovah (Isa_2:2). It will immediately appear that the matter of both these verses shall be more exactly detailed in what follows.
[Isa_2:5. “From this distant prospect of the calling of the gentiles, the Prophet now reverts to his own times and countrymen, and calls upon them not to be behind the nations in the use of their distinguishing advantages. If the heathen were one day to be enlightened, surely they who were already in possession of the light ought to make use of it.” “In the light of Jehovah; (in the path of truth and duty upon which the light of revelation shines). The light is mentioned as a common designation of the Scriptures and of Christ Himself.” (Pro_6:23; Psa_119:105; Isa_51:4; Act_26:23; 2Co_4:4). J. A. A.
Isa_2:6 c. And with the children of strangers they abound.—The last verb does not mean they please themselves, but they abound.—Children of strangers.—Means strangers themselves,—foreigners considered as descendents of a strange stock and therefore alien from the commonwealth, of Israel.”—J. A. A. [See comment on Isa_1:4בָּנִים מַשְׁחִיתִים——Tr.]
Isa_2:7. “The common interpretation makes this verse descriptive of domestic wealth and luxury. But these would hardly have be en placed between the superstitions and the idols, with which Judah had been flooded from abroad. Besides, this interpretation fails to account for gold and silver being here combined with horses and chariots.—But on the supposition that the verse has reference to undue dependence upon foreign powers, the money and the armies of the latter would be naturally named together.—The form of expression, too, suggests the idea of a recent acquisition, as the strict sense of the verb is, not it is full, nor even it is filled, but it was, or has been filled.”—J. A. A.
Isa_2:9. “They who bowed themselves to idols should be bowed down by the mighty hand of God, instead of being raised up from their wilful self-abasement by the pardon of their sins. The relative futures denote, not only succession in time, but the relation of cause and effect.”—J. A. A.
Isa_2:10. And hide thee in the dust. “May there not be reference here to the mode prevailing in the East of avoiding the Monsoon, or poisonous heated wind that passes over the desert? Travelers there, in order to be safe, are obliged to throw themselves down, and to place their mouths close to the earth until it has passed.”—Barnes.]
Footnotes:
[6]repudiated.
[7]Or, more than the East.
[8]Or, abound with the children, etc.
[9]make covenant with foreign born.
[10]a man is bowed down.
[11]everybody humbled.
[12]And thou wilt not forgive them.
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.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–5 If the curse foretold against Israel has been literally…
If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zac 8:21, Zac 8:23; Joe 2:28).
from Jerusalem-- (Luk 24:47) an earnest of the future relations of Jerusalem to Christendom (Rom 11:12, Rom 11:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–5 3. Shall go and say — With missionary zeal…
3. Shall go and say — With missionary zeal they shall in multitudes gather other multitudes to be taught.
Mountain of the Lord — Zion again, where Jehovah dwells.
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The house… Jacob — Second phrase, more familiar than the first, and so explains the first. See Psa_20:1.
Of his ways — “Of” is loosely partitive. We can know only in part, (1Co_13:1,) yet sufficient to walk in God’s “ways” and be saved.
The law — The true religion as a rule of duty.
Word of the Lord — The true religion as a revelation.
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 On vv3–4 3. The conflux of nations explained by the desire,…
3. The conflux of nations explained by the desire, everywhere expressed, to know and practise the ways of Jehovah. Cf. Zec_8:20-21. and he will teach us … and we will walk] Or that He may teach us … and that we may walk. The verb for “teach” is that from which the noun “Tôrâh” (Isa_1:10) is derived; hence the instruction must be conceived as communicated through the agency of prophets like Isaiah. of his ways] The preposition has a partitive sense (cf. Psa_94:12): “somewhat of his ways”; each people receiving such direction as is adapted to its peculiar circumstances. The “ways” and “paths” of Jehovah, denoting the revealed principles and maxims of religion and ethics, are figures too frequent in the O.T. to need detailed references.
for out of Zion … Jerusalem] These may be either words of the prophet, looking into the future, or of the peoples themselves as they exhort one another to go up to Jerusalem. In the latter case the verbs should be rendered in the present tense. the law] i.e. “Tôrâh.” See on Isa_1:10.
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 On vv3–5 (3) Many people shall go and say . .…
(3) Many people shall go and say . . .—What was precious to the prophet’s heart was the thought that these pilgrims from afar would not come as with a formal worship like that of Isa_1:10-15, but, like the queen of Sheba (1Ki_10:1-10), as seekers after truth, desiring to be taught. (Comp. Isa_60:3.) The “ways” and the “paths” are the great laws of righteousness, which lead to the eternal life. The verb for “teach” is the root of the Hebrew for “law,” as the “teaching” of Jehovah.
Shall go forth the law . . .—In the preaching of the Christ, in the mission of the Twelve, in the whole history of the Apostolic Church, we have, to say the least, an adequate fulfilment of the promise. The language of St. Paul, however, suggests that there may be in the future a yet more glorious mission, of which Jerusalem shall once more be the centre (Rom_11:12-15).
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 On vv3–4 Many people; rather, many peoples. Shall go; or, set…
Many people; rather, many peoples. Shall go; or, set forth. The prophet means to represent the nations as encouraging one another on the way. There is no jealousy among them, for the "mountain" can hold them all. He will teach us. The nations feel their ignorance of God, and their need of "teaching." God alone can teach them concerning himself; (Rom_11:33, 34 1Co_2:10, 1Co_2:11) and "he will teach" them, either directly, as the Incarnate Son, or indirectly through those whom he has appointed to be "teachers". (1Co_12:28) Of his ways; i.e. "some of his ways," not "all of them;" for at present "we know in part" only, (1Co_13:9) and the greater portion of his ways are "past finding out". (Rom_11:33) The "ways" here spoken of are, no doubt, rules for the conduct of life, which are practically inexhaustible. God, however, will teach every man, who honestly seeks to learn, enough to enable him to "walk in his paths." Out of Zion shall go forth the Law; rather, instruction, or teaching. The word (torah) is without the article. The instruction intended is that of the Church of God.
HOMILIES BY W.M. STATHAM Ver. 3. Real religious revival
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"Many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob." Here is the tide of national feeling, no longer on the ebb, but on the flow. God is "to teach them his ways, and they are to walk in his paths;" for they have found out that pleasure gained by sin is peace bartered. Elevation of the truest kind is to be theirs now. This is the image of their uplifted state. They are to go up to the mountain of the Lord"s house the consecrated height of holiness and peace.
I THERE IS SPONTANEITY OF LIFE. "Come, let us go." It is no mere fashion, or custom, or compulsion of obedience. Life always says, "Come." I read delight here. For what we enjoy we invite others to see. When we ascend to the mountain-top, and see the winding river, like a streak of silver, and the village-dotted plains, we cry "Come!" to others, that they too may delight in the loveliness of the scene. So an earnest Christian not only says "Come!" because of the urgency of the salvation, but also because of the beauty and blessedness of religion. "Oh taste and see," he says, "that the Lord is good: blessed is the man that trusteth in him.
II THERE IS SACRED FELLOWSHIP. "Let us go up." For religion is intensified in its experiences by mutual faith and joy. The interaction of mind on mind and heart upon heart in a great congregation is wonderful. "Let us go up." And beautiful were those spectacles in Hebrew history, when the pilgrims went to tabernacle or temple. "Thither the tribes go up," The festal caravans met each other from distant parts, as they merged at last into one common road to time-beloved Jerusalem. At the Feasts of Pentecost and Passover, as in the days of our Savior, the interest felt in these upgoings to Jerusalem was both human and Divine. Old friends met again, whilst youths and maidens set eyes for the first time on the city and temple of their fathers. On their way they sang the songs of Zion, till in noblest worship the gathered tribes lifted up their praise to the Lord God of Israel.
III THERE IS SUBLIME PROPHECY. "Many shall go," Yes, and in these Christian days, Greek and Jew, bond and flee, have been united in one common song of deliverance. Missionary societies have founded Churches and schools on well-nigh every shore. "Many shall corns." Verily, unto Christ shall the gathering of the people be. "All nations shall call him blessed." How verified the words have been! "For out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. W.M.S.
The attractions of the gospel Church.
The earthly Jerusalem, which was thought of as a mountain surrounded by mountains, but superior to them all, is in the prophet"s mind, and it gives form to his thought of the Gospel times 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," or the "Lord"s mountain house," exalted above all other religions, and made the rendezvous of all the spiritual seed of Abraham. "The prophet sees the Church permanently placed in a conspicuous position, so as to be a source of attraction to surrounding nations. To express this idea, he makes use of terms which are strictly applicable only to the local habitation of the Church under the old economy. Instead of saying, in modern phraseology, that the Church, as a society, shall become conspicuous and attract all nations, he represents the mountain upon which the temple stood as being raised and fixed above the other mountains, so as to be visible in all directions" (J. A. Alexander).
T.K. Cheyne notices an "old belief in Eastern Asia that there was a mountain reaching from earth to heaven, on the summit of which was the dwelling of the gods. The prophet is, perhaps, alluding to this belief, which he recognizes as true in substance, though attached by the heathen to a wrong locality." The text may be illustrated by the custom of the Israelites to journey from all parts of the country for the yearly feasts. Keeping the figure of the prophet, we observe
I THE GOSPEL CHURCH IS LIKE A MOUNTAIN, Illustrate from the conspicuous position of Jerusalem, or of Safed. A mountain rises up out of the plain; so the gospel Church is right in the midst of the world and the people. A mountain towers up above the plain, within sight of all; and so the gospel Church is such a striking and impressive thing that all eyes must be turned to it. Men cannot be blind to it; men dare not ignore it. Like the mountain, it is an indestructible fact, of which men must take account. The buildings erected for its worship are the symbols of itself; in every village, town, and city, the church tower and cathedral spire rise above the buildings of the people, well in everybody"s sight. Show that however men may think to dispel the so-called myths that have gathered round the historic Christ, they must deal with this mountain-fact, the gospel Church exists; it must have had a source; it must have a mission at the heart of it. Surely it is the witness of the truth of Christ.
II THE GOSPEL CHURCH IS FIGURED AS ON THE TOP OF THE MOUNTAINS, Other religions, other social and philanthropic schemes for the elevation of the race, may be figured as mountains. But let them all be gathered together, and it will be found that Christianity towers high above them all. Its origin, its character, its provisions, make it the most conspicuous, the most important of them all. Comparisons may be instituted
(1) with man-made religions, paganism, Buddhism, etc.; and
(2) with previously given Divine religions, such as patriarchism, Mosaism, etc. The points of superiority are such as these:
1. Revelation of God to man under the figure of Father.
2. Manifestation of God in the person of his Son as a fellow-man.
3. Redemption of man by the intervention of Divine love.
4. Perfect provision for the needs of man, as a spiritual being.
5. Adequate and final mastery of all man"s moral foes and evils.
Show that other religions touch some of man"s needs. Christianity is at the "top of the mountains," because it reaches them all, and deals with them efficiently.
III THE GOSPEL CHURCH ATTRACTING ALL NATIONS. They will be drawn, not forced into it. One shall tell another of it. One shall invite another to journey to it. They shall flow to it as streams flow to the sea. "There is an Eastern fable of a great mountain of lodestone, out in the middle of the sea, that attracted, to their destruction, all the ships that came near it. This mountain of the Lord"s house is a great spiritual magnet, and it draws souls, not to destruction, but to everlasting life" (Dr. Edmond). Illustrate
(1) from the various nations attracted by the preaching of the early Church;
(2) from the power of the preached gospel in various heathen lands now;
(3) from its proved fitness to meet the needs of all sinners and all sufferers. Jesus said, "I, if I be lifted up, will draw all men unto me. R.T.
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 On vv3–5 Come ye, and let us go up to the…
Isa_2:3
Come ye, and let us go up to the mountain of the Lord
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Many people
For people read peoples.
So ver.
4. (A. B. Davidson, LL. D.)
Desire for spiritual instruction
What I intend is to make use of the words as they express a sincere desire in many people of being better informed in the mind and will of God, by some particular revelation from Himself than they could be by the mere natural light of their own minds, reflecting only upon the general works of creation and providence.
I. EVERY RATIONAL MAN, WHO BELIEVES A GOD AND A PROVIDENCE GOVERNING THE WORLD, IS UNDER A NATURAL OBLIGATION TO INQUIRE WHETHER GOD HAS MADE ANY PARTICULAR REVELATION OF HIS WILL TO MEN, WHICH THEY ARE ANY WAY CONCERNED TO TAKE NOTICE OF.
II. WHOEVER SERIOUSLY MAKES THIS INQUIRY, WILL FIND IT REASONABLE TO CONCLUDE THAT SOME REVELATION MAY JUSTLY BE EXPECTED FROM GOD, CONSIDERING THE GENERAL STATE OF MANKIND.
1. In the nature of things, there is no impossibility that God should make a particular revelation of His will to men. That God should communicate His will to men in a particular manner, implies nothing contradictory, either to the nature of man or God. For if we believe that God is the Maker of mankind, and that from Him they received their reason and understanding, then it is unreasonable to suppose that the mind of man is incapable of receiving any impression of revelation or instruction from the Supreme mind, only because that Supreme mind is of an invisible nature. And it is yet much more unreasonable to suppose any incapacity in the Divine Being, of making such discovery of His will to the mind of man, as His wisdom sees fit; for this would, in effect, be to deny the perfection of His nature, and to make him a Being not acting freely but by necessity, without liberty or choice and this in the end comes to the same thing as denying His Being altogether.
2. Considering our natural notions of the goodness of God, there is no reason to think it incredible that He should at some time or other make such discovery of His will.
3. Considering the general condition of mankind, such revelation is by no means unnecessary.
(1) It is evident, that there is a surprising corruption in human nature; that the generality of men have hardly ever attended duly, at any time, to the natural dictates of their own reason. But much the greater part have shewn themselves more prone to extinguish than to improve the light of reason.
(2) Suppose they had really known the true state of their own case, yet the true cure for it was more than human power or skill could effect. Some of them had recourse to philosophy. But the disease was too inveterate and epidemical to be cured by so weak a medicine.
(3) Supposing the philosophers had been really designed to reform the morals and religion of mankind, they were not sufficiently qualified for such an undertaking, because they them selves were ignorant of many things necessary for it. As they knew not the first cause of the corruption of human nature, so they could know nothing of Gods design in suffering it, nor of the scheme and order of His providence, by which He designed to conduct mankind out of it, into a more perfect and happy state than that from which they had fallen.
(4) In matters of religion, which, naturally, have the greatest influence over the mind of man, and which therefore ought to be under the best and truest direction of all others, they were still more deficient than in anything else. When mankind had once generally fallen from the worship of the one true God, they sunk, by degrees, into the most brutal superstition and idolatry.
(5) Divers of the wisest philosophers did themselves confess that they wanted a Divine revelation to set them right, even in matters which were of the utmost consequence.
(6) Such men as now think that no revelation was ever necessary, but that the want of it might always have been sufficiently supplied by the use of human reason alone, do not state the matter fairly; because they confound part of that light which we insensibly receive by the revelation of the Gospel, with that light of nature which men had before it: that is, they do not distinguish between those notions which the mere heathen world were in possession of before, and those which they attained to after the preaching of the Gospel.
III. IF THIS BE SO, THEN IT IS EVERY MANS DUTY TO USE ALL THE PROPER MEANS HE CAN TO FIND OUT WHAT IS TRUE REVELATION AND WHAT IS ONLY PRETENDED. (R. Boyle.)
Let us go up
Those that are entering into covenant and communion with God themselves should bring as many as they can along with them. (M. Henry.)
He will teach us of His ways
The ways of God
By the ways of God may be meant--
1. His purposes and counsels, so far as are proper and necessary for His servants to be acquainted with, in order to promote their happiness and salvation.
2. His providential dispensations, so far as is consistent with their duty and interest to know them. That they may understand the loving kindness of the Lord.
3. The ministration of His Spirit and the way of salvation, by which the manifold wisdom of Jehovah is admirably displayed. These are, with great propriety, called the ways of God, as He points them out to us in His Word, and as they are intended to conduct to the enjoyment of Him in the land of everlasting upright ness. (R. Macculloch.)
And we will walk in His paths
Walking in Gods paths
The resolution before us--
1. Plainly implies a free choice of the precepts of the Gospel, in preference to all other ways, and in opposition to every kind of compulsion whatever.
2. It includes a fixed purpose of heart, a firm determination, to cleave unto the Lord, notwithstanding every difficulty and discouragement that may lie in the way.
3. And as walking is an uniform, progressive motion, it comprehends a constant, persevering progress in the good ways of the Lord, wherein they are instructed. (R. Macculloch.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv4–5 Isa_2:4. They shall beat their swords into ploughshares, and…
THE CESSATION OF WAR
Isa_2:4. They shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more
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A prediction of times yet to come. It has never yet been fulfilled. It is true that when the religion of Christ came to the world it came with the spirit and principles of an all-pacific dispensation (“On earth peace, good-will towards men”); and true that, in the degree of its actual prevalence, this has been the effect. But how far is this from anything adequate to the terms of the prediction, which exhibit a bright and ample idea of this spirit and tendency of Christianity realised, reduced to fact, on the great scale!
I. War has been a prominent character of all ages.
1. Man, when he came fresh from his Creator’s hands, must have had in his soul the principle of all kind affections (Gen_1:27), a state of feeling that would have been struck with horror at the thought of inflicting suffering. Yet in the first family of man war and slaughter began. Men may argue and quibble against our notion of “the fall,” but here was fall enough! and demonstration enough!
2. War prevailed among the antediluvians (Gen_6:5; Gen_6:12). We are told of some that “became mighty men, men of renown.” How? Partly perhaps in a war against savage beasts, but far more in the exploits of that “violence” which filled the earth, and doomed it to be overwhelmed.
3. War prevailed among the race descended from Noah. It was by the descendants of the only faithful friend and servant of the Almighty found on earth that the desolated world was to be repeopled, and we might have hoped for a better race, if human nature were intrinsically good, or corrigible by the most awful dispensations. But the Flood could not cleanse the nature of man, nor the awful memory of it repress the coming forth of selfishness, pride, ambition, anger, and revenge.
(1.) The history of the Jews is to a large extent a history of wars.
(2.) The history of the other races is a history of their conflicts with each other, of a terrible process by which the smaller states were absorbed in others, until they were all included in the Roman empire. How many millions of human beings were destroyed in the process!
(3.) Since that period the history of the world has been to a large extent written in blood, [1279]
[1279] What a vision of destruction! Think of all that tormented and desolated the earth during the long period of the fall of the Roman Empire,—of that inundation of ravage and death, the progress and utmost extension of the Mahomedan power; of the mighty account of slaughter in the Spanish conquest of America; of the almost incessant wars among the states of civilised Europe down nearly to the present hour. Think even of the bloody wars within our own island, especially on the border between its northern and southern divisions; the hundreds of remaining fortresses, monumental of war. And to complete the account—as if the whole solid earth were not wide enough—the sea has been coloured with blood, and received into its dark gulf myriads of the slain, as if it could not destroy enough by its tempests and wrecks!—Foster.
Reflections:—
1. What a state of the spirit of mankind is here disclosed to us!
2. What a state of Christianity, or to any real prevalence of it, among the nations denominated Christian!
3. How necessary that all religioirs persons, especially tutors and parents, should set themselves systematically, as opportunities offer, to counterwork that maddening enchantment of the “glory” of war; of war considered merely as the field of great exploits. Let them strive to break up, in the view of young and ardent minds, this splendid, pestilent delusion about heroes, conquests, fame, and glory.
II. War is not necessarily sinful, nor are those engaged in it to be always condemned. Defensive war does not violate Christian principles. Nay, it is sometimes a duty. [1282] An opposite opinion is held by some who rest on the literal and extreme construction of a few expressions, such as “Resist not evil,” “Give place to wrath,” “Love your enemies,” “To him that smiteth thee on one cheek, turn also the other.” These interdict revenge. But their unqualified literal interpretation requires that Christianity should subject mankind universally to the unrestrained will of whoever is the most unjust and wicked; should teach that so long as there are men who have more of Satan and Moloch in them than the rest, and are intent on practising oppression and cruelty, it is the absolute duty of Christians, as such, individually and nationally, to let them do it,—at least rather than resist them in such a way as to endanger their persons. This would be a delightful doctrine to all the tyrants, bigots, slave—drivers, robbers, and murderers! But the magistrate is not so to leave the matter to God’s disposal, or to refrain from using the “sword” against the doers of evil. And the government of a nation is but a magistracy on a large scale.
[1282] About four or five years since, our Government had a war with the Pindarees—a terrible assemblage of outlaws, robbers, and murderers, to the number of fifty thousand, occupying a strong and almost inaccessible tract on the northern frontier. Thence with impetuous rapidity, they rushed down, all horsemen, on the country, inhabited by a population of cultivators; seized whatever could easily be carried off, and with furious eagerness demolished, burnt, destroyed the rest. But far more than this, they were universally possessed with the spirit of murder; they killed the people without regard to sex or age. Not only so, but when sufficiently at leisure for such amusement, they inflicted excruciating tortures previous to death.
Now, when the Governor-General had intelligence of this—what was he to do? what, acting as a Christian? Nothing? What, as a great magistrate, did he “bear the sword” for? What was he Governor at all for? To live in splendid state, and number and tax the people? Or was he to direct that prayer should be made in the churches for something very like a miracle? And on failure of that, prayers that the wretched people he governed might be all meekly resigned to their fate! and that even should the fell and fiendish legion, being unresisted, choose to pursue their way all down to Calcutta, all the people in their tract that could not escape, and at last himself and the people of the city, might be enabled calmly to submit to a sovereign dispensation of Providence?
He did not do this. He chose rather to act on the rule of his appointment, to be “a terror to evil-doers,” “a minister of God, a revenger, to execute wrath upon them that do evil” (Rom_13:4). But if war is in all possible cases wrong, he perpetrated an enormous crime against Christianity in marching his armies with a celerity unparalleled in that climate, and encountering, intercepting, and exterminating the murderers, so that the surviving people could feel themselves in peace.
Put the stronger case of an immense host of northern barbarians being landed on our coasts (Tartars, Cossacks, Calmucks), and joined there by the legions of the Popish states, what would happen if we all, as Christians, judged it wrong and wicked to fight? Unless, indeed, we should suppose a divided opinion in the nation with respect to the Christian principle of the case, and that so a very large and powerful proportion was resolute to resist in all the array and action of war. Now, while with the utmost sacrifice and peril they were doing so, and suppose successfully, what a remarkable phenomenon would be presented! namely, the other division of the people deploring these very proceedings and successes by which their houses are saved from ravage and desolation,—deploring them as an awful outrage against Christian rectitude,—praying for the instant conversion of these deluded men to a right apprehension of Christian duty,—that they might immediately throw away their arms and allow the barbarian inundation to burst forward! Or, having failed in this prayer (and a mighty victory having finally cleared the land of the infernal irruption), then lamenting that a dreadful national violation of Christian principles had been irretrievably consummated! And as success purchased by crime can in the result be little else than a calamity and a judgment, they might be alarmed and dismayed to find themselves still in possession of their former freedom of worship, of speech, and of action, and of all their rights as citizens.—Foster. (Written in 1823.)
But those principles upon which a Christian casuist would justify war, under certain possible circumstances, would not justify perhaps one in twenty of the wars that have been waged. Very rare has been the instance of a war, on either side, strictly and purely defensive, of either the nation itself or any other endangered or oppressed people depending on its protection. Hence—
III. We rejoice over this prediction that war is to cease on the earth.
1. This prediction spreads a visionary scene before us so new, strange, and delightful, that nothing but prophecy, and faith in the divine power and goodness, could enable us to expect its realisation. [1285]
[1285] It is difficult to realise the fact to our imagination. No fighting on the face of the whole earth! no armies, nor military profession, nor garrisons, nor arms, nor banners, nor proclamations! No leagues, offensive or defensive; no guarding of frontiers; no fortresses; no military prisons! No celebrating of victories in gaudy pomps and revelries for the vulgar, or in prostituted poetry for the more refined! A wondering what kind of times those could be in which mankind accounted it the highest glory to kill one another! Truly this is a state of things we are ill prepared even to conceive!—Foster.
2. It is difficult to conceive the practicability of its attainment. For it is something intrinsic in the soul and nature of man, throughout the whole race, that war has sprung from. There is the hot and terrible element that has burst abroad in so many thunders. And yet it is man that is to be universally at peace! How can it be? (2Ki_7:2.) Vicious selfishness, ambition, envy, rivalry, rapacity, revenge, these are the things in men that cause wars between them, on the small scale and the great. How can these ever be so repressed, subdued, extirpated, that all war shall cease?
3. Certainly not by experience, philosophy, or civilisation, [1288]
[1288] Such things will be included, certainly, in whatever process can and shall reduce the world at length to peace; they will be taken as accessories and subsidiaries to the Master Power in operation. But whoever would reckon on such things alone should be strangely mortified, one thinks, in adverting to many facts of old and recent history. What, for example, is he to do with the history of Greece? or of the Italian Republics? Or nearer home, Britain and France account themselves the most enlightened and civilised states in the world: have they not been, with all their might, fighting and slaying each other and neighbouring nations for centuries, almost without intermission, down to this time? In the French revolutionary government, which, after a time, became essentially warlike, there were more philosophers, speculative, literary men, than ever in any other. In our own country, through the last half-century, the enlightened and civilised people (often so described and lauded at least) have needed but a little excitement, at any time, to rush out into war. Our institutions of learning, and even theology, have constantly abetted the spirit. An ever-flowing, impetuous stream there has been of oratory, poetry, and even pulpit declamation, mingling with and inspiriting the coarse torrent of the popular zeal for battles and victories. We have had both poets and divines actually sending the most immoral heroes to heaven, on the mere strength of their falling in patriotic combat. All this tells but ill for the efficacy of civilisation, literature, refinement, and the instruction of experience to promote the spirit of peace, without the predominance of some mightier cause.—Foster.
4. Nothing will operate efficaciously to this grand effect that does not go deep into the constitution of men’s souls, and quell internally those fatal passions which have perpetuated external war. And that is what cannot be done by any civilisation, national refinement, science, or even an enlightened theoretical policy. All these may be but like fair structures and gardens extended over a ground where volcanic fires are in a temporary slumber below. All these may be shattered and exploded by some mighty impulse of ambition or some blast of revengeful anger. No; there must be a greater, nobler power brought into prevalence among mankind. Nothing springing merely from the action of the human mind can suffice. It must be something coming from heaven. CHRISTIANITY is the appointed and qualified agent.
IV. It is credible that Christianity will cause wars to cease upon the earth.
1. It has accomplished something in this direction already. To it is mainly attributable the mitigation of ferocity and exterminatory rage, so evident in modern wars. We dare not assert even that it may not have prevented some wars.
2. It is essentially a peacemaker. Look at its genuine tendency, as displayed on the smaller scale, in a family, a neighbourhood, a district: a family in a constant state of hostility within itself, but at length the members of it are converted by the religion of Jesus Christ. The consequence how happy! (H. E. I. 1126.)
3. Precisely as it progresses among any people it will produce a distaste for war. [1291]
[1291] What will the natural consequence be in respect to war? Will it not be coldness towards that pernicious phantasm, martial “glory”;—a loathing of that sort of eloquence and poetry that are making a god of it;—a hatred of the very name of ambitious conquerors;—horror at the image of vast masses of men waiting to destroy one another;—a sense of the flagrant absurdity, as well as iniquity, of avenging some little wrong at the cost of so mighty a portion and variety of misery;—and a faith that Providence has not so abandoned the world that we are not to wait one moment for any interposition from it in favour of justice, but, the instant the scales of justice are poised, we must throw in the sword? Such would be the spirit and temper of a nation predominantly Christian.—Foster.
4. Consequently its progress among the nations is a progressive abolition of war. Every extension of this blessed religion is so much gained against war; quenching still another and another spark of infernal fire; repressing in some more minds those evil passions which are the prompters and the essential power of war.
5. Christianity is progressing among the nations.
6. Consequently it is reasonable to cherish the hope of a scene of universal peace (P. D. 2675).
CONCLUDING REFLECTIONS.—
1. The universal cessation of war means much more than merely the cessation of much mischief. Think what will be effected when the wealth, time, labour, art, ingenuity, of truly Christian nations are directed to the noblest purposes of peace!
2. Extirpate the war-spirit from your own breast. The selfish, proud, arrogant, envious, revengeful, are essentially of the war tribe, however little they have to do with actual war, however much they may condemn and profess to deplore it. Such individuals are not fit for that future terrestrial “kingdom of heaven.”—John Foster: Lectures, Second Series, pp. 142–173.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3–5 General Information:
General Information:
Isaiah speaks to the people of Judah in the form of a poem. (See: Parallelism)
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Jacob, so he may teach ... and we may walk
Another possible meaning is "Jacob. He will teach ... and we will walk"
he may teach us some of his ways, and we may walk in his paths
The words "ways" and "paths" are metaphors for the way a person lives. If your language has only one word for the ground on which people walk, you may combine these phrases. AT: "he may teach us his will so that we may obey him" (See: Parallelism and Metaphor)
For out of Zion will go the law, and the word of Yahweh from Jerusalem
These phrases mean the same thing. Isaiah was emphasizing that all nations will understand that the truth is found in Jerusalem. AT: "People in Zion will teach God's law, and people in Jerusalem will teach the word of Yahweh" (See: Parallelism)
For out of Zion will go the law
"For the law will go out from Zion." Isaiah speaks as if the law were something like a river that moves without people doing anything. AT: "Those to whom they teach the law will go out from Zion" or "Yahweh will proclaim his law from Zion" (See: Metaphor)
the word of Yahweh from Jerusalem
"the word of Yahweh will go out from Jerusalem." Isaiah speaks as if the word of Yahweh were something like a river that moves without people doing anything. You can make clear the understood information. AT: "Those to whom they teach the word of Yahweh will go out from Jerusalem" or "Yahweh will proclaim his word from Jerusalem" (See: Metaphor and Ellipsis)
translationWords
people group
Yahweh
house of God
Jacob
walk
Zion
law
word of God
Jerusalem
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 On vv3–5 2:3 Human society will undergo changes as people conform…
2:3 Human society will undergo changes as people conform to God’s revelation and follow his ways and paths. • Judah received the revelation (teaching . . . word) but did not obey it (1:10-15); however, the nations will be ready to do God’s will.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.