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Teks -- Isaiah 2:1-22 (NET)

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Konteks
The Future Glory of Jerusalem
2:1 Here is the message about Judah and Jerusalem that was revealed to Isaiah son of Amoz. 2:2 In the future the mountain of the Lord’s temple will endure as the most important of mountains, and will be the most prominent of hills. All the nations will stream to it, 2:3 many peoples will come and say, “Come, let us go up to the Lord’s mountain, to the temple of the God of Jacob, so he can teach us his requirements, and we can follow his standards.” For Zion will be the center for moral instruction; the Lord will issue edicts from Jerusalem. 2:4 He will judge disputes between nations; he will settle cases for many peoples. They will beat their swords into plowshares, and their spears into pruning hooks. Nations will not take up the sword against other nations, and they will no longer train for war. 2:5 O descendants of Jacob, come, let us walk in the Lord’s guiding light.
The Lord’s Day of Judgment
2:6 Indeed, O Lord, you have abandoned your people, the descendants of Jacob. For diviners from the east are everywhere; they consult omen readers like the Philistines do. Plenty of foreigners are around. 2:7 Their land is full of gold and silver; there is no end to their wealth. Their land is full of horses; there is no end to their chariots. 2:8 Their land is full of worthless idols; they worship the product of their own hands, what their own fingers have fashioned. 2:9 Men bow down to them in homage, they lie flat on the ground in worship. Don’t spare them! 2:10 Go up into the rocky cliffs, hide in the ground. Get away from the dreadful judgment of the Lord, from his royal splendor! 2:11 Proud men will be brought low, arrogant men will be humiliated; the Lord alone will be exalted in that day. 2:12 Indeed, the Lord who commands armies has planned a day of judgment, for all the high and mighty, for all who are proud– they will be humiliated; 2:13 for all the cedars of Lebanon, that are so high and mighty, for all the oaks of Bashan; 2:14 for all the tall mountains, for all the high hills, 2:15 for every high tower, for every fortified wall, 2:16 for all the large ships, ships, for all the impressive ships. 2:17 Proud men will be humiliated, arrogant men will be brought low; the Lord alone will be exalted in that day. 2:18 The worthless idols will be completely eliminated. 2:19 They will go into caves in the rocky cliffs and into holes in the ground, trying to escape the dreadful judgment of the Lord and his royal splendor, when he rises up to terrify the earth. 2:20 At that time men will throw their silver and gold idols, which they made for themselves to worship, into the caves where rodents and bats live, 2:21 so they themselves can go into the crevices of the rocky cliffs and the openings under the rocky overhangs, trying to escape the dreadful judgment of the Lord and his royal splendor, when he rises up to terrify the earth. 2:22 Stop trusting in human beings, whose life’s breath is in their nostrils. For why should they be given special consideration?
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Amoz father of the prophet Isaiah
 · Bashan a region east of Lake Galilee between Mt. Hermon and Wadi Yarmuk
 · Isaiah a son of Amoz; a prophet active in Judah from about 740 to 701 B.C.,son of Amoz; a major prophet in the time of Hezekiah
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Lebanon a mountain range and the adjoining regions (IBD)
 · Philistines a sea people coming from Crete in 1200BC to the coast of Canaan
 · Tarshish son of Javan son of Japheth son of Noah,son of Bilhan, great grandson of Benjamin son of Israel,one of the seven princes of Persia under Ahasuerus,a region known for its ports friendly to the ships of Israel,A ship built strong and equiped for long range trading.
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Topik/Tema Kamus: Idolatry | Isaiah | PETER, SIMON | Judgments | Pride | Church | Israel | ESCHATOLOGY OF THE OLD TESTAMENT | CHRIST, OFFICES OF | Glory | PROMISE | Temple | Salvation | JOEL (2) | Jesus, The Christ | Fear of God | Gentiles | Mole | FEAR | ISAIAH, 8-9 | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 2:1 - The word Or, the matter or thing, as this Hebrew word commonly signifies; the prophecy or vision.

Or, the matter or thing, as this Hebrew word commonly signifies; the prophecy or vision.

Wesley: Isa 2:2 - In the last days In the times of the Messiah. For Christ's institutions were to continue to the end of the world.

In the times of the Messiah. For Christ's institutions were to continue to the end of the world.

Wesley: Isa 2:2 - The mountain The temple of the Lord which is upon mount Moriah; which yet is not to be understood literally of that material temple, but mystically of the church o...

The temple of the Lord which is upon mount Moriah; which yet is not to be understood literally of that material temple, but mystically of the church of God; as appears from the flowing of all nations to it, which was not to that temple, nor indeed was fulfilled 'till that temple was destroyed.

Wesley: Isa 2:2 - Exalted Shall be placed and settled in a most conspicuous and glorious manner, being advanced above all other churches and kingdoms.

Shall be placed and settled in a most conspicuous and glorious manner, being advanced above all other churches and kingdoms.

Wesley: Isa 2:3 - 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 b...

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.

Wesley: Isa 2:4 - He Christ shall set up his authority among all nations, not only giving laws to them, but doing what no other can do, convincing their consciences, chang...

Christ shall set up his authority among all nations, not only giving laws to them, but doing what no other can do, convincing their consciences, changing their hearts, and ordering their lives.

Wesley: Isa 2:4 - Rebuke By his word and Spirit, convincing the world of sin; and by his judgments upon his implacable enemies, which obstruct the propagation of the gospel.

By his word and Spirit, convincing the world of sin; and by his judgments upon his implacable enemies, which obstruct the propagation of the gospel.

Wesley: Isa 2:5 - The light Take heed that you do not reject that light which is so clear that even the blind Gentiles will discern it.

Take heed that you do not reject that light which is so clear that even the blind Gentiles will discern it.

Wesley: Isa 2:6 - Therefore For the following reasons.

For the following reasons.

Wesley: Isa 2:6 - Thou Wilt certainly forsake and reject.

Wilt certainly forsake and reject.

Wesley: Isa 2:6 - Thy people The body of that nation.

The body of that nation.

Wesley: Isa 2:6 - Because Their land is full of the idolatrous manners of the eastern nations, the Syrians and Chaldeans.

Their land is full of the idolatrous manners of the eastern nations, the Syrians and Chaldeans.

Wesley: Isa 2:6 - Philistines Who were infamous for those practices.

Who were infamous for those practices.

Wesley: Isa 2:6 - They please They delight in their company, and conversation, making leagues, and friendships, and marriages with them.

They delight in their company, and conversation, making leagues, and friendships, and marriages with them.

Wesley: Isa 2:7 - Treasures They have heaped up riches, and still are greedily pursuing after more.

They have heaped up riches, and still are greedily pursuing after more.

Wesley: Isa 2:9 - The great man Men of all ranks fall down and worship idols.

Men of all ranks fall down and worship idols.

Wesley: Isa 2:10 - Enter Such calamities are coming upon you, that you will be ready to hide yourselves in rocks and caves of the earth, for fear of the glorious and terrible ...

Such calamities are coming upon you, that you will be ready to hide yourselves in rocks and caves of the earth, for fear of the glorious and terrible judgments of God.

Wesley: Isa 2:12 - The day The time of God's taking vengeance upon sinners.

The time of God's taking vengeance upon sinners.

Wesley: Isa 2:13 - The cedars The cedars and oaks on the mountains shall be either thrown down by furious winds or earthquakes, or torn in pieces by thunder and lightning; and the ...

The cedars and oaks on the mountains shall be either thrown down by furious winds or earthquakes, or torn in pieces by thunder and lightning; and the stately houses built with cedars and oaks, shall be destroyed.

Wesley: Isa 2:14 - Hills To which men used to betake themselves in times of danger.

To which men used to betake themselves in times of danger.

Wesley: Isa 2:15 - Wall To which you trusted for your defence.

To which you trusted for your defence.

Wesley: Isa 2:16 - Tarshish The ships of the sea, as that word is used, Psa 48:7, whereby you fetched riches from the remote parts of the world.

The ships of the sea, as that word is used, Psa 48:7, whereby you fetched riches from the remote parts of the world.

Wesley: Isa 2:19 - They The idolatrous Israelites.

The idolatrous Israelites.

Wesley: Isa 2:20 - Shall cast Into the meanest and darkest places, in which moles and bats have their abode.

Into the meanest and darkest places, in which moles and bats have their abode.

Wesley: Isa 2:22 - Cease ye Never admire or place your trust in man.

Never admire or place your trust in man.

Wesley: Isa 2:22 - Breath Whose breath is quickly stopped and taken away.

Whose breath is quickly stopped and taken away.

Wesley: Isa 2:22 - Wherein What excellency is in him, considered in himself, and without dependence on God?

What excellency is in him, considered in himself, and without dependence on God?

JFB: Isa 2:1 - -- (Isa. 2:1-22) The inscription.

(Isa. 2:1-22)

The inscription.

JFB: Isa 2:1 - The word The revelation.

The revelation.

JFB: Isa 2:2 - -- Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG ...

Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Mic 4:1 the original.

JFB: Isa 2:2 - last days That is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall ...

That is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Mat 13:32; Luk 2:31-32; Act 1:6-7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Psa 68:15-16; Psa 72:8, Psa 72:11).

JFB: Isa 2:2 - mountain of the Lord's house . . . in the top, &c. The temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nati...

The temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.

JFB: Isa 2:2 - flow As a broad stream (Isa 66:12).

As a broad stream (Isa 66:12).

JFB: Isa 2:3 - -- If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them ...

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; Zec 8:21, Zec 8:23; Joe 2:28).

JFB: Isa 2:3 - from Jerusalem (Luk 24:47) an earnest of the future relations of Jerusalem to Christendom (Rom 11:12, Rom 11:15).

(Luk 24:47) an earnest of the future relations of Jerusalem to Christendom (Rom 11:12, Rom 11:15).

JFB: Isa 2:4 - judge As a sovereign umpire, settling all controversies (compare Isa 11:4). LOWTH translates "work," "conviction."

As a sovereign umpire, settling all controversies (compare Isa 11:4). LOWTH translates "work," "conviction."

JFB: Isa 2:4 - plowshares In the East resembling a short sword (Isa 9:6-7; Zec 9:10).

In the East resembling a short sword (Isa 9:6-7; Zec 9:10).

JFB: Isa 2:5 - -- The connection is: As Israel's high destiny is to be a blessing to all nations (Gen 12:3), let Israel's children walk worthy of it (Eph 5:8).

The connection is: As Israel's high destiny is to be a blessing to all nations (Gen 12:3), let Israel's children walk worthy of it (Eph 5:8).

JFB: Isa 2:6 - Therefore Rather, "For": reasons why there is the more need of the exhortation in Isa 2:5.

Rather, "For": reasons why there is the more need of the exhortation in Isa 2:5.

JFB: Isa 2:6 - thou Transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.

Transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.

JFB: Isa 2:6 - replenished Rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.

Rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.

JFB: Isa 2:6 - soothsayers Forbidden (Deu 18:10-14).

Forbidden (Deu 18:10-14).

JFB: Isa 2:6 - Philistines Southwest of Palestine: antithesis to "the east."

Southwest of Palestine: antithesis to "the east."

JFB: Isa 2:6 - please themselves Rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (Exo 23:32; Neh 13:23, &c.).

Rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (Exo 23:32; Neh 13:23, &c.).

JFB: Isa 2:7 - gold Forbidden to be heaped together (Deu 17:17). Solomon disobeyed (1Ki 10:21, 1Ki 10:27).

Forbidden to be heaped together (Deu 17:17). Solomon disobeyed (1Ki 10:21, 1Ki 10:27).

JFB: Isa 2:7 - horses . . . chariots Forbidden (Deu 17:16). But Solomon disobeyed (1Ki 20:26). Horses could be used effectively for war in the plains of Egypt; not so in the hilly Judea. ...

Forbidden (Deu 17:16). But Solomon disobeyed (1Ki 20:26). Horses could be used effectively for war in the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Psa 20:7). Also horses were connected with idolatry (2Ki 23:11); hence His objection: so the transition to "idols" (Isa 2:8) is natural.

JFB: Isa 2:8 - -- (Hos 8:4). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2Ki 15:4, 2Ki 15:35) as private.

(Hos 8:4). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2Ki 15:4, 2Ki 15:35) as private.

JFB: Isa 2:9 - mean In rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.

In rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.

JFB: Isa 2:9 - boweth Namely, to idols. All ranks were idolaters.

Namely, to idols. All ranks were idolaters.

JFB: Isa 2:9 - forgive . . . not A threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Rev 18:6.

A threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Rev 18:6.

JFB: Isa 2:10 - -- Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from His wrath (Rev 6:15-16).

Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from His wrath (Rev 6:15-16).

JFB: Isa 2:10 - dust Equivalent to "caves of the earth," or dust (Isa 2:19).

Equivalent to "caves of the earth," or dust (Isa 2:19).

JFB: Isa 2:10 - for fear, &c. Literally, "from the face of the terror of the Lord."

Literally, "from the face of the terror of the Lord."

JFB: Isa 2:11 - lofty looks Literally, "eyes of pride" (Psa 18:27).

Literally, "eyes of pride" (Psa 18:27).

JFB: Isa 2:11 - humbled By calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (Zec 14:9).

By calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (Zec 14:9).

JFB: Isa 2:12 - -- Man has had many days: "the day of the Lord" shall come at last, beginning with judgment, a never-ending day in which God shall be "all in all" (1Co 1...

Man has had many days: "the day of the Lord" shall come at last, beginning with judgment, a never-ending day in which God shall be "all in all" (1Co 15:28; 2Pe 3:10).

JFB: Isa 2:12 - every Not merely person, as English Version explains it, but every thing on which the nation prided itself.

Not merely person, as English Version explains it, but every thing on which the nation prided itself.

JFB: Isa 2:13 - cedars . . . oaks Image for haughty nobles and princes (Amo 2:9; Zec 11:1-2; compare Rev 19:18-21).

Image for haughty nobles and princes (Amo 2:9; Zec 11:1-2; compare Rev 19:18-21).

JFB: Isa 2:13 - Bashan East of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (Isa 1:29...

East of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (Isa 1:29).

JFB: Isa 2:14 - high . . . hills Referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (2Ki 15:4). Also, places of...

Referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (2Ki 15:4). Also, places of strength, fastnesses in which they trusted, rather than in God; so

JFB: Isa 2:15 - tower . . . wall Towers were often made on the walls of cities.

Towers were often made on the walls of cities.

JFB: Isa 2:15 - fenced Strongly fortified.

Strongly fortified.

JFB: Isa 2:16 - Tarshish Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phœnician colony; hence its conne...

Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phœnician colony; hence its connection with Palestine and the Bible (2Ch 9:21). The name was also used in a wide sense for the farthest west, as our West Indies (Isa 66:19; Psa 48:7; Psa 72:10). "Ships of Tarshish" became a phrase for richly laden and far-voyaging vessels. The judgment shall be on all that minister to man's luxury (compare Rev 18:17-19).

JFB: Isa 2:16 - pictures Ordered to be destroyed (Num 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nat...

Ordered to be destroyed (Num 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, while rising immeasurably above them in the possession of "the living oracles," has left none of the former. The fine arts, as in modern Rome, were so often associated with polytheism, that God required His people in this, as in other respects, to be separate from the nations (Deu 4:15-18). But Vulgate translation is perhaps better, "All that is beautiful to the sight"; not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (compare Rev 18:12, Rev 18:14, Rev 18:16).

JFB: Isa 2:17 - -- Repeated from Isa 2:11, for emphatic confirmation.

Repeated from Isa 2:11, for emphatic confirmation.

JFB: Isa 2:18 - idols Literally, "vain things," "nothings" (1Co 8:4). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no i...

Literally, "vain things," "nothings" (1Co 8:4). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no instance, ever since. For the future fulfilment, see Zec 13:2; Rev 13:15; Rev 19:20.

JFB: Isa 2:19 - -- The fulfilment answers exactly to the threat (Isa 2:10).

The fulfilment answers exactly to the threat (Isa 2:10).

JFB: Isa 2:19 - they The idol-worshippers.

The idol-worshippers.

JFB: Isa 2:19 - caves Abounding in Judea, a hilly country; hiding-places in times of alarm (1Sa 13:6).

Abounding in Judea, a hilly country; hiding-places in times of alarm (1Sa 13:6).

JFB: Isa 2:19 - shake . . . earth And the heavens also (Heb 12:26). Figure for severe and universal judgments.

And the heavens also (Heb 12:26). Figure for severe and universal judgments.

JFB: Isa 2:20 - moles Others translate "mice." The sense is, under ground, in darkness.

Others translate "mice." The sense is, under ground, in darkness.

JFB: Isa 2:20 - bats Unclean birds (Lev 11:19), living amidst tenantless ruins (Rev 11:13).

Unclean birds (Lev 11:19), living amidst tenantless ruins (Rev 11:13).

JFB: Isa 2:22 - -- The high ones (Isa 2:11, Isa 2:13) on whom the people trust, shall be "brought low" (Isa 3:2); therefore "cease from" depending on them, instead of on...

The high ones (Isa 2:11, Isa 2:13) on whom the people trust, shall be "brought low" (Isa 3:2); therefore "cease from" depending on them, instead of on the Lord (Psa 146:3-5).

Clarke: Isa 2:2 - -- In the last days "In the latter days"- "Wherever the latter times are mentioned in Scripture, the days of the Messiah are always meant,"says Kimchi ...

In the last days "In the latter days"- "Wherever the latter times are mentioned in Scripture, the days of the Messiah are always meant,"says Kimchi on this place: and, in regard to this place, nothing can be more clear and certain. And the mountain of the Lord’ s house, says the same author, is Mount Moriah, on which the temple was built. The prophet Micah, Mic 4:1-4, has repeated this prophecy of the establishment of the kingdom of Christ, and of its progress to universality and perfection, in the same words, with little and hardly any material variation: for as he did not begin to prophesy till Jotham’ s time, and this seems to be one of the first of Isaiah’ s prophecies, I suppose Micah to have taken it from hence. The variations, as I said, are of no great importance

Isa 2:2. ×”×•× hu , after ×•× ×©× venissa , a word of some emphasis, may be supplied from Micah, if dropped in Isaiah. An ancient MS. has it here in the margin. It has in like manner been lost in Isa 53:4 (note), and in Psa 22:29, where it is supplied by the Syriac, and Septuagint. Instead of כל ×”×’×•×™× col haggoyim , all the nations, Micah has only ×¢×ž×™× ammim , peoples; where the Syriac has כל ×¢×ž×™× col ammim , all peoples, as probably it ought to be

Isa 2:3. For the second ×ל el , read ו×ל veel , seventeen MSS., one of my own, ancient, two editions, the Septuagint, Vulgate, Syriac, Chaldee, and so Micah, Mic 4:2

Isa 2:4. Micah adds עד רחק ad rachok , afar off, which the Syriac also reads in this parallel place of Isaiah. It is also to be observed that Micah has improved the passage by adding a verse, or sentence, (Mic 4:4) for imagery and expression worthy even of the elegance of Isaiah: -

"And they shall sit every man under his vine

And under his fig tree, and none shall affright them

For the mouth of Jehovah, God of hosts, hath spoken it.

The description of well established peace, by the image of "beating their swords into ploughshares, and their spears into pruning-hooks,"is very poetical. The Roman poets have employed the same image, Martial, 14:34. " Falx ex ense .

" Pax me certa ducis placidos curvavit in usus

Agricolae nunc sum; militis ante fui .

"Sweet peace has transformed me. I was once the property of the soldier, and am now the property of the husbandman.

The prophet Joel, Joe 3:10, hath reversed it, and applied it to war prevailing over peace: -

"Beat your ploughshares into swords

And your pruning-hooks into spears.

And so likewise the Roman poets: -

Non ullus aratr

Dignus honos: squalent abductis arva colonis

Et curvae rigidum falces conflantur in ensem

Virg., Georg. 1:506

"Agriculture has now no honor: the husbandmen being taken away to the wars, the fields are overgrown with weeds, and the crooked sickles are straightened into swords.

Bella diu tenuere viros: erat aptior ensi

Vomere : cedebat taurus arator equ

Sarcula cessabant; versique in pila ligones

Factaque de rastri pondere cassis erat

Ovid, Fast. 1:697

"War has lasted long, and the sword is preferred to the plough. The bull has given place to the war-horse; the weeding-hooks to pikes; and the harrow-pins have been manufactured into helmets.

The prophet Ezekiel, Eze 17:22-24, has presignified the same great event with equal clearness, though in a more abstruse form, in an allegory; from an image, suggested by the former part of the prophecy, happily introduced, and well pursued: -

"Thus saith the Lord Jehovah

I myself will take from the shoot of the lofty cedar

Even a tender scion from the top of his scions will I pluck off

And I myself will plant it on a mountain high and eminent

On the lofty mountain of Israel will I plant it

And it shall exalt its branch, and bring forth fruit

And it shall become a majestic cedar

And under it shall dwell all fowl of every wing

In the shadow of its branches shall they dwell

And all the trees of the field shall know

That I Jehovah have brought low the high tree

Have exalted the low tree

Have dried up the green tree

And have made the dry tree to flourish

I Jehovah have spoken it, and will do it.

The word ונתתי venathatti , in this passage, Eze 17:22, as the sentence now stands, appears incapable of being reduced to any proper construction or sense. None of the ancient versions acknowledge it, except Theodotion, and the Vulgate; and all but the latter vary very much from the present reading of this clause. Houbigant’ s correction of the passage, by reading instead of ונתתי venathatti , ויונקת veyoneketh , and a tender scion which is not very unlike it, perhaps better ויונק veyonek , with which the adjective רך rach will agree without alteration - is ingenious and probable; and I have adopted it in the above translation. - L.

Clarke: Isa 2:3 - To the house 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 editio...

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

Clarke: Isa 2:3 - He will teach us of his ways He will teach us of his ways - Unless God grant a revelation of his will, what can we know

He will teach us of his ways - Unless God grant a revelation of his will, what can we know

Clarke: Isa 2:3 - We will walk in his paths We will walk in his paths - Unless we purpose to walk in the light, of what use can that light be to us

We will walk in his paths - Unless we purpose to walk in the light, of what use can that light be to us

Clarke: Isa 2:3 - For out of Zion shall go forth the law 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 prea...

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 neighbor to attain that light, life, and felicity: "Come ye, and let us walk in the light of the Lord."

Clarke: Isa 2:4 - Neither shall they learn war any more Neither shall they learn war any more - If wars are necessary, how deep must that fall be that renders them so! But what a reproach to humanity is t...

Neither shall they learn war any more - If wars are necessary, how deep must that fall be that renders them so! But what a reproach to humanity is the trade of war! Men are regularly instructed in it, as in any of the necessary arts

"How to dislodge most souls from their frail shrine

By bomb, sword, ball, and bayonet, is the ar

Which some call great and glorious!

And is this a necessary part of a finished education in civilized society? O Earth! Earth! Earth!

Clarke: Isa 2:6 - -- They be replenished "And they multiply"- Seven MSS. and one edition, for ישפיקו yaspiku , read ישפיחו yaspichu , "and have joined them...

They be replenished "And they multiply"- Seven MSS. and one edition, for ישפיקו yaspiku , read ישפיחו yaspichu , "and have joined themselves to the children of strangers;"that is, in marriage or worship. - Dr. Jubb. So Vulg., adhaeserunt. Compare Isa 14:1. But the very learned professor Chevalier Michaelis has explained the word יספחו yesupachu , Job 30:7, (German translation, note on the place), in another manner; which perfectly well agrees with that place, and perhaps will be found to give as good a sense here. ספיח saphiach , the noun, means corn springing up, not from the seed regularly sown on cultivated land, but in the untilled field, from the scattered grains of the former harvest. This, by an easy metaphor, is applied to a spurious brood of children irregularly and casually begotten. The Septuagint seem to have understood the verb here in this sense, reading it as the Vulgate seems to have done. This justifies their version, which it is hard to account for in any other manner: και τεκνα πολλα αλλοφυλα εγενηθῃ αυτοις . Compare Hos 5:7, and the Septuagint there. But instead of ובילדי ubeyaldey , "and in the children,"two of Kennicott’ s and eight of De Rossi’ s MSS. have וכילדי ucheyaldey , "and as the children."And they sin impudently as the children of strangers. See De Rossi

And are soothsayers "They are filled with diviners"- Hebrews "They are filled from the east;"or "more than the east."The sentence is manifestly imperfect. The Septuagint, Vulgate, and Chaldee, seem to have read ×›×ž×§×“× kemikkedem ; and the latter, with another word before it, signifying idols; "they are filled with idols as from of old."Houbigant, for ×ž×§×“× mikkedem , reads ×ž×§×¡× mikkesem , as Brentius had proposed long ago. I rather think that both words together give us the true reading: ×ž×§×“× mikkedem , ×ž×§×¡× mikkesem , "with divination from the east;"and that the first word has been by mistake omitted, from its similitude to the second.

Clarke: Isa 2:7 - -- Their land is also full of horses "And his land is filled with horses"- This was in direct contradiction to God’ s command in the law: "But he ...

Their land is also full of horses "And his land is filled with horses"- This was in direct contradiction to God’ s command in the law: "But he (the king) shall not multiply horses to himself; nor cause the people to return to Egypt, to the end that he should multiply horses; neither shall he greatly multiply to himself silver and gold,"Deu 17:16, Deu 17:17. Uzziah seems to have followed the example of Solomon, see 1Ki 10:26-29, who first transgressed in these particulars; he recovered the port of Elath on the Red Sea, and with it that commerce which in Solomon’ s days had "made silver and gold as plenteous at Jerusalem as stones,"2Ch 1:15. He had an army of 307,500 men, in which, as we may infer from the testimony of Isaiah, the chariots and horse made a considerable part. "The law above mentioned was to be a standing trial of prince and people, whether they had trust and confidence in God their deliverer."See Bp. Sherlock’ s Discourses on Prophecy. Dissert. iv., where he has excellently explained the reason and effect of the law, and the influence which the observance or neglect of it had on the affairs of the Israelites.

Clarke: Isa 2:8 - -- Their land also is full of idols "And his land is filled with idols"- Uzziah and Fotham are both said, 2Ki 15:3, 2Ki 15:4, 2Ki 15:34, 2Ki 15:35, "to...

Their land also is full of idols "And his land is filled with idols"- Uzziah and Fotham are both said, 2Ki 15:3, 2Ki 15:4, 2Ki 15:34, 2Ki 15:35, "to have done that which was right in the sight of the Lord;"that is, to have adhered to and maintained the legal worship of God, in opposition to idolatry and all irregular worship; for to this sense the meaning of that phrase is commonly to be restrained; "save that the high places were not removed where the people still sacrificed and burned incense."There was hardly any time when they were quite free from this irregular and unlawful practice, which they seem to have looked upon as very consistent with the true worship of God; and which seems in some measure to have been tolerated, while the tabernacle was removed from place to place, and before the temple was built. Even after the conversion of Manasseh, when he had removed the strange gods, commanded Judah to serve Jehovah the God of Israel, it is added, "Nevertheless the people did sacrifice still on the high places, yet unto Jehovah their God only,"2Ch 33:17. The worshipping on the high places therefore does not necessarily imply idolatry; and from what is said of these two kings, Uzziah and Jotham, we may presume that the public exercise of idolatrous worship was not permitted in their time. The idols therefore here spoken of must have been such as were designed for a private and secret use. Such probably were the teraphim so often mentioned in Scripture; a kind of household gods, of human form, as it should seem, (see 1Sa 19:13 (note), and compare Gen 31:34 (note)), of different magnitude, used for idolatrous and superstitious purposes, particularly for divination, and as oracles, which they consulted for direction in their affairs.

Clarke: Isa 2:9 - Boweth down "Shall be bowed down"- This has reference to the preceding verse. They bowed themselves down to their idols, therefore shall they be bowed down and brought low under the avenging hand of God

Therefore forgive them not Boweth down "Shall be bowed down"- This has reference to the preceding verse. They bowed themselves down to their idols, therefore shall they be bow...

Boweth down "Shall be bowed down"- This has reference to the preceding verse. They bowed themselves down to their idols, therefore shall they be bowed down and brought low under the avenging hand of God

Therefore forgive them not - "And thou wilt not forgive them."- L.

Clarke: Isa 2:10 - -- "When he ariseth to strike the earth with terror"- On the authority of the Septuagint, confirmed by the Arabic and an ancient MS., I have added here...

"When he ariseth to strike the earth with terror"- On the authority of the Septuagint, confirmed by the Arabic and an ancient MS., I have added here to the text a line, which in the 19th and 21st verses (Isa 2:19, Isa 2:21) is repeated together with the preceding line, and has, I think, evidently been omitted by mistake in this place. The MS. here varies only in one letter from the reading of the other two verses; it has ב×רץ baarets , instead of ×”×רץ haarets . None of De Rossi’ s MSS. confirm this addition. The line added is, When he ariseth to strike the earth with terror.

Clarke: Isa 2:11 - Be humbled Be humbled - " שפל ושח shaphel veshach , read שפלו שח shaphelu shach ."- Dr. Durell. Which rectifies the grammatical construction. No ...

Be humbled - " שפל ושח shaphel veshach , read שפלו שח shaphelu shach ."- Dr. Durell. Which rectifies the grammatical construction. No MS. or version confirms this reading.

Clarke: Isa 2:13-16 - And upon all the cedars "Even against all the cedars"- Princes, potentates, rulers, captains, rich men, etc. - So Kimchi. These verses afford us a striking example of that peculiar way of writing, which makes a principal characteristic of the parabolical or poetical style of the Hebrews, and in which the prophets deal so largely, namely, their manner of exhibiting things Divine, spiritual, moral, and political, by a set of images taken from things natural, artificial, religious, historical, in the way of metaphor or allegory. Of these nature furnishes much the largest and the most pleasing share; and all poetry has chiefly recourse to natural images, as the richest and most powerful source of illustration. But it may be observed of the Hebrew poetry in particular, that in the use of such images, and in the application of them in the way of illustration and ornament, it is more regular and constant than any other poetry whatever; that it has for the most part a set of images appropriated in a manner to the explication of certain subjects. Thus you will find, in many other places besides this before us, that cedars of Lebanon and oaks of Bashan, are used in the way of metaphor and allegory for kings, princes, potentates of the highest rank; high mountains and lofty hills, for kingdoms, republics, states, cities; towers and fortresses, for defenders and protectors, whether by counsel or strength, in peace or war; ships of Tarshish and works of art, and invention employed in adorning them, for merchants, men enriched by commerce, and abounding in all the luxuries and elegances of life, such as those of Tyre and Sidon; for it appears from the course of the whole passage, and from the train of ideas, that the fortresses and the ships are to be taken metaphorically, as well as the high trees and the lofty mountains

Ships of Tarshish And upon all the cedars "Even against all the cedars"- Princes, potentates, rulers, captains, rich men, etc. - So Kimchi. These verses afford us a s...

And upon all the cedars "Even against all the cedars"- Princes, potentates, rulers, captains, rich men, etc. - So Kimchi. These verses afford us a striking example of that peculiar way of writing, which makes a principal characteristic of the parabolical or poetical style of the Hebrews, and in which the prophets deal so largely, namely, their manner of exhibiting things Divine, spiritual, moral, and political, by a set of images taken from things natural, artificial, religious, historical, in the way of metaphor or allegory. Of these nature furnishes much the largest and the most pleasing share; and all poetry has chiefly recourse to natural images, as the richest and most powerful source of illustration. But it may be observed of the Hebrew poetry in particular, that in the use of such images, and in the application of them in the way of illustration and ornament, it is more regular and constant than any other poetry whatever; that it has for the most part a set of images appropriated in a manner to the explication of certain subjects. Thus you will find, in many other places besides this before us, that cedars of Lebanon and oaks of Bashan, are used in the way of metaphor and allegory for kings, princes, potentates of the highest rank; high mountains and lofty hills, for kingdoms, republics, states, cities; towers and fortresses, for defenders and protectors, whether by counsel or strength, in peace or war; ships of Tarshish and works of art, and invention employed in adorning them, for merchants, men enriched by commerce, and abounding in all the luxuries and elegances of life, such as those of Tyre and Sidon; for it appears from the course of the whole passage, and from the train of ideas, that the fortresses and the ships are to be taken metaphorically, as well as the high trees and the lofty mountains

Ships of Tarshish - Are in Scripture frequently used by a metonymy for ships in general, especially such as are employed in carrying on traffic between distant countries, as Tarshish was the most celebrated mart of those times, frequented of old by the Phoenicians, and the principal source of wealth to Judea and the neighboring countries. The learned seem now to be perfectly well agreed that Tarshish is Tartessus, a city of Spain, at the mouth of the river Baetis, whence the Phoenicians, who first opened this trade, brought silver and gold, (Jer 10:9; Eze 27:12), in which that country then abounded; and, pursuing their voyage still farther to the Cassiterides, (Bogart, Canaan, 1 c. 39; Huet, Hist. de Commerce, p. 194), the islands of Scilly and Cornwall, they brought from thence lead and tin

Tarshish is celebrated in Scripture, 2Ch 8:17, 2Ch 8:18; 2Ch 9:21, for the trade which Solomon carried on thither, in conjunction with the Tyrians. Jehoshaphat, 1Ki 22:48;2Ch 20:36, attempted afterwards to renew their trade. And from the account given of his attempt it appears that his fleet was to sail to Ezion-geber on the Red Sea; they must therefore have designed to sail round Africa, as Solomon’ s fleet had done before, (see Huet, Histoire de Commerce, p. 32), for it was a three years’ voyage, (2Ch 9:21), and they brought gold from Ophir, probably on the coast of Arabia; silver from Tartessus; and ivory, apes, and peacocks, from Africa." ×ופרי Afri , Africa, the Roman termination, Africa terra. תרשיש Tarshish , some city or country in Africa. So the Chaldee on 1Ki 22:49, where it renders תרשיש Tarshish by ×פריקה Aphricah ; and compare 2Ch 20:36, from whence it appears, to go to Ophir and to Tarshish is one and the same thing."- Dr. Jubb

It is certain that under Pharaoh Necho, about two hundred years afterwards, this voyage was made by the Egyptians; Herodot. 4:42. They sailed from the Red Sea, and returned by the Mediterranean, and they performed it in three years, just the same time that the voyage under Solomon had taken up. It appears likewise from Pliny, Nat. Hist., 2:67, that the passage round the Cape of Good Hope was known and frequently practiced before his time, by Hanno, the Carthaginian, when Carthage was in its glory; by one Eudoxus, in the time of Ptolemy Lathyrus, king of Egypt; and Coelus Antipater, a historian of good credit, somewhat earlier than Pliny, testifies that he had seen a merchant who had made the voyage from Gades to Ethiopia. The Portuguese under Vasco de Gama, near three hundred years ago, recovered this navigation, after it had been intermitted and lost for many centuries. - L.

Clarke: Isa 2:18 - -- Shall utterly abolish "Shall disappear"- The ancient versions and an ancient MS. read יחלפו yachalpu , plural. One of my MSS. reads יחלו×...

Shall utterly abolish "Shall disappear"- The ancient versions and an ancient MS. read יחלפו yachalpu , plural. One of my MSS. reads יחלוף yachaloph , probably a mistake for יחלפו yachalpu .

Clarke: Isa 2:19-21 - -- Into the holes of the rocks "Into caverns of rocks"- The country of Judea being mountainous and rocky, is full of caverns, as appears from the histo...

Into the holes of the rocks "Into caverns of rocks"- The country of Judea being mountainous and rocky, is full of caverns, as appears from the history of David’ s persecution under Saul. At En-gedi, in particular, there was a cave so large that David with six hundred men hid themselves in the sides of it; and Saul entered the mouth of the cave without perceiving that any one was there, 1 Samuel 24. Josephus, Antiq., lib. xiv., c. 15, and Bell. Jud., lib. 1, c. 16, tells us of a numerous gang of banditti, who, having infested the country, and being pursued by Herod with his army retired into certain caverns almost inaccessible, near Arbela in Galilee, where they were with great difficulty subdued. Some of these were natural, others artificial. "Beyond Damascus,"says Strabo, lib. xvi., "are two mountains called Trachones, from which the country has the name of Trachonitis; and from hence towards Arabia and Iturea, are certain rugged mountains, in which there are deep caverns, one of which will hold four thousand men."Tavernier, Voyage de Perse, part ii., chap. 4, speaks of a grot, between Aleppo and Bir, that would hold near three thousand horse. "Three hours distant from Sidon, about a mile from the sea, there runs along a high rocky mountain, in the sides of which are hewn a multitude of grots, all very little differing from each other. They have entrances about two feet square: on the inside you find in most or all of them a room of about four yards square. There are of these subterraneous caverns two hundred in number. It may, with probability at least, be concluded that these places were contrived for the use of the living, and not of the dead. Strabo describes the habitations of the Troglodytae to have been somewhat of this kind."- Maundrell, p. 118. The Horites, who dwelt in Mount Seir, were Troglodytae, as their name ×”×¨×™× horim , imports. But those mentioned by Strabo were on each side of the Arabian gulf. Mohammed (Koran, chap. 15 xxvi.) speaks of a tribe of Arabians, the tribe of Thamud, "who hewed houses out of the mountains, to secure themselves."Thus, "because of the Midianites, the children of Israel made them the dens which are in the mountains, and caves and strong holds,"Jdg 6:2. To these they betook themselves for refuge in times of distress and hostile invasion: "When the men of Israel saw that they were in a strait, for the people were distressed, then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits,"1Sa 13:6, and see Jer 41:9. Therefore "to enter into the rock, to go into the holes of the rocks, and into the caves of the earth,"was to them a very proper and familiar image to express terror and consternation. The prophet Hosea, Hos 10:8, hath carried the same image farther, and added great strength and spirit to it

"They shall say to the mountains, Cover us

And to the hills, Fall on us;

which image, together with these of Isaiah, is adopted by the sublime author of the Revelation, Rev 6:15, Rev 6:16, who frequently borrows his imagery from our prophet. - L.

Clarke: Isa 2:20 - Which they made each one for himself to worship "Which they have made to worship"- The word לו lo , for himself, is omitted by two ancient MSS., and is unnecessary. It does not appear that any copy of the Septuagint has it, except MS. Pachom, and MS. 1. D. II., and they have ἑαυτοις, ×œ×”× lahem , to themselves

To the moles Which they made each one for himself to worship "Which they have made to worship"- The word לו lo , for himself, is omitted by two ancient MSS.,...

Which they made each one for himself to worship "Which they have made to worship"- The word לו lo , for himself, is omitted by two ancient MSS., and is unnecessary. It does not appear that any copy of the Septuagint has it, except MS. Pachom, and MS. 1. D. II., and they have ἑαυτοις, ×œ×”× lahem , to themselves

To the moles - They shall carry their idols with them into the dark caverns, old ruins, or desolate places, to which they shall flee for refuge; and so shall give them up, and relinquish them to the filthy animals that frequent such places, and have taken possession of them as their proper habitation. Bellonias, Greaves, P. Lucas, and many other travelers, speak of bats of an enormous size, as inhabiting the Great Pyramid. See Harmer, Obs., vol. ii., 455. Three MSS. express חפרפרות chapharperoth , the moles as one word.

Clarke: Isa 2:22 - Cease ye from man Cease ye from man - Trust neither in him, nor in the gods that he has invented. Neither he, nor they, can either save or destroy.

Cease ye from man - Trust neither in him, nor in the gods that he has invented. Neither he, nor they, can either save or destroy.

Calvin: Isa 2:1 - The word that Isaiah the son of Amoz saw 1.The word that Isaiah the son of Amoz saw This prophecy is a confirmation of that doctrine which we had a little before, concerning the restoration ...

1.The word that Isaiah the son of Amoz saw This prophecy is a confirmation of that doctrine which we had a little before, concerning the restoration of the Church. For since it is difficult to cherish the hope of safety, when we are, as it were, in the midst of destruction, while the wrath of God burns and consumes everything far and wide, or while his threatenings strike terror into our minds, at such a period the bare promises are hardly sufficient to support us and to allay our fears. For this reason the Lord determined that to the consolation which had already been proclaimed there should be added this special vision, by way of confirmation, in order to make it more certain and undoubted that, whatever calamities might arise, his Church would never perish. I have no doubt, therefore, but that this vision agrees with what is stated in the 26th and 27th verses of the former chapter.

Hence we learn what was the advantage and design of visions; for since doctrine sometimes has not sufficient weight with us, God therefore adds visions, that by means of them he may seal his doctrine to us. Since, therefore, this vision is connected with the former promise, we learn from it this useful doctrine, that all visions of every kind which God formerly gave to his Prophets must be joined to the promises in such a manner as to be seals of them. And thus we perceive more and more the astonishing goodness of God, that, not satisfied with giving us his bare word, he places before our eyes, as it were, representations of the events.

He has added a confirmation, that the restoration of the Church is a matter of very great importance, and necessary to be known. For where is the truth of the Lord, where is faith, if there be no Church? If there be none, it follows that God is a liar, and that everything contained in his word is false. But as God frequently shows, by striking proofs, that he preserves the Church by unknown methods and without the assistance of men, so he now declares by a remarkable prediction that he will do this.

There were two purposes to be served by this prediction. First, since Isaiah, and others who came after him, were unceasingly to proclaim terror, on account of the obstinate wickedness of the people, until the temple should be burnt, and the city destroyed, and the Jews carried into captivity, it was necessary that such severity should be mitigated towards believers by some consolation of hope. Secondly, as they were to languish in captivity, and as their minds were shaken, even after their return, by a succession of varied calamities, and at length were almost overwhelmed with despair by the dreadful desolation and confusion, they might a hundred times have fainted, if they had not been upheld. As to those who had already fallen, they were raised up and confirmed by the promised restoration, to such an extent, at least, that they retained among them the practice of calling on God, which is the only and undoubted remedy for the worst of evils. הדבר , ( haddabar,) the word, is rendered by some interpreters the thing, which accords with the general signification of this term; but it is better to view it as denoting a divine purpose. Isaiah says that it was revealed to him by a special vision.

Calvin: Isa 2:2 - And it shall come to pass in the last of the days // That the mountain of the Lord’s house shall be established 2.And it shall come to pass in the last of the days 35 When he mentions the end or completion of days, let us remember that he is speaking of the kin...

2.And it shall come to pass in the last of the days 35 When he mentions the end or completion of days, let us remember that he is speaking of the kingdom of Christ; and we ought also to understand why he gives to the kingdom of Christ this appellation. It was because till that time everything might be said to be in a state of suspense, that the people might not fix their eyes on the present condition of things, which was only a shadow, but on the Redeemer, by whom the reality would be declared. Since Christ came, therefore, if that time be compared with ours, we have actually arrived at the end of ages. It was the duty of the fathers who lived at that time to go, as it were, with outstretched arms to Christ; and since the restoration of all things depended on his coming, it is with good reason that they are enjoined to extend their hope to that period. It was indeed always useful for them to know, that under Christ the condition of the Church would be more perfect; more especially because they were held under figures, for the Lord was pleased to arouse them in various wavy for the express purpose of keeping them in suspense.

But there was a peculiar importance attached to this prediction; for, during four hundred years or thereby, there were innumerable occasions on which they might have fainted, had they not called to remembrance that fullness of days, in which the Church was to be perfectly restored. During the various storms, therefore, by which the Church was nearly overwhelmed, every believer, when shipwrecked, seized on this word as a plank, that by means of it he might be floated into the harbour. Yet it ought to be observed, that while the fullness of days began at the coming of Christ, it flows on in uninterrupted progress until he appear the second time for our salvation. (Heb 9:28.)

That the mountain of the Lord’s house shall be established This vision might be thought to wear the aspect of absurdity, not only because Zion was a little hill of no extraordinary height, just as if one should compare a handful of earth to huge mountains; but because he had but a little before predicted its destruction. How, then, could it be believed that Mount Zion, after having lost all her greatness, would again shine with such lustre as to draw upon her the eyes of all the nations ? And yet she is extolled as if she hail been loftier than Olympus.†Let the Gentiles,†says Isaiah, “boast as much as they please of their lofty mountains; for they shall be nothing in comparison of that hill, though it be low and inconsiderable.†According to nature, this certainly was very improbable. What! shall Zion be hung up in the clouds? And therefore there can be no doubt that wicked men scoffed at this prediction; for ungodliness has always been ready to break forth against God.

Now the peculiarity which I have noticed tended to weaken the belief of this prediction; for when Zion, after the destruction of the temple, had fallen into the deepest disgrace, how could she rise again so suddenly? And yet it was not in vain that Isaiah prophesied; for at length this hill was actually raised above all the mountains, because from it was heard the voice of God, and sounded through the whole world, that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence.

The use of this prophecy deserves our attention. It was, that Isaiah intended to bring consolation, which would support the minds of the people during the captivity; so that, although there should be no temple, and no sacrifices, and though all should be in ruins, still this hope would be cherished in the minds of the godly, and, amidst a condition so desolate and so shockingly ruinous, they would still reason thus: “The mountain of the Lord is indeed forsaken, but there he will yet have his habitation; and greater shall be the glory of this mountain than of all others.†To prevent them, therefore, from doubting that such would be the result, the Prophet has here, as it were, sketched a picture in which they might behold the glory of God; for although the mountain was still in existence, yet a disgraceful solitude made it almost an object of detestation, since it had lost its splendor in consequence of having been forsaken by God. But it was the duty of the pious to look not at those ruins, but at this vision. Moreover, the reason why he speaks in such lofty terms concerning the exaltation of Mount Zion is sufficiently evident from what follows; because thence proceeded the Gospel, in which the image of God shines. Other mountains might excel it in height; but as the glory of God has surpassing excellence, so the mountain in which he is manifested must also be highly distinguished. It was not, therefore, on her own account that he extolled Mount Zion, but in respect of her ornament, the splendor of which would be communicated to the whole world.

Calvin: Isa 2:3 - And many people shall go // And shall say, Come // And he will teach us in his ways // For out of Zion shalt go forth the law 3.And many people shall go In the former verse he had slightly noticed the reason why Mount Zion would hold so high a rank. It was because all nation...

3.And many people shall go In the former verse he had slightly noticed the reason why Mount Zion would hold so high a rank. It was because all nations would flow to it, as if the rivers were overflowing through the great abundance of waters. He now makes the same statement, and assigns the reason; for it might be asked why various nations flocked to it in crowds from distant lands. He says, therefore, that the desire of serving God was their motive.

The word ×¨×‘×™× , ( rabbim,) many, implies a contrast; for it means that there will not be, as formerly, but one nation which devotes itself to the worship of the true God, but that those who formerly were strangers and foreigners (Eph 2:19) will come into the same agreement with them about religion; as if he had said that the Church, which had formerly been, as it were, shut up in a corner, would now be collected from every quarter. By the word many he meant various; for unquestionably he did not intend to weaken the force of what he had said a little before about all nations. Now, though this was never fulfilled, that the nations of the whole world, each of them leaving their native country, made a journey into Judea; yet, because the doctrine of the gospel, by which God hath gathered to himself a Church indiscriminately out of all nations, proceeded from Mount Zion, he justly says that they will come to it who having, with one consent of faith, embraced the covenant of eternal salvation, have been united into one Church. We must also observe the harmony between the figures of the law and that spiritual worship which began to be introduced at the coming of Christ.

And shall say, Come By these words he first declares that the godly will be filled with such an ardent desire to spread the doctrines of religion, that every one not satisfied with his own calling and his personal knowledge will desire to draw others along with him. And indeed nothing could be more inconsistent with the nature of faith than that deadness which would lead a man to disregard his brethren, and to keep the light of knowledge choked up within his own breast. The greater the eminence above others which any man has received from his calling so much the more diligently ought he to labor to enlighten others.

This points out to us also the ordinary method of collecting a Church, which is, by the outward voice of men; for though God might bring each person to himself by a secret influence, yet he employs the agency of men, that he may awaken in them an anxiety about the salvation of each other. By this method he likewise strengthens their mutual attachment, and puts to the test their willingness to receive instruction, when every one permits himself to be taught by others.

Next Isaiah shows that those who take upon them the office of teaching and exhorting should not sit down and command others, but should join and walk along with them as companions; as we see that some men are very severe instructors, and eager to urge others forward, who yet do not move a step. But here believers, instead of addressing to their brethren the command, Go up, rather lead the way by their own example. This is the true method, therefore, of profitable teaching, when, by actually performing what we demand, we make it evident that we speak with sincerity and earnestness.

And he will teach us in his ways 36 He shows, first, that God cannot be worshipped aright until we have been enlightened by doctrine; and, secondly, that God is the only teacher of the Church, on whose lips we ought to hang. Hence it follows that nothing is less acceptable to God than certain foolish and erring services which men call devotion and likewise, that though he employs the agency of men in teaching, still he reserves this as his own right, that they must utter nothing but his word. Had this rule been followed by those who called themselves teachers of the Church religion would not have been so shamefully corrupted by a wide and confused diversity of superstitions. Nor is it possible that we shall not be carried away into various errors, where we are tossed about by the opinions of men. Justly therefore, does Isaiah, when he claims for God alone the power and authority to teach the Church, shut the mouths of all mortals; so that the office of teaching is committed to pastors for no other purpose than that God alone may be heard there. Let those who wish to be reckoned ministers of Christ allow themselves to be regulated by this statement, that they may take nothing away from his authority.

The Hebrew words ויורנו מדרכיו ( veyorenu midderachaiv) may be literally rendered, he will teach us OF his ways; which means, “He will show us what his ways are,†or, he will set before us his ways for a perfect instruction.

Next he adds obedience, we will walk in his paths, by which he points out both the object and the result; for the instruction which is delivered to us from the mouth of the Lord is not mere speculation, but directs the course of our life, and leads us to obey him. But we ought also to observe, that the commandments of God are called ways and paths, in order to inform us that they go miserably astray who turn aside from them in the smallest degree. Thus every kind of unlawful liberty is restrained, and all men, from the least even to the greatest, are enjoined to observe this rule of obedience, that they keep themselves within the limits of the word of God.

For out of Zion shalt go forth the law This is an explanation of the former verse, in which he said that Mount Zion will be placed above all mountains; that is, that she will be raised to the highest pitch of honor, when she shall become the fountain of saving doctrine, which shall flow out over the whole world. He calls it the law; but we have elsewhere spoken of the derivation and meaning of this word; for תורה ( torah) means instruction, and the most complete of all kinds of instruction is contained in the law. He speaks, therefore, after the manner of the prophets; for since the rule of godliness was to be obtained from the law, they were wont, by a figure of speech, (synecdoche,) in which a part is taken for the whole, to include under the word law all the instruction which God has given; just as under the word altar they include the whole worship of God.

Now, since we know that this prediction was fulfilled, when the preaching of the gospel began at that very place, (for Christ first taught at Jerusalem, and afterwards his doctrine was spread throughout the whole world,) we must not take the word law in a limited sense; for at that time, as to its figures and bondage, it was rather abolished. (Luk 2:46; Mar 16:10; Eze 47:1; Luk 24:47.) Hence we conclude that the term is applied, without limitation, to the word of God. And when the prophets say that waters will spring out of the temple to water the whole world, (Eze 47:1,) they express metaphorically what Isaiah lays down in plain language; namely, that the source of saving doctrine will be from that place; for out of it the apostles and other teachers spread the gospel through the whole world.

We must observe the reason why the Prophet made these statements. It was, that he might fortify the godly against various changes, which otherwise, on manifold occasions, might have crushed their minds; and therefore it was of great importance to provide against offenses, and to fortify the minds of the godly. “Whatever may be the condition of your affairs, and though you should be oppressed by afflictions on all sides, still continue to cherish this assured hope, that the law will go forth out of Zion, and the word of the Lord from Jerusalem; for this is an infallible decree of God, which no diversity or change of events will make void.â€

How much the godly needed this consolation may be easily inferred from the course of events which immediately followed; for when Judea had been forsaken, the temple destroyed, the worship of Goal overturned, and the comely order of the Church utterly defaced while tyranny became more and more oppressive, it was natural that their minds should be discouraged, and that all hope should be thrown away. On the other hand, after the return of the Jews from Babylon, when dreadful superstitions gradually obtained prevalence, and the priests, instead of discharging their office in a lawful manner, grasped at wicked tyranny, what else could have occurred to the minds of the goodly than that religion had fallen into neglect, and that the worship of Goal was entirely laid aside, if they had not been supported by this promise? For there can be no doubt that this temptation, which arose out of internal vices, was more injurious than their banishment into Babylon. So long as they were exiles, they had at least prophets, by whose instruction they were encouraged; but in that state of corruption the good effect of instruction had been lost, and no regard was paid to religion or godliness. But by the aid of this prediction alone the Lord granted to them the support which they needed. For why had the law, which God appeared to have consecrated for himself in his own habitation, been thrown down and basely trampled under foot? Who, then, would have thought not only that it would have a place there, but that it would also reign in all foreign places, and in the most distant regions? On the other hand, the Prophet declares not only that the law will remain in its place, but that it will travel further; by which he means that it will not be confined within its former boundaries, for it will be proclaimed to the Gentiles without distinction.

And undoubtedly this had very great authority and weight with the Apostles, when they knew that they were appointed to perform those things which are here promised. Otherwise they would never have had courage enough to venture to undertake the office, and, in short, would not have been able to endure the burden, especially when the whole world furiously opposed them. But they knew that he by whom this had been promised, and from whom they had received authority to deliver this message, would easily remove every obstacle. It ought also to be observed that we obtain from it a strong confirmation of our faith, when we learn that the doctrine of the gospel came forth out of Zion; because we thence conclude that it is not new, or lately sprung up, but that it is the eternal truth of God, of which a testimony had been given in all ages before it was brought to light.

We also infer that it was necessary that all the ancient ceremonies should be abolished, and that a new form of teaching should be introduced, though the substance of the doctrine continue to be the same; for the law formerly proceeded out of Mount Sinai, (Exo 19:20,) but now it proceeded out of Zion, and therefore it assumed a new form. Two things, therefore, must be observed; first, that the doctrine of God is the same, and always agrees with itself; that no one may charge God with changeableness, as if he were inconsistent; and though the law of the Lord be now the same that it ever was, yet it came out of Zion with a new garment; secondly, when ceremonies and shadows had been abolished, Christ was revealed, in whom the reality of them is perceived.

Calvin: Isa 2:4 - And he shall judge among the nations // And shall rebuke many nations // And they shall beat their swords into ploughshares // Neither shall they practice war any more 4.And he shall judge among the nations He means that the doctrine will be like a king’s scepter, that God may rule among all nations; for, by a fig...

4.And he shall judge among the nations He means that the doctrine will be like a king’s scepter, that God may rule among all nations; for, by a figure of speech in which a part is taken for the whole, the Hebrew word שפט , ( shaphat,) to judge, means to govern or to reign. since, therefore, God had not taken more than one nation to be subject to his reign, the Prophet here shows that the boundaries of his kingdom will be enlarged, that he may rule over various nations. He likewise notices indirectly the difference between the kingdom of David, which was but a shadow, and this other kingdom, which would be far more excellent. At that time God ruled over his chosen people by the hand of David, but after the coming of Christ he began to reign by himself, that is, in the person of his only-begotten Son, who was truly God manifested in the flesh. (1Ti 3:16.) The prophets sometimes employ the name of David when they are speaking about the kingdom of Christ, and they do so with propriety, that is, with respect to his human nature; for the Redeemer had been promised to spring from that family. (Jer 30:9; Eze 34:23.) But here the Prophet extols his divine majesty from which it is evident how much more excellent is the condition of the new Church than that of the ancient Church, since God hath revealed himself as King in his Son. And again he confirms the calling of the Gentiles, because Christ is not sent to the Jews only, that he may reign over them, but that he may hold his sway over the whole world.

And shall rebuke many nations The word ×™×›×— ( yakach) sometimes means to expostulate, sometimes to correct, and likewise to prepare; but the ordinary interpretation is most suitable to this passage, in which the Prophet speaks of the reformation of the Church. For we need correction, that we may learn to submit ourselves to God; because, in consequence of the obstinacy which belongs to our nature, we shall never make progress in the word of God, till we have been subdued by violence. Accordingly, Christ makes the beginning of preaching the gospel to be, that the world be reproved concerning sin. (Joh 16:8.) That the doctrine may not be without profit, Isaiah shows that the stubbornness of our flesh must be subdued; and therefore he attributes to God the office of a reproving judge, that he may try our life, and, by condemning our vices, may effect a reformation of our morals. And, indeed, we see how little effect is produced by the gospel unless where that power of the Spirit is exercised which leads men to repentance.

And they shall beat their swords into ploughshares He next mentions the beneficial result which will follow, when Christ shall have brought the Gentiles and the nations under his dominion. Nothing is more desirable than peace; but while all imagine that they desire it, every one disturbs it by the madness of his lusts; for pride, and covetousness, and ambition, lead men to rise up in cruelty against each other. Since, therefore, men are naturally led away by their evil passions to disturb society, Isaiah here promises the correction of this evil; for, as the gospel is the doctrine of reconciliation, (2Co 5:18,) which removes the enmity between us and God, so it brings men into peace and harmony with each other. The meaning amounts to this, that Christ’s people will be meek, and, laying aside fierceness, will be devoted to the pursuit of peace.

This has been improperly limited by some commentators to the time when Christ was born; because at that time, after the battle of Actium, the temple of Janus 37 was closed, as appears from the histories. I readily admit that the universal peace which existed throughout the Roman empire, at the birth of Christ, was a token of that eternal peace which we enjoy in Christ. But the Prophet’s meaning was different. He meant that Christ makes such a reconciliation between God and men, that a comfortable state of peace exists among themselves, by putting an end to destructive wars. For if Christ be taken away, not only are we estranged from God, but we incessantly carry on open war with him, which is justly thrown back on our own heads; and the consequence is, that everything in the world is in disorder.

Besides, Isaiah promises that, when the gospel shall be published, it will be an excellent remedy for putting an end to quarrels; and not only so, but that, when resentments have been laid aside, men will be disposed to assist each other. For he does not merely say, swords shall be broken in pieces, but they shall be turned into mattocks; by which he shows that there will be so great a change that, instead of annoying one another, and committing various acts of injustice, as they had formerly done, they will henceforth cultivate peace and friendship, and will employ their exertions for the common advantage of all; for mattocks and pruning-hooks are instruments adapted to agriculture, and are profitable and necessary for the life of man. He therefore shows that, when Christ shall reign, those who formerly were hurried along by the love of doing mischief, will afterwards contend with each other, in every possible way, by acts of kindness.

Neither shall they practice war any more 38 The word למד ( lamad) signifies either to be accustomed to, or to learn. But the meaning of the Prophet is plain enough, that they will not train themselves in destructive arts, and will not strive with each other in acts of cruelty and injustice, as they were formerly accustomed to do. Hence we infer that they have made little proficiency in the gospel, whose hearts have not been formed to meekness, and among whom there does not yet reign that brotherly love which leads men to perform kind offices to each other. But this cannot be done before the consciences have been brought into a state of peace with God; for we must begin there, in order that we may also be at peace with men.

Some madmen torture this passage to promote anarchy, (ἀναÏχίαν) as if it took away from the Church entirely the right to use the sword, and bring it forward for condemning with great severity every kind of wars. For example, if a prince defend the people entrusted to him, and protect them against injustice, those people say, “It is unlawful for Christians to use the sword.†But it is easy to reply to this; for the Prophet speaks metaphorically about the kingdom of Christ, which leads men, through mutual kindness, to become reconciled to each other. The Scriptures frequently employ a metaphor, in which the thing signified is denoted by a sign; as in that passage,

He who hath not a sword, let him buy one. (Luk 22:36.)

Christ certainly did not intend to induce his followers to fight, but intimated that the time of war was at hand. 0n the other hand, we are told that swords shall cease to exist, or shall be beaten down to serve a different purpose, when hatred and fighting shall be at an end, and when they who formerly were at enmity shall be reconciled to each other.

It may be objected that, in a state of harmony and peace, the sword will no longer be needed. I reply, that peace exists among us just as far as the kingly power of Christ is acknowledged, and that these two things have a mutual relation. Would that Christ reigned entirely in us! for then would peace also have its perfect influence. But since we are still widely distant from the perfection of that peaceful reign, we must always think of making progress; and it is excessive folly not to consider that the kingdom of Christ here is only beginning. Besides, God did not gather a Church — by which is meant an assembly of godly men — so as to be separate from others; but the good are always mixed with the bad; and not only so, but the good have not yet reached the goal, and are widely distant from that perfection which is required from them. The fulfillment of this prophecy, therefore, in its full extent, must not be looked for on earth. It is enough, if we experience the beginning, and if, being reconciled to God through Christ, we cultivate mutual friendship, and abstain from doing harm to any one.

Calvin: Isa 2:5 - O house of Jacob // And we will walk in the light of the Lord 5.O house of Jacob He sharply rebukes the Jews by holding out the example of the Gentiles; for since, in consequence of the spread of his kingdom, Go...

5.O house of Jacob He sharply rebukes the Jews by holding out the example of the Gentiles; for since, in consequence of the spread of his kingdom, God would give law to all nations from Mount Zion, so as to ingraft them into the body of his chosen people, nothing could be more strange than that the house of Jacob should revolt from him, and that, when strangers were drawing near, the members of the household, who ought to have been foremost, should withdraw. This is, therefore, not only an exceedingly vehement exhortation, but also a heavy and sharp complaint. Accordingly, he addresses them by an honorable name, saying, O house of Jacob, come; that he may express more strongly their ingratitude, which appeared in twist that though they were in the Church God’s first-born, they utterly renounced that right of inheritance which they held in common with others.

There is, therefore, an implied comparison, as if he had said, “Lo, the Gentiles flow together to Mount Zion, and every one exhorts and urges on his neighbor; they submit to receive instruction from God, and to be reproved by him and why do you, O Israelites, you who are the inheritance of God, why do you draw back? Shall the Gentiles submit to God, and shall you refuse to acknowledge his authority? Has so great a light been kindled in every part of the world, and shall you not be enlightened by it? Shall so many waters flow, and will you not drink? What madness is this, that when the Gentiles run so eagerly, you sit still in idleness?â€

And we will walk in the light of the Lord When he adds we will walk, he means that the light is placed before their feet, but that they disregard it by shutting their eyes, and even extinguish it as far as lies in their power; and yet its brightness draws to it distant nations.

Calvin: Isa 2:6 - Surely thou hast forsaken thy people // Because they are replenished from the East // And with divinations, like the Philistines // And have delighted in the children of strangers 6.Surely thou hast forsaken thy people In these words he now plainly charges the people with having a perverse disposition; and he does this not in d...

6.Surely thou hast forsaken thy people In these words he now plainly charges the people with having a perverse disposition; and he does this not in direct terms, but, as it were, bursting into astonishment, he suddenly breaks off his discourse, and, turning to God, exclaims, “Why should I waste words on a nation grown desperate, which thou, O Lord, hast justly rejected, because, giving itself up to idolatrous practices, it has treacherously departed from thy word?â€

It may also be a prediction of punishment still future which he foresaw by the Spirit; as if he had said, That it was not wonderful if ruin and desolation were about to overtake Mount Zion on account of the great crimes of the nation. His design may have been, that so mournful a spectacle might not be the occasion of despair, and that those who were capable of being cured might be moved by repentance, and turn to God ere this calamity arrived. For while the prophets are heralds of God’s judgments, and threaten vengeance against the ungodly, they usually endeavor, at the same time, to bring as many as they can to some kind of repentance. The servants of God ought never to lay aside this disposition, which would lead them to endeavor to do good even to the reprobate, if that were possible. (2Ti 2:25.)

This passage ought to yield abundant consolation to godly teachers; for when we think that we are speaking to the deaf, we become faint, and are tempted to give up all exertion, and to say, “What am I about? I am beating the air.†Yet the Prophet does not cease to exhort those in whom he perceived no ground of comfortable hope; and while he stands like one astonished at this destruction of the people, he nevertheless addresses those whom he sees going to ruin. At the same time we must observe that, however obstinate the ungodly may be, we must pronounce vengeance against them; and though they refuse and gnaw the bridle, yet, that they may be left without excuse, we must always summon them to the judgment-seat of God.

I consider the ×›×™ ( ki) to mean surely; 39 for this signification is more suitable, because he breaks off the exhortation which he had begun, and addresses God. And when he again calls them the house of Jacob, this is added for the purpose of imparting greater vehemence, as is usually done in a moving discourse; as if he had said, “This holy nation, which God had chosen, is now forsaken.â€

Because they are replenished from the East As the Hebrew word ×§×“× ( kadem) sometimes denotes the east, and sometimes antiquity, it may be interpreted to mean that they were filled with ancient manners; because they had again brought into use those superstitions by which the land of Canaan was formerly infected. For we know that the prophets often reproach the nation of Israel with resembling the Canaanites more than they resembled Abraham and the rest of the holy fathers. And, indeed, because they had been brought into the possession of this land, when the ancient inhabitants had been driven out, in order that it might be cleansed from its pollution, and afterwards devoted to holiness, the refusal to change their wicked customs involved a twofold ingratitude. But as the other meaning — from the East — has been more generally adopted, I have chosen to retain it; though even in this view the commentators differ, for some consider the letter מ ( mem) to denote comparison, and ×ž×§×“× ( mikkedem) to denote more than the inhabitants of thee East, while others adopt the simpler, and, as I think, the more correct view, that they were filled with the east, that is, with the vices which they had contracted from that quarter; for wicked imitation is amazingly contagious, and nothing is more natural than that corruptions should glide from one place into another more distant.

And with divinations, like the Philistines This clause explains the former more fully; for under divinations he includes, by synecdoche, the impostures of Satan to which heathen nations were addicted. The Prophet therefore means that they now differ in no respect from the Philistines, though God had separated them from that people by the privilege of his adoption; and this was sufficient to bring upon them the severest condemnation, that they had forgotten their calling, and polluted themselves with the corrupted and ungodly customs of the Gentiles. Hence it appears that to sin by the example of another contributes nothing to alleviate the guilt.

And have delighted in the children of strangers The last part of the verse is interpreted in various ways; because the phrase, the children of strangers, is viewed by some metaphorically, as denoting laws and customs; while others regard them as referring to marriages; because, by marrying indiscriminately women of foreign extraction, they had mingled their seed, so that there were many illegitimate children. Jerome gives a harsher exposition, that they polluted themselves by wicked lusts contrary to nature. For my own part, I have no doubt that by the children of strangers are meant foreign nations, and not figuratively the laws themselves. The crime charged against them by the Prophet therefore is, that, by endeavoring to please the Gentiles, they entangled themselves in their vices, and thus preferred not only mortal men, but wicked men, to God. He says that they delighted, because the desire or delight of wicked imitation effaced from their hearts the love of God and of sound doctrine.

Calvin: Isa 2:7 - Their land is filled with silver and gold // And there is no end of their treasures 7.Their land is filled with silver and gold We must attend to the order which the Prophet here observes; for he now enumerates the reasons why the Lo...

7.Their land is filled with silver and gold We must attend to the order which the Prophet here observes; for he now enumerates the reasons why the Lord rejected his people. In the former verse he began with divinations and the customs of strangers; he now comes down to silver and gold; and afterwards he will speak of horses and chariots. There can be no doubt that, having first condemned idolatry, he reproves them, secondly, for covetousness, and, thirdly, for sinful trust, when men depart from God, and contrive for themselves vain grounds of confidence. It was not a thing in itself to be condemned, that this nation had abundance of gold and silver; but because they burned with insatiable covetousness, and trusted to horses and chariots, he justly reproves them.

The Hebrew particle ו ( vau) is here viewed by some as denoting a contrast, supposing the meaning to be, and yet their land is filled with silver and gold. This would show the ingratitude of the people to be the greater, because, though they enjoyed an abundance of all good things, they betook themselves, as if their case had been desperate, to magical arts and to idols, which is much less excusable than if they had fled to them during their adversity; because, though they were fed to the full with an abundance of good things, yet they shook off the yoke of God. In this way he would aggravate the criminality of a nation that fled to idols freely and of their own accord, even though they were luxuriating in their abundance. But I do not receive this interpretation, for I think it too far-fetched. On the contrary, he includes in one continued enumeration the vices with which that nation was chargeable, covetousness, sinful confidence, and idolatry. Accordingly, though the opinion of those who explain it as a contrast be a true opinion, it does not harmonize with this passage.

And there is no end of their treasures Isaiah proceeds to illustrate more clearly and forcibly what he has formerly said; for, though it be not in itself sinful or blamable that a person should possess gold or silver, provided that he make a proper use of it, he properly launches out against that wicked desire and mad eagerness to accumulate money, which is most detestable. He says that there is no end, because their eagerness is insatiable, and goes beyond the bounds of nature. The same opinion must be formed about horses and chariots, for false confidence is here reproved. To prevent this evil, the Lord had forbidden kings to gather together a great multitude of horses or chariots, lest, trusting to them, they should cause the people to return to Egypt. (Deu 17:16.) since, therefore, it is difficult for men to have resources of this kind in abundance without being also lifted up with pride, it was the will of God that his people should not have them at all, or at least should be satisfied with a moderate share.

Calvin: Isa 2:8 - Their land is also full of idols // And they have bowed down // Before that which their own fingers have made 8.Their land is also full of idols He repeats what he had already noticed about idolatry, but enters into it more fully; and, having first mentioned ...

8.Their land is also full of idols He repeats what he had already noticed about idolatry, but enters into it more fully; and, having first mentioned the subject itself, he next speaks of the use of it, which almost always follows. It seldom happens that we do not abuse idols when they are set up among us, for it is as when fire has been applied to a pile of wood, which must immediately burn; and wood is not more ready to be set on fire than we are to follow superstition. In the Hebrew language idols are very properly denominated by the word ××œ×™×œ×™× , ( elilim) which the Prophet here employs, for they are empty things, and of no value. 40 And undoubtedly the Holy Spirit intended by this word to reprove the madness of men who imagined that, by relying on such inventions, they approached nearer to God; as the papists of the present day, in order to plead for the usefulness of their idols, boast that they are the books of the unlearned: but we ought rather to believe the testimony of the Holy Spirit; and even the facts themselves plainly show what advantage the unlearned derive from them; for, led away by gross fancies, they imagine to themselves earthly and carnal gods. Hence Jeremiah justly declares not only that idols are useless, but that they are teachers of falsehood and lies. (Jer 10:14.)

And they have bowed down 41 before the work of their own hands We must also attend to this description, in which the Prophet relates that the people bowed down before the works of their own hands; for how stupid was it that men should not only worship wood and stone instead of God, but should honor their own workmanship with the appellation of Deity, which they cannot bestow on themselves! It is truly shocking and monstrous that, as soon as a block of wood which lay neglected has received the finishing-stroke from a mortal man, he presently worships it as if it had been made a God. Although the Prophet addresses the ancient people, the same reasoning applies to the papists, who acknowledge no majesty of God but in the works of their own hands.

Before that which their own fingers have made The repetition is emphatic, and to the hands he adds the fingers, in order to exhibit more strongly the grossness of the crime. We must also attend to the mode of expression, which denotes adoration by means of outward gesture; not that it is unlawful among men to bend the knee or the head for the sake of paying public respect, but because he who bows down before an idol professes to render divine worship. Consequently, the silly talk of papists about that adoration which they call Dulia 42 (δουλεία) is a childish evasion; for when the Prophet speaks of religious worship he condemns universally every token of homage. 43

Calvin: Isa 2:9 - And the mean man boweth down // Therefore forgive them not; 9.And the mean man boweth down Some commentators read these words in immediate connection with what goes before, as if the Prophet were proceeding st...

9.And the mean man boweth down Some commentators read these words in immediate connection with what goes before, as if the Prophet were proceeding still farther to show the extent of their criminality. If we adopt this meaning, then by the mean man and the mighty man we must understand all the Israelites; as if the Prophet said that no man is pure and free from this stain. Others not improperly are of opinion that he repeats in other words what he had said about punishment, and that in this way he expresses the destruction which awaits a people forsaken by God. This will agree best with the scope of the passage, that all, both small and great, will speedily be overtaken by the ruin which lays low a whole nation; because amidst so great wickedness there was no reason to expect deliverance from the vengeance of God.

Besides, in those two expressions, bow down and humble, there is a rapid allusion to that bowing down which he mentioned a little before, as if he had said, “They have bowed themselves down before idols, therefore God will lay them low under a vast weight of calamities.†Yet I have no doubt that he likewise attacks their pride; for it was difficult to believe that a nation so abundantly supplied with wealth would, in a short period, be overwhelmed by calamities.

Therefore forgive them not; or, thou wilt not forgive them. This latter clause is explained in two ways, though it does not much affect the real meaning which of the views you adopt; for the design of the Prophet is to show that towards such obstinate men God will not be appeased. If it be taken in the future tense, thou wilt not forgive them, the meaning will be more easily brought out; but if it be taken as a prayer, forgive them not, it will amount to the same thing; for we know that, when the prophets, inflamed by zeal for God, pour out prayers as under the dictation of the Spirit, they threaten just punishment against the ungodly: and we need not wonder that the Prophets offended by crimes so numerous and so shocking, kindles into such warmth that he consigns his countrymen to destruction; for nothing was more dear to him than the sacred honor of God. But at the same time it must be understood that he makes a tacit reservation of a remnant; because he does not here speak of every individual, but of the body of the people, which was so deeply infected by its vices that there was no hope of cure; otherwise it would have been unreasonable to give exhortations to repentance, and to hold out the hope of pardon to men who were incurable and thoroughly obstinate. The meaning therefore amounts to this, that the restoration of a new Church must not be expected till God has executed his judgments by destroying the temple.

Calvin: Isa 2:10 - Enter into the rock // From the dread of the LORD, and from the glory of his majesty 10.Enter into the rock As ungodly men, for the most part, lull themselves in excessive indifference about God’s threatenings, it is customary with ...

10.Enter into the rock As ungodly men, for the most part, lull themselves in excessive indifference about God’s threatenings, it is customary with the prophets, when they threaten sinners, with the view of producing terror, to add lively descriptions, as if for the purpose of bringing those matters under the immediate view of men. This is the reason why the Prophet now bids despisers of God enter into the rocks and caves, to conceal themselves under ground. And, first, he means that the judgment of God is more to be dreaded than a thousand deaths, and that for the sake of escaping that judgment it were to be wished that they should go down into the grave. But, by addressing men themselves, he gives a more impressive illustration of the weight of the divine vengeance.

From the dread of the LORD, and from the glory of his majesty Although by the dread of God he means the scourges by which God would take vengeance on a wicked people, yet it is not without good reason that he immediately adds, his magnificent glory; as if he had said, “It is according to the measure of his own glory that God ought to be dreaded by the ungodly, in whose destruction he displays his boundless power.†But though the ungodly are not reformed or made to bow down by any punishment, they are forced to tremble when they feel the presence of the wrath of God. In quite a different manner do punishments instruct the elect to fear God; for, in consequence of being subdued by strokes, they learn to bear the yoke. Isaiah therefore declares that the glory of God will be more illustriously displayed when he shall come forth as a righteous judge; for when he conceals himself he is not observed, and they scarcely think of his existence.

Hence let pastors learn how they ought to deal with drowsy consciences, which must be awakened by the judgment of God, that they may regard that judgment with actual dread. Though we often sing to the deaf, yet terror pierces even hearts of iron, so that they are without excuse. Frequently, too, it happens that some are healed; and in like manner believers gain advantage from it, when they learn the terrific forms of punishment which await the ungodly and reprobate.

Calvin: Isa 2:11 - The loftiness of the looks of man 11.The loftiness of the looks of man 44 shall be humbled Wicked men, relying on the wealth and quietness and prosperity which they at present enjoy...

11.The loftiness of the looks of man 44 shall be humbled Wicked men, relying on the wealth and quietness and prosperity which they at present enjoy, regard the threatenings of the Prophets with haughty disdain, and thus harden their hearts against God, and are even led to indulge in wantonness. 0n this account, Isaiah here determines, as we have already said, to repress their arrogance; as if he had said, “The time will come when this pride of yours, by which you vainly and madly contend against God, shall be brought down.†For wicked men, though they pretend to have some religion, are yet so daring that they raze against God himself, and imagine that they are higher than God. On the other hand, by thundering against them, he lays low their haughtiness, that he alone may be exalted.

And this is what we have already said, that when crimes are allowed to pass unpunished, it is a sort of cloud held before our eyes, which hinders us from beholding the glory of the Lord; but when he takes vengeance on men’s transgressions, his glory shines forth illustriously. This is also the reason which Solomon assigns why wicked men are hardened against God: it is because they think that bad and good men are equally happy in this world.

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, (Ecc 8:11;)

for all of them grow more insolent, and are more and more blinded.

But here he shows that, when proud men shall have been brought to their proper level, there will be nothing to prevent God from being acknowledged to be what he is. It was indeed highly becoming that the people should, of their own accord, humbly behold the greatness of God, under whose shadow they were defended; and for this purpose the posterity of Abraham was so remarkably distinguished by numerous blessings, that it might be the mirror of the glory and holiness of God. Isaiah now threatens that, because the Jews have risen up against him, God will employ a new method of exalting his glory, that is, by their destruction. When he speaks of lofty looks and loftiness, he employs an outward gesture to denote the inward pride of the mind; for sinful confidence almost always betrays, by the very looks, a contempt of God and of men. In the same sense does David describe the man whose eyes are lofty. (Psa 101:5.)

Calvin: Isa 2:12 - For the day of the LORD of hosts will be on every one that is proud and lofty 12.For the day of the LORD of hosts will be on every one that is proud and lofty In this verse he confirms the same thing more fully and from the veh...

12.For the day of the LORD of hosts will be on every one that is proud and lofty In this verse he confirms the same thing more fully and from the vehement manner in which he heaps up words, we may easily infer how bold was the wickedness which at that time abounded. But we shall not wonder that he labors so hard to subdue the arrogance of men, if we consider how difficult it is to bend the stubbornness of those who, relying on their wealth, are afraid of nothing, and who suppose that the design of their elevated rank is, that whatever they do shall pass unpunished. For even at the present day we experience how sensitive and passionate those men are who make arrogant claims for themselves, and how obstinately they reject all admonitions. And this is also the reason why the Prophet uses sharp language against theme instead of threatening vengeance, in general terms, against the whole nation.

Yet it is not against the princes alone, whose high rank raised them far above other men, that his invectives are launched; for not only they, but even persons of the lowest rank, often swell with pride; and, as the common proverb runs, “Every man carries within him the heart of a king.†In like manner, we find that even the basest persons, if you do but prick them with a pill, vomit out the poison of intolerable arrogance. Since, therefore, this vice was so widely spread, Isaiah includes both the highest and the lowest of the people, declaring that in proportion to the forbearance which God had exercised toward them is the severity of the impending judgment; for, in consequence of their abundance, their hearts had swollen to fierceness.

Moreover, though the letter ל , ( lamed,) 45 which is the sign of the dative case, be sometimes superfluous, yet in this passage it retains its force; for it would appear that Isaiah appoints a fixed day, as usually happens in judicial trials. Accordingly, I interpret it to mean that God himself hath previously appointed a day on which proud men must be summoned to the judgment-seat of God, to receive a sentence of condemnation.

We may also learn from these words that God avows himself to be the enemy of all the proud. This appointing of a day is therefore to the same effect as if God declared that he cannot endure men wickedly to indulge in pride, and that they who unduly exalt themselves cannot escape being crushed by his hand. And if our minds were sincerely convinced of this, who would not abhor pride, which provokes the anger of God against us? If any person choose rather to interpret ( superbum et elatum ) proud and lofty as in the neuter gender, meaning that which is proud and lofty, we must understand them to refer to the fortresses, bulwarks, and fortifications; but the rules of grammar do not admit of their being applied in any other way than to persons.

Calvin: Isa 2:13 - Upon all the cedars of Lebanon 13.Upon all the cedars of Lebanon The allegory which is here introduced, about the trees of Lebanon and the lofty mountains, instead of obscuring,...

13.Upon all the cedars of Lebanon The allegory which is here introduced, about the trees of Lebanon and the lofty mountains, instead of obscuring, sheds light on the subject; for however high may be the wishes or endeavors of a mortal man, yet he will never be able to reach the height of the mountains and the lofty trees, which it is as easy for God to throw down as for a breath of wind to scatter the fallen leaves. Accordingly, in what may be called a painting, Isaiah shows to proud men how idle and foolish they are in believing that their elevation will be their defense. There is also an implied exaggeration, which must have contributed to heighten the terror. It cannot be supposed that God is actually angry with the mountains and trees, or that, having changed his purpose, he throws down what he has built up; but in the harmless creatures Isaiah holds out to view the judgment of God, in order more fully to convince wicked and unprincipled men that their presumption will not pass unpunished. Thus we see the reason why he mixes up the metaphors of cedars, oaks, and mountains

Calvin: Isa 2:15 - And upon every lofty tower 15.And upon every lofty tower What he adds about towers and walls is not figurative or metaphorical. We know how men, when they think that they a...

15.And upon every lofty tower What he adds about towers and walls is not figurative or metaphorical. We know how men, when they think that they are well defended, congratulate themselves that they no longer need the assistance of God. Accordingly, under the name of towers and walls Isaiah mentions the object of false confidence; for if any place seem to be impregnable, there do irreligious men build their nest, that they may look down from it on heaven and earth; for they imagine that they are placed beyond all the uncertainties of fortune. Isaiah therefore threatens that, when it shall please God to humble men, he will throw down all the defenses on which they place a false confidence. And although those things are not in themselves evil, yet because they receive too large a share of our attention, it is with great propriety that Isaiah sharpens his pen against them.

To the same purpose is what he says about horses and chariots; for, as we are told by Micah, because men have improperly relied on earthly riches, they must be altogether deprived of them, that they may owe this preservation entirely to the hand of God. (Mic 5:10.) A little before, he had reproved them for the abundance of their horses (verse 7); he now addresses them about the judgment of God, and warns them that, as the only possible way of gaining the favor of God, he must take from the Jews all their horsemen, that they may no longer place sinful reliance on earthly support.

Calvin: Isa 2:16 - And upon all ships of Tarshish === Tarshish was unquestionably the Hebrew name for Cilicia; and as the Jews had much traffic with that nation, Scripture frequently mentions the ships of Tarshish, which are so called, because they sailed on that sea. Navigation cannot, indeed, be condemned on its own account; for, by importing and exporting articles of merchandise, it is of great advantage to mankind. Nor can any fault be found with this mode of intercourse between nations; for it is the will of God that the whole human race should be joined together by, mutual acts of kindness. But as it most frequently happens that abundance leads to pride and cruelty, Isaiah reproves this kind of merchandise, which was the chief source of the wealth of the land. Besides, in that merchandise which is carried on with distant and foreign nations, there is often a large amount of tricks and dishonesty, and no limit set to the desire of gain. First, then, Isaiah means that the Jews will be deprived of riches, that they may learn to submit to God. Secondly, he describes covetousness and unlawful gains by means of a sign, as if one were to express murder by holding out a bloody sword.

===And upon elegant pictures 16.And upon all ships of Tarshish === Tarshish was unquestionably the Hebrew name for Cilicia; and as the Jews had much traffic with that nation, Sc...

16.And upon all ships of Tarshish === Tarshish was unquestionably the Hebrew name for Cilicia; and as the Jews had much traffic with that nation, Scripture frequently mentions the ships of Tarshish, which are so called, because they sailed on that sea. Navigation cannot, indeed, be condemned on its own account; for, by importing and exporting articles of merchandise, it is of great advantage to mankind. Nor can any fault be found with this mode of intercourse between nations; for it is the will of God that the whole human race should be joined together by, mutual acts of kindness. But as it most frequently happens that abundance leads to pride and cruelty, Isaiah reproves this kind of merchandise, which was the chief source of the wealth of the land. Besides, in that merchandise which is carried on with distant and foreign nations, there is often a large amount of tricks and dishonesty, and no limit set to the desire of gain. First, then, Isaiah means that the Jews will be deprived of riches, that they may learn to submit to God. Secondly, he describes covetousness and unlawful gains by means of a sign, as if one were to express murder by holding out a bloody sword.

===And upon elegant pictures This second part of the verse shows still more clearly that the Prophet condemns navigation, which had brought many corruptions into the land. It is too frequent and common that riches are followed by luxury, effeminacy, and a superfluity of pleasures, which we commonly see in wealthy countries and commercial cities; for those who trade by sea in distant countries are not satisfied with the commodities obtained at home, but carry away new luxuries which were formerly unknown. Since, therefore, wealth is usually the mother of superfluity, the Prophet here mentions costly furniture, as if he had said that the Jews, by adorning their houses at great expense, draw down upon themselves the judgment of God; for he employs the word pictures, by a well-known figure of speech, to denote rich tapestry, and the productions of Phrygia, and vessels framed with consummate skill

It is certain that the manners of men are corrupted, when they eagerly pursue, in every direction, superfluous enjoyments And we see how destruction was brought on the Roman Empire by delicacies of this nature; for before they traveled into Greece, the greatest moderation prevailed among them; and no sooner had Asia been vanquished than they began to grow soft and effeminate; and when their eyes were dazzled by pictures, furniture, precious stones, and tapestry and their nostrils regaled by ointments and perfumes, all their senses were immediately overpowered, and, by imitating the luxury of the East as a higher form of civilization, they began gradually to indulge in every kind of debauchery.

Calvin: Isa 2:17 - And the loftiness of man shall be bowed down 17.And the loftiness of man shall be bowed down The Prophet declares that he had his eye on men, when he described the various kinds of loftiness; f...

17.And the loftiness of man shall be bowed down The Prophet declares that he had his eye on men, when he described the various kinds of loftiness; for God is not displeased saith the steep mountains or tall cedars, which he created, but informs us that the whole evil lies in men, who vainly trust to what is high and lofty. It may be objected, that it frequently happens that wicked men are not rendered more humble by chastisement, but, on the contrary, become more fierce and obstinate, as is evident from the case of Pharaohs whose hardness of heart no plagues could subdue, (Exo 8:15;) and consequently that what the Prophet here threatens does not always take place. I reply, he does not describe the effect of chastisement, as if God bent rebellious men to obey hills; but the meaning of this passage is, that, although the hearts of the reprobate be not changed, yet the Lord will not cease to inflict punishment upon them, till their haughtiness and presumption are brought low. For, trusting to their wealth and fortifications, they congratulate themselves, as we have said, on their safety, and do not fear God. But whatever may be the nature of their defenses, the Lord will easily subdue and lay them low, and that not only by one or another chastisement, but by chastisements so numerous and so severe, that they will at length be beaten down and subdued, will cease to rise up against him, and will acknowledge that they gain nothing by their insolence and presumption. The next clause, and the LORD alone shall be exalted, has been already explained.

Calvin: Isa 2:18 - And the idols he will utterly abolish 18.And the idols he will utterly abolish As he had formerly, in his reproof, joined idolatry with luxury and covetousness, and other views; so he now...

18.And the idols he will utterly abolish As he had formerly, in his reproof, joined idolatry with luxury and covetousness, and other views; so he now joins them in the threatening of punishment.

Calvin: Isa 2:19 - And they shall enter into the holes of the rocks // From the presence of the terror of Jehovah, and from the glory of his majesty 19.And they shall enter into the holes of the rocks He had formerly used other words when addressing them in the second person, Enter into the rock,...

19.And they shall enter into the holes of the rocks He had formerly used other words when addressing them in the second person, Enter into the rock, (Isa 2:10,) that he might inflict a severer stroke on their minds. But now he declares what they will do, and says that they must enter; and hence it is evident that the former statement was not an exhortation, but a severe denunciation of the wrath of God, in order to terrify wicked and obstinate men, who despise all warnings and all threatenings.

From the presence of the terror of Jehovah, and from the glory of his majesty What he adds about the terror of God must be understood to mean that terror which was thrown into them by the Chaldeans and Assyrians, whose hand he called a little before, and now also calls, the glory of God for God employed their agency to chastise his people. Although they were wicked and treacherous, yet they promoted the glory of God; for even the devil himself contributes in some way to the glory of God, though contrary to his wish. Thus he speaks of the Assyrians and Chaldeans, because in the punishments which the Lord will inflict on the Jews by their agency we may behold his glory

The same thing is confirmed by the word Arise, which means to go before the judgment-seat. In the phrase which immediately follows, לערץ ×”×רף , ( laarotz haaretz,) to shake terribly the earth, there is an elegant allusion or play on words, which can hardly be conveyed in any other language. 46 He says that the Lord ariseth, because he appears to sleep so long as he delays his judgments. But he ariseth, when he comes forth as a judge to inflict punishments on the wicked; so as to make it evident to men that nothing escapes the knowledge, or is hidden from the eyes, of Him who permits no crime to pass unpunished.

Calvin: Isa 2:20 - In that day a man will cast away his idols // Which they made // Into the holes of the moles and of the bats 20.In that day a man will cast away his idols Idolaters are amazingly delighted with their own superstitions and ungodly worship; for although they a...

20.In that day a man will cast away his idols Idolaters are amazingly delighted with their own superstitions and ungodly worship; for although they abound in enormities and crimes, still they betake themselves to this refuge, that they imagine that their worship appeases God. Just as in the present day, if we should represent the crimes and lawless passions of every kind which abound among the papists, they certainly will not be able to deny our statements, but will flatter themselves on this ground, that they have a plausible form of worship, and will believe that this vail covers all their crimes. Accordingly, the Prophet deprives idolaters of this cloak, and threatens that they will no longer be able to conceal their pollution; for the Lord will compel them to throw away their idols, that they may acknowledge that they had no good reason for placing their hope and confidence in them.

In short, they will be ashamed of their foolishness; for in prosperity they think that they enjoy the favor of God, as if he showed that he takes delight in their worship; and they cannot be convinced to the contrary, until God actually make evident how greatly he abhors them. It is only when they are brought into adversity that they begin to acknowledge their wickedness, as Hosea strikingly illustrates by comparing them to whores, who do not acknowledge their wickedness so long as they make gain, and live in splendor, but who, when they are deprived of those enjoyments, and forsaken by their lovers, begin to think of their wretchedness and disgrace, and enter into the way of repentance, of which they had never thought while they enjoyed luxury. (Hos 2:5.) The same thing almost always happens with idolaters, who are not ashamed of their wickedness, so as to cast away their idols, until they have been visited by very sore distress, and made almost to think that they are ruined.

Which they made; that is, which were made for them by the agency of workmen. Nor was this all unnecessary addition; for he means that pretended gods are not entitled to adoration: and what sort of gods can they be that have been made by men, seeing that God exists from himself, and never had a beginning? It is therefore highly foolish, and contrary to reason, that men should worship the work of their own hands. So then by this expression, he aggravates their criminality, that idols, though they are composed of gold or silver, or some other perishable material, and have been manufactured by men, are yet worshipped instead of God; and at the same time he states the reason why they are displeasing to God: it is, because they are worshipped. On what pretense will the papists now excuse their ungodliness? for they cannot deny that they render adoration to images; and wherever such worship is performed, there ungodliness is clearly proved.

Into the holes of the moles and of the bats By the holes of the moles he means any filthy places in which they are disgracefully concealed.

Calvin: Isa 2:21 - And they shall enter into the clefts of the rocks 21.And they shall enter into the clefts of the rocks This repetition is not superfluous, though Isaiah again employs the same words which he had late...

21.And they shall enter into the clefts of the rocks This repetition is not superfluous, though Isaiah again employs the same words which he had lately used; for what is so difficult as to impress on the minds of men sincere fear of God? Nor is it only in hypocrites that we perceive this, but in ourselves, if we bestow careful attention; for how many things are presented to us by which our minds ought to be deeply affected, and yet we are scarcely moved! More especially, it was necessary that this judgment of God should be earnestly placed before hypocrites, who took delight in wickedness. But now he points out the severity of God’s vengeance by this consideration, that the ungodly choose rather to be swallowed up by the deepest gulfs than to come under the eye of God. This, too, is the passage from which Christ borrowed the threatening which he pronounces on the Jews,

In that day shall they say to the mountains cover us; and to the hills, Hide us. (Luk 23:30.)

Calvin: Isa 2:22 - Cease therefore from man // Whose breath is in his nostrils // For wherein is he to be accounted of? 22.Cease therefore from man These words are clearly connected with what goes before, and have been improperly separated from them by some interpreter...

22.Cease therefore from man These words are clearly connected with what goes before, and have been improperly separated from them by some interpreters. For Isaiah, after having addressed the ungodly in threatenings concerning the judgment of God, exhorts them to refrain from deluding themselves by groundless confidence; as if he had said, “I see that you are blinded and intoxicated by false hope, so that no argument can prevail with you; and this you do, because you claim too much for yourselves. But man is nothing; and you have to do with God, who can reduce the whole world to nothing by a single act of his will.â€

Whose breath is in his nostrils The former part of the verse is explained in various ways; for some interpret it as referring to Christ, and view the word רוח , ( ruach,) which we render breath, as denoting violence, by a comparison which is frequently used in other parts of Scripture; 47 and the nostril as denoting anger, because the outward sign of anger is in the nostrils. They bring out the meaning in this manner: “Beware of provoking the anger of Christ.†48 But if we examine the passage closely, that exposition will be found to be at variance with the meaning of the words.

Others understand it as relating to men in general, but explain it by that saving, Fear not them who kill the body. (Mat 10:28.) But neither can this interpretation be admitted, which does not agree either with the time or the occasion, since there was no reason for dissuading them from the fear of men. But, as I have already said, the context will quickly remove all doubt; for the commencement of the following chapter clearly explains and confirms what is here stated; and he who made this division has improperly separated those things which ought to have been joined together. For the Prophet is about to add, “The Lord will take from you those things which so highly elevate your minds, and put you in such high spirits. Your confidence is foolish and groundless. “Such is the connection of what he now says, “Cease therefore from man, whose breath is in his nostrils.â€

But first we must see what is meant by breath in the nostril. It denotes human weakness, or, that the life of man is like a breath, which immediately vanishes away. And as David says,

“If the Lord take away the breath, man returns to the dust.â€
(Psa 104:29.)

Again:

“His breath will go out, and he will return to his earth.â€
(Psa 146:4.)

And again:

“They are flesh, a breath that passeth away and cometh not again.†(Psa 78:39.)

Since, therefore, nothing is more weak or frail than our life, what means that confidence, as if our strength were deeply rooted? We ought therefore to cease from man; that is, we ought to lay aside groundless confidence; because man has his breath in his nostril, for when his breath goes out, he is immediately dissolved like water. We speak here of the breath of life, for nothing is more frail.

Besides, when we are forbidden to place confidence in men, let us begin with ourselves; that is, let us not in any respect trust to our own wisdom or industry. Secondly, let us not depend on the aid of man, or on any creature; but let us place our whole confidence in the Lord. Cursed. says Jeremiah, is he who trusteth in man, and who placeth his strength and his aid in flesh, that is, in outward resources. (Jer 17:5.)

For wherein is he to be accounted of? This is the true method of repressing haughtiness. Nothing is left to men on which they ought to congratulate themselves; for the meaning is as if the Prophet had said that the whole glory of the flesh is of no value. It ought also to be observed that this is spoken comparatively, in order to inform us, that if there be in us anything excellent, it is not our own, but is held by us at the will of another. We know that God has adorned the human race with gifts which ought not to be despised. We know, also, that some excel others; but as the greater part of men neglect God, and flatter themselves beyond measure; and as irreligious men go so far as to think that they are more than gods, Isaiah wisely separates men from God, which the Holy Spirit also does in many other parts of Scripture: for when we look at them in themselves, we perceive more fully the frail, and fading, and transitory nature of their condition. Accordingly, as soon as men begin to make the smallest claim for themselves, they ought to have an opportunity of perceiving their vanity, that they may acknowledge themselves to be nothing. This single expression throws down the pompous applauses of free-will and merits, by which papists extol themselves in opposition to the grace of God. That intoxicated self-love, in which irreligious men indulge, is also shaken off. Lastly, we are brought back to God, the Author of every blessing, that we may not suppose that anything excellent is to be found but in hilly for he has not received what is due to hilly until the world has been stripped of all wisdom, and strength, and righteousness, and, in a word, of all praise.

Defender: Isa 2:2 - the mountain In such prophecies, mountains are symbolic of kingdoms. In the coming kingdom age, the Lord will be acknowledged as king over all the earth (Isa 9:6, ...

In such prophecies, mountains are symbolic of kingdoms. In the coming kingdom age, the Lord will be acknowledged as king over all the earth (Isa 9:6, Isa 9:7), with His throne at Jerusalem (Isa 2:3; Zec 14:9)."

Defender: Isa 2:4 - swords into plowshares Never will there be a true and lasting world peace until the "Prince of Peace" (Isa 9:6) comes to enforce it."

Never will there be a true and lasting world peace until the "Prince of Peace" (Isa 9:6) comes to enforce it."

Defender: Isa 2:8 - full of idols The people of Israel were being led away into the pagan pantheism of the East (Assyria and Babylonia) and the occultism of the Philistines (Isa 2:6), ...

The people of Israel were being led away into the pagan pantheism of the East (Assyria and Babylonia) and the occultism of the Philistines (Isa 2:6), both of which involved idolatry."

Defender: Isa 2:19 - shake terribly the earth While the first nine verses of this chapter focus on the sins of Judah and Jerusalem (Isa 2:1), the coming judgment on the holy land is only a type of...

While the first nine verses of this chapter focus on the sins of Judah and Jerusalem (Isa 2:1), the coming judgment on the holy land is only a type of the judgment on the whole world in the last days. The remainder of the chapter leaps ahead to a vision of this great end-time judgment. Compare the same scene in Rev 6:15-17."

TSK: Isa 2:1 - saw saw : Isa 1:1, Isa 13:1; Amo 1:1; Mic 1:1, Mic 6:9; Hab 1:1

TSK: Isa 2:2 - And it shall // in the last // the mountain // established // and all And it shall : Mic 4:1-3 in the last : Gen 49:1; Num 24:14; Job 19:25; Jer 23:20, Jer 30:24, Jer 48:47, Jer 49:39; Eze 38:16; Dan 2:28, Dan 10:14; Act...

TSK: Isa 2:3 - Come ye // he will teach // for out Come ye : Jer 31:6, Jer 50:4, Jer 50:5; Zec 8:20-23 he will teach : Deu 6:1; Psa 25:8, Psa 25:9; Mat 7:24; Luk 11:28; Joh 7:17; Act 10:33; Jam 1:25 fo...

TSK: Isa 2:4 - And he // and they // pruninghooks // neither And he : Isa 11:3, Isa 11:4; 1Sa 2:10; Psa 82:8, Psa 96:13, Psa 110:6; Joh 16:8-11; Act 17:31; Rev 19:11 and they : Isa 9:7, Isa 11:6-9; Psa 46:9; Hos...

TSK: Isa 2:5 - come ye come ye : Isa 2:3, Isa 50:10,Isa 50:11, Isa 60:1, Isa 60:19; Psa 89:15; Luk 1:79; Joh 12:35, Joh 12:36; Rom 13:12-14; Eph 5:8; 1Th 5:5, 1Th 5:6; 1Jo 1...

TSK: Isa 2:6 - Therefore // from the east // and are // and they // please themselves in Therefore : Deu 31:16, Deu 31:17; 2Ch 15:2, 2Ch 24:20; Lam 5:20; Rom 11:1, Rom 11:2, Rom 11:20 from the east : or, more than the east, Num 23:7 and ar...

Therefore : Deu 31:16, Deu 31:17; 2Ch 15:2, 2Ch 24:20; Lam 5:20; Rom 11:1, Rom 11:2, Rom 11:20

from the east : or, more than the east, Num 23:7

and are : Isa 8:19, Isa 47:12, Isa 47:13; Exo 22:18; Lev 19:31, Lev 20:6; Deu 18:10-14; 1Ch 10:13

and they : Exo 34:16; Num 25:1, Num 25:2; Deu 21:11-13; 1Ki 11:1, 1Ki 11:2; Neh 13:23; Psa 106:35; Jer 10:2

please themselves in : or, abound with, etc

TSK: Isa 2:7 - land // their land is land : Deu 17:16, Deu 17:17; 1Ki 10:21-27; 2Ch 9:20-25; Jer 5:27, Jer 5:28; Jam 5:1-3; Rev 18:3, Rev 18:11-17 their land is : Isa 30:16, Isa 31:1; Deu...

TSK: Isa 2:8 - is full // worship is full : Isa 57:5; 2Ch 27:2, 2Ch 28:2-4, 2Ch 28:23-25, 2Ch 33:3-7; Jer 2:28, Jer 11:13; Eze 16:23-25; Hos 12:11; Act 17:16 worship : Isa 37:19, Isa 4...

TSK: Isa 2:9 - the mean // humbleth // therefore the mean : Isa 5:15; Psa 49:2; Jer 5:4, Jer 5:5; Rom 3:23; Rev 6:15-17 humbleth : Isa 57:9; Col 2:18, Col 2:23 therefore : Isa 27:11; Jos 24:19; Jer 1...

TSK: Isa 2:10 - Enter // for fear Enter : Isa 2:19-21, Isa 10:3, Isa 42:22; Jdg 6:1, Jdg 6:2; Job 30:5, Job 30:6; Hos 10:8; Luk 23:30; Rev 6:15, Rev 6:16 for fear : Isa 6:3-5; Job 31:2...

TSK: Isa 2:11 - lofty // and the Lord // in that day lofty : Isa 2:17, Isa 5:15, Isa 5:16, Isa 13:11, Isa 24:21; Job 40:10-12; Psa 18:27; Jer 50:31, Jer 50:32; Mal 4:1; Luk 18:14; 1Pe 5:5 and the Lord : ...

TSK: Isa 2:12 - the day // upon the day : Isa 13:6, Isa 13:9; Jer 46:10; Eze 13:5; Amo 5:18; Mal 4:5; 1Co 5:5; 1Th 5:2 upon : Isa 23:9; Pro 6:16, Pro 6:17, Pro 16:5; Dan 4:37, Dan 5:...

TSK: Isa 2:13 - -- Isa 10:33, Isa 10:34, Isa 14:8, Isa 37:24; Eze 31:3-12; Amo 2:5; Zec 11:1, Zec 11:2

TSK: Isa 2:14 - -- Isa 30:25, Isa 40:4; Psa 68:16, Psa 110:5, Psa 110:6; 2Co 10:5

TSK: Isa 2:16 - the ships // pleasant pictures the ships : Isa 23:1; 1Ki 10:22, 1Ki 22:48, 1Ki 22:49; Psa 47:7; Rev 18:17-19 pleasant pictures : Heb. pictures of desire, Num 33:52; Rev 18:11

the ships : Isa 23:1; 1Ki 10:22, 1Ki 22:48, 1Ki 22:49; Psa 47:7; Rev 18:17-19

pleasant pictures : Heb. pictures of desire, Num 33:52; Rev 18:11

TSK: Isa 2:17 - the loftiness the loftiness : Isa 2:11, Isa 13:11; Jer 48:29, Jer 48:30; Eze 28:2-7

TSK: Isa 2:18 - the idols // he shall utterly abolish the idols : Isa 27:9; Eze 36:25, Eze 37:23; Hos 14:8; Zep 1:3; Zec 13:2 he shall utterly abolish : or, shall utterly pass away

the idols : Isa 27:9; Eze 36:25, Eze 37:23; Hos 14:8; Zep 1:3; Zec 13:2

he shall utterly abolish : or, shall utterly pass away

TSK: Isa 2:19 - And they // earth // for fear // when he And they : Isa 2:10,Isa 2:21; 1Sa 13:6, 1Sa 14:11; Jer 16:16; Hos 10:8; Mic 7:17; Luk 23:30; Heb 11:38; Rev 6:15, Rev 9:6 earth : Heb. dust for fear :...

TSK: Isa 2:20 - cast // his idols of silver // each one for himself to cast : Isa 30:22, Isa 31:7, Isa 46:1; Hos 14:8; Phi 3:7, Phi 3:8 his idols of silver : Heb. the idols of his silver, etc. Isa 46:6 each one for himsel...

cast : Isa 30:22, Isa 31:7, Isa 46:1; Hos 14:8; Phi 3:7, Phi 3:8

his idols of silver : Heb. the idols of his silver, etc. Isa 46:6

each one for himself to : or, for him to

TSK: Isa 2:21 - go go : Isa 2:10,Isa 2:19; Exo 33:22; Job 30:6; Son 2:14

TSK: Isa 2:22 - Cease // whose // for wherein Cease : Psa 62:9, Psa 146:3; Jer 17:5 whose : Gen 2:7, Gen 7:22; Job 27:3 for wherein : Job 7:15-21; Psa 8:4, Psa 144:3, Psa 144:4

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 2:1 - The word The word or, the matter or thing , as this Hebrew word commonly signifies; the prophecy or vision.

The word or, the matter or thing , as this Hebrew word commonly signifies; the prophecy or vision.

Poole: Isa 2:2 - And // In the last days // The mountain of the Lord’ s house And or, now , as this particle is rendered, 1Sa 9:1 Ezr 1:1 , &c. In the last days in the times of the Messias or the gospel, as the generality bo...

And or, now , as this particle is rendered, 1Sa 9:1 Ezr 1:1 , &c.

In the last days in the times of the Messias or the gospel, as the generality both of Jewish and Christian writers understand it, and as may further appear both from the use of this phrase in this sense, Jer 48:47 49:39 Eze 38:8,16 Da 10:14 Hos 3:5 Act 2:17 Heb 1:2 1Jo 2:18 , and from the conversion of the Gentiles here promised, which was not to be till that time; and from the nature of the thing, for this really was the last time and state of the church in the world; the Jewish pedagogy was to be abolished, but Christ’ s institutions were to continue to the end of the world.

The mountain of the Lord’ s house the temple of the Lord which is upon Mount Moriah; which yet is not to be understood literally of that material temple, but mystically of the church of God, as appears from the next following words, which will not admit of a literal interpretation; and from the flowing of all nations to it, which was not to that temple, nor indeed was fulfilled till that temple was destroyed; and from the frequent use of this metaphor, the temple, or the house of the Lord, concerning the Christian church, both in the Old and the New Testament. Shall be exalted above the hills; shall be placed and settled in a most conspicuous and glorious manner, being advanced above all other churches and kingdoms in the world. All nations, those Gentiles, whom you now despise, and judge to be abhorred and quite forsaken by God, shall flow unto it, shall come in great abundance, and with great eagerness, like a river, as the word signifies.

Poole: Isa 2:3 - Shall go // We will walk in his paths // The law // The word of the Lord from Jerusalem 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, ...

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.

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 .

Poole: Isa 2:4 - He shall judge among the nations // Shall rebuke He shall judge among the nations Christ shall set up and use his authority among and over all nations, not only giving laws to them, as other rulers ...

He shall judge among the nations Christ shall set up and use his authority among and over all nations, not only giving laws to them, as other rulers do, but doing that which no other powers can do, Convincing their minds and consciences, conquering and changing their hearts, and ordering their lives.

Shall rebuke either verbally, by his word and Spirit reproving or convincing the world of sin; or really, by his judgments upon his implacable enemies, which obstruct the propagation of the gospel. Neither shall they learn war any more; he shall root out those great animosities and hostilities which were between the Jews and Gentiles, Eph 2:13 , &c., and between several nations, subduing men’ s pride, and passions, and lusts, which are the causes of all wars and contentions; and working humility, and meekness, and self-denial, and true and fervent love to all men, from whence peace necessarily follows. This was the design of the gospel in all, and the effect of it in those that rightly received it. And that war and dissension which was occasioned by the preaching of the gospel, as was foretold, Mat 10:21,22 , it was wholly accidental, by reason of men’ s corrupt interests and lusts, which the gospel opposed; and it was not amongst those who received the gospel in the love of it, but between them and those who were either open enemies or false friends to them and to the gospel. But if this place be understood of an external and general peace which was to be in the world in the days of the Messias, this also may in due time be verified, when all Israel shall be saved, and the fulness of the Gentiles shall be brought in, and both Jews and Gentiles shall be united together into one fold, under Christ their great Shepherd; all which is prophesied and promised, Joh 10:16 Ro 11 , and elsewhere. For it is not necessary that all the prophecies concerning the kingdom of the Messias should be accomplished in an instant, or at the beginning of it; but it is sufficient if they be fulfilled before the end of it. And some of them do manifestly belong to the last days of that kingdom. And therefore there is no truth nor weight in that argument which the Jews bring from this place against our Messias, because of those wars that have hitherto been and still are amongst Christians; for this doth not prove that these wars shall never cease, or that there shall not be such a peace in the world as they understand before the end of Christ’ s kingdom.

Poole: Isa 2:5 - Come ye Come ye seeing the Gentiles are thus ready and resolved to go to the Lord’ s house, let this oblige and provoke you, O ye Israelites, to go with...

Come ye seeing the Gentiles are thus ready and resolved to go to the Lord’ s house, let this oblige and provoke you, O ye Israelites, to go with them, or before them. Whereby he secretly intimates their backwardness, and that when the Gentiles did come into the church, they would apostatize from it. Let us walk in the light of the Lord; take heed that you do not reject that light which is so clear that even the blind Gentiles will discern it.

Poole: Isa 2:6 - Therefore // Thou hast forsaken // They be replenished from the east // Are soothsayers // In the children of strangers Therefore for the following reasons. Or, but, as this particle is oft used. But why do I persuade the Israelites to receive the light of the gospel? ...

Therefore for the following reasons. Or, but, as this particle is oft used. But why do I persuade the Israelites to receive the light of the gospel? my labour is in vain. I foresee they will refuse it; and God, for their many and great sins, will give them up to apostacy and infidelity.

Thou hast forsaken wilt certainly forsake and reject. The body of that nation.

They be replenished from the east their land is full of the impious, and superstitious, and idolatrous manners of the Eastern nations, the Syrians and Chaldeans.

Are soothsayers: these undertook to discover secret things, and to foretell future contingent things, by the superstitious observation of the stars, or clouds, or birds, or other ways of divination, which God had severely forbidden. See Lev 19:26 . Like the Philistines, who are infamous for those practices; of which see one instance 1Sa 6:2 . They please themselves; they delight in their manners, and company, and conversation, making leagues, and friendships, and marriages with them.

In the children of strangers either,

1. In the children begotten by them upon strange women; or rather,

2. In strangers, as this phrase is used, Neh 9:2 Isa 60:10 , and elsewhere.

Poole: Isa 2:7 - Neither is there any end of their treasures Neither is there any end of their treasures they have heaped up riches immoderately, (which was forbidden even to their king, Deu 17:17 ) and by wick...

Neither is there any end of their treasures they have heaped up riches immoderately, (which was forbidden even to their king, Deu 17:17 ) and by wicked practices; they are never satisfied, but still greedily pursuing after more and more wealth, making this their chief business and joy. Their land also is full of horses; which even their king was forbidden to multiply, Deu 17:16 , much more his subjects.

Poole: Isa 2:8 - -- They give that worship to their own creatures which they deny to me their Creator, than which nothing can be more impious and absurd.

They give that worship to their own creatures which they deny to me their Creator, than which nothing can be more impious and absurd.

Poole: Isa 2:9 - The mean man boweth down // Forgive them not The mean man boweth down and the great man humbleth himself; men of all ranks fall down and worship idols. Forgive them not cut off these incorrigi...

The mean man boweth down and the great man humbleth himself; men of all ranks fall down and worship idols.

Forgive them not cut off these incorrigible idolaters. Such an imprecation is not strange, considering the heinousness and inexcusableness of the crime, the singular condition of the prophets, who spake such things not from any disorderly passion, but by Divine inspiration, and from a fervent zeal for God’ s glory, which ever was and ought to be dearer to them than all the interests of men, and from a pious care and fear lest others should be infected by their counsel or example. Yet the words may be taken as a prediction, Thou wilt not forgive them ; by this I know thou hast determined utterly to destroy them; for the Hebrew particle al is sometimes taken only for a simple denial, as Psa 121:3 Pro 12:28 .

Poole: Isa 2:10 - Enter into the rock, and hide thee in the dust // For fear of the Lord, and for the glory of his majesty Enter into the rock, and hide thee in the dust: this is spoken ironically, and with derision. The sense is, Such dreadful calamities are coming upon ...

Enter into the rock, and hide thee in the dust: this is spoken ironically, and with derision. The sense is, Such dreadful calamities are coming upon you, that you will be ready to hide yourselves in rocks and caves of the earth, but all to no purpose.

For fear of the Lord, and for the glory of his majesty for fear of the glorious and terrible judgments of God.

Poole: Isa 2:11 - Shall be bowed down // Shall be exalted in that day Shall be bowed down judicially, as they bowed down voluntarily before their idols. So the punishment is very suitable to the sin. Shall be exalted i...

Shall be bowed down judicially, as they bowed down voluntarily before their idols. So the punishment is very suitable to the sin.

Shall be exalted in that day his justice and power shall be magnified, and the vanity and impotency of all other gods shall be detected.

Poole: Isa 2:12 - The day of the Lord The day of the Lord the time of God’ s taking vengeance upon sinners, which is called God’ s day , Isa 13:6,9 Eze 13:5 30:3 , and oft else...

The day of the Lord the time of God’ s taking vengeance upon sinners, which is called God’ s day , Isa 13:6,9 Eze 13:5 30:3 , and oft elsewhere.

Poole: Isa 2:13 - -- Either, 1. Metaphorically, upon the highest and proudest sinners; or, 2. Literally, as may seem probable from the following verses, where there is...

Either,

1. Metaphorically, upon the highest and proudest sinners; or,

2. Literally, as may seem probable from the following verses, where there is distinct mention made of mountains and hills , Isa 2:14 , of towers and walls , Isa 2:15 , of ships and pictures , Isa 2:16 . Whereby he intimates that the judgment should be so universal and terrible, that it should not only reach to men, but to things also, whether natural or artificial, in all which there should be manifest tokens of God’ s displeasure against the land. The cedars and oaks standing in the mountains shall be either thrown down by furious winds or earthquakes, or torn in pieces by thunder and lightning, and the stately houses built with cedars and oaks shall be destroyed.

Poole: Isa 2:14 - -- To which men used to betake themselves in times of war and danger. It is usual with the prophets to describe God’ s judgments upon men by the s...

To which men used to betake themselves in times of war and danger. It is usual with the prophets to describe God’ s judgments upon men by the shaking and smoking of the mountains, the trembling of the earth, and the like.

Poole: Isa 2:15 - -- To which you resorted and trusted for your defence.

To which you resorted and trusted for your defence.

Poole: Isa 2:16 - The ships of Tarshish The ships of Tarshish the ships of the sea, as that word is used, Psa 48:7 , whereby you fetched riches and precious things from the remote parts of ...

The ships of Tarshish the ships of the sea, as that word is used, Psa 48:7 , whereby you fetched riches and precious things from the remote parts of the world.

Poole: Isa 2:17 - -- This he repeats again, partly to assure us of the certainty of it, and partly to fix it deeper in men’ s minds, because they are very backward ...

This he repeats again, partly to assure us of the certainty of it, and partly to fix it deeper in men’ s minds, because they are very backward to believe and consider things of this nature.

Poole: Isa 2:18 - -- God will discover the impotency of idols to succour their worshippers, and thereby destroy their worship in the world.

God will discover the impotency of idols to succour their worshippers, and thereby destroy their worship in the world.

Poole: Isa 2:19 - They // To shake terribly the earth They the idolatrous Israelites, shall go into the holes of the rocks, and into the caves of the earth their usual places of retreat in cases of dan...

They the idolatrous Israelites,

shall go into the holes of the rocks, and into the caves of the earth their usual places of retreat in cases of danger; of which see Jos 10:16 Jud 6:2 1Sa 13:6 .

To shake terribly the earth either properly, or rather figuratively, to send dreadful judgments upon the inhabitants of the land.

Poole: Isa 2:20 - -- Into the meanest and darkest places, in which moles and bats have their abode; whereas before they set them up in high and honourable places, where ...

Into the meanest and darkest places, in which moles and bats have their abode; whereas before they set them up in high and honourable places, where they might be seen and worshipped. This great and sudden change proceeded either from true repentance, which filled them with shame, and grief, and indignation against themselves, and all the instruments of their wickedness; or from a conviction of the vanity of their idols, which afforded them no help in the time of their need; or from a just fear lest God’ s judgment should have fallen more heavily upon them, if it had found them in the practice of idolatry; and that by this profession of repentance they might, if it were possible, either prevent or mitigate their calamity.

Poole: Isa 2:22 - Wherein is he to be accounted of? Seeing God will undoubtedly bring down the highest and proudest of the sons of men into so much contempt and misery, from henceforth never admire no...

Seeing God will undoubtedly bring down the highest and proudest of the sons of men into so much contempt and misery, from henceforth never admire nor place your trust in man, whose breath, upon which his life and strength depends, is in his nostrils, and therefore is quickly stopped and taken away.

Wherein is he to be accounted of? what one real and valuable excellency is there in him, to wit, considered in himself, and without dependence upon God?

Haydock: Isa 2:1 - Jerusalem Jerusalem. Many particular prophecies are blended with the general one, which regards Christ. (Calmet)

Jerusalem. Many particular prophecies are blended with the general one, which regards Christ. (Calmet)

Haydock: Isa 2:2 - Days // Mountains Days. The whole time of the new law, from the coming of Christ till the end of the world, is called in the Scripture the last days; because no oth...

Days. The whole time of the new law, from the coming of Christ till the end of the world, is called in the Scripture the last days; because no other age, or time shall come after it, but only eternity. (Challoner) ---

It is therefore styled the last hour, 1 John ii. (Worthington) ---

Mountains. This shews the perpetual visibility of the Church of Christ: for a mountain upon the top of mountains cannot be hid. (Challoner) ---

This evidently regards the Church, Matthew v. (Worthington) ---

The Jews can never shew the fulfillment of this prophecy in any material temple. Micheas (iv. 1.) copies this text.

Haydock: Isa 2:3 - Jerusalem 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...

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.

Haydock: Isa 2:4 - War // Claudentur belli portæ War. Ezechias enjoyed peace after the defeat of Sennacherib, as the whole world did at the birth of Christ. (Calmet) --- Claudentur belli portæ. ...

War. Ezechias enjoyed peace after the defeat of Sennacherib, as the whole world did at the birth of Christ. (Calmet) ---

Claudentur belli portæ. (Virgil, Æneid i.)

Haydock: Isa 2:5 - Lord Lord. Ezechias, or rather Christ and his Church, invite all to embrace the true faith. (Calmet)

Lord. Ezechias, or rather Christ and his Church, invite all to embrace the true faith. (Calmet)

Haydock: Isa 2:6 - Jacob // Filled // Children Jacob. Thus the converts address God, (Haydock) or the prophet give the reasons of the subversion of the ten tribes. --- Filled. Consecrated as p...

Jacob. Thus the converts address God, (Haydock) or the prophet give the reasons of the subversion of the ten tribes. ---

Filled. Consecrated as priests. ---

Children. Imitating idolatrous nations, (Calmet) and marrying with them, (Calmet; Septuagint; Theodoret) or even giving way to unnatural sins. (St. Jerome) (Menochius) ---

The Jews were not utterly cast off till they had put Christ to death. His Church shall never perish. (Worthington)

Haydock: Isa 2:8 - Horses Horses. Which the kings were forbidden to multiply, Deuteronomy xvii. 16. Great riches often precede the ruin of states.

Horses. Which the kings were forbidden to multiply, Deuteronomy xvii. 16. Great riches often precede the ruin of states.

Haydock: Isa 2:9 - Forgive Forgive. Septuagint, "I will not dismiss them." Hebrew, "and thou hast not pardoned them."

Forgive. Septuagint, "I will not dismiss them." Hebrew, "and thou hast not pardoned them."

Haydock: Isa 2:10 - Rock Rock. Screen thyself if thou canst. He alludes to the kingdom of Israel, which was ruined by idolatry, ver. 18, 20.

Rock. Screen thyself if thou canst. He alludes to the kingdom of Israel, which was ruined by idolatry, ver. 18, 20.

Haydock: Isa 2:13 - Basan Basan. Israel; or Syria and the Ammonites, (Calmet) whom Nabuchodonosor subdued, five years after he had taken Jerusalem, (Josephus, [Antiquities?] ...

Basan. Israel; or Syria and the Ammonites, (Calmet) whom Nabuchodonosor subdued, five years after he had taken Jerusalem, (Josephus, [Antiquities?] x. 11.) as the Idumeans, (ver. 14.) Philistines, and Egyptians, (ver. 15.) and Tyrians, (ver. 16.) who felt also the indignation of the Lord, Jeremias xxv. 15.

Haydock: Isa 2:16 - Tharsis // Fair Tharsis. In Cilicia, denoting large ships for merchandise. --- Fair. Hebrew, "desirable pictures." Septuagint, "ships." (Calmet)

Tharsis. In Cilicia, denoting large ships for merchandise. ---

Fair. Hebrew, "desirable pictures." Septuagint, "ships." (Calmet)

Haydock: Isa 2:18 - Destroyed Destroyed. This was verified by the establishment of Christianity. And by this and other texts of the like nature, the wild system of some modern s...

Destroyed. This was verified by the establishment of Christianity. And by this and other texts of the like nature, the wild system of some modern sectaries is abundantly confuted, who charge the whole Christian Church with worshipping idols, for many ages. (Challoner) ---

Yea, for above a thousand years, while she still professed the name of Christ. (Worthington)

Haydock: Isa 2:20 - Bats // Ægyptus portenta colat // Omnigenumque Deum monstra Bats. The Egyptians adored all sorts of animals. (Herodotus ii. 65.) --- Ægyptus portenta colat. (Juvenal xv.) --- Omnigenumque Deum monstra. ...

Bats. The Egyptians adored all sorts of animals. (Herodotus ii. 65.) ---

Ægyptus portenta colat. (Juvenal xv.) ---

Omnigenumque Deum monstra. (Virgil, Æneid viii.) ---

The mole was much esteemed by magicians, who promised any the art of divination and success, who should eat the heart of one still warm. (Pliny, [Natural History?] xxx. 3.) The Israelites were always ready to embrace such superstitious practices. (Calmet)

Haydock: Isa 2:22 - High High. Adhere to Jesus Christ. (Origen) (Menochius) --- Septuagint omit this sentence, and St. Jerome thinks they did it perhaps for fear of shock...

High. Adhere to Jesus Christ. (Origen) (Menochius) ---

Septuagint omit this sentence, and St. Jerome thinks they did it perhaps for fear of shocking their brethren. In Jeremias xvii. ---

It is supplied from Aquila's version, "how must he be esteemed?" (Calmet) ---

Protestants, "for wherein is he to be accounted of?" Jesus will kill the wicked one with the spirit of his mouth, 2 Thessalonians ii. 8. (Haydock) ---

No dependence must be had in man. The Israelites vainly trusted in Egypt. (Calmet)

Gill: Isa 2:1 - The word that Isaiah the son of Amoz saw // concerning Judah and Jerusalem The word that Isaiah the son of Amoz saw,.... That is, the vision which he saw, for a new one here begins, though agreeable to what goes before; or th...

The word that Isaiah the son of Amoz saw,.... That is, the vision which he saw, for a new one here begins, though agreeable to what goes before; or the prophecy of future things, which he had given to him in a visionary way. The Targum paraphrases it,

"the word of prophecy, which Isaiah, the son of Amoz, prophesied:''

or the thing, the "decree", as some choose to render it, the purpose of God concerning things to come, which was revealed to the prophet, and he here declares:

concerning Judah and Jerusalem; the church and people of God, and what should befall them and their enemies in the latter day: this inscription stands for this and the three following chapters.

Gill: Isa 2:2 - And it shall come to pass in the last days // That the mountain of the Lord's house shall be established in the top of the mountains // and shall be exalted above the hills // and all nations shall flow unto it And it shall come to pass in the last days,.... The days of the Messiah, as Aben Ezra rightly interprets it; and it is a rule laid down by Kimchi and ...

And it shall come to pass in the last days,.... The days of the Messiah, as Aben Ezra rightly interprets it; and it is a rule laid down by Kimchi and Ben Melech, that wherever the last days are mentioned, the days of the Messiah are intended. The days of the Messiah commenced in the latter part of the Old Testament dispensation, or Jewish world, towards the close of their civil and church state, at the end of which he was to come, Hab 2:3 and accordingly did, which is called the end of the world, and the last days; that is, of that state, Heb 1:2 and ushered in the world to come, or Gospel dispensation, which is properly the days of the Messiah, reaching from his first to his second coming; the first of which were the times of John the Baptist, Christ and his apostles; the latter days of that dispensation take in the rise and reign of antichrist, 1Ti 4:1 the last days of it are those which bring in the perilous times, the spiritual reign of Christ, and the destruction of antichrist, and which will precede the personal coming of Christ, 2Ti 3:1 and these are the days here referred to.

That the mountain of the Lord's house shall be established in the top of the mountains; by "the mountain" of the Lord's house is meant, not Mount Moriah, on which the temple was built, as Kimchi interprets it; nor the temple itself, as the Targum; though in the last days of it, and at the first coming of the Messiah, that had a greater glory than ever it had before, through the personal presence of Christ in it; through the effusion of the Holy Spirit upon the apostles there, on the day of Pentecost; and through the Gospel being first preached here by Christ and his apostles, from whence it went forth into all the world, as is afterwards predicted it should; but the kingdom of Christ, which is his church, is here designed; called "the Lord's house", because of his building, and where he dwells, and which he will at this time beautify and glorify; the materials of it are lively stones, or true believers; laid on Christ the foundation, into which there is no right entrance but through faith in him, who is the door, and where is plenty of provisions; the pillars and beams of it are the ministers of the Gospel, and its windows are the ordinances: here Christ is as a Son over his own house; he is the Master of it, the High Priest and Prophet in it; and his servants are the stewards of it, to give to everyone their portion; and happy are they that have a name and a place in it: and it is called "the mountain", in allusion to Mount Zion, on which the temple stood; because of its immovableness, being secured in the everlasting and electing love of God, and in the unalterable covenant of grace, founded on the Rock Christ, and guarded by the mighty power of God. This is "established in the top of the mountains"; in Christ, who is higher than the kings of the earth, signified by mountains, Rev 17:9 who is the Head of all principality and power; not in their first head, or in themselves, is the establishment of the saints, but in Christ, 2Co 1:21 he is the stability of their persons, of their grace, and of their life, spiritual and eternal. Here it seems to denote the superiority of the kingdom and interest of Christ to all civil and religious states; the settlement and security of it; its standing above them, and continuance when they shall be no more, even all antichristian states, both Papal, Pagan, and Mahometan, Rev 16:19.

and shall be exalted above the hills; Mount Zion is above Mount Sinai, or the Gospel dispensation is preferable to the legal one. It is an observation of Jarchi, that it shall be exalted by a greater sign or miracle that shall be done in it than was done in Sinai, Carmel, and Tabor; the law was given on Sinai, and many wonders wrought; but on Zion the Messiah himself appeared, and his Gospel was published, and miracles wrought by him. And in the latter day, when Christ, and he alone, shall be exalted, as he will at the time this prophecy refers to, Isa 2:11 the church will be exalted; the glory of the Lord will be risen upon her; the interest of Christ will exceed all other interests; his religion will be the prevailing one; the kingdoms of this world will become his; and his dominion will be from sea to sea, and from the rivers to the end of the earth. This may also denote the visibility of the kingdom and church of Christ; it will be as a city on a hill; and however obscure the church is now, being in the wilderness, it will at this time be visible to all:

and all nations shall flow unto it; that is, many out of all nations shall be converted, and come freely and willingly to join themselves to the church of Christ; they shall come in great numbers, in company together, and that continually, like flowing streams; they shall first flow to the Lord, and to his goodness, and then to his church and ordinances; see Isa 60:4.

Gill: Isa 2:3 - And many people shall go and say // Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob // and he will teach us of his ways // And we will walk in his paths // for out of Zion shall go forth the law, and the word of the Lord from Jerusalem 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 Zec 8:20 an...

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 Zec 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.

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 תורה 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.

Gill: Isa 2:4 - And he shall judge among the nations // and shall rebuke many people // and 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 And he shall judge among the nations,.... Or, "it shall judge"; either the mountain of the Lord's house, as Abarbinel thinks, that is, the church; for...

And he shall judge among the nations,.... Or, "it shall judge"; either the mountain of the Lord's house, as Abarbinel thinks, that is, the church; for in the spiritual reign of Christ, in the latter day, the judgment shall be given to the saints of the most High, and they shall possess the kingdom; the power of civil government will be in their hands, and they shall judge the world; for kings will then be nursing fathers to them, and queens nursing mothers. Or the law and word of the Lord, the Gospel, which judges men now, and declares who are condemned, and who are not; and will judge them at the last day: or, "he shall judge", that is, the Messiah, as Aben Ezra, Kimchi, and Ben Melech interpret it; he shall be King over all the earth; the kingdoms of this world will become his, and his dominion will be from sea to sea, and from the rivers to the end of the earth:

and shall rebuke many people; either the church shall rebuke by her ministers, whose work it is to reprove and rebuke for and to convince of both immorality and error; or, the word preached by them, which is the means of the conviction and conversion of sinners; or, Christ by his Spirit, whose office it is to reprove and convince the world of sin, righteousness, and judgment. It is a prophecy of numerous conversions among the Gentiles, in the latter day:

and they shall beat their swords into ploughshares, and their spears into pruning hooks: instruments of war shall be no more used, but shall be turned into instruments of husbandry, much more advantageous and useful to mankind.

Nation shall not lift up sword against nation, neither shall they learn war any more. This clearly proves that this prophecy belongs to future times; for this has never yet had its accomplishment in any sense; not in a literal sense; for though there was an universal peace all the world over, at the birth of Christ, in the times of Augustus Caesar, yet there afterwards were, as our Lord foretold there would be, wars, and rumours of wars, and nation should rise against nation, and kingdom against kingdom, and so it has been, more or less, ever since; nor in a spiritual sense, for though Christ has made peace by the blood of his cross, and came and preached it by his ministers, and wherever the Gospel of peace takes place, it makes men of peaceable dispositions, and reconciles them, as to God and Christ, and the way of salvation by him, so to one another; and it is peace saints are called to, and, when grace is in exercise, it rules in their hearts; and yet there have been sad contentions and quarrels among the people of God, and which yet still continue; but in the latter day glory, or spiritual reign of Christ, this prophecy will be fulfilled in every sense; for after the hour of temptation is over, that shall try all the earth, after the slaying of the witnesses and their rising, after the battle at Armageddon, when the beast and false prophet will be taken and cast alive into the lake of fire, there will be no more wars in the world, nor any persecution of the saints; and then will the peaceable kingdom of Christ appear, and all his subjects, and the members of his church, will live in the utmost unity and harmony together; they shall no more envy and vex one another; and of this peace there will be no end, Psa 72:7 these words are applied to the times of the Messiah, both by ancient q and modern r Jews.

Gill: Isa 2:5 - O house of Jacob // come ye, and let us walk in the light of the Lord O house of Jacob,.... This is either an exhortation of the prophet to the men of his generation, to attend to the light of the law, which the Lord had...

O house of Jacob,.... This is either an exhortation of the prophet to the men of his generation, to attend to the light of the law, which the Lord had given them, as Aben Ezra and Kimchi; or rather, as the Targum and Jarchi suggest, an exhortation of the nations to the people of Israel, and are indeed the words of the converted Gentiles to the people of the Jews, being concerned for their conversion and spiritual welfare, as will appear in the latter day; when they will not only encourage one another to go up to the house of the Lord, as in the preceding verses, but will be very solicitous that the Jews, the posterity of Jacob, share with them in all that light and glory that shall be risen upon Zion; as follows:

come ye, and let us walk in the light of the Lord; meaning either Christ, in whom the light of the knowledge of the glory of God is given, and the glory of all the perfections of the divine nature is displayed; who is that light that dwells with the Lord, was sent forth by him, and came into this world as the light of it, and is given for a light to the Gentiles, as well as the glory of the people of Israel; and who is the author of all light; of corporeal light, in the first creation; of the sun, moon, and stars; of the light of nature in every man; of the light of the Gospel of the grace of God; of the spiritual light of grace in the hearts of his people; and of the light of eternal glory: or else the Gospel is intended, called the light of the glorious Gospel of Christ, 2Co 4:4 by which some are only notionally enlightened, and some spiritually and savingly, when it is attended with the spirit of wisdom and revelation in the knowledge of Christ: or rather, the light of the latter day glory, which includes the other two; when Christ and his Gospel will be more clearly revealed and seen, not only by the watchmen, who will see eye to eye, but by all the saints; when the light of the moon shall be as the light of the sun, and the light of the sun sevenfold as the light of seven days, and the whole earth shall be lightened with its glory, Isa 30:26 and to "walk" in this light, as it respects Christ, is to walk by faith in him, to go on in believing views of him, and to walk in imitation of him, and as he directs; and as it respects the Gospel, it is to embrace it, profess it, hold it fast, and hold it forth; and to walk as that prescribes and guides, and as becomes it; and to walk as children of the light, wisely and circumspectly; worthy of the calling of God, of the grace he calls by, and the kingdom he calls to: and to walk in the light of the latter day glory is to enjoy it, and share in all the blessings of it, with perseverance therein, through the grace of God; and such walking is pleasant and comfortable; such shall have the communion of God and Christ, and fellowship one with another, and at last enjoy the light of life. Joh 8:12

Gill: Isa 2:6 - Therefore thou hast forsaken thy people, the house of Jacob // Because they be replenished from the east // and are soothsayers like the Philistines // and they please themselves in the children of strangers Therefore thou hast forsaken thy people, the house of Jacob,.... These words contain a reason of the divine conduct, in calling the Gentiles, and reje...

Therefore thou hast forsaken thy people, the house of Jacob,.... These words contain a reason of the divine conduct, in calling the Gentiles, and rejecting the Jews, because of the sins of the latter hereafter mentioned; though some, as the Targum and R. Moses, refer this to the Israelites; and read, "because ye have forsaken", &c. and interpret it of their forsaking the Lord, his worship, and his law. What is hereafter said does not agree with the Jews, literally understood, neither in the times of Isaiah, nor when they returned from Babylon, nor in the times of Christ, nor since the destruction of Jerusalem, or in the latter day, a little before their conversion; for after the Babylonish captivity they were not given to idolatry, nor did they abound in riches, and much less since their dispersion among the nations; nor will this be their case in the latter day: wherefore Kimchi applies the whole to the times of Solomon, when the land abounded with gold and silver, with horses and chariots, and with idolatry also, in the latter part of his life: but it seems best to interpret this of antichrist and his followers, who call themselves the people of God, and the house of Jacob, say they are Jews, but are not, and are of the synagogue of Satan; and are therefore rejected of the Lord, and will be given up to utter ruin and destruction, for the evils found in them, hereafter charged with.

Because they be replenished from the east, or "more than the east" s; than the eastern people, the Syrians and Chaldeans; that is, were more filled with witchcrafts and sorceries than they, as Kimchi explains it; of the sorceries of the Romish antichrist, see Rev 9:21 the words may be rendered, "because they be full from of old time" t; or, as of old, or more than they were of old; namely, fuller of idols than formerly; so the Targum paraphrases it,

"because your land is full of idols, as of old;''

and so Rome Papal is as full of idols, or fuller, than Rome Pagan was. Some, as Aben Ezra, understand this of their being filled with the wisdom of the children of the east, 1Ki 4:30 and others of the riches of the east:

and are soothsayers like the Philistines: who were a people given to divination and soothsaying, 1Sa 6:2 and some of the popes of Rome have studied the black art, and by such wicked means have got into the Papal chair; for under this may be included all evil arts and fallacious methods, by which they have deceived themselves and others:

and they please themselves in the children of strangers; being brought into their convents, monasteries, and nunneries; the priests and nuns vowing celibacy and virginity, and contenting themselves with the children of others: or they love strange flesh, delight in sodomitical practices, and unnatural lusts with boys and men; wherefore Rome is called Sodom and Egypt, Rev 11:8 or they content and delight themselves in the laws, customs, rites, ceremonies, and doctrines of other nations; many of the Gentile notions and practices being introduced into the faith and worship of the church of Rome; wherefore the Papists go by the name of Gentiles, Rev 11:2. The Targum is,

"and they walk in the laws of the people,''

or study strange sciences, and not the statutes and laws of God; so some interpret it, as Ben Melech observes, and who also mentions another sense some give, that they please themselves in images they renew daily.

Gill: Isa 2:7 - 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 Their land also is full of silver and gold,.... Procured by pardons, indulgences, masses, praying souls out of purgatory, tithes, annates, Peter's pen...

Their land also is full of silver and gold,.... Procured by pardons, indulgences, masses, praying souls out of purgatory, tithes, annates, Peter's pence, &c.

neither is there any end of their treasures; laid up in the pope's coffers, in their churches, monasteries, and convents:

their land is also full of horses, neither is there any end of their chariots; for the cardinals, archbishops, bishops, &c. to ride on and in. Horses and chariots are mentioned among the wares and merchandise of Rome, in Rev 18:13.

Gill: Isa 2:8 - Their land also is full of idols // and they worship the work of their own hands, that which their own fingers have made Their land also is full of idols,.... Of the Virgin Mary, and of saints departed, whose images are set up to be worshipped in all their churches, and ...

Their land also is full of idols,.... Of the Virgin Mary, and of saints departed, whose images are set up to be worshipped in all their churches, and had in private houses:

and they worship the work of their own hands, that which their own fingers have made; namely, idols of gold, silver, brass, wood, and stone, Rev 9:20.

Gill: Isa 2:9 - And the mean man boweth down, and the great man humbleth himself // therefore forgive them not And the mean man boweth down, and the great man humbleth himself,.... Both high and low, rich and poor, bow down unto, humble themselves before, and w...

And the mean man boweth down, and the great man humbleth himself,.... Both high and low, rich and poor, bow down unto, humble themselves before, and worship idols made by the hands of men: the words for the "mean man" and "the great man" are ××“× and ×יש, "Adam" and "Ish"; and which are also interpreted by Jarchi of little or mean men, and of princes and mighty ones:

therefore forgive them not; their sins of soothsaying, covetousness, and idolatry; and such that worship the beast and his image shall not be forgiven, but drink of the wine of divine wrath, and be tormented with fire for ever and ever, Rev 14:9. These are either the words of the prophet to the Lord representing the church, and imprecating evils on antichristian worshippers; or of the angel to the Christian powers, exhorting them not to spare Babylon, Rev 18:6 some refer these words to the mean and great men bowing down and humbling themselves, and read them in connection with them thus, "and lifts not up unto them"; that is, the head or soul; so Aben Ezra, who also observes, that the word "earth" may be wanting, and supplied thus, "and the earth shall not bear them"; they shall be destroyed from off it, both the idols and the worshippers of them. See Psa 10:16.

Gill: Isa 2:10 - Enter into the rock, and hide thee in the dust // so for fear of the Lord, and for the glory of his majesty Enter into the rock, and hide thee in the dust,.... As it was when Rome Pagan was destroyed, the kings, princes, and freemen called to the rocks to fa...

Enter into the rock, and hide thee in the dust,.... As it was when Rome Pagan was destroyed, the kings, princes, and freemen called to the rocks to fall on them and hide them, Rev 6:15 so it will be at the downfall of Rome Papal, when the kings and merchants of the earth, who have been concerned therewith, will stand afar off, as for fear of her torment, Rev 18:10.

so for fear of the Lord, and for the glory of his majesty; lest he should pour out his wrath and vengeance upon them, and be a consuming fire to them, before whose glory and majesty they will not be able to stand; for this is to be understood not of a filial reverence of God, but of a servile fear of punishment; and these words are sarcastically said, suggesting that rocks and mountains will be no protection or security for them.

Gill: Isa 2:11 - The lofty looks of man shall be humbled // and the haughtiness of man shall be bowed down // and the Lord alone shall be exalted in that day The lofty looks of man shall be humbled,.... Particularly of the man of sin, the son of perdition, who opposeth and exalteth himself above all that is...

The lofty looks of man shall be humbled,.... Particularly of the man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, assuming that to himself which belongs to God; looking down with contempt upon, and behaving haughtily and insolently to all below him; blaspheming the name of God, his tabernacle, and them that dwell in heaven; he shall be humbled, consumed, and destroyed with the breath of Christ's mouth, and the brightness of his coming, 2Th 2:4.

and the haughtiness of man shall be bowed down; of the followers of antichrist, who have boasted of their wisdom and knowledge, of their number, power, greatness, and authority, of their wealth and riches, and of their merits and works of supererogation; their pride will now be stained, and all their glory laid in the dust:

and the Lord alone shall be exalted in that day: in his divine Person, and in all his offices, and especially in his kingly office; he shall be King over all the earth, the kingdoms of this world will become his, he shall be the one Lord, and his name one, Zec 14:9 this will be in the spiritual reign of Christ, in the latter day, or last day of the Gospel dispensation, when the church will be exalted, as in Isa 2:2 and in the personal reign of Christ it will still more appear, that he, and he alone, will be exalted by and among his people, among whom his tabernacle will be, for then he will have no rivals; not only all rule, power, and authority among men, will be put down, and the beast and false prophet will have been cast alive into the lake of fire; but Satan, the god of this world, will be taken and bound, and cast into the bottomless pit, and so remain during the time of Christ's thousand years' reign with his saints on earth: this passage is referred by the Jews u to the end of the six thousand years the world according to them shall stand.

Gill: Isa 2:12 - For the day of the Lord of hosts // shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low For the day of the Lord of hosts,.... Which is peculiarly his, which he has fixed and appointed, and in which there will be a great display of the glo...

For the day of the Lord of hosts,.... Which is peculiarly his, which he has fixed and appointed, and in which there will be a great display of the glory of his power and grace: this

shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low; either the day of his mighty power and efficacious grace shall be upon them to convert them; when they who thought themselves in a good estate, rich, and standing in need of nothing, shall now perceive themselves to be in a very poor, wretched, and miserable one; and when such who have trusted in and boasted of their own righteousness, and despised others, and would not submit to the righteousness of Christ; shall now renounce their own, and gladly embrace his; and when those who prided themselves with their free will, strength, and power, will now find that they can do nothing of themselves, and without Christ, his Spirit and grace; and such, who fancied that their own right hand could save them, will now see that there is salvation in no other but Christ, and will prostrate themselves before him, and seek unto him alone for peace, pardon, righteousness, and eternal life: or else this means the day of the Lord's vengeance on his proud and haughty enemies, who would not have him to reign over them; these shall be as stubble, when the day of the Lord, which will burn like an oven, will consume and destroy them, Mal 4:1.

Gill: Isa 2:13 - And upon all the cedars of Lebanon that are high and lifted up // and upon all the oaks of Bashan And upon all the cedars of Lebanon that are high and lifted up,.... That is, upon the kings of the earth, who have committed fornication with Babylon...

And upon all the cedars of Lebanon that are high and lifted up,.... That is, upon the kings of the earth, who have committed fornication with Babylon, and will join with the beast and false prophet in making war with the Lamb. So the Targum, Jarchi, and Kimchi, interpret it of the kings of the nations, mighty and strong:

and upon all the oaks of Bashan; nobles, princes, governors of provinces, as the same writers explain the words, oaks being inferior to cedars: the day of the Lord will be upon these, and their destruction come on at the battle of Armageddon, Rev 19:18.

Gill: Isa 2:14 - And upon all the high mountains, and upon all the hills that are lifted up. And upon all the high mountains, and upon all the hills that are lifted up. By which may be meant either kingdoms and cities belonging to the Roman j...

And upon all the high mountains, and upon all the hills that are lifted up. By which may be meant either kingdoms and cities belonging to the Roman jurisdiction, or churches and monasteries, and such like religious houses, and the dissolution of them. See Rev 16:20.

Gill: Isa 2:15 - And upon every high tower, and upon every fenced wall. And upon every high tower, and upon every fenced wall. Which may signify everything that serves to support and defend the antichristian hierarchy, par...

And upon every high tower, and upon every fenced wall. Which may signify everything that serves to support and defend the antichristian hierarchy, particularly the secular powers. The Targum paraphrases it,

"and upon all that dwell in a high tower, and upon all that reside by a fortified wall.''

Gill: Isa 2:16 - And upon all the ships of Tarshish // And upon all pleasant pictures And upon all the ships of Tarshish,.... Upon all the merchants and merchandises of Rome. The Targum is, "and upon all that dwell in the islands of ...

And upon all the ships of Tarshish,.... Upon all the merchants and merchandises of Rome. The Targum is,

"and upon all that dwell in the islands of the sea.''

See Rev 16:20. Tarshish, as Vitringa observes, designs Tartessus or Gades in Spain, which must bring to mind the memorable destruction of the Spanish Armada in 1558, as he also notes.

And upon all pleasant pictures; of Christ and the Virgin Mary, of angels, and of saints departed, the Papists make use of to help their devotion. The Targum is,

"and upon all that dwell in beautiful palaces;''

such as those of the pope and his cardinals at Rome, and of archbishops and bishops at other places. The Septuagint version is, "and upon all the sight of the beauty of ships"; such were the ships of the Phoenicians, which were very much ornamented, and beautiful to behold.

Gill: Isa 2:17 - And the loftiness of man shall be bowed down And the loftiness of man shall be bowed down,.... This, with what follows in this verse, is repeated for the confirmation and certainty of it; and als...

And the loftiness of man shall be bowed down,.... This, with what follows in this verse, is repeated for the confirmation and certainty of it; and also for the further explanation of what is before figuratively and metaphorically expressed. See Gill on Isa 2:11. Jarchi interprets "that day", here spoken of, of the day of judgment; and then indeed every tongue shall confess, whether they will or not, that Jesus Christ is Lord, to the glory of God the Father, Phi 2:11.

Gill: Isa 2:18 - And the idols he shall utterly abolish. And the idols he shall utterly abolish. The images of saints worshipped by the Papists: after the destruction of antichrist, and when the spiritual re...

And the idols he shall utterly abolish. The images of saints worshipped by the Papists: after the destruction of antichrist, and when the spiritual reign of Christ takes place, there will be no idolatry or worshipping of images any more, see Zec 13:2. The word ×לילי×, used for "idols", signifies things that are not, for an idol is nothing in the world, 1Co 8:4 these the Lord "will cause to pass away", even all of them, they shall disappear.

Gill: Isa 2:19 - And they shall go into the holes of the rocks, and into the caves of the earth // for fear of the Lord, and for the glory of his majesty // when be ariseth // to shake terribly the earth And they shall go into the holes of the rocks, and into the caves of the earth,.... That is, the worshippers of idols, as they are bid to do, Isa 2:10...

And they shall go into the holes of the rocks, and into the caves of the earth,.... That is, the worshippers of idols, as they are bid to do, Isa 2:10.

for fear of the Lord, and for the glory of his majesty; see Gill on Isa 2:10.

when be ariseth; out of his place; Jarchi says, at the day of judgment; but it respects the judgment of the great whore, and the time when Babylon the great shall come in remembrance before God:

to shake terribly the earth; at which earthquake, or shaking of the earth, that is, a revolution of the antichristian state, the tenth part of the city will fall, and seven thousand men of name be slain, Rev 9:13 and so the Targum paraphrases it,

"when he shall be revealed, to break in pieces the wicked of the earth;''

which will be done by him, as the vessels of a potter are broken to shivers, Rev 2:27.

Gill: Isa 2:20 - In that day a man shall cast his idols of silver, and his idols o gold // which they made each one for himself to worship // to the moles, and to the bats In that day a man shall cast his idols of silver, and his idols o gold,.... Being frightened at the terrible shaking of the earth, and at the glory a...

In that day a man shall cast his idols of silver, and his idols o gold,.... Being frightened at the terrible shaking of the earth, and at the glory and majesty of Christ, which will be seen in his witnesses and people, at the time of his spiritual coming, and the destruction of antichrist; insomuch that they shall cast away their idols, and relinquish their idolatrous practices, and give glory to the God of heaven, Rev 11:11,

which they made each one for himself to worship; everyone having their peculiar idol, the work of their own hands; which shows their gross ignorance and wretched stupidity:

to the moles, and to the bats; that is, either they shall leave them to persons as blind and ignorant as moles and bats; or rather they shall cast them into the holes which moles make, and bats have recourse unto. The Targum makes these the objects of worship, rendering the words,

"that they may worship the idols and images;''

and the Jewish writers interpret them of images worshipped in the form of moles and bats; though we never read of those creatures being worshipped, Moles were sacrificed to Neptune w. Kimchi refers this text to the times of the Messiah; and some of their ancient writers x apply it to the Messiah, and to his arising and appearing in the land of Galilee.

Gill: Isa 2:21 - To go into the clifts of the rocks, and into the tops of the ragged rocks // for fear of the Lord To go into the clifts of the rocks, and into the tops of the ragged rocks,.... That is, the idolaters shall either go there themselves; or they shall ...

To go into the clifts of the rocks, and into the tops of the ragged rocks,.... That is, the idolaters shall either go there themselves; or they shall cause their idols to go there, thither they shall cast them; though the former sense seems the best, because of what follows,

for fear of the Lord, &c. See Gill on Isa 2:10, Isa 2:19.

Gill: Isa 2:22 - Cease ye from man, whose breath is in his nostrils // for wherein is he to be accounted of Cease ye from man, whose breath is in his nostrils,.... "From that man" y, meaning antichrist, the man of sin; who is but a mere man, a poor, frail, ...

Cease ye from man, whose breath is in his nostrils,.... "From that man" y, meaning antichrist, the man of sin; who is but a mere man, a poor, frail, mortal man; though he sits in the temple of God, as if he was God, showing himself to be God, by taking that to himself which belongs to the Deity. This is advice to the followers of antichrist, to cease from going after him, and worshipping him, seeing he is not the living God, but a dying man:

for wherein is he to be accounted of? The Targum is,

"for he is alive today, and tomorrow he is not, and he is to be accounted as nothing;''

and much less as Peter's successor, as head of the church, and vicar of Christ, and as having all power in heaven, earth, and hell. It may be applied to men in general, in whom no confidence is to be placed, even the greatest of men, Psa 118:8 and particularly the Egyptians, in whom the Jews were apt to trust, who were men, and not God; and whose horses were flesh, and not spirit, Isa 31:3 so Vitringa; but the first sense is best.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Isa 2:1 Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”

NET Notes: Isa 2:2 Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains a...

NET Notes: Isa 2:3 Heb “the word of the Lord from Jerusalem.”

NET Notes: Isa 2:4 This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-...

NET Notes: Isa 2:5 Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “li...

NET Notes: Isa 2:6 Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I ש...

NET Notes: Isa 2:7 Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.

NET Notes: Isa 2:8 Or “bow down to” (NIV, NRSV).

NET Notes: Isa 2:9 Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa̵...

NET Notes: Isa 2:10 Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get awa...

NET Notes: Isa 2:11 Or “elevated”; CEV “honored.”

NET Notes: Isa 2:12 Or “against” (NAB, NASB, NRSV).

NET Notes: Isa 2:13 The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of thems...

NET Notes: Isa 2:14 The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

NET Notes: Isa 2:16 The ships mentioned in this verse were the best of their class, and therefore an apt metaphor for the proud men being denounced in this speech.

NET Notes: Isa 2:17 Or “elevated”; NCV “praised”; CEV “honored.”

NET Notes: Isa 2:18 Heb “will completely pass away”; ASV “shall utterly pass away.”

NET Notes: Isa 2:19 Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud ...

NET Notes: Isa 2:20 Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה...

NET Notes: Isa 2:21 Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud ...

Geneva Bible: Isa 2:2 And it ( a ) shall come to pass in the last days, [that] the mount of the LORD'S house ( b ) shall be established on the top of the mountains, and sha...

Geneva Bible: Isa 2:3 And many people shall go and say, Come ye, and let us go up to ( d ) the mountain of the LORD, to the house of the God of Jacob; and he will teach us ...

Geneva Bible: Isa 2:4 And ( g ) he shall judge among the nations, and shall ( h ) rebuke many people: and they shall ( i ) beat their swords into plowshares, and their spea...

Geneva Bible: Isa 2:5 O house of Jacob, come ye, and let us ( l ) walk in the light of the LORD. ( l ) Seeing the Gentiles will be ready, make haste, and show them the way...

Geneva Bible: Isa 2:6 Therefore thou ( m ) hast forsaken thy people the house of Jacob, because they are ( n ) filled [with customs] from the east, and [are] soothsayers li...

Geneva Bible: Isa 2:7 Their land also is full of ( p ) silver and gold, neither [is there any] end of their treasures; their land is also full of horses, neither [is there ...

Geneva Bible: Isa 2:9 And the mean man boweth down, and the great man ( q ) humbleth himself: therefore ( r ) forgive them not. ( q ) He notes the nature of the idolaters ...

Geneva Bible: Isa 2:11 The lofty looks of man shall be humbled, and the haughtiness of men shall be abased, and the LORD alone shall be exalted in ( s ) that day. ( s ) Mea...

Geneva Bible: Isa 2:14 And upon all the high ( t ) mountains, and upon all the hills [that are] lifted up, ( t ) By high trees and mountains are he means the proud and loft...

Geneva Bible: Isa 2:16 And upon ( u ) all the ships of Tarshish, and upon all pleasant pictures. ( u ) He condemns their vain confidence which they had in strongholds and i...

Geneva Bible: Isa 2:20 In that day a man shall cast his idols of silver, and his idols of gold, which they made [each one] for himself to worship, ( x ) to the moles and to ...

Geneva Bible: Isa 2:22 Cease ye from man, whose ( y ) breath [is] in his nostrils: for why is he to be esteemed? ( y ) Cast off your vain confidence in man, whose life is s...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Isa 2:1-9 - --The calling of the Gentiles, the spread of the gospel, and that far more extensive preaching of it yet to come, are foretold. Let Christians strengthe...

MHCC: Isa 2:10-22 - --The taking of Jerusalem by the Chaldeans seems first meant here, when idolatry among the Jews was done away; but our thoughts are led forward to the d...

Matthew Henry: Isa 2:1-5 - -- The particular title of this sermon (Isa 2:1) is the same with the general title of the book (Isa 1:1), only that what is there called the vision ...

Matthew Henry: Isa 2:6-9 - -- The calling in of the Gentiles was accompanied with the rejection of the Jews; it was their fall, and the diminishing of them, that was the riches ...

Matthew Henry: Isa 2:10-22 - -- The prophet here goes on to show what a desolation would be brought upon their land when God should have forsaken them. This may refer particularly ...

Keil-Delitzsch: Isa 2:1 - -- The limits of this address are very obvious. The end of Isa 4:1-6 connects itself with the beginning of chapter 2, so as to form a circle. After var...

Keil-Delitzsch: Isa 2:2 - -- The subject of the borrowed prophecy is Israel's future glory: "And it cometh to pass at the end of the days, the mountain of the house of Jehovah ...

Keil-Delitzsch: Isa 2:3 - -- "And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of H...

Keil-Delitzsch: Isa 2:4 - -- "And He will judge between the nations, and deliver justice to many peoples; and they forge their swords into coulters, and their spears into pruni...

Keil-Delitzsch: Isa 2:5 - -- Isaiah presents himself to his contemporaries with this older prophecy of the exalted and world-wide calling of the people of Jehovah, holds it up b...

Keil-Delitzsch: Isa 2:6 - -- "For Thou hast rejected Thy people, the house of Jacob; for they are filled with things from the east, and are conjurors like the Philistines; and ...

Keil-Delitzsch: Isa 2:7-8 - -- In Isa 2:7, Isa 2:8 he describes still further how the land of the people of Jehovah, in consequence of all this (on the future consec. see Ges. §1...

Keil-Delitzsch: Isa 2:9-11 - -- It was a state ripe for judgment, from which, therefore, the prophet could at once proceed, without any further preparation, to the proclamation of ...

Keil-Delitzsch: Isa 2:12 - -- The expression "that day" suggests the inquiry, What day is referred to? The prophet answers this question in the second strophe. "For Jehovah of ...

Keil-Delitzsch: Isa 2:13-14 - -- The prophet then proceeds to enumerate all the high things upon which that day would fall, arranging them two and two, and binding them in pairs by ...

Keil-Delitzsch: Isa 2:15-16 - -- The glory of nature is followed by what is lofty and glorious in the world of men, such as magnificent fortifications, grand commercial buildings, a...

Keil-Delitzsch: Isa 2:17 - -- Isa 2:17 closes the second strophe of the proclamation of judgment appended to the earlier prophetic word: "And the haughtiness of the people is bo...

Keil-Delitzsch: Isa 2:18 - -- The closing refrain of the next two strophes is based upon the concluding clause of Isa 2:10. The proclamation of judgment turns now to the elilim ...

Keil-Delitzsch: Isa 2:19 - -- What the idolaters themselves will do when Jehovah has so completely deprived their idols of all their divinity, is then described in Isa 2:19 : "A...

Keil-Delitzsch: Isa 2:20 - -- Isa 2:20 forms the commencement to the fourth strophe: "In that day will a man cast away his idols of gold and his idols of silver, which they made...

Keil-Delitzsch: Isa 2:21-22 - -- "To creep into the cavities of the stone-blocks, and into the clefts of the rocks, before the terrible look of Jehovah, and before the glory of His...

Constable: Isa 1:1--5:30 - --I. introduction chs. 1--5 The relationship of chapters 1-5 to Isaiah's call in chapter 6 is problematic. Do the ...

Constable: Isa 2:1--4:6 - --B. The problem with Israel chs. 2-4 This second major segment of the introduction to the book (chs. 1-5)...

Constable: Isa 2:1-4 - --1. God's desire for Israel 2:1-4 2:1a The presence of another superscription to the following prophecies (cf. 1:1), the only other one in Isaiah, bear...

Constable: Isa 2:5--4:2 - --2. God's discipline of Israel 2:5-4:1 In contrast to the hopeful tone of the sections that prece...

Constable: Isa 2:5 - --The prophet's first exhortation 2:5 In view of what the nations will do, Isaiah ...

Constable: Isa 2:6-9 - --The cause of the problem: self-sufficiency 2:6-9 Several facets of Israel's national life, all evidences of self-sufficiency rather than trust in Yahw...

Constable: Isa 2:10-21 - --The effect of the problem: humiliation 2:10-21 Verses 10-21 are a poem on the nature and results of divine judgment. Note the repetition of key words ...

Constable: Isa 2:22 - --The prophets second exhortation 2:22 This section (2:5-22) closes as it opened, ...

Guzik: Isa 2:1-22 - Hope And Fear Isaiah 2 - Hope And Fear A. The hope of the Messiah's reign. 1. (1) A word concerning Judah and Jerusalem. The word that Isaiah the son of Amoz sa...

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Pendahuluan / Garis Besar

JFB: Isaiah (Pendahuluan Kitab) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Garis Besar) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Pendahuluan Kitab) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 2 (Pendahuluan Pasal) Overview Isa 2:1, Isaiah prophesies the coming of Christ’s kingdom; Isa 2:6, Wickedness is the cause of God’s forsaking; Isa 2:10, He exhorts ...

Poole: Isaiah (Pendahuluan Kitab) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 2 (Pendahuluan Pasal) CHAPTER 2 A prophecy of Christ’ s kingdom, and the calling of the Gentiles, Isa 2:1-5 ; and rejection of the Jews for their idolatry and pride...

MHCC: Isaiah (Pendahuluan Kitab) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 2 (Pendahuluan Pasal) (Isa 2:1-9) The conversion of the Gentiles, Description of the sinfulness of Israel. (Isa 2:10-22) The awful punishment of unbelievers.

Matthew Henry: Isaiah (Pendahuluan Kitab) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 2 (Pendahuluan Pasal) With this chapter begins a new sermon, which is continued in the two following chapters. The subject of this discourse is Judah and Jerusalem (Isa ...

Constable: Isaiah (Pendahuluan Kitab) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Garis Besar) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Pendahuluan Kitab) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Pendahuluan Kitab) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 2 (Pendahuluan Pasal) INTRODUCTION TO ISAIAH 2 This chapter contains a vision or prophecy of the enlargement of Christ's kingdom and interest, and of the glory of his ch...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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