Text -- Isaiah 2:19-22 (NET)

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?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 2:19

The idolatrous Israelites.

Wesley: Isa 2:20

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

Wesley: Isa 2:22

Never admire or place your trust in man.

Wesley: Isa 2:22

Whose breath is quickly stopped and taken away.

Wesley: Isa 2:22

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

JFB: Isa 2:19

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

JFB: Isa 2:19

The idol-worshippers.

JFB: Isa 2:19

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

JFB: Isa 2:19

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

JFB: Isa 2:20

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

JFB: Isa 2:20

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 Lord (Psa 146:3-5).

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 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 הרים 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, להם 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 - Trust neither in him, nor in the gods that he has invented. Neither he, nor they, can either save or destroy.

Calvin: Isa 2:19

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 הארף , ( 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

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

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

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.”

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.”

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.”
(Psa 104:29.)

Again:

“His breath will go out, and he will return to his earth.”
(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 2:19

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 2:19

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 : Isa 2:10; 2Th 1:9

when he : Isa 30:32; Psa 7:6, Psa 18:6-15, Psa 76:7-9, Psa 114:5-7; Mic 1:3, Mic 1:4; Nah 1:3-6; Hab 3:3-14; Hag 2:6, Hag 2:21, Hag 2:22; Heb 12:26; 2Pe 3:10-13; Rev 6:12-14; Rev 11:13, Rev 11:19, Rev 16:18, Rev 20:11

TSK: Isa 2:20

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 : Isa 2:10,Isa 2:19; Exo 33:22; Job 30:6; Son 2:14

TSK: Isa 2:22

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 2:19

And they shall go - That is, the worshippers of idols.

Into the holes of the rocks - Judea was a mountainous country, and the mountains abounded with caves that offered a safe retreat for those who were in danger. Many of those caverns were very spacious. At En-gedi, in particular, a cave is mentioned where David with six hundred men hid himself from Saul in the "sides"of it; 1 Sam. 24. Sometimes caves or dens were artificially constructed for refuge or defense in danger; Jdg 6:2; 1Sa 13:6. 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 fled in times of 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; compare Jer 41:9. Mahomet speaks of a tribe of Arabians, the tribe of Thamud, who ‘ hewed houses out of the mountains to secure themselves;’ Koran, ch. xv. and xxvi. Grots or rooms hewed out of rocks for various purposes are often mentioned by travelers in Oriental regions: see Maundrell, p. 118, and Burckhardt’ s "Travels in Syria,"and particularly Laborde’ s "Journey to Arabia Petrea."Such caves are often mentioned by Josephus as affording places of refuge for banditti and robbers; "Ant.,"B. xiv. ch. 15, and "Jewish Wars,"B. i. ch. 16. To enter into the caves and dens, therefore, as places of refuge, was a very natural image to denote consternation. The meaning here is, that the worshippers of idols should be so alarmed as to seek for a place of security and refuge; compare Isa 2:10.

When he ariseth - This is an expression often used in the Scriptures to denote the commencement of doing anything. It is here derived, perhaps, from the image of one who has been in repose - as of a lion or warrior, rousing up suddenly, and putting forth mighty efforts.

To shake terribly the earth - An image denoting the presence of God, for judgment or punishment. One of the magnificent images which the sacred writers often use to denote the presence of the Lord is, that the earth shakes and trembles; the mountains bow and are convulsed; 2Sa 22:8 : ‘ Then the earth shook and trembled; the foundations of heaven moved, because he was wroth;’ See also Isa 2:9-16; Jdg 5:4; Hab 3:6-10 : ‘ The mountains saw thee and trembled;’ Heb 12:26 : ‘ Whose voice then shook the earth.’ The image here denotes that he would come forth in such wrath that the very earth should tremble, as if alarmed his presence. The mind cannot conceive more sublime images than are thus used by the sacred writers.

Barnes: Isa 2:20

In that day - That is, in the time when God would come forth to inflict punishment. Probably the day to which the prophet refers here was the time of the captivity at Babylon.

A man shall cast ... - That is, "all"who have idols, or who have been trusting in them. Valuable as they may be - made of gold and silver; and much as he may "now"rely on them or worship them, yet he shall then see their vanity, and shall cast them into dark, obscure places, or holes, where are moles and bats.

To the moles - פרות לחפר lachepor pērôth . Probably this should be read as a single word, and it is usually interpreted "moles."Jerome interprets it as mice or moles, from חפר châphar , "to dig."The word is formed by doubling the radical letters to give "intensity."Similar instances of words being divided in the Hebrew, which are nevertheless to be read as one, occur in 2Ch 24:6; Jer 46:20; Lam 4:3; Eze 27:6. The mole is a well-known animal, with exceedingly small eyes, that burrows under ground, lives in the dark, and subsists on roots. The bat lives in o d ruins, and behind the bark of trees, and flies only in the night. They "resemble"each other, and are used here in connection, because "both"dwell amidst ruins and in obscure places; both are regarded as animals of the lowest order; both are of the same genus, and both are almost blind. The sense is, therefore, that the idols which had before been so highly venerated, would now be despised, and cast into obscure places, and amidst ruins, as worthless; see Bochart’ s "Hieroz.,"P. i., Lib. iii., p. 1032. Ed. 1663.

And to the bats - ‘ The East may be termed the country of bats; they hang by hundreds and thousands in caves, ruins, and under the roofs of large buildings. To enter such places, especially after rain, is "most"offensive. I have lived in rooms where it was sickening to remain, on account of the smell produced by those creatures, and whence it was almost impossible to expel them. What from the appearance of the creature, its sunken diminutive eye, its short legs (with which it cannot walk), its leather-like wings, its half-hairy, oily skin, its offensive ordure ever and anon dropping on the ground, its time for food and sport, darkness, makes it one of the most disgusting creatures to the people of the East. No wonder, then, that its name is used by the Hindoos (as by the prophet) for an epithet of contempt. When a house ceases to please the inhabitants, on account of being haunted, they say, Give it to the "bats.""Alas! alas! my wife and children are dead; my houses, my buildings, are all given to the bats."People ask, when passing a tenantless house, "Why is this habitation given to the bats?"’ - "Roberts."The meaning is, that the man would throw his idols into such places as the bats occupy - he would so see their vanity, and so despise them, as to throw them into old ruins and dark places.

Barnes: Isa 2:21

To go - That is, that he may go.

Clefts of the rocks - see the note at Isa 2:19.

Into the tops ... - The tops of such rocks were not easily accessible, and were, therefore, deemed places of safety. We may remark here, how vain were the refuges to which they would resort - as if they were safe from "God,"when they had fled to the places in which they sought safety from "man."The image here is, however, one that is very sublime. The earth shaking; the consternation and alarm of the people; their renouncing confidence in all to which they had trusted; their rapid flight; and their appearing on the high projecting cliffs, are all sublime and terrible images. They denote the severity of God’ s justice, and the image is a faint representation of the consternation of people when Christ shall come to judge the earth; Rev 6:15-17.

Barnes: Isa 2:22

Cease ye from man - That is, cease to confide in or trust in him. The prophet had just said Isa 2:11, Isa 2:17 that the proud and lofty people would be brought low; that is, the kings, princes, and nobles would be humbled. They in whom the people had been accustomed to confide should show their insufficiency to afford protection. And he calls on the people to cease to put their reliance on any of the devices and refuges of men, implying that trust should be placed in the Lord only; see Psa 146:3-4; Jer 17:5.

Whose breath is in his nostrils - That is, who is weak and short-lived, and who has no control over his life. All his power exists only while he breathes, and his breath is in his nostrils. It may soon cease, and we should not confide in so frail and fragile a thing as the breath of man; see Psa 146:3-5 :

Put not your trust in princes,

Nor in the son of man, in whom there is no help.

His breath goeth forth, he returneth to his earth;

In that very day his thoughts perish.

Happy is he that hath the God of Jacob for his help,

Whose hope is in the Lord his God.

The Chaldee has translated this verse, ‘ Be not subject to man when he is terrible, whose breath is in his nostrils; because today he lives, and tomorrow he is not, and shall be reputed as nothing.’ It is remarkable that this verse is omitted by the Septuagint, as Vitringa supposes, because it might seem to exhort people not to put confidence in their rulers.

For wherein ... - That is, he is unable to afford the assistance which is needed. When God shall come to judge people, what can man do, who is weak, and frail, and mortal? Refuge should be sought in God. The exhortation of the prophet here had respect to a particular time, but it may be applied in general to teach us not to confide in weak, frail, and dying man. For life and health, for food and raiment, for home and friends, and especially for salvation, we are dependent on God. He alone can save the sinner; and though we should treat people with all due respect, yet we should remember that God alone can save us from the great day of wrath.

Poole: Isa 2:19

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 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

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 2:20

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. 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 2:19

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,.... 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,.... 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,.... "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.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 2:19

¹ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

² tn Heb “dust”; ASV “into the holes of the earth.”

³ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

⁴ tn 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 men.

NET Notes: Isa 2:20

¹ tn Or “in that day” (KJV).

² tn Or “bow down to.”

³ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

NET Notes: Isa 2:21

¹ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

² tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

³ tn 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 men. Almost all English versions translate “earth,” taking this to refer to universal judgment.

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 the bats;

^{( x )} They will cast them into vile and filthy places when they perceive that they are not able to help them.

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 so frail that if his nose is stopped he is dead and consider that you are dealing with God.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 2:1-22

1 Isaiah prophesies the coming of Christ's kingdom.

6 Wickedness is the cause of God's forsaking.

10 He exhorts to fear, because of the powerful effects of God's majesty.

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 destruction of all the enemies of Christ. It is folly for those who are pursued by the wrath of God, to think to hide or shelter themselves from it. The shaking of the earth will be terrible to those who set their affections on things of the earth. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of pride, or by the providence of God depriving them of all the things they were proud of. The day of the Lord shall be upon those things in which they put their confidence. Those who will not be reasoned out of their sins, sooner or later shall be frightened out of them. Covetous men make money their god; but the time will come when they will feel it as much their burden. This whole passage may be applied to the case of an awakened sinner, ready to leave all that his soul may be saved. The Jews were prone to rely on their heathen neighbours; but they are here called upon to cease from depending on mortal man. We are all prone to the same sin. Then let not man be your fear, let not him be your hope; but let your hope be in the Lord your God. Let us make this our great concern.

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 to their destruction by the Chaldeans first, and afterwards by the Romans, or it may have a general respect to the method God takes to awaken and humble proud sinners, and to put them out of conceit with that which they delighted in and depended on more than God. We are here told that sooner or later God will find out a way,

I. To startle and awaken secure sinners, who cry peace to themselves, and bid defiance to God and his judgments (Isa 2:10): " Enter into the rock; God will attack you with such terrible judgments, and strike you with such terrible apprehensions of them, that you shall be forced to enter into the rock, and hide yourself in the dust, for fear of the Lord. You shall lose all your courage, and tremble at the shaking of a leaf; your heart shall fail you for fear (Luk 21:26), and you shall flee when none pursues, "Pro 28:1. To the same purport, Isa 2:19. They shall go into the holes of the rocks, and into the caves of the earth, the darkest the deepest places; they shall call to the rocks and mountains to fall on them, and rather crush them than not cover them, Hos 10:8. It was so particularly at the destruction of Jerusalem by the Romans (Luk 23:30) and of the persecuting pagan powers, Rev 6:16. And all for fear of the Lord, and of the glory of his majesty, looking upon him then to be a consuming fire and themselves as stubble before him, when he arises to shake terribly the earth, to shake the wicked out of it (Job 38:13), and to shake all those earthly props and supports with which they have buoyed themselves up, to shake them from under them. Note, 1. With God is terrible majesty, and the glory of it is such as sooner or later will oblige us all to flee before him. 2. Those that will not fear God and flee to him will be forced to fear him and flee from him to a refuge of lies. 3. It is folly for those that are pursued by the wrath of God to think to escape it, and to hide or shelter themselves from it. 4. The things of the earth are things that will be shaken; they are subject to concussions, and hastening towards a dissolution. 5. The shaking of the earth is, and will be, a terrible thing to those who set their affections wholly on things of the earth. 6. It will be in vain to think of finding refuge in the caves of the earth when the earth itself is shaken; there will be no shelter then but in God and in things above.

II. To humble and abase proud sinners, that look big, and think highly of themselves, and scornfully of all about them (Isa 2:11): The lofty looks of man shall be humbled. The eyes that aim high, the countenance in which the pride of the heart shows itself, shall be cast down in shame and despair. And the haughtiness of men shall be bowed down, their spirits shall be broken, and they shall be crest-fallen, and those things which they were proud of they shall be ashamed of. It is repeated (Isa 2:17), The loftiness of man shall be bowed down. Note, Pride will, one way or other, have a fall. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of their pride, and clothing them with humility, or by the providence of God depriving them of all those things they were proud of and laying them low. Our Saviour often laid it down for a maxim that he who exalts himself shall be abased; he shall either abase himself in true repentance or God will abase him and pour contempt upon him. Now here we are told,

1. Why this shall be done: because the Lord alone will be exalted. Note, Proud men shall be vilified because the Lord alone will be magnified. It is for the honour of God's power to humble the proud; by this he proves himself to be God, and disproves Job's pretensions to rival with him, Job 40:11-14. Behold every one that is proud, and abase him; then will I also confess unto thee. It is likewise for the honour of his justice. Proud men stand in competition with God, who is jealous for his own glory, and will not suffer men either to take to themselves or give to another that which is due to him only. They likewise stand in opposition to God; they resist him, and therefore he resists them; for he will be exalted among the heathen (Psa 46:10), and there is a day coming in which he alone will be exalted, when he shall have put down all opposing rule, principality, and power, 1Co 15:24.

2. How this shall be done: by humbling judgments, that shall mortify men, and bring them down (Isa 2:12): The day of the Lord of hosts, the day of his wrath and judgment, shall be upon every one that is proud. He now laughs at their insolence because he sees that his day is coming, this day, which will be upon them ere they are aware, Psa 37:13. This day of the Lord is here said to be upon all the cedars of Lebanon, that are high and lifted up. Jerome observes that the cedars are said to praise God (Psa 148:9) and are trees of the Lord (Psa 104:16), of his planting (Isa 41:19), and yet here God's wrath fastens upon the cedars, which denotes (says he) that some of every rank of men, some great men, will be saved, and some perish. It is brought in as an instance of the strength of God's voice that it breaks the cedars (Psa 29:5), and here the day of the Lord is said to be upon the cedars, those of Lebanon, they were the straightest and statliest, - upon the oaks, those of Bashan, that were the strongest and sturdiest, - upon the natural elevations and fortresses, the highest mountains and the hills that are lifted up (Isa 2:14), that overtop the valleys and seem to push the skies, - and upon the artificial fastnesses, every high tower and every fenced wall, Isa 2:15. Understand these, (1.) As representing the proud people themselves, that are in their own apprehensions like the cedars and the oaks, firmly rooted, and not to be stirred by any storm, and looking on all around them as shrubs; these are the high mountains and the lofty hills that seem to fill the earth, that are gazed on by all, and think themselves immovable, but lie most obnoxious to God's thunderstrokes. Feriuntique summos fulmina montes - The highest hills are most exposed to lightning. And before the power of God's wrath these mountains are scattered and these hills bow and melt like wax, Hab 3:6; Psa 68:8. These vaunting men, who are as high towers in which the noisy bells are hung, on which the thundering murdering cannon are planted - these fenced walls, that fortify themselves with their native hardiness, and intrench themselves in their fastnesses - shall be brought down. (2.) As particularizing the things they are proud of, in which they trust, and of which they make their boast. The day of the Lord shall be upon those very things in which they put their confidence as their strength and security; he will take from the all their armour wherein they trusted. Did the inhabitants of Lebanon glory in their cedars, and those of Bashan in their oaks, such as no country could equal? The day of the Lord should rend those cedars, those oaks, and the houses built of them. Did Jerusalem glory in the mountains that were round about it, as its impregnable fortifications, or in its walls and bulwarks? These should be levelled and laid low in the day of the Lord. Besides those things that were for their strength and safety they were proud, [1.] Of their trade abroad; but the day of the Lord shall be upon all the ships of Tarshish; they shall be broken as Jehoshaphat's were, shall founder at sea or be ship-wrecked in harbour. Zebulun was a haven of ships, but should now no more rejoice in his going out. When God is bringing ruin upon a people he can sink all the branches of their revenue. [2.] Of their ornaments at home; but the day of the Lord shall be upon all pleasant pictures, the painting of their ships (so some understand it) or the curious pieces of painting they brought home in their ships from other countries, perhaps from Greece, which afterwards was famous for painters. Upon every thing that is beautiful to behold; so some read it. Perhaps they were the pictures of their relations, and for that reason pleasant, or of their gods, which to the idolaters were delectable things; or they admired them for the fineness of their colours or strokes. There is no harm in making pictures, nor in adorning our rooms with them, provided they transgress not either the second or the seventh commandment. But to place our pictures among our pleasant things, to be fond of them and proud of them, to spend that upon them which should be laid out in charity, and to set out hearts upon them, as it ill becomes those who have so many substantial things to take pleasure in, so it tends to provoke God to strip us of all such vain ornaments.

III. To make idolaters ashamed of their idols, and of all the affection they have had for them and the respect they have paid to them (Isa 2:18): The idols he shall utterly abolish. When the Lord alone shall be exalted (Isa 2:17) he will not only pour contempt upon proud men, who like Pharaoh exalt themselves against him, but much more upon all pretended deities, who are rivals with him for divine honours. They shall be abolished, utterly abolished. Their friends shall desert them; their enemies shall destroy them; so that, one way or other, an utter riddance shall be made of them. See here, 1. The vanity of false gods; they cannot secure themselves, so far are they from being able to secure their worshippers. 2. The victory of the true God over them; for great is the truth and will prevail. Dagon fell before the ark, and Baal before the Lord God of Elijah. The gods of the heathen shall be famished (Zep 2:11), and by degrees shall perish, Jer 10:11. The rightful Sovereign will triumph over all pretenders. And, as God will abolish idols, so their worshippers shall abandon them, either from a gracious conviction of their vanity and falsehood (as Ephraim when he said, What have I to do any more with idols? ) or from a late and sad experience of their inability to help them, and a woeful despair of relief by them, Isa 2:20. When men are themselves frightened by the judgments of God into the holes of the rocks and caves of the earth, and find that they do thus in vain shift for their own safety, they shall cast their idols, which they have made their gods, and hoped to make their friends in the time of need, to the moles and to the bats, any where out of sight, that, being freed from the incumbrance of them, they may go into the clefts of the rocks, for fear of the Lord, Isa 2:21. Note, (1.) Those that will not be reasoned out of their sins sooner or later shall be frightened out of them. (2.) God can make men sick of those idols that they have been most fond of, even the idols of silver and the idols of gold, the most precious. Covetous men make silver and gold their idols, money their god; but the time may come when they may feel it as much their burden as ever they made it their confidence, and may find themselves as much exposed by it as ever they hoped they should be guarded by it, when it tempts their enemy, sinks their ship, or retards their flight. There was a time when the mariners threw the wares, and even the wheat into the sea (Jon 1:5; Act 27:38), and the Syrians cast away their garments for haste, 2Ki 7:15. Or men may cast it away out of indignation at themselves for leaning upon such a broken reed. See Eze 7:19. The idolaters here throw away their idols because they are ashamed of them and of their own folly in trusting to them, or because they are afraid of having them found in their possession when the judgments of God are abroad; as the thief throws away his stolen goods then he is searched for or pursued. (3.) The darkest holes, where the moles and the bats lodge, are the fittest places for idols, that have eyes and see not; and God can force men to cast their own idols there (Isa 30:22), when they are ashamed of the oaks which they have desired, ch. 1. 29. Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, Jer 48:13. (4.) It is possible that sin may be both loathed and left and yet not truly repented of - loathed because surfeited on, left because there is no opportunity of committing it, yet not repented of out of any love to God, but only from a slavish fear of his wrath.

IV. To make those that have trusted in an arm of flesh ashamed of their confidence (Isa 2:22): " Cease from man. The providences of God concerning you shall speak this aloud to you, and therefore take warning beforehand, that you may prevent the uneasiness and shame of disappointment; and consider, 1. How weak man is: His breath is in his nostrils, puffed out every moment, soon gone for good and all."Man is a dying creature, and may die quickly; our nostrils, in which our breath is, are of the outward parts of the body; what is there is like one standing at the door, ready to depart; nay the doors of the nostrils are always open, the breath in them may slip away ere we are aware, in a moment. Wherein then is man to be accounted of? Alas! no reckoning is to be made of him, for he is not what he seems to be, what he pretends to be, what we fancy him to be. Man is like vanity, nay, he is vanity, he is altogether vanity, he is less, he is lighter, than vanity, when weighed in the balance of the sanctuary. "2. How wise therefore those are that cease from man;"it is our duty, it is our interest, to do so. " Put not your trust in man, nor make even the greatest and mightiest of men your confidence; cease to do so. Let not your eye be to the power of man, for it is finite and limited, derived and depending; it is not from him that your judgment proceeds. Let not him be your fear, let not him be your hope; but look up to the power of God, to which all the powers of men are subject and subordinate; dread his wrath, secure his favour, take him for your help, and let your hope be in the Lord your God. "

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 : "And they will creep into caves in the rocks, and cellars in the earth, before the terrible look of Jehovah, and before the glory of His majesty, when He ariseth to put the earth in terror." Meârâh is a natural cave, and mechillah a subterraneous excavation: this is apparently the distinction between the two synonyms. "To put the earth in terror:" lârotz hâ - aretz , a significant paronomasia, which can be reproduced in Latin, thus: ut terreat terram . Thus the judgment would fall upon the earth without any limitation, upon men universally (compare the word hâ - âdâm in Isa 2:20, which is scarcely ever applied to a single individual (Jos 14:15), excepting, of course, the first man, but generally to men, or to the human race) and upon the totality of nature as interwoven in the history of man - one complete whole, in which sin, and therefore wrath, had gained the upper hand. When Jehovah rose up, i.e., stood up from His heavenly throne, to reveal the glory manifested in heaven, and turn its judicial fiery side towards the sinful earth, the earth would receive such a shock as would throw it into a state resembling the chaos of the beginning. We may see very clearly from Rev 6:15, where this description is borrowed, that the prophet is here describing the last judgment, although from a national point of view and bounded by a national horizon.

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 for him to worship, to the moles and to the bats." The traditional text separates lachpor peroth into two words,

(Note: Abulwali=d Parchon and others regard the double word as the singular of a substantive, applied to a particular bird (possibly a woodpecker), as a pecker of fruit ( peroth ). Kimchi would rather take lachpor as an infinitive (as in Jos 2:2), to dig pits; and compares with it the talmud ic word pēr , a pit or grave. No one adopts the rendering "into mouse-holes,"simply because pērah , a mouse (from an Arabic word fa'ara , to dig, or root up), was not a Hebrew word at all, but was adopted at a later period from the Arabic (hence the Hebraeo-Arabic purah , a mousetrap).)

though without its being possible to discover what they are supposed to mean. The reason for the separation was simply the fact that plurilitera were at one time altogether misunderstood and regarded as Composita : for other plurilitera , written as two words, compare Isa 61:1; Hos 4:18; Jer 46:20. The prophet certainly pronounced the word lachparpâroth (Ewald, §157, c ); and C hapharpârâh is apparently a mole (lit. thrower up of the soil), talpa , as it is rendered by Jerome and interpreted by Rashi. Gesenius and Knobel, however, have raised this objection, that the mole is never found in houses. But are we necessarily to assume that they would throw their idols into lumber-rooms, and not hide them in holes and crevices out of doors? The mole, the shrew-mouse, and the bat, whose name ( atalleph ) is regarded by Schultens as a compound word ( atal - eph , night-bird), are generically related, according to both ancient and modern naturalists. Bats are to birds what moles are to the smaller beasts of prey (vid., Levysohn, Zoologie des Talmud , p. 102). The lxx combine with these two words l'hishtachavoth (to worship). Malbim and Luzzatto adopt this rendering, and understand the words to mean that they would sink down to the most absurd descriptions of animal worship. But the accentuation, which does not divide the v. at עשׂוּ־לו , as we should expect if this were the meaning, is based upon the correct interpretation. The idolaters, convinced of the worthlessness of their idols through the judicial interposition of God, and enraged at the disastrous manner in which they had been deceived, would throw away with curses the images of gold and silver which artists' hands had made according to their instructions, and hide them in the holes of bats and in mole-hills, to conceal them from the eyes of the Judge, and then take refuge there themselves after ridding themselves of this useless and damnable burden.

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 majesty, when He arises to put the earth in terror." Thus ends the fourth strophe of this "dies irae, dies illa ," which is appended to the earlier prophetic word. But there follows, as an epiphonem , this nota bene in Isa 2:22 : Oh, then, let man go, in whose nose is a breath; for what is he estimated at? The Septuagint leaves this v. out altogether. But was it so utterly unintelligible then? Jerome adopted a false pointing, and has therefore given this marvellous rendering: excelsus (bâmâh !) reputatus est ipse , by which Luther was apparently misled. But if we look backwards and forwards, it is impossible to mistake the meaning of the verse, which must be regarded not only as the resultant of what precedes it, but also as the transition to what follows. It is preceded by the prediction of the utter demolition of everything which ministers to the pride and vain confidence of men; and in Isa 3:1. the same prediction is resumed, with a more special reference to the Jewish state, from which Jehovah is about to take away every prop, so that it shall utterly collapse. Accordingly the prophet exhorts, in Isa 2:22, to a renunciation of trust in man, and everything belonging to him, just as in Psa 118:8-9; Psa 146:3, and Jer 17:5. The construction is as general as that of a gnome. The dat. Commodi לכ ם (Ges. §154, 3, e ) renders the exhortation both friendly and urgent: from regard to yourselves, for your own good, for your own salvation, desist from man, i.e., from your confidence in him, in whose nose ( in cujus naso , the singular, as in Job 27:3; whereas the plural is used in Gen 2:7 in the same sense, in nares ejus , "into his nostrils") is a breath, a breath of life, which God gave to him, and can take back as soon as He will (Job 34:14; Psa 104:29). Upon the breath, which passes out and in through his nose, his whole earthly existence is suspended; and this, when once lost, is gone for ever (Job 7:7). It is upon this breath, therefore, that all the confidence placed in man must rest - a bad soil and foundation! Under these conditions, and with this liability to perish in a moment, the worth of man as a ground of confidence is really nothing. This thought is expressed here in the form of a question: At (for) what is he estimated, or to be estimated? The passive participle nechshâb combines with the idea of the actual ( aestimatus ) that of the necessary ( aestimandus ), and also of the possible or suitable ( aestimabilis ); and that all the more because the Semitic languages have no special forms for the latter notions. The Beth is Beth pretı̄ , corresponding to the Latin genitive ( quanti ) or ablative ( quanto ) - a modification of the Beth instrumenti , the price being regarded as the medium of exchange or purchase: "at what is he estimated,"not with what is he compared, which would be expressed by ‛eth (Isa 53:12; compare μ ετά , Luk 22:37) or ‛im (Psa 88:5). The word is בּמּה , not בּמּה , because this looser form is only found in cases where a relative clause follows ( eo quod , Ecc 3:22), and not bama=h, because this termination with ā is used exclusively where the next word begins with Aleph , or where it is a pausal word (as in 1Ki 22:21); in every other case we have bammeh . The question introduced with this quanto ( quanti ), "at what,"cannot be answered by any positive definition of value. The worth of man, regarded in himself, and altogether apart from God, is really nothing.

The proclamation of judgment pauses at this porisma , but only for the purpose of gathering fresh strength. The prophet has foretold in four strophes the judgment of God upon every exalted thing in the kosmos that has fallen away from communion with God, just as Amos commences his book with a round of judgments, which are uttered in seven strophes of uniform scope, bursting like seven thunder-claps upon the nations of the existing stage of history. The seventh stroke falls upon Judah, over which the thunderstorm rests after finding such abundant booty. And in the same manner Isaiah, in the instance before us, reduces the universal proclamation of judgment to one more especially affecting Judah and Jerusalem. The current of the address breaks through the bounds of the strophe; and the exhortation in Isa 2:22 not to trust in man, the reason for which is assigned in what precedes, also forms a transition from the universal proclamation of judgment to the more special one in Isa 3:1, where the prophet assigns a fresh ground for the exhortation.

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 first five chapters describe the prophet's ministry before he received his call--is the order chronological--or do they constitute an introduction to the anthology of prophecies that follow Isaiah's call--is the order literary? The commentators take both views. My preference is to view these prophecies not necessarily as the first ones Isaiah delivered in his ministry but as those he placed here to form an introduction to his whole book. They present in a succinct way the problem that the rest of the book solves. Isaiah's call (ch. 6) is the most concise statement of the solution, and the chapters after that one spell it out in more detail. Probably Isaiah, or whoever arranged these prophecies in their final form, put these prophecies here to set before the reader the situation facing Israel that Isaiah addressed in the rest of the book.

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) contrasts what God intended Israel to be (2:1-5) with what she was (2:6-4:1) and what God will make of her in the future (4:2-6). Thus the progress of thought is from the ideal to the real and back to the ideal.

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 precede and follow it, this one is hopeless. In contrast to the dignity of humanity there, Isaiah presented its folly here.

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 and phrases at the beginnings and ends of the sections and subsections. The section breaks down as follows.

The Lord is exalted over man and the world (vv. 10-17)

The fact that the Lord is exalted and man is humbled (vv. 10-11)

The demonstration that the Lord is exalted over every exalted thing (vv. 12-17)

The Lord is exalted over idols (vv. 18-21)

The fact that the Lord is exalted and idols and man vanish (vv. 18-19)

The demonstration that the Lord is exalted and idols are exposed (vv. 20-21)³⁹

2:10-11 The proud and lofty people would eventually try to hide from God's judgment of them when He exalts Himself in the day of His reckoning (see v. 12). Having boasted in earthly resources (vv. 6-8), they now have only the earth to turn to (cf. 1:24). Contrast the nations that the Lord will accept in the future (v. 4).

"In preaching as he does here, Isaiah is going contrary to modern psychological theories which assert that it is unwise and even wrong to use fear as a motif in preaching and teaching. How different God's appraisal of preaching! . . . The only way to run from God is to run to Him."⁴⁰

2:12-17 Everyone, not just the Israelites, who exalts himself against the Lord will suffer humiliation. The Lord's day of reckoning (v. 12) is any day in which He humbles the haughty, but it is particularly the Tribulation in which He will humble haughty unbelievers. Isaiah used nature and the works of man to symbolize people (cf. 1:30; 6:13; 9:10; 10:33-11:1; 44:14; 60:16). Here several of these symbols represent the spiritual pride of Israel (cf. Rom. 12:3; Eph. 4:2).

"Throughout this section (2:6-4:1) and many others in the Book of Isaiah, there is an interesting interplay between the judgment which the Lord will inflict on the nation by the Assyrian and Babylonian Captivities and the judgment which will come on Israel and the whole world in the last days' just before the Millennium. Probably Isaiah and the other prophets had no idea of the lengthy time span that would intervene between those exiles and this later time of judgment. Though many of the predictions in 2:10-21 happened when Assyria and Babylon attacked Israel and Judah, the passage looks ahead to a cataclysmic judgment on the whole world (when He rises to shake the earth,' vv. 19, 21)."⁴¹

2:18-21 Even more explicit figures of speech picture Yahweh's humiliation of the self-aggrandizing. Here the similarity of Isaiah's description of the eschatological judgment is very close to John's in the Book of Revelation (cf. Rev. 6:12-17). When God acts in judgment, all attempts to glorify the creation over the Creator will appear vain. Valuable idols will be cast aside to the bats and mice and consigned to the dark, unattractive places where those creatures live.

"This portrayal of the Lord's day contains several parallels with ancient Near Eastern accounts of the exploits of mighty warrior kings and deities. First, the very concept of the Lord's day' derives ultimately from the ancient Near East, where conquering kings would sometimes boast that they were able to consummate a campaign in a single day.⁴² Ancient Near Eastern texts also sometimes associate cosmic disturbances and widespread panic with the king's/god's approach (cf. 2:10, 19-21)."⁴³

Constable: Isa 2:22

The prophets second exhortation 2:22

This section (2:5-22) closes as it opened, with an exhortation, this one negative. Isaiah called on his hearers to stop trusting in man. His life, after all, comes from God, who should be trusted (cf. Gen. 2:7; 7:22; Ps. 146:4). Human beings have no real value as objects of trust. Idolatry is but a result of man's self-glorification, not its cause. Human beings will never bring about Israel's glorious destiny. Only God can and will do that. This verse, like verse 5, is transitional and bridges the preceding proclamation of universal judgment and the following more specific judgment.

Guzik: Isa 2:1-22

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 saw concerning Judah and Jerusalem.

a. The word that Isaiah the son of Amoz saw: This was revealed to Isaiah in some kind of vision, because this was a word that he saw.

b. This prophecy (continuing on through Isaiah 4) is directed towards the southern kingdom Judah and its capital Jerusalem.

c. Isaiah 2:1-3 is repeated in Micah 4:1-3. Since Isaiah and Micah were contemporary prophets, it isn't surprising that the same Spirit of the LORD could give these two prophets the same word, to establish and emphasize His word.

2. (2-3) The exaltation of Judah and Jerusalem

Now it shall come to pass in the latter days that the mountain of the Lord's house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, "Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths." For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

a. In the latter days: In context, the term latter days refers to the "time of the Messiah," when the Anointed of the LORD reigns over the earth. This speaks of the time many refer to as the millennium, the thousand-year reign of Jesus on this earth (Psalm 72, Isaiah 11:4-9, Jeremiah 23:5-6, Luke 1:32-33 and 19:12-27, Matthew 5:18).

b. The mountain of the LORD's house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it: During the millennium, Israel will be the "superpower" of the world. It will be the leading nation in all the earth, and the center of Israel will be the mountain of the LORD's house - the temple mount, which will be the "capital" of the government of the Messiah. All nations shall flow to the "capital" of the government of Jesus.

c. Come, let us go to the mountain of the LORD . . . He will teach us His ways, and we shall walk in His paths: During the millennium, the citizens of earth will acknowledge and submit to the Lordship of Jesus. It will be a time of perfectly administrated enforced righteousness on this earth.

3. (4) The peaceful nature of the Messiah's reign

He shall judge between the nations, and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.

a. They shall beat their swords into plowshares, and their spears into pruning hooks: During the reign of the Messiah, there will be no more war. There will still be conflicts between nations and individuals, but they will be justly and decisively resolved by the Messiah and those who reign with Him (He shall judge between the nations, and shall rebuke many people).

i. It isn't the reign of the Messiah itself that will change the heart of man. Citizens of earth will still need to trust in Jesus and His work on their behalf for their personal salvation during the millennium. But war and armed conflict will not be tolerated.

b. Nation shall not lift up sword against nation, neither shall they learn war anymore: It is important to see that this is not the peace of capitulation. This is the peace of enforced righteousness. There is no more war, and no more need for swords and spears, so why not make them into plowshares and pruning hooks? But there is no more war because there is a new ruler on earth, Jesus Christ. Psalm 2:9 tells us what the Messiah will do to the disobedient in that day: You shall break them with a rod of iron; You shall dash them to pieces like a potter's vessel.

i. We long for the day when there is no more need for a military budget, when the money that goes for weapons and armies can go to schools and parks. But we are only safe doing that when the Messiah reigns among us!

ii. "Men yearn for peace, but they will not acknowledge the hopelessness of their own efforts to achieve it. It is only when the word of the Lord goes forth from Jerusalem, when He Himself is reigning over the nations, that lasting peace will come." (Martin)

B. The threat of coming judgment.

1. (5) A plea to walk in the light of the LORD.

O house of Jacob, come and let us walk In the light of the LORD.

a. After painting the picture of the glory of the Messiah's reign, Isaiah then challenges Judah (house of Jacob) to live in the Messiah's reign right now.

b. To walk in the light of the LORD means to order your life after God's truth and God's ways. The ultimate reign of the Messiah may be many years away, but Jesus can reign in our lives, in our minds, and in our hearts right now. We don't have to wait for the enforced righteousness of the millennium to have the blessing of Jesus' righteousness in our lives right now.

c. To walk in the light of the LORD means you enjoy the blessings of the Messiah's reign right now. You don't have to live a dark, depressing, discouraged Christian life. You can walk in the light of the LORD!

i. What is it that gets you down, that brings darkness into your life? What can it compare to the light of the LORD? Is the darkness of spiritual attack, of unfaithful friends, of bad circumstances, of shame, of guilt, of anything greater than the light of the LORD? We think not!

ii. "You know that, if you were to go to Australia in a good sound ship, you would get there even if you were always to lie down in the hold among the luggage and the rats; but I should like to go in a first-class cabin, and I do not see why you and I, if we are going to heaven, should not go first-class." (Spurgeon)

2. (6-9) The sins that prevent Judah from walking in the light of the LORD.

For You have forsaken Your people, the house of Jacob, because they are filled with eastern ways; they are soothsayers like the Philistines, and they are pleased with the children of foreigners. Their land is also full of silver and gold, and there is no end to their treasures; their land is also full of horses, and there is no end to their chariots. Their land is also full of idols; they worship the work of their own hands, that which their own fingers have made. People bow down, and each man humbles himself; therefore do not forgive them.

a. They are filled with eastern ways . . . they are soothsayers like the Philistines . . . they are pleased with the children of foreigners: Judah had allowed the false gods of foreigners to captivate their attention.

i. This was not an anti-immigrant statement. God is not against the cultures and customs of other peoples, except where those customs and cultures honor and worship false gods. Perhaps in the name of "diversity," the leaders and people of Judah were allowing the worship of false gods.

b. Their land is also full of silver and gold: Judah had allowed the false gods of wealth and materialism to captivate their attention. Because Judah was in a time of economic prosperity (full of silver and gold . . . no end to their treasures . . . full of horses . . . no end to their chariots), they were far more prone to economic idolatry.

i. This was not an anti-wealth statement. God is not against wealth and riches, and may choose to bless some with significant resources. This is a rebuke of the love of riches, and any trust in wealth.

c. Their land is also full of idols: Judah had allowed idols to captivate their attention. Because everyone has an innate tendency to worship themselves (the work of their own hands, that which their own fingers have made), we are tempted to worship what we have made and accomplished instead of worshipping the One who made us.

i. This was not an anti-work statement. God wants us to work hard, and show forth the work of our own hands, and to see the accomplishments that our own fingers have made. This is a rebuke of the worship of what we have made and what we have done.

d. People bow down, and each man humbles himself: There was plenty of worship (bow down) in Judah, and plenty of people humbling themselves. They were simply worshipping the wrong things, and humbling themselves before the wrong things!

i. We know how to bow down, we know how to humble ourselves; we just don't find it easy to direct it properly towards the LORD. We are more than happy to bow down and humble ourselves for something of our choosing, but often find it difficult to do it for the LORD.

ii. The application is sobering: Therefore do not forgive them. Their worship of foreign gods, of riches, and of idols was sincere. It may have been ennobling or helpful to society. But it rejected the LORD God, and was therefore unforgivable.

3. (10-22) A description of the Day of Judgment.

Enter into the rock, and hide in the dust, from the terror of the LORD and the glory of His majesty. The lofty looks of man shall be humbled, the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day. For the day of the LORD of hosts shall come upon everything proud and lofty, upon everything lifted up; and it shall be brought low; upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; upon all the high mountains, and upon all the hills that are lifted up; upon every high tower, and upon every fortified wall; upon all the ships of Tarshish, and upon all the beautiful sloops. The loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; the LORD alone will be exalted in that day, but the idols He shall utterly abolish. They shall go into the holes of the rocks, and into the caves of the earth, from the terror of the LORD and the glory of His majesty, when He arises to shake the earth mightily. In that day a man will cast away his idols of silver and his idols of gold, which they made, each for himself to worship, to the moles and bats, to go into the clefts of the rocks, and into the crags of the rugged rocks, from the terror of the LORD and the glory of His majesty, when He arises to shake the earth mightily. Sever yourselves from such a man, whose breath is in his nostrils; for of what account is he?

a. The beginning of the chapter described the glory of the Messiah's reign (Isaiah 2:1-4). The second part of the chapter described the current corruption of Judah (Isaiah 2:6-9). How will the earth be transformed from its current corruption to the glory of the Messiah's reign? It will happen by the victory of the Messiah in the day of the LORD of hosts.

i. The term day of the LORD (used more than 25 times in the Bible) does not necessarily refer to one specific day. It speaks of "God's time." The idea is that now is the day of man, but the day of man will not last forever. One day, the Messiah will end the day of man and bring forth the day of the LORD.

b. In the day of the LORD, men will be terrified: Enter into the rock, and hide in the dust, from the terror of the LORD and the glory of His majesty. In the day of the LORD, men will be humbled: The lofty looks of man shall be humbled, the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day. In that day, there will be no more idolatry; the LORD alone shall be exalted. In that day, God will be glorified, and all will see the terror of the LORD and the glory of His majesty.

i. The high tower, the fortified wall, the ships of Tarshish and the beautiful sloops all are expressions of the loftiness of man and the haughtiness of men. In the day of the LORD, every proud, arrogant achievement of man will be humbled, and the LORD alone will be exalted in that day.

ii. "Man in all matters of religion, and in all his dealings with God, is proud. It is wonderful how apparently humble men will be when they worship false gods. They will cut themselves with knives, and roll themselves in the mire. We have known some votaries to kneel before the representation of the Virgin Mary and lick the very pavement with their tongues by way of penance, and perform the most degrading rites in honor of their false gods. Man seems to be humble enough in his dealings with a false deity, but as soon as ever he comes to deal with the true God, the first things that have to be got out of him are his pride, his high looks, his haughtiness." (Spurgeon)

c. Sever yourselves from such a man: Because the days of idols and human pride are numbered, why associate with those who cling to what will certainly be defeated? We should see that such men are of no account, and walk in the light of the LORD instead.

i. What strange sin in us, to make us give more account to men who can only hold as much breath as their nostrils will contain - who depend on every breath for life - than to the LORD God who will shake the earth mightily! It simply makes sense for us to honor and obey God than to follow men into sin.

d. For of what account is he? If men are only men, why do we give so much attention to the opinions of men? Why rise so high on the praise of men, and get so low at their disapproval? We have something - Someone - better to live for.

i. "'But they say.' What do they say? Let them say. It will not hurt you if you can only gird up the loins of your mind, and cease from man. 'Oh, but they have accused me of this and that.' Is it true? 'No, sir, it is not true, and that is why it grieves me.' That is why it should not grieve you. If it were true it ought to trouble you; but if it is not true let it alone. If an enemy has said anything against your character it will not always be worth while to answer him. Silence has both dignity and argument in it." (Spurgeon)

ii. "Brethren in Christ, let us think more of God and less of man. Come, let the Lord our God fill the whole horizon of our thoughts. Let our love go forth to him; Iet us delight ourselves in him. Let us trust in him that liveth for ever, in him whose promise never faileth, in him who will be with us in life, and in death, and through eternity. Oh that we lived more in the society of Jesus, more in the sight of God! Let man go behind our back, and Satan too. We cannot spend our lives in seeking the smiles of men, for pleasing God is the one object we pursue. Our hands, and our heads, and our hearts, and all that we have and are, find full occupation for the Lord, and therefore we must 'Cease from man.'" (Spurgeon)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

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 degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• 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 possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 2 (Chapter Introduction)

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 to fear, because of the powerful effects of God’s majesty.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 2 (Chapter Introduction)

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, Isa 2:6-9 . The great majesty and power of God; and his terrors on the wicked; with an exhortation to fear God, and not to trust in man, Isa 2:10-22 .

MHCC: Isaiah (Book Introduction)

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 full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 2 (Chapter Introduction)

(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 (Book Introduction)

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, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 2 (Chapter Introduction)

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 2:1). In this chapter the prophet speaks, I. Of the glory of the Christians, Jerusalem, the gospel-church in the latter days, in the accession of many to it (Isa 2:2, Isa 2:3), and the great peace it should introduce into the world (Isa 2:4), whence he infers the duty of the house of Jacob (Isa 2:5). II. Of the shame of the Jews, Jerusalem, as it then was, and as it would be after its rejection of the gospel and being rejected of God. 1. Their sin was their shame (Isa 2:6-9). 2. God by his judgments would humble them and put them to shame (Isa 2:10-17). 3. They should themselves be ashamed of their confidence in their idols and in an arm of flesh (Isa 2:18-22). And now which of these Jerusalems will we be the inhabitants of - that which is full of the knowledge of God, which will be our everlasting honour, or that which is full of horses and chariots, and silver and gold, and such idols, which will in the end be our shame?

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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_____. "The Career of the Servant in Isaiah 52:13-53:12." Bibliotheca Sacra 139:556 (October-December 1982):312-29, and 140:557 (January-March 1983):21-39.

_____. "The Commission of the Servant in Isaiah 49:1-13." Bibliotheca Sacra 139:554 (April-June 1982):129-45.

_____. "The Commitment of the Servant in Isaiah 50:4-11." Bibliotheca Sacra 139:555 (July-September 1982):216-27.

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

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 the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 2 (Chapter Introduction)

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 church in the latter day, by the calling of the Gentiles, and the numerous conversions of them to it, and of the abolition of idolatry, and the destruction of the antichristian party. The inscription to it is in Isa 2:1 the prophecy itself follows; the date of it is the last days; the subject matter of it, the kingdom, interest, and church of Christ, signified by the mountain of the Lord's house; its glorious estate is expressed by its establishment on the mountains; by its exaltation above the hills; and by the great numbers that should flock to it, and should encourage one another to go up to it, in order to learn the ways of God, and walk in them; the means of which is the Gospel preached, that should go out of Jerusalem; the effect of that is peace among the nations: hence the house of Jacob is exhorted to walk in the light held forth by it, Isa 2:2 and then the reasons are given of God's rejecting and forsaking some that bear the Christian name, called the house of Jacob; namely, their Heathenish superstition, idolatry, covetousness, and confidence in their riches; who are sarcastically called upon to hide themselves in the rocks for fear of the Lord, Isa 2:6 when the judgments of God are denounced on the proud and lofty, comparable to cedars, oaks, mountains, hills, high towers, fenced walls, and ships of the ocean, at which time, Christ, and he alone, will be exalted, and idolatry utterly abolished; the consequence of which will be the utmost dread and terror to all idolaters, Isa 2:11 and the chapter is concluded with an exhortation to such to cease from the man of sin, and have him in no account, Isa 2:22.