Exegetical and Hermeneutical Commentary of Isaiah 2:2

And it shall come to pass in the last days, [that] the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

2. And it shall come to pass ] This formula (so common in continuous discourse) nowhere else introduces a prophetic oration (Eze 38:10 is not really an exception), and shews that the passage has been detached from its original context. in the last days ] Better, in the after-days (Cheyne) or “latter days” (R.V.), lit. “in the sequel of the days.” The phrase in itself denotes simply the (remote) future, and is so used in Gen 49:1; Num 24:14; Deu 4:30; Deu 31:29. An exact Assyrian parallel to this use ( akhrat yumi) is given by Cheyne and Delitzsch. By the prophets the expression is often specialised in an eschatological sense, as in Hos 3:5; Eze 38:16 (cf. Isa 2:8), and probably Jer 48:47; Jer 49:39, where it means (as here) the final age of the world’s history following the establishment of the kingdom of God. In Jer 23:20; Jer 30:24, however, the vaguer sense is more probable.

the mountain of the Lord’s house ] the Temple mount, which is also the seat of the Messiah’s government. The phrase occurs in the parallel passage in Micah, also in Mic 3:12 (“mount of the house”); 1Ma 16:20 (“mount of the temple”). In the next verse it is resolved into the two members of a parallelism: “mountain of Jehovah” and “house of the God of Jacob.” established in the top of ] Better as R.V. at the head of (cf. 1Sa 9:22; Amo 6:7); although the translation “as the chief of the mountains” would also be admissible (Davidson, Synt. 101 R, 1 a.). A miraculous physical elevation of Zion may possibly be thought of (Eze 40:2; Zec 14:10); but the idea (seriously entertained by some) that Zion is to be literally set on the top of the other hills is too grotesque to be attributed to any prophet, save under compulsion. In this passage a metaphorical exaltation, in respect of political and religious importance, seems to satisfy all the requirements both of syntax and exegesis (cf. Psa 68:15 f.).

all ( the) nations shall flow ] Properly “ shall stream,” a verb only used figuratively of the movement of masses of men to great centres of intercourse like Babylon (Jer 31:12; Jer 51:44). Instead of “all the nations” Micah has (in harmony with Isa 2:3 f.) simply “peoples,” which probably preserves the original text. The universality of the true religion is in either case implied; and the bare suggestion is perhaps more effective than an explicit assertion would be.

Fuente: The Cambridge Bible for Schools and Colleges

In the last days – b^e‘acharyth hayamym. In the after days; in the futurity of days; that is, in the time to come. This is an expression that often occurs in the Old Testament. It does not of itself refer to any particular period, and especially not, as our translation would seem to indicate, to the end of the world. The expression properly denotes only future time in general. But the prophets were accustomed to concentrate all their hopes on the coming of the Messiah. They saw his advent as giving character, and sublimity, and happiness to all coming times. Hence, the expression came to denote, by way of eminence, the times of the Messiah, and is frequently used in the New Testament, as well as the Old, to designate those times; see Act 2:17; compare Joe 2:28; Heb 1:2; 1Pe 1:5, 1Pe 1:20; 1Jo 2:18; Gen 49:1; Mic 4:1; Deu 4:30; Jer 48:47; Dan 11:28.

The expressions which follow are figurative, and cannot well be interpreted as relating to any other events than the times of the Messiah. They refer to that future period, then remote, which would constitute the last dispensation of things in this world – the last time – the period, however long it might be, in which the affairs of the world would be closed. The patriarchal times had passed away; the dispensation under the Mosaic economy would pass away; the times of the Messiah would be the last times, or the last dispensation, under which the affairs of the world would be consummated. Thus the phrase is evidently used in the New Testament, as denoting the last time, though without implying that that time would be short. It might be longer than all the previous periods put together, but it would be the last economy, and under that economy, or in that time, the world would be destroyed, Christ would come to judgment, the dead would be raised, and the affairs of the world would be wound up. The apostles, by the use of this phrase, never intimate that the time would be short, or that the day of judgment was near, but only that in that time the great events of the worlds history would be consummated and closed; compare 2Th 2:1-5. This prophecy occurs in Micah Mic 4:1-5 with scarcely any variation. It is not known whether Isaiah made use of Micah, or Micah of Isaiah, or both of an older and well-known prophecy. Hengstenberg (Chris. i., pp. 289, 290) supposes that Isaiah copied from Micah, and suggests the following reasons:

1. The prediction of Isaiah is disconnected with what goes before, and yet begins with the copulative (v), and. In Micah, on the contrary, it is connected with what precedes and follows.

2. In the discourses of the prophets, the promise usually follows the threatening. This order is observed by Micah; in Isaiah, on the contrary, the promise contained in the passage precedes the threatening, and another promise follows. Many of the older theologians supposed that the passages were communicated alike by the Holy Spirit to both writers. But there is no improbability in supposing that Isaiah may have availed himself of language used by Micah in describing the same event.

The mountain of the Lords house – The temple was built on mount Moriah, which was hence called the mountain of the Lords house. The temple, or the mountain on which it was reared, would be the object which would express the public worship of the true God. And hence, to say that that should be elevated higher than all other hills, or mountains, means, that the worship of the true God would become an object so conspicuous as to be seen by all nations; and so conspicuous that all nations would forsake other objects and places of worship, being attracted by the glory of the worship of the true God.

Shall be established – Shall be fixed, rendered permanent.

In the top of the mountains – To be in the top of the mountains, would be to be conspicuous, or seen from afar. In other words, the true religion would be made known to all people.

Shall flow unto it – This is a figurative expression, denoting that they would be converted to the true religion. It indicates that they would come in multitudes, like the flowing of a mighty river. The idea of the flowing of the nations, or of the movement of many people toward an object like a broad stream, is one that is very grand and sublime; compare Psa 65:7. This cannot be understood of any period previous to the establishment of the gospel. At no time of the Jewish history did any events occur that would be a complete fulfillment of this prophecy. The expressions evidently refer to that period elsewhere often predicted by this prophet Isa 11:10; Isa 42:1, Isa 42:6; Isa 49:22; Isa 54:3; Isa 60:3, Isa 60:5, Isa 60:10; Isa 62:2; Isa 66:12, Isa 66:19, when the Gentiles would be brought to the knowledge of the true religion. In Isa 66:12, there occurs a passage remarkably similar, and which may serve to explain this:

Behold I will extend peace to her (to Zion) as a river;

And the glory of the Gentiles like a flowing stream.

Under the Messiah, through the preaching of the apostles and by the spread of the gospel, this prophecy was to receive its full accomplishment.

Fuente: Albert Barnes’ Notes on the Bible

Isa 2:2-4

And it shall come to pass in the last days

Isaiahs description of the last days

The description of the last days–which in the Hebrew begins, And it hath come to pass . . . the mountainof Jehovahs house shall be established, etc.

is an instance of the use of the perfect tense to express the certain future. Its explanation seems to be that the structure of such a passage as that before us is imaginative, not logical–a picture, not a statement. The speaker completely projects himself into the last days; he is there, he finds them come; he looks about him to see what is actually going on, and sees that the mountain of Jehovahs house is about to be–still in process of being–established at the head of the mountains; he looks again, and the nations have already arrived at the place prepared for them, yet so freshly that they are still calling one another on; and as they come up they find that the King they seek is already there, and has effected some of His judgments and decisions before they arrive for their, turn. (Sir E. Strachey, Bart.)

An epitome of Isaiahs vision

(verses 2-4):–Isaiah, rapt into future times, sees the throne of the Lord of Israel established in sovereignty over all the nations of the earth, and they becoming willing subjects to Him, and friendly citizens to each other. The nations attain to true liberty, for they come to submit themselves to the righteous laws and institutions, and to the wise and gracious word and direction of that King whose service is perfect freedom; and to true brotherhood, for they leave their old enmities and conflicts, and make the same Lord their Judge and Umpire and Reconciler. And all this, not by some newly invented device of the nations, some new result of their own civilisation, but by the carrying out of the old original purpose and plan of God, that His chosen people of the Jews should be the ministers of these good things, and that in them should all nations of the earth be blessed,–that out of Zion should go forth the law, and the Word of Jehovah from Jerusalem. This is the vocation of the Hebrew people. This, says the prophet, is the key to all our duties as a nation, this is the master light to guide us to right action. (Sir E. Strachey, Bart.)

The supremacy of Mount Zion

Transport yourselves for a moment to the foot of Mount Zion. As you stand there, you observe that it is but a very little hill. Bashan is far loftier, and Carmel and Sharon outvie it. As for Lebanon, Zion is but a little hillock compared with it. If you think for a moment of the Alps, or of the loftier Andes, or of the yet mightier Himalayas, this Mount Zion seems to be a very little hill, a mere molehill, insignificant, despicable, and obscure. Stand there for a moment, until the Spirit of God touches your eye, and you shall see this hill begin to grow. Up it mounts, with the temple on its summit, till it outreaches Tabor. Onward it grows, till Carmel, with its perpetual green, is left behind, and Salmon, with its everlasting snow sinks before it. Onward still it grows, till the snowy peaks of Lebanon are eclipsed. Still onward mounts the hill, drawing with its mighty roots other mountains and hills into its fabric; and onward it rises, till piercing the clouds it reaches above the Alps; and onwards still, till the Himalayas seem to be sucked into its bowels, and the greatest mountains of the earth appear to be but as the roots that strike out from the side of the eternal hill; and there it rises till you can scarcely see the top, as infinitely above all the higher mountains of the world as they are above the valleys Have you caught the idea, and do you see there afar off upon the lofty top, not everlasting snows, but a pure crystal table land, crowned with a gorgeous city, the metropolis of God, the royal palace of Jesus the King? The sun is eclipsed by the light which shines from the top of this mountain; the moon ceases from her brightness, for there is now no night: but this one hill, lifted up on high, illuminates the atmosphere, and the nations of them that are saved are walking in the light thereof. The hill of Zion hath now outsoared all others, and all the mountains and hills of the earth are become as nothing before her. This is the magnificent picture of the text. I do not know that in all the compass of poetry there is an idea so massive and stupendous as this–a mountain heaving, expanding, swelling, growing, till all the high hills become absorbed, and that which was but a little rising ground before, becomes a hill the top whereof teacheth to the seventh heavens. Now we have here a picture of what the Church is to be. (C. H. Spurgeon.)

A vision of the latter day glories

Of old, the Church was like Mount Zion, a very little hill. What saw the nations of the earth when they looked upon it? A humble Man with twelve disciples. But that little hill grew, and some thousands were baptized in the name of Christ; it grew again and became mighty. But still, compared with the colossal systems of idolatry, she is but small. The Hindoo and the Chinese turn to our religion, and say, It is an infant of yesterday; ours is the religion of ages. The Easterns compare Christianity to some miasma that creeps along the fenny lowlands, but their systems they imagine to be like me Alps, outsoaring the heavens in height. Ah, but we reply to this, Your mountain crumbles and your hill dissolves, but our hill of Zion has been growing, and strange to say, it has life within its bowels, and grow on it shall, grow on it must, till all the systems of idolatry shall become less than nothing before it. Such is the destiny of our Church, she is to be an all-conquering Church, rising above every competitor. The Church will be like a high mountain, for she will be–

1. Preeminently conspicuous.

2. Awful and venerable in her grandeur.

3. The day is coming when the Church of God shall have absolute supremacy.

The Church of Christ now has to fight for her existence; but the day shall come when she shall be so mighty that there shall be nought left to compote with her. How is this to be done? There are three things which will ensure the growth of the Church.

1. The individual exertion of every Christian.

2. We may expect more.

The fact is, that the Church, though a mountain, is a volcano–not one that spouts fire, but that hath fire within her; and this inward fire of living truth, and living grace, expands her side, and lifts her crest, and upwards she must tower, for truth is mighty, and it must prevail–grace is mighty, and must conquer–Christ is mighty, and He must be King of kings. Thus there is something more than the individual exertions of the Church; there is a something within her that must make her grow, till she overtops the highest mountains.

3. But the great hope of the Church is the second advent of Christ. When He shall come, then shall the mountain of the Lords house be exalted above the hills. We must fight on day by day and hour by hour; and when we think the battle is almost decided against us, He shall come, the Prince of the kings of the earth. (C. H. Spurgeon.)

All nations shall flow unto it

Observe the figure. It does not say they shall come to it, but they shall flow unto it.

1. It implies, first, their number. Now it is but the pouring out of water from the bucket; then it shall be as the rolling of the cataract from the hillside.

2. Their spontaneity. They are to come willingly to Christ; not to be driven, not to be pumped up, not to be forced to it, but to be brought up by the Word of the Lord, to pay Him willing homage. Just as the river naturally flows downhill by no other force than that which is its nature, so shall the grace of God be so mightily given to the sons of men, that no acts of parliament, no state churches, no armies will be used to make a forced conversion.

3. But yet again, this represents the power of the work of conversion. They shall flow to it. Imagine an idiot endeavouring to stop the river Thames. The secularist may rise up and say, Oh, why be converted to this fanatical religion? Look to the things of time. (C. H. Spurgeon.)

The mountain of the Lords house

The text calls our attention–

I. TO A PERIOD OF TIME WHEN THE EVENTS OF WHICH IT SPEAKS ARE TO OCCUR. The last days. The phrase means, generally, the age of the Messiah; and is thus understood by both Jewish and Christian commentators. The apostle has put this meaning beyond all doubt. God, who spake in times past unto the fathers, hath in these last days spoken unto us by His Son.

1. The expression intimates, that the dispensations which the prophets of the Old Testament lived, were but preparatory to one of complete perfection. To the future all these ancient holy men were ever looking. The patriarchal was succeeded by the Mosaic age. Prophet came after prophet; but all were looking forward. All things around them, and before them, were typical shadowy.

2. The emphasis which the of last days, intimates, also, the views they had of the complete efficiency of that religious system which the Messiah was to introduce. On that age all their hopes of the recovery of a world they saw sinking around them rested; and in the contemplation of this efficient plan of redeeming love, they mitigated their sorrows. They felt that the world needed a more efficient system, and they saw it descend with Messiah from heaven.

3. The days of the Messiah were regarded by the ancient Church as the last days, because in them all the great purposes of God were to be developed and completed.

II. TO THE STATE OF THE GENERAL CHURCH OF GOD IN THE LAST DAYS. The mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. Some have considered this as a prediction of the actual rebuilding of the temple, and the restoration of the political and church-state of the Jews, in the close of the latter days of the times of the Messiah. Such an interpretation, if allowed, would not at all interfere with that in which all agree, that, whatever else the prediction may signify, it sets forth, under figures taken from the Levitical institutions, the future state of the general Church of Christ. For the principle which leads to such an interpretation, we have no less authority than that of the apostle Paul, who uniformly considers the temple, its priests, and its ritual, as types of heavenly things; and in one well-known passage, makes use of them to characterise the true Church of Christ. But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem. The mountain of the Lords house is no longer covered with ruins, but established in the top of the hills. We learn from it–

1. That the Church shall be restored to evangelical order and beauty: it shall be as Mount Zion.

(1) Zion was the place of sacrifice. And in the last days the true sacrifice shall be exhibited here.

(2) Mount Zion was the throne of majesty. And in coming to the evangelical Zion we come to God as the universal Sovereign and Judge. In the latter days Gospel law will shine there as brightly as Gospel grace.

(3) Zion was the mountain of holiness. And in these glorious clays holy shall all they be who name the name of Christ.

(4) Zion was the special residence of God. On the day of Pentecost He took possession of the Church; but in the latter days there shall be special manifestations of His presence in richer displays of vital power. To this state we are ever to labour to bring the Church, avoiding, ourselves, all that is inconsistent with truth in doctrine and holiness in life. For the richer effusions of grace we are earnestly to pray.

2. In this state the Church shall be distinguished by its zeal. Out of Zion shall go forth the law, and the Word of the Lord from Jerusalem. So it was in the best estate of the Jewish Church. The Gospel is to be preached in all nations; and till you send forth the law they will not say, Come, and let us go up to the mountain of the Lord. We thus see the connection between the best state of the Church and this holy zeal. All history proves it.

III. TO CERTAIN SPECIAL OPERATIONS OF GOD BY WHICH THE EFFORTS OF HIS RESTORED CHURCH TO BLESS AND SAVE THE WORLD SHALL BE RENDERED EFFECTUAL. Without God, not all the efforts of the Church, even in her best state, can be effectual.

1. He shall judge among the nations. The word judge is not always used in its purely judicial sense, but in that of government,–the exercise of regal power both in mercy and judgment; and in this sense we here take it. He shall so order the affairs of the world, that opportunities shall be afforded to His Church to exert herself for its benefit. And thus is He judging among the nations in our own day.

2. It is a part of the regal office to show mercy; and thus, too, shall He judge among the nations. This He shall do by taking off those judicial desertions which, as a punishment for unfaithfulness, He has inflicted. He shall judge among the nations. He shall do this judicially, yet not for destruction, but correction. Then are two sorts of judgments; judgments of wrath, and judgments of mercy. When grace is given with judgments, then do they become corrective and salutary.

3. It is, therefore, added, and shall rebuke many people; or, according to Lowths translation, work conviction among them. And may we not hope that this is approaching? Even while waiting for the glorious period described and promised in the preceding prophecy, the Church is called to walk in the light of the Lord (Isa 2:5).

1. Walk by this light of truth yourselves.

2. Set the glory of these splendid scenes before you, and let them encourage you to increasing exertions for the spread of truth, holiness, and love throughout the earth. (Richard Watson.)

The glorious exaltation and enlargement of Church

I. THE GLORY AND EXALTATION. The mountain of the Lords house shall be established, etc.

II. THE ENLARGEMENT. All nations shall flow unto it.

III. THE PROSPERITY of the Church begins to be described in Isa 2:4. (J. Mede, B. D.)

The Churchs visibility and glory

There are–

I. TIMES WHEN THE CHURCH IS VISIBLE BUT NOT GLORIOUS.

II. TIMES WHEN IT IS NEITHER VISIBLE NOR GLORIOUS.

III. TIMES WHEN IT IS TO BE BOTH VISIBLE AND GLORIOUS. (J. Mede, B. D.)

The mountain of the Lords house

I. THE PERIOD REFERRED TO. The reference is not to the Gospel era as a whole, but to an advanced period of it, even the time of the great millennial prosperity. The golden age of the Greeks and Romans was the past, but our golden age is yet to come.

II. THE CHEERING TRUTH DECLARED. The mountain, etc. Often has Zion languished, but she is to become a praise in the whole earth. In this striking figure two things are embraced–

1. Elevated position.

2. Permanent duration.

III. THE GENERAL INTEREST AWAKENED. We have here–

1. The invitation given. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.

2. The considerations by which it is enforced. And He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the Word of the Lord from Jerusalem. It is the seat of Divine instruction on the one hand, and the centre of holy influence on the other.

IV. THE HAPPY RESULTS DECLARED (verse 4). This is–

1. A consummation most devoutly to be desired.

2. Absolutely certain in its realisation. They shall beat their swords into ploughshares.

3. The means whereby it win be accomplished. By God judging or ruling among the nations, and rebuking or working conviction among them. (Anon.)

The future glory and amplitude of the Church

1. The Gospel dispensation was designed to supersede that which was given by the hand of Moses; it was to be exalted above this hill.

2. The Gospel also was destined to triumph over all those corrupt systems of religion which have ever been received among men.

3. The assertion before us is also understood as a prophecy relative to the fulness of the Church when the Jews shall be called in. This important event is foretold by the sacred writers. (S. Ramsey, M. A.)

Isaiahs wideness of view

Consider what that prediction meant in Isaiahs time. He lived within well-defined boundaries and limitations: the Jew was not a great man in the sense of including within his personal aspirations all classes, conditions, and estates of men; left to himself he could allow the Gentiles to die by thousands daily without shedding a tear upon their fallen bodies; he lived amongst his own people; it was enough for him that the Jews were happy, for the Gentiles were but dogs. Here is a new view of human nature, great enlargement of spiritual boundaries. (J. Parker, D. D.)

The Church of the future–Goethe and Isaiah

It is quite the fashion in these days for those who do not believe in the Christian religion to bestow on it their patronage. The Bible is full of delusion and falsehood, but they regard it, on the whole, as a book that deserves notice; parts of it are almost as good as the Rig-Veda. The Church has been the handmaid of bigotry and superstition, yet they find in the history of the Church some passages that are inspiring. Jesus of Nazareth was a teacher in whose doctrine they find many things to set right; yet, so rich were His contributions to ethical science that they feel themselves justified in bestowing on Him a qualified approval. This fashion of patronising Christianity may have been set by Goethe. Into that temple of the future which he describes in his Tale, the little hut of the fisherman, by which he symbolises Christianity, was graciously admitted. This little hut had, indeed, been wonderfully transfigured. By virtue of the Lamp locked up in it [the light of reason] the hut had been converted from the inside to the outside into solid silver. Ere long, too, its form changed; for the noble metal shook aside the accidental shape of planks, posts and beams, and stretched itself out into a noble case of beaten, ornamented workmanship. Thus a fair little temple stood erected in the middle of the large one; or, if you will, an altar worthy of the temple. This is Goethes view of the Church of the future. He has been magnanimous enough to provide a niche for it in the perfected temple of the Great Hereafter; it is to serve as a pretty decoration of that grand structure, as a dainty bit of bric-a-brac. About twenty five centuries before Goethes day another poet, dwelling somewhere in the fastnesses of Syria, had visions of the future in form and colour quite unlike this of the German philosopher. In Isaiahs sight of the latter day, the Church of God is not merely a feature–it furnishes the outline, it fills the whole field of vision. It is not merely a trait of the picture–it is the picture. Instead of putting the Church into a niche in the templeof the future, to be kept there as a kind of heirloom–a well-preserved antique curiosity–Isaiah insists that the Church in the temple, and that all stores and forces of good are to be gathered into it, to celebrate its empire and to decorate its triumph. The mountain of the Lords house, the typical Zion on which the spiritual Church is builded, is to be exalted above all other eminences. Toward that all eyes shall turn; toward that all paths shall lead; toward that shall journey with joy all pilgrim feet. For the heralds of its progress, for the missionaries of its glad tidings it shall have many nations; it shall give to all the world the ruling law and the informing word. This is Isaiahs view of the Church of the future. When twenty-five centuries more shall have passed it will be easier to tell whether the Hebrew or the German was the better seer. (Washington Gladden, D. D.)

The Church of the future

Isaiah shows us the Church of the future only in outline; the great fact which he gives us is that in the last days the spiritual Jerusalem shall gather into itself all the kingdoms of the world and all the glory of them. It may be possible for us in some indistinct way to fill in this outline; to imagine, if we cannot prophesy, what the scope and character of the future Church shall be.

I. WILL IT HAVE A CREED? A creed is only a statement, more or less elaborate, of the facts and principles of religion accepted by those who adhere to it. Religion is not wholly an affair of the emotions; it involves the apprehension of truth. In the future, as in the past, this truth must be stated, in order to be apprehended. A mans creed is what he believes; and there must be creeds as long as there are believers. It is probable, however, that the creeds may be considerably modified as the years pass. Certainly they have been undergoing modifications, continually, through the centuries gone by. It must be remembered, however, that the changes through which theological science has been passing have been changes of spirit rather than of substance, of form more than of fact. The essential truth remains. The great changes in theology are moral changes. Theology is constantly becoming less materialistic and more ethical. This progress will continue through the future. The creed of the future will contain, I have no doubt, the same essential truth that is found in the creeds of the present; but there may be considerable difference in the phrasing of it, and in the point of view from which it is approached.

1. Men will believe in the future in an infinite personal God, the Creator, the Ruler, the Father of men. The abstract, impersonal Force to which Agnosticism leads us has no relation to that which is deepest in man, and can have none. Christ bade us love the Lord our God with all our heart and mind and soul. Can any man ever be perfectly happy until he has found some Being whom he can love in this way? Must not the Being who is worthy to be loved in this way be both perfect and infinite? And is it possible for a man to love with heart and mind and soul, any being, however vast or powerful, that has neither heart nor mind nor soul?

2. Concerning the mode of the Divine existence, men will learn in the future to speak more modestly than they have spoken in the past. It will become more and more evident that it is not possible to put the infinite into terms of the finite. There is the doctrine of the Trinity; there is truth in it, or under it; but can anyone put that truth into propositions that shall be definite and not contradictory?

3. II one may judge the future by the past there is no reason to fear that the person of Jesus Christ will be less commanding in the Church of the future than it is in the Church of the present.

4. The fact of sin will not be denied by the Church of the future. Doubtless organisation and circumstance will be taken into the account in estimating human conduct; but the power of the human will to control the natural tendencies, to release itself from entangling circumstances, and to lay hold on the Divine grace by which it may overcome sin, will also be clearly understood. The supremacy of the moral nature will be vindicated.

5. Punishment, as conceived and represented by the Church of the future, will not be an arbitrary infliction of suffering, but the natural and inevitable consequence of disobedience to law. It will be discovered that the moral law is incorporated into the natural order, and that its sanctions are found in that order; while, in the work of redemption, God interposes by His personal and supernatural grace to save men from the consequences of their own disobedience and folly. Law is natural; grace is supernatural Transgressors will be made to see, what they now so dimly apprehend, that no effect can be more closely joined to its cause than penalty to sin.

6. Whatever the creed of the future may be, however, it will not be put to the kind of use which the creed of the present is made to serve. It will not be laid down as the doctrinal plank over which everybody must walk who comes into the communion of the Church. The Church, like every other organism, has an organic idea, and that is simple loyalty to Jesus Christ, the Head of the Church. There will be but one door into that Church–Christ will be the door.

II. WHAT WILL BE THE POLITY OF THE FUTURE CHURCH? It is likely that, of the various sorts of ecclesiastical machinery, each of the several religious bodies will freely choose that which it likes best. Doubtless the Church will have some form of government: it will not be a holy mob; lawlessness will not be regarded as the supreme good, in Church or in State. In whatever ecclesiastical mould the Church of the future may be cast, there will be no mean sectarianism in existence then. The various families of Christians will dwell as happily together as well-bred families now do in society. Though there be diversities of form in the future, there will be real and thorough intercommunion and cooperation among Christians of all names, and nothing will be permitted to hold apart those who follow the same Leader and travel the same road.

III. WHAT KIND OF WORK WILL BE DONE BY THE CHURCH OF THE FUTURE? It will have many ways of working that the Church of the present has not dreamed of. The field is the world, Christ has told us; and in that better day the Church will have learned to occupy the field.

1. Paul said that as a preacher of the Gospel he magnified his office. There is no office more honourable. But it must not be inferred that there is no other Way of preaching the Gospel except the formal utterance of religious truth, in the presence of a congregation. The truth will be disseminated, in that time, in many other ways. For though the living voice is the best instrument for the proclamation of the truth, so far as it will reach, it cannot reach very far. The art of printing has been given to the world since that day; and by that invention the whole business of instructing and influencing men has been revolutionised. The Church has already appropriated this agency; and it is doubtless true that it will be employed in the future more effectively than in the past. Neither will the range of teaching be so narrow as it has sometimes been in the past. To apply the ethical rule of the New Testament to the conduct of individuals, and to the relations of men in society, will be the constant obligation of the pulpit. Out of Zion must go forth the law by which parents, children, neighbours, citizens, workmen, masters, teachers, pupils, benefactors, beneficiaries, shall guide their behaviour. Science, long the nightmare of the theologians, will no more trouble their dreams; it will be understood that there can be no conflict between truths; that physical science has its facts and laws, and spiritual science its facts and laws; that these are diverse but not contradictory, and that the one is just as positive and knowable as the other. The unfriendliness now existing between the scientists and the theologians will exist no longer, because both parties will have learned wisdom.

2. But the work of teaching will not be the only work to which the Church of the future will address itself. Large and wise enterprises for the welfare of men will be set on foot; many of the instrumentalities now in use will continue to be employed, under modified forms, and many new ones will be devised. It will be understood that the law of the Church is simply this, Let us do good to all men as we have opportunity. (Washington Gladden, D. D.)

The magnet which draws the nations

The Church is established on the top of the mountain, and all nations are flowing unto it. Yes, flowing up hill! Yes, up the mountain side! When I was a boy I said, That is false rhetoric, a mistake–flowing to the top of the mountain; it cannot be. I went to the workshop of a friend, and I saw in the dust a parcel of steel filings. And he had a magnet, and, as he drew it near to the steel filings, they were attracted to it and kissed the magnet. Then I said, Give me a magnet large enough, place it on the mountain top, and it will draw all the nations unto it. That magnet is the Lord Jesus Christ, for He said, If I be lifted up from the earth, I will draw all men unto Me. (Bp. M. Simpson, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. In the last days – “In the latter days”] “Wherever the latter times are mentioned in Scripture, the days of the Messiah are always meant,” says Kimchi on this place: and, in regard to this place, nothing can be more clear and certain. And the mountain of the Lord’s house, says the same author, is Mount Moriah, on which the temple was built. The prophet Micah, Mic 4:1-4, has repeated this prophecy of the establishment of the kingdom of Christ, and of its progress to universality and perfection, in the same words, with little and hardly any material variation: for as he did not begin to prophesy till Jotham’s time, and this seems to be one of the first of Isaiah’s prophecies, I suppose Micah to have taken it from hence. The variations, as I said, are of no great importance.

Isa 2:2. hu, after venissa, a word of some emphasis, may be supplied from Micah, if dropped in Isaiah. An ancient MS. has it here in the margin. It has in like manner been lost in Isa 53:4, (see note on the place, See Clarke on Isa 53:4) and in Ps 22:29, where it is supplied by the Syriac, and Septuagint. Instead of col haggoyim, all the nations, Micah has only ammim, peoples; where the Syriac has col ammim, all peoples, as probably it ought to be.

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

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

“And they shall sit every man under his vine,

And under his fig tree, and none shall affright them:

For the mouth of JEHOVAH, God of hosts, hath spoken it.”

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

“Pax me certa ducis placidos curvavit in usus:

Agricolae nunc sum; militis ante fui.”

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

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

“Beat your ploughshares into swords,

And your pruning-hooks into spears.”

And so likewise the Roman poets: –

________________ Non ullus aratro

Dignus honos: squalent abductis arva colonis,

Et curvae rigidum falces conflantur in ensem.

Virg., Georg. i. 506.

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

Bella diu tenuere viros: erat aptior ensis

Vomere: cedebat taurus arator equo

Sarcula cessabant; versique in pila ligones;

Factaque de rastri pondere cassis erat.

Ovid, Fast. i. 697.

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

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

“Thus saith the Lord JEHOVAH:

I myself will take from the shoot of the lofty cedar,

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

pluck off:

And I myself will plant it on a mountain high and

eminent.

On the lofty mountain of Israel will I plant it;

And it shall exalt its branch, and bring forth fruit,

And it shall become a majestic cedar:

And under it shall dwell all fowl of every wing;

In the shadow of its branches shall they dwell:

And all the trees of the field shall know,

That I JEHOVAH have brought low the high tree;

Have exalted the low tree;

Have dried up the green tree;

And have made the dry tree to flourish:

I JEHOVAH have spoken it, and will do it.”

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

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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

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

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Same as Mic4:1. As Micah prophesied in Jotham’s reign, and Isaiah inUzziah’s, Micah rests on Isaiah, whom he confirms: not vice versa.HENGSTENBERG on slightgrounds makes Mic 4:1 theoriginal.

last daysthat is,Messiah’s: especially the days yet to come, to which all prophecyhastens, when “the house of the God of Jacob,“namely, at Jerusalem, shall be the center to which the convertednations shall flock together (Mat 13:32;Luk 2:31; Luk 2:32;Act 1:6; Act 1:7);where “the kingdom” of Israel is regarded as certain andthe time alone uncertain (Psa 68:15;Psa 68:16; Psa 72:8;Psa 72:11).

mountain of the Lord’s house. . . in the top, &c.the temple on Mount Moriah: type ofthe Gospel, beginning at Jerusalem, and, like an object set on thehighest hill, made so conspicuous that all nations are attracted toit.

flowas a broad stream(Isa 66:12).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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

[That] the mountain of the Lord’s house shall be established in the top of the mountains; by “the mountain” of the Lord’s house is meant, not Mount Moriah, on which the temple was built, as Kimchi interprets it; nor the temple itself, as the Targum; though in the last days of it, and at the first coming of the Messiah, that had a greater glory than ever it had before, through the personal presence of Christ in it; through the effusion of the Holy Spirit upon the apostles there, on the day of Pentecost; and through the Gospel being first preached here by Christ and his apostles, from whence it went forth into all the world, as is afterwards predicted it should; but the kingdom of Christ, which is his church, is here designed; called “the Lord’s house”, because of his building, and where he dwells, and which he will at this time beautify and glorify; the materials of it are lively stones, or true believers; laid on Christ the foundation, into which there is no right entrance but through faith in him, who is the door, and where is plenty of provisions; the pillars and beams of it are the ministers of the Gospel, and its windows are the ordinances: here Christ is as a Son over his own house; he is the Master of it, the High Priest and Prophet in it; and his servants are the stewards of it, to give to everyone their portion; and happy are they that have a name and a place in it: and it is called “the mountain”, in allusion to Mount Zion, on which the temple stood; because of its immovableness, being secured in the everlasting and electing love of God, and in the unalterable covenant of grace, founded on the Rock Christ, and guarded by the mighty power of God. This is “established in the top of the mountains”; in Christ, who is higher than the kings of the earth, signified by mountains,

Re 17:9 who is the Head of all principality and power; not in their first head, or in themselves, is the establishment of the saints, but in Christ, 2Co 1:21 he is the stability of their persons, of their grace, and of their life, spiritual and eternal. Here it seems to denote the superiority of the kingdom and interest of Christ to all civil and religious states; the settlement and security of it; its standing above them, and continuance when they shall be no more, even all antichristian states, both Papal, Pagan, and Mahometan,

Re 16:19

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

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

Fuente: John Gill’s Exposition of the Entire Bible

The subject of the borrowed prophecy is Israel’s future glory: “And it cometh to pass at the end of the days, the mountain of the house of Jehovah will be set at the top of the mountains, and exalted over hills; and all nations pour unto it.” The expression “the last days” ( acharith hayyamim , “the end of the days”), which does not occur anywhere else in Isaiah, is always used in an eschatological sense. It never refers to the course of history immediately following the time being, but invariably indicates the furthest point in the history of this life – the point which lies on the outermost limits of the speaker’s horizon. This horizon was a very fluctuating one. The history of prophecy is just the history of its gradual extension, and of the filling up of the intermediate space. In Jacob’s blessing (Gen 49) the conquest of the land stood in the foreground of the acharith or last days, and the perspective was regulated accordingly. But here in Isaiah the acharith contained no such mixing together of events belonging to the more immediate and the most distant future. It was therefore the last time in its most literal and purest sense, commencing with the beginning of the New Testament aeon, and terminating at its close (compare Heb 1:1; 1Pe 1:20, with 1 Cor 15 and the Revelation). The prophet here predicted that the mountain which bore the temple of Jehovah, and therefore was already in dignity the most exalted of all mountains, would. one day tower in actual height above all the high places of the earth. The basaltic mountains of Bashan, which rose up in bold peaks and columns, might now look down with scorn and contempt upon the small limestone hill which Jehovah had chosen (Psa 68:16-17); but this was an incongruity which the last times would remove, by making the outward correspond to the inward, the appearance to the reality and the intrinsic worth. That this is the prophet’s meaning is confirmed by Eze 40:2, where the temple mountain looks gigantic to the prophet, and also by Zec 14:10, where all Jerusalem is described as towering above the country round about, which would one day become a plain. The question how this can possibly take place in time, since it presupposes a complete subversion of the whole of the existing order of the earth’s surface, is easily answered. The prophet saw the new Jerusalem of the last days on this side, and the new Jerusalem of the new earth on the other (Rev 21:10), blended as it were together, and did not distinguish the one from the other. But whilst we thus avoid all unwarrantable spiritualizing, it still remains a question what meaning the prophet attached to the word b’rosh ( “at the top”). Did he mean that Moriah would one day stand upon the top of the mountains that surrounded it (as in Psa 72:16), or that it would stand at their head (as in 1Ki 21:9, 1Ki 21:12; Amo 6:7; Jer 31:7)? The former is Hofmann’s view, as given in his Weissagung und Erfllung, ii. 217: “he did not indeed mean that the mountains would be piled up one upon the other, and the temple mountain upon the top, but that the temple mountain would appear to float upon the summit of the others.” But as the expression “will be set” ( nacon ) does not favour this apparently romantic exaltation, and b’rosh occurs more frequently in the sense of “at the head” than in that of “on the top,” I decide for my own part in favour of the second view, though I agree so far with Hofmann, that it is not merely an exaltation of the temple mountain in the estimation of the nations that is predicted, but a physical and external elevation also. And when thus outwardly exalted, the divinely chosen mountain would become the rendezvous and centre of unity for all nations. They would all “flow unto it” ( nahar , a denom. verb, from nahar , a river, as in Jer 51:44; Jer 31:12). It is the temple of Jehovah which, being thus rendered visible to nations afar off, exerts such magnetic attraction, and with such success. Just as at a former period men had been separated and estranged from one another in the plain of Shinar, and thus different nations had first arisen; so would the nations at a future period assemble together on the mountain of the house of Jehovah, and there, as members of one family, live together in amity again. And as Babel ( confusion, as its name signifies) was the place whence the stream of nations poured into all the world; so would Jerusalem (the city of peace) become the place into which the stream of nations would empty itself, and where all would be reunited once more. At the present time there was only one people, viz., Israel, which made pilgrimages to Zion on the great festivals, but it would be very different then.

Fuente: Keil & Delitzsch Commentary on the Old Testament

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

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

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

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

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

(35) In the last days. — Eng. Ver.

Fuente: Calvin’s Complete Commentary

THE FUTURE TRIUMPHS OF THE GOSPEL

Isa. 2:2. And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and all nations shall flow unto it.

This poetic imagery delineates the final and universal prevalence of religion. Christianity is a temple majestic and conspicuous, and all nations crowd its courts in united adoration. There are many interesting indications that this prophecy is soon to be fulfilled, such as

I. The political aspect of the globe. The vast political changes that have taken place during the last four centuries in Europe, Asia, Africa, and America have all been favourable to the extension of Christianity. The area of Christian knowledge and influence has been steadily extending [505]

[505] All the might of the world is now on the side of Christianity. Those barbarous, inchoate powers which still cling to heathenism are already trembling before the advancing strides of the Christian nations; Christian just enough to rouse all their energies and to make them intensely ambitious, and on the alert to increase their own dominion, without having learned Christianitys highest lesson, the lesson of love.
Even that heathenism which seems to have some power is only waiting for its time of decay. In vast, undisturbed forests, whose interlacing branches exclude the light, moisture is generated, and rills, fed by marshes and quiet pools, unite to form running rivers. But let the trees be cut down, and the ground be laid open to the sun, and the swamps will dry up, and the rivers run no more. So is it with the Brahmins, and all the effete teachers of heathenism. As long as the dense shadows of ignorance brood over the people, they will possess some little trickling power; but let the light of knowledge shine in upon the masses, and the channels of their influence will dry up and be forgotten.Beecher.

II. The progress of civilisation and of the arts. A few years ago is required the painful labour of years to copy a Bible, and the wealth of a prince to purchase one: now the art of printing scatters the Word of God like autumn leaves, and it is found in the humblest dwelling. Then none could read but the learned few; now knowledge is becoming like the sunlight, everywhere diffused. War has long been one of the greatest obstacles in the way of human improvement; now various causes are operating to render it less frequent, such as

(1) the rapid extension of piety, carrying with it the principles of peace;
(2) the extension of enlightened views of national policy;
(3) the transference of power from kings and nobles to the people, the victims of war, who will become its powerful opponents;
(4) the invention of terrible engines of destruction, which will tend to deter nations from plunging into war. Slavery, too, is rapidly disappearing from the earth. The wonderful facilities of intercommunication which now exist are weakening and effacing national prejudices. All these causes are hastening on the promised millennium.

III. The present state of the sciences. This statement seems to be contradicted by the attitude of many students of science towards Christianity. But we must remember that all the sciences in their infancy have been arrayed as hostile to scriptural truthastronomy, geology, physiology, chronology; but one by one each of these sciences, as it developed and attained maturity, has passed over to the side of Christianity, and has powerfully helped to build up what it feebly and impotently laboured to destroy. That which hath been is that which shall be. In science the cause of revealed truth will continue to find one of her most ready and efficient helpers.

IV. The past achievements of Christianity foreshadow its eventful and perfect triumph. The hostility of earth has marshalled every possible power, in every possible combination, against Christianitythe persecution of political power, the arguments of philosophy, satire, learning, poetry, wealthand all in vain. The past triumphs of the religion of Christ show that it possesses an inherent energy which must inevitably make it triumphant over the world. The mighty influence which swept away the gods of Greece and Rome will not be baffled by the mud-idols of India.

V. The triumphant advances Christianity is now making indicate its universal extension. Application.What are you doing to hasten this certain and glorious triumph?J. S. C. Abbott, American National Preacher, xvii. 169176.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(2) It shall come to pass in the last days.The three verses that follow are found in almost identical form in Mic. 4:1-3, with the addition of a verse (Mic. 4:4) which describes the prosperity of Judahevery man sitting under his vine and his fig-tree, as in the days of Solomon. Whether (1) Isaiah borrowed from Micah, or (2) Micah from Isaiah, or (3) both from some earlier prophet, or (4) whether each received an independent yet identical revelation, is a problem which we have no adequate data for solving. Micah prophesied, like Isaiah, under Ahaz, Jotham, and Hezekiah, and so either may have heard it from the other. On the other hand, the prophecy of the destruction of Jerusalem, on which these verses follow, in Mic. 3:12, appears from Jer. 26:18 to have been spoken in the days of Hezekiah. On the whole, (3) seems to have most to commend it. (See Introduction.)

For in the last days read latter or after days; the idea of the Hebrew words, as in Gen. 49:1; Num. 24:14, being that of remoteness rather than finality. For the most part (Deu. 4:30; Deu. 31:29) they point to the distant future of the true King, to the time of the Messiah.

The mountain of the Lords house.The prophets vision of the far-off days sees, as it were, a transfigured and glorified Jerusalem. Zion, with the Temple, was to be no longer surrounded by hills as high as, or higher than, itself (Psa. 125:2), scorned by other mountains (Psa. 68:16-17); but was to be to Israel as a Sinai or a Lebanon, as a Mount Meru, or an Olympus, an exceeding high mountain (Eze. 40:2), whose physical elevation should answer to its spiritual. (Comp. Zec. 14:10.) So in that vision of the future, the waters of Shiloah, that went softly, were to become a broad and rushing river (Isa. 33:21; Eze. 47:3-12). So, when men had been taught by experience that this ideal was to be realised in no Jerusalem or earth, the seer of Patmos saw a yet more transcendent vision of the glories of the heavenly Jerusalem (Rev. 21:10 to Rev. 22:5), and yet even these were but types and figures of divine and ineffable realities.

All nations shall flow unto it.Better, all the nationsi.e., the heathen as distinct from Israel. The prophet sees and welcomes the approach of pilgrims from all regions of the earth to the new sanctuary. Thus early in his work was Isaiah (half unconsciously as to the manner in which his vision was to be realised) the prophet of a universal religion, of which the truths of Judaism were the centre, and of a catholic Church. In the admission of proselytes, commemorated in Psalms 87 (probably written about this time), we may see what may either have suggested the prophecy, or have seemed as the first-fruits of its fulfilment.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2-4. The section begins with a consoling message respecting a coming Messianic period. The language has some appearance of being a borrowed prophecy. Mic 4:1-4 has the same. As to which is the original author, or whether both quoted from an older prophet, commentators differ. It is generally agreed that Isaiah delivered these words in Uzziah’s time, consequently before 758 B.C. of our chronology. Micah began in the reign of Jotham, (Mic 1:1,) and Jeremiah, says Micah, (Jer 26:18,) gave a certain prophecy, found in Mic 3:12, (just one verse preceding this passage in question,) in the reign of Hezekiah. These facts sufficiently indicate that Isaiah was prior to Micah in the use of this passage.

Fuente: Whedon’s Commentary on the Old and New Testaments

2. In the last days Literally, in the end, or latter part, of the days; the entering upon the Messianic period, including even its onward, indefinite continuance. Such is the sense of this prophetic formula of “the last days.”

The mountain of the Lord’s house Generally used to designate Mount Zion, though Moriah was the mount on which the temple stood. Purified Jerusalem, as a whole, was the type of the glorious Church of Christ.

Shall be established That is, permanently settled.

In the top of the mountains So that its view shall overlook all hills, or hitherto dominating mountains, around. The image, here, is of converted Gentile nations. Zion shall be superior.

And all nations shall flow unto it The attractive power of the Church shall draw the nations ever upward to it.

Joh 12:20.

Fuente: Whedon’s Commentary on the Old and New Testaments

Isa 2:2. And it shall come to pass We have in this period an august and fine image of the kingdom of Jesus Christ. It contains, first, a proposition of a certain admirable event in future time, in which the mountain of the house of the Lord shall be exalted above all mountains, and nations shall flow to it from all parts; Isa 2:2-3. Secondly, A declaration of the cause of that conflux, the divine instruction delivered from this mountain;end of the third verse. Thirdly, Its consequences; 1. The kingdom of Christ among the Gentiles by the word of the gospel. 2. The universal peace of the Gentiles; Isa 2:4. See Vitringa.

Fuente: Commentary on the Holy Bible by Thomas Coke

B.The first prophetic lamp, which in the light of the divine eminence that shall finally appear, makes known the things falsely eminent of the present time

Isa 2:2 to Isa 4:1

1. The First Prophetic Lamp

Isa 2:2-4

2And it shall come to pass in the last days,

That the mountain of the Lords house

Shall be established1 in the top of the mountains,

And shall be exalted above the hills;
And all 2nations shall flow unto it.

3And many 3people shall go and say,

Come ye, and let us go up to the mountain of the Lord,
To the house of the God of Jacob;
And he will teach us of his ways, and we will walk in his paths:
For out of Zion shall go forth the law,
And the word of the Lord from Jerusalem.

4And he shall judge among the nations,

And shall 4rebuke many people:

And they shall beat their swords into plowshares,
And their spears into 5pruning hooks:

Nation shall not lift up sword against nation,
Neither shall they learn war any more.

TEXTUAL AND GRAMMATICAL

It is now admitted by almost all expositors that this passage is borrowed from Micah. It is old orthodox opinion that the passage may be original as well with Isaiah as with Micah. This view occurs in Abarbanel, with the additional notion that the passage is indeed older in Isaiah, but taken from Isaiah, not by Micah himself, but that it was brought to him in the way of inspiration from the older prophet. (Micha visionem suam enarravit illis verbis, qu tunc ex Jesaia ori ipsius erant indita). That the passage is original with Isaiah and borrowed from him by Micah is maintained by Calmet, Beckhaus (Integr. d. proph. Schr. d. Alten Bundes, 1798), Umbreit. Some recent expositors (Koppe, Rosenmueller, Hitzig, Maurer. Ewald), are of the opinion that our passage is the expression of a third person, from whom Isa. and Micah have drawn in common. Hitzig and Ewald even indicate Joel as the third person, and Joel 4:10 as the source of our text. If there were an expression of essentially the same import in any older prophet, this hypothesis might have some ground. But such a passage is not to be found. Joel 4:10 contains in fact precisely the opposite. For there Israel is summoned to forge its mattocks into swords, and its pruning hooks into spears, for a war of destruction against the heathen. In as much as a third place from which both may have drawn, is actually non-existent, this hypothesis is in itself superfluous and null. The question can only be, which of the two contemporaries has drawn from the other? And there everything favors the view that Micah is original. In the first place the form of the text in both points that way. For the text of Isaiah, although in the main sounding the same, has still some modifications that characterize it as a free citation, drawn, not from the manuscript original, but from memory. All nations shall flow unto it, Isa 2:2, certainly comes from the harder, people shall flow unto it, Mic 4:1, and not the reverse. And if Isa 2:4 is compared with Mic 4:3, the unusual , strong, and the still more unusual afar off, certainly do not make the impression of being additions. Rather the language of Isaiah. And he shall judge among the nations, and rebuke many people, appears as an abbreviation that reproduces only what is essential. In the second place the passage in Micah stands in the closest connection with what precedes. For with the threatening prophecy that for the sake of Judahs sins Zion shall be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places f the forests, Mic 3:12, the promise is connectedby way of contrast, that this desolation of the divine mount shall be superseded by a wonderful glory (comp. Caspari, Micah der Morasthite s. 444 sqq.). It is most intimately connected with this that , Mic 4:1, has a motive in what goes before, whereas, Isa 51:2 it has no motive, and is without example in so abrupt a position (comp. Delitzsch). In the third place the passage in Isaiah appears, in reference to what follows, as a motto, or a torso, prefixed theme-like, whereas in Micah it forms a well-rounded whole with two following verses. Hengstenberg is wrong when he refers the words Mic 4:4 to the Israelites. The heathen, too, according to Isa 2:2-3 are Israelites, and thereby partakers of the promise given to Israel (Lev 26:5). For (such is evidently the meaning of Isa 2:5), while Israel holds to its God forever as the rightful one, the heathen shall hold to their gods, only for a season, viz., until the revolution announced, Isa 2:1, takes place. The imperfect , ver 5 a. is therefore not future, but signifies continuance in the present. At present the prophet would say, all people walk after their gods, but they will not do this forever as Israel. For, Isa 2:1-3, he had expressly announced that all heathen shall flow to the mountain of Jehovah. As, therefore, Isa 2:4 completed the all-comprehensive portrait of peace in the old theocratic sense, according to passages like Lev 26:5; 1Ki 4:25, Isa 2:5 assigns the reason for the glorious promise made in Isa 2:1-4. Israel has already now the true way, therefore it needs only to persevere on its way. But the heathen, that are now in the false way, will one time forsake this false way and turn to the right way. The same construction proceeds, and the Isa 2:1-5 appear completely as one work from one mould. In the fourth place, the characteristics of the language in several respects bear the decided impress of Micah. The expression in the last days, occurs in Isaiah as in Micah, only in this one place. The expression is an evident connection with Mic 3:12, a designation that occurs only here, therefore is peculiar to Micah. 2Ch 33:15 occurs again for a special reason, and possibly with reference to our passage. only here in both Isaiah and Micah: likewise in Micah only here: in Isaiah three times beside, evidently occasioned by our text in Isa 2:2 : see Isa 2:12-14 : beside these Isa 6:1; Isa 52:13; Isa 57:7; Isa 57:15. with the meaning confluere only here in Isaiah and Micah.The expression does not occur in Isaiah except Isa 2:2; on the other hand in Micah twice; here and 4:11, (comp. the remark on at Isa 2:3). Later prophets, following Micahs example, make use of it, especially Ezek. (Eze 3:6; Eze 27:33; Eze 32:3; Eze 32:9-10. etc.). only here in Micah; and also in Isaiah only once beside, Isa 30:29. in Isaiah and Micah only here. Isa. always says , once (Isa 41:21); twice (Isa 49:26; Isa 60:16). in both prophets only here (comp. Mic 3:11; Isa 28:9; Isa 28:26). Likewise .The pairing of Zion and Jerusalem occurs in Micah in 3, 4, relatively often;Mic 3:10; Mic 3:12; Mic 4:2; Mic 4:8. But in Isaiah, too, it occurs often; Isa 4:3-4; Isa 10:12; Isa 10:32; Isa 24:23; Isa 30:19; Isa 31:9; Isa 33:20; Isa 37:22; Isa 37:32; Isa 41:27; Isa 52:1-2; Isa 62:1; Isa 64:9. occurs in Isaiah in only one other place, Isa 17:12. whereas it occurs in Micah four times: Mic 4:3; Mic 4:13; Mic 5:6; Micah 5:27.The use of and together does not occur again in Micah; on the other hand once in Isa 53:12. The singular once in Isa 60:22. The words are wanting in Isaiah. In fact they occur only here. in Micah again Isa 1:7; in Isa 24:12; Isa 30:14. Plural of in Isaiah only Isa 21:15. only here and Joel 4:10. nowhere in Isaiah. in Isaiah again Isa 18:5. The other words have no specific importance. The following expressions, therefore are decidedly peculiar to Micah: 1) ; 2) ; 3) ; 4) ; for Isa. constantly says, , and is generally a favorite expression of Micah, which he uses eleven times (comp. Casp. Mic. d. Mor. ss. 412, 444). Only once in Micah and Isaiah, and that in our passage, do the expressions occur; , , , confluere, , , At most and the use of and remind us of Isaiahs style. But it is to be considered that owing to the difference in the size of the books, a single occurrence in Micah has relatively much more weight in settling the usus loquendi.

Isa 2:2. This beginning of the discourse with is unexampled. As is well known, several books begin with , (Josh., Judges, 1 Sam., 2 Sam., Ezek., Jonah, Neh.). But nowhere except here does stand at the beginning of a discourse without a point of support given in what precedes. We recognize in that, as shown above, a proof that Isaiah took the words, Isa 2:2-4, from Mic 4:1-4 as the basis of his discourse. Unmoved, fixed Such is the meaning of , comp. , 2Sa 7:16; 2Sa 7:26; 1Ki 2:45; Psa 93:2. is probably denom. from , and does not occur again in Isaiah in the sense of flowing. For Isa 60:5, comes from another root, kindred to , comp. Psa 34:6. The word occurs in Jer 31:12; Jer 51:44, with the meaning of flowing, streaming, but also only in regard to nations.

Isa 2:4. with is found again in Isa. only Isa 5:3. is a juridical term as well as . The fundamental meaning is , make right, straight, and corresponds to our richten und sclichten. Comp. Isa 11:3-4. In the latter place we find the construction with (direct causative Hiphil). Comp. Job 16:21; Job 9:33; Gen 31:37. , which, as already remarked, excepting here occurs only Mic 4:3 and Joel 4:10. is, doubtless, radically related to ,, which occurs 1Sa 13:20-21. The first the LXX translate in all cases by , the Vulgate by aratra (in Joel) or vomeres (in Isa. and Mich.); the latter the LXX translates , Vulgate, ligo. It is uncertain whether the distinction between and is only to be referred to the Masoretic pointing, or to a real etymological difference. In the latter case it is not agreed whether the roots of the words in question are , from which , style, engrave, draw, thence ,, not. acc., or , from which on the one hand, is , ship= on the other hand ,, or still another root.

EXEGETICAL AND CRITICAL

1. At the end of days shall the mountain of the house of Jehovah be higher than all mountains, and all peoples shall flow to it, (Isa 2:2). They shall encourage themselves to walk thither in order to be instructed in the law of Jehovah. For the law going forth from Zion shall be acknowledged as the right lamp of truth (Isa 2:3). Then shall all strife among nations be decided by the application of this law, and therefore, so to speak, by the Lord Himself, so that there shall be no more war, but rather weapons of war, and warlike exercises, shall cease.

2. And it shall come to pass from Jerusalem.

Isa 2:2-3. , last days, which Isaiah never uses, is a relative conception, but always of eschatological significance, whence the LXX correctly translate it by , or by , or by . It is therefore not = in the time following, but = in the last time. Yet it is to be remarked herewith, that, as Oehler says: Also the nearer future is set in the light of the last development of the divine kingdom. Comp. the admirable exposition of this by Oehler, HerzogsR. Encycl. XVII. S. 653.In this last time now shall the mountain of the house of Jehovah (comp. Mic 3:12) for all time stand unmoved on the top of the mountains, and be exalted above all hills. The mountains are the protuberances of the earth, in which, so to speak, is embodied its effort upwards, its longing after heaven. Hence the mountains also appear especially adapted as places for the revelation of divinity, and as places of worship for men adoring the divinity. (What is great generally, in contrast with little human works, is conceived of as divine work, compare Psa 36:7; Psa 68:16, Psa 80:11, Jon 3:3). But there are mountains of God in a narrower sense; thus Horeb is called Mount of God, Exo 3:1; Exo 18:5; and Sinai, Num 10:33. But above all the mountain of the temple, to which per synecdochen the name of Zion is given, is called the Mount of God, the holy mountain of God, Psa 2:6; Psa 3:5; Psa 24:3, etc.;Jer 31:23; Joe 2:1; Joe 3:17, etc. But the idols compete with the Holy God for possession of the mountains. For the high places of the mountains are also consecrated by preference to their worship, so that Israel is often reproached with practising fornication with the idols on every high mountain, 1Ki 14:23; 2Ki 17:10; Isa 57:7; Isa 65:7; Jer 2:20; Jer 3:6; Jer 17:2; Jer 50:6; Eze 6:2-3; Hos 4:13. But the Scripture recognizes still another rivalry between the mountains. Psa 68:16 speaks of the basalt mountains of Bashan with their many pinnacles that look down superciliously upon the lowly and inconsiderable Mount Zion. All these rivalries shall come to an end. It is debated, how does the prophet conceive of the exalting of Mount Zion over the others? Many have supposed he conceives of Mount Zion as piled up over the others, (aliis montibus veluti superimpositum,Vitr.), or thus, that the high places run together toward it, which thus towers over them, seem to bear it on their heads (Hofmann,Weisz. u. Erf. II. p. 101). But, comparing other passages, it seems to me probable that Isaiah would say: there will be in general no mountain on earth except Mount Zion alone. All will have become plain; only the mount of God shall be still a mountain. One God, one mountain. If, for example, we consider the words below, Isa 2:12-17 the prophet says there that divine judgment shall go forth upon all that is high in the world, and all human loftiness shall be humbled, that the Lord alone shall be exalted in that day. Just so, too, we read Isa 40:4, Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight and the rough places plain. When hills and vallies disappear, the land becomes even. To be sure, it seems as if 40 treats only of a level road for the approaching king. But this level road is prepared for the Lord precisely and only thereby, that in all the land, all high places shall disappear upon which idols could be worshipped. Zechariah expresses still more clearly the thought that the sole dominion of the Lord is conditioned on the restoration of a complete plain in the land. He says, Isa 14:9-10. And the Lord shall be king over all the land; in that day shall be oneLord, and His name one. All the land shall turn to lowness from Geba to Rimmon south of Jerusalem; But this itself shall be lifted up, and shall abide in its place, etc. It may be objected to this explanation that Isa 2:2, the presence of mountains and hills is in fact presupposed, because it says, at the top of the mountains, and higher than the hills. But must the prophets in the places cited above, have thought of the restoration of a plain in a mathematical sense? Certainly not. The notion of a plain is relative. There shall, indeed, remain therefore, mountains and hills, but in comparison with the mountain of the Lord, they shall no more deserve these names; they shall appear as plains.

From this results that is not=upon the head (this must be expressed by , comp. Exo 34:2. 1Sa 26:13; Isa 30:17) but=at the top or head (comp. Amo 6:7; Deu 20:9; 1Sa 9:22; 1Ki 21:9; 1Ki 21:12). This latter however, cannot mean that the mountain of the Lord shall have the other mountains behind it, but under itself. Without doubt the mountain of the house of the Lord, and the and of Ezekiel are identical, (Eze 17:22 sq.; Eze 20:40, Eze 34:14; Eze 40:2).

This high mountain shall be exactly the opposite of that tower whose top may reach unto heaven Gen 11:4, which, being a self-willed structure by die hands of insolent men, separated mankind. For our divine mountain, a work of God, reunites mankind again. They all see it in its glory that is radiant over all things, and recognize it not only as the source of their salvation, but also as the centre of their unity. Therefore they flow from all sides to it. These Many people, i.e., countless nations, which are essentially the same as the all nations mentioned before, shall mutually encourage one another to go up, (the solemn word for religious journies, comp. Caspari,Micha, p. 140), for which a fourfold object is named: the mountain of Jehovah; on the mountain the house of the God of Jacob; in the house the instruction out of the ways of God (the ways of God are conceived of as the source of the instruction, comp. Isa 47:13; Psa 94:12); and, in consequence of this instruction, the walking in the paths of God. Only the words from Come ye to his paths contain the language of the nations. The following phrase for out of Zion, gives the reason that shall determine the nations to such discourse and conduct. , law, is neither the (Sinaitic) law, for it must then read , nor the law of the king ruling in Zion. For what goes forth from Zion is just what the nations seek. They do not seek a political chief, however, but one that will teach them the truth, is therefore to be taken in the sense of the preceding , he will teach us. It is therefore primarily doctrine, instruction in general, but which immediately is limited as word of the Jehovah. But shall the nations, turn toward Zion only because law goes forth from thence? Did not then, even in the Prophets time and before that, law go out from Zion; and did the nations let themselves be determined by that to migrate to Zion? We shall then need to construe law and word of the Lord in a pregnant sense: that which deserves the name of divine doctrine in the highest and completest sense, therefore the absolute doctrine, which alone truly satisfies and therefore also irresistibly draws all men. This doctrine, i.e., the gospel of Jesus Christ is, true enough, gone forth out of Jerusalem, and may be called the Zionitic Tora, in contrast with the Sinaitic. (Comp. Delitzschin loc.). Therefore that preaching repentance and remission of sins in the name of Christ to all nations, beginning at Jerusalem, Luk 24:47, is the beginning of the fulfilment of our prophecy. Comp. Zec 8:20 sqq.

3. And he shall judgelearn war any more.

Isa 2:4. The consequences of this divine instruction, sought and received by the nations, shall be, that the nations shall order their affairs and compose their judicial processes according to the mind of him that has taught them. So shall God appear as that one who judges between the nations and awards a (judicial) sentence. The Spirit of God that lives in His word is a Spirit of love and of peace. The God of peace sanctifies, therefore, the nations through and through (1Th 5:23) so that they no more confront one another in the sense and spirit of the brute power of this world, but in the mind and spirit of the Kingdom of God. They are altogether children of God, brothers, and are become one great family. War ceases; the implements of war become superfluous; they shall be forged over into the instruments of peace. The exercises at arms, by which men in peace prepare for war, fall of themselves away. The meaning plowshare evidently corresponds best to the context, in which the contrast between agriculture and war is the fundamental idea; at the same time it may be remarked that a scythe, mattock, or hoe, does not need to be forged over again to serve for arms, Joe 3:10.The (Isa 18:5) is the vine-dressers knife. A lance head may easily be made out of it. It is remarkable, that excepting this place, Isaiah, who speaks so much of war, uses, none of the words that in Hebrew mean spear, lance.

As regards the fulfilling of our prophecy, the Prophet himself says that it shall follow in the last time. If it now began a long time ago; if especially the appearance of the Lord in the flesh, and the founding of His kingdom and the preaching of the gospel among all nations be an element of that fulfilment, yet it is by no means a closed up transaction. What it shall yet bring about we know not. If many, especially Jewish expositors have taken the words too coarsely, and outwardly, so, on the other hand, we must guard against a one-sided spiritualizing. Certainly the prophets do not think of heaven. Plows and pruning hooks have as little to do with heaven, as swords and spears. And what has the high place of Mount Zion to do in heaven? Therefore our passage speaks for the view that one time, and that, too, here on this earth, the Lord shall appropriate the kingdom, (Isa 60:21; Mat 5:5), suppress the world kingdoms and bring about a condition of peace and glory. That then what is outward shall conform to what is inward, is certain, even though we must confess our ignorance in regard to the ways and means of the realization in particulars.

[Regarding the question of Isa 2:2-4 being original to Isa. or Micah, J. A. Alexander says: The verbal variations may be best explained, however, by supposing that they both adopted a traditional prediction current among the people in their day, or, that both received the words directly from the Holy Spirit. So long as we have reason to regard both places as authentic and inspired, it matters little what is the literary history of either.

Barnes says: But there is no improbability in supposing that Isa., may have availed himself of language, used by Micah in describing the same event.

At Isa 2:2. Instead of saying, in modern phraseology, that the church, as a society, shall become conspicuous and attract all nations, he represents the mountain upon which the temple stood as being raised and fixed above the other mountains, so as to be visible in all directions.J. A. A.

Isa 2:4. Volney states that the Syrian plow is often nothing but the branch of a tree, cut below a bifurcation, and used without wheels. The plowshare is a piece of iron, broad but not large, which tips the end of the shaft. So much does it resemble the short sword used by the ancient warriors, that it may with very little trouble, be converted into that deadly weapon; and when the work of destruction is over, reduced again to its former shape.Barnes.]

[So we have seen itploughing on Mount Zion.M. W. J.]

Footnotes:

[1]Or, prepared.

[2]peoples.

[3]nations.

[4]award sentence.

[5]Or, scythes.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

The prophet Micah had a similar commission in his day to deliver, and he executed it almost in the same words: see Mic 4:1-5 . There are several very blessed promises delivered by both the Lord’s servants, all which had a gracious eye to the prosperity of Zion, in the latter day dispensation; and in the person and salvation of the Lord Jesus, hath been in part fulfilled, and is perhaps now, and will be more and more fulfilling on the earth. The mountain of the Lord’s house, means Zion; or perhaps more immediately Christ himself, on whom Zion is founded. Jesus is the foundation-stone Jehovah hath laid in Zion, Isa 28:16 , compared with 1Pe 2:6-8 . This church of Jesus, and in Jesus, is to be established; meaning its durableness and permanency. For the gates of hell shall never prevail against it, Mat 16:18 . Reader! do not forget, that every true believer in Jesus, is this very day, in himself, a living testimony to this blessed truth. So that what was predicted, so many years before Christ came in substance of our flesh; and what hath remained for near two thousand years since Christ finished the establishment of his church, and returned to glory, becomes a precious evidence to comfort the people of God now. But what I particularly beg the Reader to keep an eye upon, and to rejoice in the confirmation of, is that part of the promise, that all nations shall flow unto it. Sweet thought! Jesus is the desire of all nations; because poor awakened sinners in all nations, find their want of him. Hence here is a promise, folded up in this blessed prophecy, that all nations, the Gentile as well as the Jew, shall flow unto Christ, They shall come that are ready to perish, when the great trumpet is blown. And their certainty of coming is secured; for it was one of the covenant promises of God the Father to God the Son; Thy people shall be willing in the day of thy power, Psa 110:3 . But we must not stop here, in our view of these delightful verses. The many that resolve to go up to the house of the Lord, are said to unite others to come with them. Yes! the soul truly awakened to the knowledge and enjoyment of Jesus, will never love to eat his morsel alone. He knows that there is enough in Jesus for all; and therefore he longs for all to partake. He doth not say, Do you go, for I have found him gracious; but, Let us go together. Reader, do mark with me, the blessedness of a gospel walk, and life, and conversation. Never did Zion languish more than now, for the want of these quickening of each other to her societies. Oh! that there was more zeal for the interests of Christ’s church, among Christ’s people. And, Reader, take one short observation more, upon these verses, and observe with me, with what confidence it is spoken, that the Lord will teach of his ways, and give grace to walk in his paths. Surely by attending upon ordinances, these things are found. The Lord will be found of them that seek him, and by waiting upon the Lord the people shall renew their strength, Isa 40:31 ; Psa 27:7 . And let not the Reader think I trespass, if I add, the blessings of the gospel church, will be, as here stated: war and bloodshed would cease, if the spirit of the gospel were truly followed. Alas! what cause of sorrow is it, that so many nations and individuals, take the name of Christ, which are foes to the spirit of Christ. Oh that they would lay it to heart: if any man have not the spirit of Christ, call himself what he may, he is none of his, Rom 8:9 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 2:2 And it shall come to pass in the last days, [that] the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

Ver. 2. And it shall come to pass, &c. ] See Trapp on “ Mic 4:1 “ where we shall find that that prophet hath the same words with this . So hath Obadiah the same with Jeremiah, St Mark with St Matthew, St Jude with St Peter, the blessed Virgin in her Magnificat with holy Hannah in her Canticle, &c.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Isa 2:2-4

Now it will come about that

2In the last days

The mountain of the house of the LORD

Will be established as the chief of the mountains,

And will be raised above the hills;

And all the nations will stream to it.

3And many peoples will come and say,

Come, let us go up to the mountain of the LORD,

To the house of the God of Jacob;

That He may teach us concerning His ways

And that we may walk in His paths.

For the law will go forth from Zion

And the word of the LORD from Jerusalem.

4And He will judge between the nations,

And will render decisions for many peoples;

And they will hammer their swords into plowshares and their spears into pruning hooks.

Nation will not lift up sword against nation,

And never again will they learn war.

Isa 2:2-4 This brief paragraph summarizes the OT perspective on the place and purpose of the covenant people (similar to Mic 4:1-5). They were to be a light to the nations (cf. Isa 51:4-5; Luk 24:47)! See Special Topic: YHWH’s Eternal Redemptive Plan .

Isa 2:2 In the last days This phrase refers to the future horizon of the particular biblical writer (see G. B. Caird, The Language and Imagery of the Bible, chapter 14, The Language of Eschatology, pp. 243-271). It denoted a time of fulfillment of God’s purposes.

1. the Messianic kingdom, Gen 49:1-27 (esp. Isa 49:10); Num 24:14-25 (esp. Isa 24:17); Isa 2:2; Jer 48:47; Jer 49:39; Eze 38:8; Eze 38:16

2. Israel’s rebellion, Deu 31:29

3. Israel’s return to YHWH in repentance and faith, Deu 4:30; Hos 3:5; Jer 23:19-22 (esp. Jer 23:20)

4. an end-time attack on the covenant people, Eze 38:16; Dan 2:28; Dan 10:14 (possibly Psalms 2)

5. exile, Amo 4:2

Only context can clarify which period. Be careful of your systematic theology!

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

The mountain of the house of the LORD This refers to the temple located on Mt. Moriah in Jerusalem. It was the place of centralized worship of YHWH (the place He caused His name to dwell, cf. Deu 12:5; Deu 12:11; Deu 12:14; Deu 12:18; Deu 12:21; Deu 12:26; Deu 14:25; Deu 15:20; Deu 16:2; Deu 16:6; Deu 16:11; Deu 16:15; Deu 17:8; Deu 17:10; Deu 18:6; Deu 26:2; Deu 31:11).

The NIV Study Bible (pp. 962-3) comments how common in Isaiah is the theme of the mountain of the Lord where all the nations come in the last days (cf. Isa 11:9; Isa 27:13; Isa 56:7; Isa 57:13; Isa 65:25; Isa 66:20).

In a sense this elevation of Mt. Zion (i.e., Jerusalem, the site of the temple of YHWH) is depicted in Canaanite myth (cf. NIDOTTE, vol. 4, pp. 1314-1321). For the Canaanites the gods dwelt on Mt. Zaphon in the far north (cf. Isa 14:13), but Psa 48:2 changes the imagery to Mt. Zion. YHWH is above all Canaanite deities!

This same concept of a temple or a city being raised is also found in Mesopotamian literature (cf. The Weidner Chronicle, Assyrian inscriptions, Marduk Prophecy). So the concept is not unique to Isaiah.

Notice the metaphorical language used to describe the chief place of YHWH’s revelation to Abraham’s descendants.

1. the chief of the mountains, i.e., the place of true revelation

2. raised above the hills, a symbol of preeminence and exclusiveness

3. all the nations will stream to it, this has always been YHWH’s goal, cf. Gen 3:15; Gen 12:3; Exo 19:5-6; Psa 22:27; Psa 66:1-4; Psa 86:8-10; Isa 2:2-4; Isa 12:4-5; Isa 25:6-9; Isa 42:6-12; Isa 45:22-23; Isa 49:5-6; Isa 51:4-5; Isa 56:6-8; Isa 60:1-3; Isa 66:23; Mic 4:1-4; Mal 1:11; Joh 3:16; Joh 4:42; Act 10:34-35; 1Ti 2:4; Tit 2:11; 2Pe 3:9; 1Jn 2:1; 1Jn 4:14! This is the natural result of monotheism.

SPECIAL TOPIC: WHY ARE THE END-TIME EVENTS SO CONTROVERSIAL?

all the nations will stream to it This VERB (BDB 625, KB 676, Qal PERFECT) denotes an ever-flowing stream of water, like an artesian well. Here it is metaphorical of the unending flow of people to YHWH.

Isa 2:3 Notice the request of the nations.

1. come,BDB 229, KB 246, Qal IMPERATIVE

2. let us go up to the mountain of the LORD, BDB 748, KB 828, Qal IMPERFECT used in a COHORTATIVE sense

3. That He may teach us concerning His ways, BDB 434, KB 436, Hiphil IMPERFECT used in a JUSSIVE sense

4. that we may walk in His paths, BDB 229, KB 246, Qal COHORTATIVE

5. that the law (teachings) will go forth from Zion, BDB 422, KB 425, Qal IMPERFECT used in a COHORTATIVE sense

His paths This term (BDB 73) is used several times in Isaiah (cf. Isa 2:3; Isa 3:12; Isa 26:7-8; Isa 30:11; Isa 33:8; Isa 40:18; Isa 41:3) and prominently in Proverbs (cf. Pro 1:19; Pro 2:8; Pro 2:13; Pro 2:15; Pro 2:19-20; Pro 3:6; Pro 4:14; Pro 4:18; Pro 5:6; Pro 8:20; Pro 9:15; Pro 10:17; Pro 12:28; Pro 15:10; Pro 15:19; Pro 15:24; Pro 17:23; Pro 22:25). It metaphorically denoted a lifestyle faith that obeyed and walked in (cf. Exo 16:4; Isa 30:20; Isa 42:24; Jer 9:12; Jer 26:4; Jer 32:23; Jer 44:10; Jer 44:23; Zec 7:12) God’s teachings. This metaphor for lifestyle, faithful living became the first title of the NT church, The Way (cf. Joh 14:6; Act 9:2; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22; Act 18:25-26).

Zion Jerusalem (like Rome) was built on seven hills. Zion (BDB 851, meaning uncertain) was the hill on which the original Canaanite city of Jebus or Salem was built (cf. 1Ki 8:1; 2Ch 5:2). As Jerusalem grew it became a way of referring to the whole city and temple (cf. Isa 2:3, lines 6 and 7; Jer 50:28; Jer 51:10).

Isa 2:4 He will judge. . .render decisions These two VERBS (BDB 1047, KB 1622 and BDB 406, KB 410) describe the reasonings and decisions of a wise ruler. YHWH and His Messiah are the ultimate wise rulers!

The Lord’s presence and teachings will cause the nations to abandon their attacks on God’s people (cf. Psalms 2; Ezekiel 38-39). They will pursue peace (cf. Isa 9:6-7; Isa 11:6-9; Isa 57:19; Hos 2:18; Zec 9:10).

swords into plowshares This is an idiom for peace. The opposite occurs in Joe 3:10.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

in the last days: i.e. the days of Messiah.

mountain of the LORD’S house. Psa 24:3. Compare Psa 68:15. See note on Eze 28:16. the LORD’S = Jehovah’s. App-4.

all nations. Figure of speech Synecdoche (of Genus) = many from all nations.

flow = stream. Same word as in Jer 31:12.

Fuente: Companion Bible Notes, Appendices and Graphics

that the mountain

A mountain, in Scripture symbolism, means a kingdom Dan 2:35; Rev 13:1; Rev 17:9-11.

Fuente: Scofield Reference Bible Notes

And it shall: Mic 4:1-3

in the last: Gen 49:1, Num 24:14, Job 19:25, Jer 23:20, Jer 30:24, Jer 48:47, Jer 49:39, Eze 38:16, Dan 2:28, Dan 10:14, Act 2:17, 2Ti 3:1, Heb 1:2, 2Pe 3:3

the mountain: Isa 30:29, Psa 68:15, Psa 68:16, Dan 2:35, Dan 2:45, Zec 8:3, Rev 20:4, Rev 21:10-27

established: or, prepared

and all: Isa 11:10, Isa 27:13, Isa 49:6, Isa 60:11, Isa 60:12, Psa 2:8, Psa 22:27, Psa 72:8, Psa 72:17-19, Psa 86:9, Jer 3:17, Mal 3:12, Rev 11:15

Reciprocal: Gen 49:10 – the gathering Num 24:7 – his kingdom 1Ki 4:34 – General 2Ki 6:27 – whence Psa 48:1 – mountain Psa 48:8 – God Psa 66:4 – General Psa 72:16 – upon Psa 87:1 – the holy Psa 102:16 – When Psa 115:14 – Lord Son 4:6 – the mountain Isa 10:32 – the mount Isa 14:13 – the mount Isa 25:6 – in this Isa 30:8 – the time to come Isa 42:4 – and the isles Isa 49:12 – these shall Isa 49:22 – Behold Isa 51:5 – my salvation Isa 54:3 – thou shalt Isa 56:7 – them will Isa 60:3 – the Gentiles Isa 65:1 – I am sought Isa 65:11 – my holy Isa 66:18 – that I Jer 16:19 – Gentiles Jer 17:3 – my Jer 26:18 – the mountain Jer 31:6 – Arise Jer 31:12 – the height Jer 51:44 – the nations Eze 16:61 – when Eze 17:22 – upon Eze 17:23 – under Eze 20:40 – in mine Eze 34:26 – my hill Eze 40:2 – a very Dan 11:45 – in the Hos 3:5 – in the Mic 3:12 – the mountain Zep 2:11 – and men Zec 2:11 – many Zec 8:20 – there Zec 14:9 – the Lord Mat 6:10 – Thy kingdom Mat 8:11 – That Mat 13:32 – the least Mar 4:31 – is less than Luk 11:2 – Thy kingdom Luk 13:19 – and it Act 15:17 – the residue Gal 4:26 – Jerusalem Eph 1:10 – in the 1Ti 4:1 – the latter Tit 2:11 – hath appeared Heb 9:26 – in Jam 5:3 – the last Rev 7:9 – a great Rev 21:24 – the nations

Fuente: The Treasury of Scripture Knowledge

THE LAST DAYS

And it shall come to pass in the last days.

Isa 2:2

These words are in themselves of sufficient importance and interest to justify our separating them from their context to concentrate our attention on them. The expression last days may be traced from the dying words of Jacob on the coming of the Shiloh (Gen 49:1) through the words of Balaam the son of Beor (Num 24:14; Num 24:17) (and its use, with a more limited reference, in some parts of Scripture), right on to the speech of St. Peter on the Day of Pentecost (Act 2:17), and in one of his letters (1Pe 1:20). It thus has its meaning authoritatively assigned it, especially in Heb 1:2 : God, Who spake in times past unto the fathers by the prophets, has in these last days spoken unto us by His Son. The last days to us are days of mingled mercy and judgment, both which elements are prominent in this chapter, but in the first coming, mercy is predominant above judgment, as in the second, judgment will tower over mercy. In the eyes of the prophets the last days, the days in which we now live, were:

I. Days to which their own were only preparatory.How long was this time of preparation! There is a sense in which every generation with all its doings is only a preparation for the next, and thus all the ages were but preparations for Christs coming.

II. Days in which abundant mercy should be manifested.(1) The Church should be a conspicuous object, and as such a centre of unity to the world. All nations are to flow to her like the waters of a river. Behold, I will extend peace to Zion as a river, and the glory of the Gentiles like a flowing stream (Isa 66:12). (2) The Church should be the source of knowledge to mankind. Out of Zion shall go forth the law. (3) The God of Jacob should be the teacher of peace to the nations (Isa 66:4).

III. Days which shall usher in the consummation of all things.This is the meaning of last days. However long they may be, the period that closes them will bring to an end the final dispensation of mercy. Christ will come to judgment, the dead will be raised, the work of mercy finished, and then, in the judicial rather than the administrative sense of the word, He shall judge among the nations.

Illustration

The prophet foresees a time when the nations of the world will turn from all other forms of religion to that which had been given to the world through the Jews. Many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us. Already this dream of the prophet is being realised, and in every land earnest souls are turning to the God Whom this Book has made known. What an incentive to faithful service! In due season we shall reap, if we faint not.

Fuente: Church Pulpit Commentary

Isa 2:2. And Or rather, now, it shall come to pass in the last days The times of the Messiah, which are always spoken of by the prophets as the last days, because they are the last times and state of the church, Christs institutions being to continue to the end of the world. See Joe 2:28, compared with Act 2:17; Mic 4:1, compared with Heb 1:1; 1Pe 1:20. The Jews, it must be observed, divided the times or succession of the world into three ages or periods: the first, before the law; the second, under the law; the third, under the Messiah: which they justly considered as the last dispensation, designed of God to remain till the consummation of all things. Accordingly St. Paul tells us, that Christ appeared , at the consummation of the ages, or several periods of the world, Heb 9:26; and, speaking of his own times, saith, , the ends of the world, or conclusion of the ages, are come, 1Co 10:11. The mountain of the Lords house Mount Moriah, on which the Lords house stood, or rather, the Lords house upon that mount, shall be established upon the top of the mountains Shall be raised above, be rendered more conspicuous than, and shall be preferred before, all other mountains on which houses are built, and altars erected and dedicated to any god or gods. The prophet speaks figuratively. He means, that the worship of the true God should be established on the ruins of idolatry, that the true religion should swallow up all false religions, and the church of God, typified by the temple at Jerusalem, become most eminent and conspicuous, as a city on a high mountain: and shall be exalted above the hills Above all churches, states, and kingdoms in the world, and all that is excellent and glorious therein. The stone cut out of the mountain, without hands, shall become itself a mountain, and shall fill the whole earth, Dan 2:34-35. And all nations Even the Gentile nations; shall flow unto it Shall come in great abundance and with great eagerness to embrace the true religion, and become members of the true church, like broad streams, or mighty rivers, flowing swiftly and impetuously toward the ocean, as the word , here used, signifies. Now, it is well known, this was not the case with respect to the Jewish Church at Jerusalem, or the worship there established. It never happened, during the ages that intervened between the time of Isaiah and the destruction of their city and temple, and the dispersion of their nation by the Romans, that their religion was so exalted, or made such great account of, by any nations remote or near, as is here expressed: much less did whole nations flow unto them, or unite themselves with them in the service of God, and in church fellowship. But this prophecy has been in a great measure fulfilled with regard to the Christian Church, which has so drawn to it the greater part of the civilized nations, that it has far, very far, surpassed all other religious institutions, whether Jewish, heathen, or Mohammedan: and when the last of the four kingdoms, spoken of Dan 2:35; Dan 2:40-45; Dan 7:19-27, shall be destroyed, and thereby all obstructions removed, it shall be fully and perfectly accomplished, and the kingdom under the whole heaven shall be given to the people of the Most High. For the Messiah shall have dominion from sea to sea, and from the river to the ends of the earth: yea, all kings shall fall down before him, and all nations shall serve him, Psa 72:8; Psa 72:11.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2:2 And it {a} shall come to pass in the last days, [that] the mount of the LORD’S house {b} shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall {c} flow to it.

(a) The decree and ordinance of God, concerning the restoration of the Church, which is chiefly meant by the time of Christ.

(b) In an evident place to be seen and discerned.

(c) When the kingdom of Christ will be enlarged by the preaching of the doctrine. Here also is declared the zeal of the children of God when they are called.

Fuente: Geneva Bible Notes