Exegetical and Hermeneutical Commentary of Isaiah 2:5
O house of Jacob, come ye, and let us walk in the light of the LORD.
O house of Jacob – This is a direct address, or exhortation, of the prophet to the Jews. It is made in view of the fact that God had gracious purposes toward them. He intended to distinguish them by making them the source of blessings to all nations. As this was to be their high destiny, he exhorts them to devote themselves to him, and to live to his honor. The word house here means the family, or nation. The phrase is applied to the Jews because their tribes were descended from the twelve sons of Jacob.
Let us walk – Let us live. The word walk is often used to denote human life or conduct; compare Isa 2:3; Rom 6:4; Rom 8:1; 1Co 5:7; Gal 6:16, …
In the light of the Lord – The sense of this is: Let us obey the commandments of Yahweh; or, as the Chaldee expresses it, Let us walk in the doctrine of the law of the Lord. The idea may be thus expressed: Let us not walk in the darkness and error of sin and idolatry, but in the light or instruction which God sheds upon us by his law. He teaches us what we should do, and let us obey him. Light is often, in the Scriptures, thus put for instruction, or teaching; compare the note at Mat 4:16; note at Joh 1:4; also, note at Eph 5:8.
Fuente: Albert Barnes’ Notes on the Bible
Isa 2:5
O house of Jacob, come ye, and let us walk in the light of the Lord
Mutual encouragement
I.
SYMPATHETIC FELLOW FEELING. All who are anxious for their own welfare, desire the welfare of others.
II. MUTUAL PROGRESS. Two together are stronger than two apart. Let us A weak brother at our side will not only get help but will afford us assistance.
III. APPRECIATIVE KNOWLEDGE. Let us walk in the light of the Lord. The light is the place for safety. Light is life, darkness is death.
IV. UNFAILING PROVISION. The light of the Lord. God is the only source of light, but He is an all-efficient source. He never can fail. God is light. (Homilist.)
An invitation to repentance
I. THIS IS ISAIAHS INVITATION TO HIS COUNTRYMEN TO REPENT. To feel the full force of his appeal we must notice the connection of the text with its context.
1. The prophet commences by quoting (Isa 2:2-4) what is probably an ancient prediction, quoted also by Micah (Mic 4:1-3). The people would doubt less look eagerly for the fulfilment of this prophecy, so agreeable to their national hopes. But no sign of its accomplishment was to be seen. They were indeed enjoying in the reign of Uzziah a season of secular prosperity, but they were far from being established in the top of the mountains; they were surrounded by watchful foes, and certainly there were no signs of the long foretold reign of peace.
2. The light of worldly prosperity had not brought them the fulfilment of the prophecy of peace. Isaiah then bids them walk in the light of the Lord; for, as he goes on to show, God had forsaken His people on account of those sins which their prosperity had engendered. Therefore it was that this prophecy was not fulfilled to them. Their very prosperity kept them back from greater prosperity (verses 6-9).
3. But this state of things could not continue. If they refuse to walk in the light of the Lord, He will not only withdraw the promised blessings, but will humble them by taking away the prosperity they already enjoyed (verses 10-21).
II. THE SITUATION OF THE CHURCH OF GOD THUS DESCRIBED BY ISAIAH REMAINS ALMOST UNCHANGED TO THE PRESENT DAY.
1. We still look for the time when the mountain of the Lords house shall be established in the top of the mountains, and the promised peace on earth shall be realised; but we see no sign of its immediate approach. The Church still continues beset with foes, unable to stem the rising tide of rationalism and unbelief; and certainly these are no signs of the long-foretold reign of peace.
2. If we inquire why this is so, the answer is the same as it was in the days of Isaiah. We do not, with a single eye, walk in the light of the Lord. We enjoy a large measure of worldly prosperity. Science and secular knowledge and useful arts make rapid progress, and in their light we walk, too often forgetting that it is but a reflected radiance, borrowed from the one source of all true light. If the Church makes some impression upon the world, the world also makes great inroads upon the Church.
3. But this state of things cannot last forever. Isaiah of old spake of the day of the Lord, which would surely overtake His people if they continued to follow their own inventions and to neglect God. A yet greater and more terrible day of the Lord is at hand. In that day all the pride of our modern civilisation, its wisdom and knowledge, will aid us no more than the idols of silver and gold, unless withal we are found walking in the light of the Lord. (A. K. Cherril, M. A.)
Walking in the light of the Lord
To walk in the light of the Lord implies–
I. THAT WE AVAIL OURSELVES OF HIS REVELATION OF TRUTH.
II. THAT WE ORDER THE COURSE OF OUR LIVES ACCORDING TO HIS EXAMPLE AND THE GUIDANCE OF HIS WORD AND SPIRIT (Jer 10:23).
III. PROGRESS. It supposes that we leave behind our former darkness and sin, our slothfulness and error, and march every day some distance on our road to eternal life.
IV. LIGHT INSPIRES CHEERFULNESS AND JOY; and if we walk in the light of the Lord, we must have the only true happiness and peace. The truth of the Gospel is enough to cause constant exultation. (Homilist.)
Walking in the light of the Lord
I. THE IMPORT OF THE WORDS, the light of the Lord. There appears here to be an allusion to that striking token of special guardianship which was vouchsafed to the Israelites in the Shechinah as it appeared to the Church in the wilderness; which, while it was the recognised token of special favour from God, indicated also their course of movement. The expression to walk in the light of the Lord, we regard–
1. As indicative of a cordial reception of His truth. Light is the general emblem of knowledge; and there are many striking points of analogy between religious knowledge and light. The phrase is applicable to the whole body of Divine revelation, which may be viewed as the light of God, that breaks forth, as it were, from His countenance: His countenance, which is the emblem of His immaculate purity, as well as His infinite intelligence. He is said to dwell in the light which no man can approach unto. And this is also significant of the glory of revealed truth–it is the very light in which the perfections of God stand manifested; the light that develops to us His secret counsels, His plans of government, especially His plan of saving mercy; the light, in allusion to which the prophet elsewhere speaks when he says, Arise, shine, for thy light is come, etc.
(1) This expression is applicable to the law–that law which embodied the principles of the truth, indeed the only authenticated truth which then existed in the world. It was the purpose of God that His Church should walk in this light under that preparatory dispensation; that the Church should travel onward to meet the superior splendours of the Gospel dispensation, the dispensation of the Sun of Righteousness.
(2) To the Gospel, especially, the expression the light of the Lord is exceedingly applicable. This is that great light which shines in the midst of the darkness of the world. This is the glory of the Lord which is revealed. And this Gospel also threw its light on the future; it abolished death; it proclaimed a resurrection. The Gospel showed, also, the principles on which God governs the world, both moral and providential; that the whole world is under mediatorial government; and that everything is moved for religious purposes–to support the Church, to diffuse the truth. To walk, then, in the light of the Lord with respect to the Jews, was to retain the faith which had been handed down to the Church; to retain it free from all Gentile delusion, from all pagan intermixture, from all rabbinical subtleties.
2. To walk in the light of the Lord, seems to imply the full reception of all the blessings which the light revealed. And there is this idea suggested in this view of the phrase, the light of the Lord, that there is an inseparable connection between the truth of God and the favour of God. Whilst the truth creates piety, the piety of the Church is to react on the Church and preserve it from decline.
3. To walk in the light of the Lord implies the zealous prosecution of all those duties which the light unfolds.
(1) It seems to imply that the Church is bound to avow herself, not to put her light under a bushel.
(2) Also that there is to be an aggressive spirit in the Church, arising from those views of evil which the light will give, and which while they concern the purity of the Church, are thrown on the mass of darkness which surrounds the Church.
(3) To walk in the light of the Lord, is to direct the spirit of enterprise in the Church. The ancient Church itself had an office to perform to the world. That Church had to preserve the primitive theology, to protest against the corruptions of paganism: to show, in the connection of religion with public as well as personal happiness, the folly of Gentile paganism, and to show the absolute necessity of submission to the spiritual government of Almighty God. (Isa 2:3.) The Church in her purest ages walked in this light of evangelical enterprise; and her achievements were noble–in beneficence most splendid, in its results the most excellent of the world. And there are in modern times the same decisive evidences of the Divine will as it respects the Church.
4. To walk in the light of the Lord is to walk in the calm contemplation of the final fulfilment of prophecy.
II. THE MOTIVES OR PRINCIPLES WHICH ENFORCE THIS EXHORTATION.
1. There is moral obligation, for what is moral obligation but submission to the will of God–and to Him who is the Sovereign, we being the subjects? Therefore it is incumbent on us to submit to, and to recognise His will, to love His law, to mark His rule, and to feel all the force of the sanctions appended to that rule. This may be very appropriately illustrated by the very phrase itself: it is the light of the Lord–the light of Jehovah, sovereign light; the light dispensed by Him for special purposes and the natural light does not more clearly indicate its office than the moral light indicates the special intentions of the God of heaven. This light is given for a special purpose; it is directing light; and saving light; it regulates the degree of personal as well as collective responsibility.
2. Then there is also obligation specially induced by conviction of privilege. Privilege exists wherever light exists. There was nothing in the Jewish Church which bore any comparison to the gift of religious truth to that nation. Any nation that has the light of the Lord and the ability to use it, is signally privileged, and attains the very altitude of human glory. All this is not given us for vain glory; it is conferred that we might preach Christ and bring the world under His government.
3. The blessings attendant on walking in the light of the Lord. There is personal salvation, for instance, diffused to the very greatest possible extent. Then, if you look at the subject simply in reference to Churches, there is a very powerful motive; for, to walk in the light of the Lord is the sole condition for retaining the light. (G. Steward.)
Walk in the light
From looking into the future Isaiah comes back to his work of trying to amend the present. He neither wastes time in singing funereal dirges over Israels decay, nor spends his life in useless reveries about the future. He saw the sad present, and wept; he saw the bright future, and rejoiced; and then set to work with heart and tongue to arouse the nation, crying, O house of Jacob, etc. So let us all act.
I. THE SECRET CAUSE OF THIS PEOPLES GUILT–moral and spiritual gloom. By implication, at least, we learn from this text that moral darkness is the fruitful mother of every species of iniquity. One master stroke of Pauls pen gives the secret of the sins of Rome in his day–their foolish heart was darkened. The way of the wicked, says Solomon, is as darkness.
I. Let us dwell upon the natural darkness of men–
(1) Observe that sin blinds men as to its own nature. Its solicitations to our first parents were such as to hide from their innocent, unsuspecting minds all knowledge of its own hideous features; and not until it was too late did they know what an evil and bitter thing it was to sin against the Lord. Not till sin has done its work does it allow itself to be seen and known It is in the month honey, but when eaten a deadly poison. It changes its shape like Proteus, and its colours like the chameleon. It has the fascinating voice of a siren, luring to destruction.
(2) Sin also deceives men as to their own moral condition. (Isa 5:20.)
(3) Sin, moreover, hides from man the deep spirituality of the Divine law. He is in the dark as to its inner meaning and far-reaching influence. If he observes the letter of the law he thinks he has done well. He altogether overlooks the fact that whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
(4) Sin also darkens the mind and heart of man as to the Divine character. This must be so, because it is only the pure in heart who can see God.
2. This darkness is wilfully and wickedly incurred. If the house of Jacob were ignorant of the character of God, this was their own fault, for God had revealed Himself in manifold and marvellous ways. And if they had sufficient light who dwelt in the dim dawn of revelation, what shall be said of us who have the accumulated light of intervening centuries?
II. We have THE ONE REMEDY DECLARED. Walk in the light of the Lord. Like all Divine remedies it is striking in its simplicity.
1. Get into the light. Con version is the passing of the soul out of darkness into His marvellous light. What is this light?
(1) The people to whom this exhortation was first addressed would, I think, understand by it the light of the Divine Word. To Israel the words of the prophet meant, Study the law of the Lord, and so come into the light of that law. To us they mean, Search the Scriptures, and so come into the light of Divine truth. Bible reading of itself will not save, but it reveals the Saviour who can and will.
(2) Isaiah also meant by this exhortation that they should get into the light of communion with God. They bad sought fellowship with idols, but now Isaiah calls them to return to fellowship with Jehovah. Every blessing is born of communion. The diamond which sparkles and flashes out rays of light was once but a piece of black coal It had no inherent light. It is as if by some mysterious process the light has become absorbed until it has transformed that black substance into the likeness of its own essence. Thus the nature of the sinner, black and dark through sin, becomes, in communion with the eternal, pure and beautiful with the light of God.
2. Make progress in the light. Walk in the light. Both the Old Testament and the New speak of the daily life of the godly man as a walk, suggesting that it is to be a progressive life.
3. Associate with the children of light. Let us walk in the light of the Lord, says Isaiah. He will not walk in the light alone, but will seek the company of those like minded with himself. He will use his influence to induce others to walk in the light with him. (W. Williams.)
The gentle strength of light
I have seen the sun with a little ray of distant light challenge all the powers of darkness, and without violence and noise, climbing up the hill, hath made night so retire that its memory was lost in the joys and sprightliness of the morning. If physical light hath such gentle strength, how much more hath spiritual. (Bp. Taylor.)
Walking in the light ensures ever-increasing revelation
That is the only preparation for further revelation. Walking in the light, we shall receive increase of illumination; thankful for the morning dawn, we shall see the noontide splendour; faithful in a little, we shall be entrusted with much; honest children of the twilight, we shall yet see things in their largest and grandest reality. If we do the will, we shall know the doctrine. (J. Parker, D. D.)
Nations prosper as they walk in the light of the Lord
There is inscribed upon the pedestal of the statue of Samuel Morley, late M.P. for Bristol, this sentence, quoted from a speech of his, that tallies with the experience of every country, ancient or modern: I believe that the power of England is to be reckoned, not by her wealth or armies, but the purity and virtue of the great mass of her population. (F. Sessions.)
National religion
Religious Ideas alone have power to transform a nations tendencies and actions. The religious idea is the very breath of humanity,–its life, soul, conscience, and manifestation. (Mazzini.)
The light cure
Lately we have discovered a new method by which a terrible disease can be cured. It is called the light method, and the cure is wrought by concentrating upon the scarred and diseased form a powerful and peculiar light. The effect of the light is so great that in time the disease is arrested and the skin becomes healthy and natural. (Sunday School Chronicle.)
Best things seen in Gods light
Dr. Charles Berry said, in the last pastoral letter he wrote, There are some things–the best things–that can only be seen when the lights of life are turned low, and the light of God is left to shine alone.
The limitations of earthly light
Clear and brilliant light often brings out exquisite colours, as happens among the Alps and also in the north frigid zone, where the humble little plants called lichens and mosses are in many cases dyed of the most brilliant hues, purple and gold predominating. Warmth, in like manner, will stimulate vegetable growth in the most astonishing manner, but it is growth not necessarily accompanied by the secretion of valuable substances, such as give quality and real importance to the plant. In English hot houses, for example, we have plenty of spice trees, those generous plants that yield cinnamon and cassia, the nutmeg and the clove; but although healthy and blossoming freely, they never mature their aromatic secretions. Though they have artificial heat equal to that of their native islands, which burn beneath the sun of the Indian Ocean, we cannot supply them with similar and proportionate solar light. Our cloudy skies shut us in from the full and direct radiance of the sunshine, and wanting this, heat alone will not avail. (Scientific Illustrations and Symbols.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Come ye; seeing the Gentiles are thus ready and resolved to go to the Lords house, let this oblige and provoke you, O ye Israelites, to go with them, or before them. Whereby he secretly intimates their backwardness, and that when the Gentiles did come into the church, they would apostatize from it. Let us walk in the light of the Lord; take heed that you do not reject that light which is so clear that even the blind Gentiles will discern it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. The connection is: AsIsrael’s high destiny is to be a blessing to all nations (Ge12:3), let Israel’s children walk worthy of it (Eph5:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O house of Jacob,…. This is either an exhortation of the prophet to the men of his generation, to attend to the light of the law, which the Lord had given them, as Aben Ezra and Kimchi; or rather, as the Targum and Jarchi suggest, an exhortation of the nations to the people of Israel, and are indeed the words of the converted Gentiles to the people of the Jews, being concerned for their conversion and spiritual welfare, as will appear in the latter day; when they will not only encourage one another to go up to the house of the Lord, as in the preceding verses, but will be very solicitous that the Jews, the posterity of Jacob, share with them in all that light and glory that shall be risen upon Zion; as follows:
come ye, and let us walk in the light of the Lord; meaning either Christ, in whom the light of the knowledge of the glory of God is given, and the glory of all the perfections of the divine nature is displayed; who is that light that dwells with the Lord, was sent forth by him, and came into this world as the light of it, and is given for a light to the Gentiles, as well as the glory of the people of Israel; and who is the author of all light; of corporeal light, in the first creation; of the sun, moon, and stars; of the light of nature in every man; of the light of the Gospel of the grace of God; of the spiritual light of grace in the hearts of his people; and of the light of eternal glory: or else the Gospel is intended, called the light of the glorious Gospel of Christ, 2Co 4:4 by which some are only notionally enlightened, and some spiritually and savingly, when it is attended with the spirit of wisdom and revelation in the knowledge of Christ: or rather, the light of the latter day glory, which includes the other two; when Christ and his Gospel will be more clearly revealed and seen, not only by the watchmen, who will see eye to eye, but by all the saints; when the light of the moon shall be as the light of the sun, and the light of the sun sevenfold as the light of seven days, and the whole earth shall be lightened with its glory, Isa 30:26 and to “walk” in this light, as it respects Christ, is to walk by faith in him, to go on in believing views of him, and to walk in imitation of him, and as he directs; and as it respects the Gospel, it is to embrace it, profess it, hold it fast, and hold it forth; and to walk as that prescribes and guides, and as becomes it; and to walk as children of the light, wisely and circumspectly; worthy of the calling of God, of the grace he calls by, and the kingdom he calls to: and to walk in the light of the latter day glory is to enjoy it, and share in all the blessings of it, with perseverance therein, through the grace of God; and such walking is pleasant and comfortable; such shall have the communion of God and Christ, and fellowship one with another, and at last enjoy the light of life. Joh 8:12
Fuente: John Gill’s Exposition of the Entire Bible
Isaiah presents himself to his contemporaries with this older prophecy of the exalted and world-wide calling of the people of Jehovah, holds it up before them as a mirror, and exclaims in Isa 2:5, “O house of Jacob, come, let us walk in the light of Jehovah.” This exhortation is formed under the influence of the context, from which Isa 2:2-4 are taken, as we may see from Mic 4:5, and also of the quotation itself. The use of the term Jacob instead of Israel is not indeed altogether strange to Isaiah (Isa 8:17; Isa 10:20-21; Isa 29:23), but he prefers the use of Israel (compare Isa 1:24 with Gen 49:24).With the words “O house of Jacob” he now turns to his people, whom so glorious a future awaits, because Jehovah has made it the scene of His manifested presence and grace, and summons it to walk in the light of such a God, to whom all nations will press at the end of the days. The summons, “Come, let us walk,” is the echo of Isa 2:3, “Come, let us go;” and as Hitzig observes, “Isaiah endeavours, like Paul in Rom 11:14, to stir up his countrymen to a noble jealousy, by setting before them the example of the heathen.” The “light of Jehovah” ( ‘or Jehovah, in which the echo of v’yorenu in Isa 2:3 is hardly accidental; cf., Pro 6:23) is the knowledge of Jehovah Himself, as furnished by means of positive revelation, His manifested love. It was now high time to walk in the light of Jehovah, i.e., to turn this knowledge into life, and reciprocate this love; and it was especially necessary to exhort Israel to this, now that Jehovah had given up His people, just because in their perverseness they had done the very opposite. This mournful declaration, which the prophet was obliged to make in order to explain his warning cry, he changes into the form of a prayerful sigh.
Fuente: Keil & Delitzsch Commentary on the Old Testament
JUDGMENTS REQUIRED BY A RULE OF RIGHTEOUSNESS, (2:5)
1. This is a transitional verse – calling one’s attention away from the glorious millennial rule of Jehovah, to focus on the state of Judah which had turned away from the Lord.
2. Flickering sparks of human wisdom are not sufficient to illumine one’s path through a world of sin, darkness, doubt and fear, (Jer 10:23).
3. To walk with the Lord is to “walk in the light” – for He is “the Light of the world”, (1Jn 1:5-7; Joh 8:12).
4. And the light of His Word so illuminates the future that one may face it with confidence, assurance, and the expectancy of hope, (Psa 119:105; Psa 119:130).
Fuente: Garner-Howes Baptist Commentary
5. O house of Jacob He sharply rebukes the Jews by holding out the example of the Gentiles; for since, in consequence of the spread of his kingdom, God would give law to all nations from Mount Zion, so as to ingraft them into the body of his chosen people, nothing could be more strange than that the house of Jacob should revolt from him, and that, when strangers were drawing near, the members of the household, who ought to have been foremost, should withdraw. This is, therefore, not only an exceedingly vehement exhortation, but also a heavy and sharp complaint. Accordingly, he addresses them by an honorable name, saying, O house of Jacob, come; that he may express more strongly their ingratitude, which appeared in twist that though they were in the Church God’s first-born, they utterly renounced that right of inheritance which they held in common with others.
There is, therefore, an implied comparison, as if he had said, “Lo, the Gentiles flow together to Mount Zion, and every one exhorts and urges on his neighbor; they submit to receive instruction from God, and to be reproved by him and why do you, O Israelites, you who are the inheritance of God, why do you draw back? Shall the Gentiles submit to God, and shall you refuse to acknowledge his authority? Has so great a light been kindled in every part of the world, and shall you not be enlightened by it? Shall so many waters flow, and will you not drink? What madness is this, that when the Gentiles run so eagerly, you sit still in idleness?”
And we will walk in the light of the Lord When he adds we will walk, he means that the light is placed before their feet, but that they disregard it by shutting their eyes, and even extinguish it as far as lies in their power; and yet its brightness draws to it distant nations.
Fuente: Calvin’s Complete Commentary
THE LIGHT OF THE LORD
Isa. 2:5. O house of Jacob, come ye, and let us walk in the light of the Lord.
The light of the Lord streams upon us from His Word (Psa. 119:105). The knowledge of God and of His holy will which the Bible imparts to us is the meridian sun which casts his rays on the cold scenes of our earthly career.
I. The religion of the Bible illumines. Into how many errors did unaided human reason fall, when the nature of God and of His operations was the subject of its inquiries! [508] Did not the wisest grope in darkness? Did they not conceive absurdities, even when man and his fate were the subject of their inquiries? [511] How full, clear, and steady is the light which the Scriptures cast upon these and other great subjects of human thought!
[508] Men who seek God by reason and natural strength (though we do not deny common notions and general impressions of a sovereign power) are like mariners who voyaged before the invention of the compass, who were but coasters, and unwillingly left the sight of the land. Such are they who would arrive at God by this world, and contemplate Him only in His creatures and seeming demonstration. Certainly every creature shows God, as a glass; but glimmeringly and transitorily, by the frailty both of the receiver and beholder; ourselves have His image, as medals, permanently and preciously delivered. But by these meditations we get no further than to know what He doth, not what He is.Donne, 15731631.
[511] Reason sees that man is ignorant, guilty, mortal, miserable, transported with vain passions, tormented with accusations of conscience, but it could not redress those evils. Corrupt nature is like an imperfect building that lies in rubbish: the imperfection is visible but not the way to finish it; for through ignorance of the first design every one follows his own fancy, whereas, when the Architect comes to finish His own project, it appears regular and beautiful. Thus the various directions of philosophers to recover fallen man out of his ruins, and to raise him to his first state, were vain. Some glimmerings they had that the happiness of a reasonable nature consisted in its union with God, but in order to this they propounded such means as were not only ineffectual, but opposite. Such is the pride and folly of carnal wisdom, that to bring God and man together, it advances man, but depresses God.Bates, 16251699.
All the days of sinful nature are dark night, in which there is no right discerning of spiritual things: some light there is, of reason, to direct natural and civil actions, but no daylight. Till the sun rise it is night still, for all the stars, and the moon to help them.Leighton, 16111684.
None but the true God can discover[make known] what the true worship of God is. As that glorious eye of heaven is not to be seen but by its own proper light,a million of torches cannot show us the sun: so it is not all the natural reason in the world that can either discover what God is, or what worship He expects, without Divine and supernatural revelation from Himself.Arrowsmith, 16021659.
II. The religion of the Bible warms. That God is great and all-powerful some philosophers imagined before the divine light of inspired truth shone forth; but the human heart remained cold, and felt in itself no point of contact and union with so exalted a Being. Until God said, I am your Father, we were as orphans in a strange land; but then at once the world became to us as a parents dwelling, and our heart began to warm with love towards God and man.
III. The religion of the Bible vivifies. It animates and restores the weary, the dying!
IV. The religion of the Bible blessesnow [514] and for ever (1Ti. 4:8).G. Salomon, Twelve Sermons, pp. 124.
[514] It is a peculiar advantage of piety, that it furnisheth employment fit for us, worthy of us, hugely grateful, and highly beneficial to us. Man is a very busy and active creature, which cannot live and do nothing, whose thoughts are in restless motion, whose desires are ever stretching at somewhat, who perpetually will be working either good or evil to himself: wherefore greatly profitable must that thing be which determineth him to act well, to spend his care and pain on that which is truly advantageous to him; and that is religion only. It alone fasteneth our thoughts, affections, and endeavours upon occupations worthy the dignity of our nature, suiting the excellence of our natural capacities and endowments, tending to the perfection and advancement of our reason, to the enriching and ennobling of our souls. Secluding that, we have nothing in the world to study, to affect, to pursue, not very mean and below us, not very base and unbecoming us, as men of reason and judgment. What have we to do but to eat and drink, like horses or like swine; but to sport and play, like children or apes; but to bicker and scuffle about trifles and impertinences, like idiots? What but to scrape or scramble for useless pelf, to hunt after empty shows and shadows of honour, or the vain fancies or dreams of men? What but to wallow or bask in sordid pleasures, the which soon degenerate into remorse and bitterness? To which sort of employments were a man confined, what a pitiful thing he would be, and how inconsiderable would be his life! Were a man designed only, like a fly, to buzz about here for a time, sucking in the air and licking the dew, then soon to vanish back into nothing, or to be transformed into worms, how sorry and despicable a thing were he! And such without religion we should be. But it supplieth us with business of a most worthy nature and lofty importance; it setteth us upon doing things great and noble as can be; it engageth us to free our minds from all fond conceits, and cleanse our hearts from all corrupt affections,to conform the dispositions of our soul and the actions of our life to the eternal laws of righteousness and goodness: it putteth us upon the imitation of God, upon obtaining a friendship and maintaining a correspondence with the High and Holy One, upon filling our minds for conversation and society with the wisest and purest spirits above, upon providing for our immortal state, upon the acquist of joy and glory everlasting. It employeth us in the divinest actionspromoting virtue, performing beneficence, serving the public, and doing good to all: the being exercised in which things doth indeed render a man highly considerable, and his life excellently valuable.Barrow, 16301677.
ATHE WALK OF THE SOUL IN THE LIGHT OF THE LORD
Isa. 2:5. O house of Jacob, come ye, and let us walk in the light of the Lord.
There are many lights shining upon the paths of men in this world. There are the lights of science and philosophy; they beam out from the human mind, and are kindled by eager research and investigation. These have been advancing in splendour and in value, age by age, and will, no doubt, continue to do so to the end of time. Men walk in these lights, and vainly imagine that they have found the sun of the soul. They seek no higher illumination. They are mistaken. The lights of science are of but little service to the moral nature; they cannot chase away its darkness, or open up to it a vision of destiny. The True Light cometh down from above, and is Divine in its origin. It is bright. It is beauteous. It is sufficient for the guidance of the soul. Wise men will walk in it. O house of Jacob, &c.
I. The walk of the soul. Let us walk.
1. The moral walk of the soul is a necessity. The soul of man is endowed with certain convictions and activities which render inaction an impossibility. It must walk either in one direction or another; either toward moral purity or moral evil; either to Christ or to Satan. The moral sensibilities with which it is gifted, the laws under which it is placed, the influences to which it is subject, and the prospects that are stretched out before the soul, render moral progress a necessity of being.
2. The moral walk of the soul is educational. Men gain knowledge in this world by travel. In this way they augment their mental stores. And the soul gains knowledge, strengthens its capabilities, and deepens its experience, by walking forth into the great moral universe in which it lives. Only the souls that have walked in the paths of truth and life know what things are, and they only are able to guide others.
3. The moral walk of the soul is healthful. Those who are inactive are always physically weak. The soul that never takes moral exercise, that never gets out into the broad acres of truth, and that never climbs the great mountains of God, will ever be sickly. If the soul is to be strong, equal to the duties of life, and to the demands of being, it must not indolently repose in its own quiet hiding-place. It must go forth to meet the Eternal.
4. The moral walk of the soul is often perilous. The traveller has often to walk through dark places, along difficult paths, and near the deep precipice. He is in a strange country. And so in the walk of the soul. It is in a land of which it knows but little. It has to pass through the dark mystery of truth, to traverse the windings of intricate problems, and to find its way, through perplexing circumstances, to the throne of God.
II. The light of the Lord. In the light of the Lord. The soul of man was not constituted to walk in darkness. It was created with keen moral vision; but, alas! its eye is dimmed by sin, and is but seldom open to the light of heaven.
1. This light is Divine in its origin. It does not come from the orb in the heavens. It comes from beyond the cloudsfrom the Sun of Righteousness, whose rays are never lost in night. It is not the light of the finite, but of the Infinite. It is perennial and pure. It is unparalleled in beauty. It is unique in lustre. It is life-giving in its influence. The soul can walk in no better radiance.
2. This light is clear in its revelation. But for the sun we should know nothing of this world. And but for the light of the Lord we should be entirely ignorant of the moral world, in which the soul lives and has its being. This light which shines from the Spirit of God, from the Bible, and from the enlightened conscience, reveals the existence of God, the spirituality of His nature, the purity of His character, and the devotion of which He is worthy. It reveals the soul to itself, and bends it in humility, but in joy, as it unfolds the forgiving mercy of the Cross. But for this light of the Lord we should be ignorant of the things of the moral universe. It illumines the soul in its walk to the great and unknown future.
3. This light is cheering in its influence. The light of the sun is cheering to man, and is ever welcome to him. So the light of the Lord is cheering to the pure soul; it enlivens its energies, and lends new beauty to its visions.
4. This light is abiding in its duration. The light of the Lord will never go down from the pure soul, but will only brighten through death into the perfect day.By what light do we walk? Come ye, now, gladly, devoutly, and let us walk in the light of the Lord.J. S. Exell.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2.
THE VIOLENCE OF CORRUPTION AND JUDGMENT Isa. 2:5-22
a. LIGHT UPON THE DARKNESS
TEXT: Isa. 2:5-9
5
O house of Jacob, come ye, and let us walk in the light of Jehovah.
6
For thou hast forsaken thy people the house of Jacob, because they are filled with customs from the east, and are soothsayers like the Philistines, and they strike hands with the children of foreigners.
7
And their land is full of silver and gold, neither is there any end of their treasures; their land also is full of horses, neither is there any end of their chariots.
8
Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made.
9
And the mean man is bowed down, and the great man is brought low: therefore forgive them not.
QUERIES
a.
What is wrong with the customs of the east?
b.
What is striking hands?
c. Who is the mean man?
PARAPHRASE
If the nations are going to seek to walk in His ways, O house of Jacob, then, come, let us walk in the light of Jehovah also! But, thou O Jehovah, hast withdrawn thy mercy from the house of Jacob because they are filled with the superstition and idolatry of the eastern peoples and Gods sons have become like a nation of uncircumcised Philistines; they reject their own godly heritage to fraternize with foreign unbelievers and their pagan life. They have become money mad and filled the land with the machinery of war. More heinous than that, however, is their inordinate, insatiable hunger to practice idolatrythe land is filled with idols. The common men and the great men all bow down before things they have invented with their own hands. Do not forgive them, O lord!
COMMENTS
Isa. 2:5 THE APPEAL TO WALK IN THE LIGHT: In view of the vision which has just preceded this of the Gentiles voluntarily coming to walk in the ways of Jehovah, Isaiah attempts to provoke the house of Jacob to seek His ways. To walk in the light of Jehovah they would have to give up all their materialism and idolatry.
Isa. 2:6 GOD HAS FORSAKEN THEM: This does not mean God would not turn and heal them should they repent, but it means He must forsake them as long as they forsake Him. If they will not have Him, He cannot have them. They are granted the freedom to choose whom they will servethey chose the pagan superstition and idolatry of their eastern neighbors (Syrians, Assyrians, Ammonites, Babylonians, etc.) Striking hands (literally, to clap hands with) means to fraternize with, approve or associate with to the extent of cooperation, indulgence appropriation. It is not wrong in itself to be found in the midst of foreigners or sinners, but to participate in their sin is what the house of Jacob was doing and this is a rejection of Him. Judah was filled with heathen customs of all kinds: animism, sexual sins, human sacrifices, divination, etc. (Cf. Lev. 19:26; Deu. 18:10). It was not that God did not want themthey did not want God!
Isa. 2:7 MATERIALISM: In the law of Moses (Deu. 17:17) the king was forbidden to multiply silver and gold, for these would tend toward an indulgent and profligate life. Those who possess much silver and gold generally are never satisfied with what they have but always seek to procure more (Cf. 1Ch. 29:4; 2Ch. 8:18; 2Ch. 9:10). It is not the silver and gold in themselves which are condemned, but the filling of the land with themthey were money mad! When Gods people are filled with the fullness which the world offers, they are empty toward God (Cf. Luk. 12:21). Gods people should be filled with those things in which the world is empty (Cf. Eph. 5:18). They also filled their land with the machinery of warhorses and chariots. A standing army for the purpose of self defense is not wrong and is even advocated specifically in the O.T. and in principle in the N.T. But multiplying a military-industrial complex inevitably leads men to trust more in their own power than in God. The multiplication of horses and chariots was another prohibition of the Mosaic law for kings (Deu. 17:17). The military might of a nation can be made into an idol by proud and vain men (Nazi Germany, Communist Russia and China, Roman Empire, etc.).
Isa. 2:8 IDOLATRY: Generally speaking, it can be established that there was no national idolatry under Uzziah and Jotham. But by the time of Ahaz, there had been such a wide practice of private idolatry by the people, it had become a national policy. Ahaz promoted it personally. Showing the stupidity of idolatry is one of Isaiahs recurring themes (Cf. Isa. 40:18-31; Isa. 41:21-29; Isa. 44:9-20, etc.). The utter stupidity of bowing down and worshipping and asking help from a figurine which owes its existence to the one bowing down should be manifest to any intelligent being. Then to receive no utterance or oracle from a block of wood or granite should convince the idolator of his folly, (Cf. Act. 17:22-31). But men have continued for nearly as long as the world has existed to prostitute themselves to objects fashioned by their own hands, or the hands of others, and called them gods,
Isa. 2:9 DEGRADATION: All classes of men are brought low and degraded as a result of Judahs sin, Two Hebrew words for man are used hereadam, the general word or mean word for man (common mankind), and ish, the word for men of importance. All men, high and low, educated and uneducated, rich and poor, are bowing themselves before idols. It is a national disease. Therefore, the prophet commands (imperative), forgive them not. Isaiah asks that his message be vindicatedGod is asked to withhold His forgiveness so long as Judah remains in stubborn rebellion and idolatry. This is what Isaiah proclaimednow God will establish the truth of what Isaiah preached.
QUERIES
1.
Upon what basis does the prophet exhort Jacob to walk in the light of God?
2.
When does God forsake His people?
3.
What is striking of hands?
4.
Why did God forbid the accumulation of silver and gold?
5.
Why did God forbid the accumulation of horses and chariots?
6.
Why is idolatry stupid?
7.
How extensive was idolatry in Judah at this time?
Fuente: College Press Bible Study Textbook Series
(5) O house of Jacob . . .The ideal of the future has been brought before Israel; but it is still far off, and the people must learn repentance, must themselves walk in the light of the Lord, before they can be as light-bearers to other nations. (Comp. the lines of thought in Rom. 11:11-15.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. And by this bright vision of outside nations pouring into Zion, the prophet attempts to move the people around him to steadfast fidelity to Jehovah.
House of Jacob The family of Israel, the Church, or chosen people.
Let us walk Hortatory appeal, with himself included in it.
Light of the Lord A glorious revelation, shining on the path of truth and duty. Pro 6:23; Psa 119:105; 2Co 4:4.
Need enough there was for this exhortation to the people, because, as the next verse shows, they were walking directly into an opposite course all this time preferring darkness to light.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 2:6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
Isa 2:6
ASV “because they are filled with customs from the east”
BBE “because they are full of the evil ways of the east”
NIV “They are full of superstitions from the East”
RSV “ because they are full of diviners from the east”
YLT “For they have been filled from the east”
Fuente: Everett’s Study Notes on the Holy Scriptures
Isa 2:5. O house of Jacob, &c. The second part of this discourse contains an exhortation to the people to repent, with a complaint of their corrupt state, and a denunciation of the divine judgment: In which we have, first, a transition from one scene to the other, Isa 2:5. Secondly, a new scene is opened, and the present state of the Jewish people is described: Isa 2:6-9. Thirdly, The most severe penal judgment of God, to be inflicted upon these men at an appointed time, is set forth from Isa 2:9 to Isa 2:8 of chap. 3: Fourthly, this judgment of God is explained and justified, chap. Isa 3:8 to chap. Isa 4:2. The present verse is to be understood as an address of the prophet to the men of his time to turn from their evils, and apply themselves above all things to the study of the divine law, here meant by the light of the Lord, including also the light of the Spirit of God illuminating the Word.
Fuente: Commentary on the Holy Bible by Thomas Coke
2. THE FALSE EMINENT THINGS AND THEIR ABASEMENT IN GENERAL
Isa 2:5-11
5O house of Jacob, come ye,
And let us walk in the light of the Lord.
6Therefore thou hast6 forsaken thy people the house of Jacob,
Because they be replenished7from the East,
And are soothsayers like the Philistines,
And they 8 9please themselves in the children of strangers.
7Their land also is full of silver and gold,
Neither is there any end of their treasures;
Their land is also full of horses,
Neither is there any end of their chariots:
8Their land also is full of idols;
They worship the work of their own hands,
That which their own fingers have made;
9And 10the mean man boweth down,
And 11the great man humbleth himself:
12Therefore forgive them not.
10Enter into the rock, and hide thee in the dust,
For fear of the Lord, and for the glory of his majesty.
11The lofty looks of man shall be humbled,
And the haughtiness of men shall be bowed down,
And the Lord alone shall be exalted in that day.
TEXTUAL AND GRAMMATICAL
Isa 2:5. and , Come, and we will walk, are taken from Isa 2:3, and not only reminds of , Isa 2:3, but one is almost tempted to believe that Isa 2:3 is an echo of , which, Isa 2:3, follows . And if the words are compared that in Mich. follow the borrowed verses Isa 4:1-3; (For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God forever and ever. Isa 2:5) it will be seen that these words, too, floated before Isaiahs mind. Grammatically there is nothing to object to the view of the comment below. For may just as well mean eamus in lucem, as in luce, let us walk into the light, as in the light. And if the words of Isa 2:2-3 that sound alike are not taken in quite the same meaning, I would ask: are they then identical? And if they were identical, must then the (that must, according to Isa 2:3, occur in the last time) be the same with that the Prophet imposes as a duty o n the Israel of the present?
Isa 2:6. stands very commonly in the sense of repudiate: Jdg 6:1; 1Sa 12:22; 1Ki 8:57; Psa 27:9; Psa 94:14; Jer 7:29; Eze 29:5; Eze 32:4. But especially the notion of appears significantly as contents of the burden of Jehovah, and probably with reference to our passage; Jer 23:33; comp. Jer 12:7 and 2Ki 21:14. In many of these places stands parallel with . From that, and from the impossibility of taking , way, fashion of the people, nationality, the inaccuracy appears of the explanation given by Saadia, Targ., J. D. Michaelis and others: thou hast abandoned thy nationality. , according to the comment below is particularly to be maintained as the correct reading. Thus both the conjecture of Brenz and Bttcher (Exeg. Krit. hrenlese, p. 29) (comp. Eze 12:24; Eze 13:7), and that of Gesenius (in his Thesau, s. v. , p. 1193, though in his commentary he declares for the text). (comp. Jer 14:14; Eze 13:6; Eze 13:23) are needless. Also the signification of old translations ( ,LXX., ut olim, Vulg., ut antea, Peschit., sicut ab initio, Targ., Jon.) is incorrect, because the insertion of the particle of comparison and the leaving out of account the before are arbitrary. Drechsler has justly called attention to the fact that with never means the same as with the accusative. For the first does not so much name the matter with which one is filled as the source, the fund, the provision out of which the matter is drawn. Thus e.g. Exo 16:32, is not: imple mesuram eo, but ex eo, i.e., fill the omer with the proper quantity taken from the whole mass. Comp. Lev 9:17; Jer 51:34; Eze 32:6; Psa 127:5. It is different Ecc 1:8. , (Lev 19:26; Isa 57:3; Jer 27:9; 2Ki 21:6; 2Ch 33:6) or (Deu 18:10; Deu 18:14; Mic 5:11) according to the context of the passages cited, are places of magicians or diviners. For the word stands parallel with sometimes, and sometimes with , as, then, in substance both are nearly related. But the fundamental meaning is doubtful. Fleischer in a note in Delitzsch in loc. controverts the fundamental meaning maintained by Fuerst, tecta, arcana faciens, and also the derivation from (oculo maligno fascinans), and would derive it either from , cloud (weathermaker), or from the Arabic root anna (coercere, stop by magic).As regards the construction, Drechsler has remarked that the absence of must occasion no surprise. The verb in this sentence causes no little trouble. occurs in only three places in the Old Testament: Job 27:23; 1Ki 20:10 and here. Beside that there is also the noun () Job 20:22; Job 36:18.Job 27:23 we read the words . Here evidently = which often occurs for clapping the hands together, or for slapping on the thigh: Num 24:10; Lam 2:15; Jer 31:19; Eze 21:17. But 1Ki 20:10, the king Ben-Hadad of Syria says: The gods do so unto me and more also, if the dust of Samaria shall suffice () for handfuls for all the people that follow me. And with this agrees also the Aramaic redundare, and the superfluere, satis esse of the late Hebrew.Also in regard to the substantive the same division of meaning occurs. For while Job 20:22 the context requires the meaning abundantia, opinions vary a great deal in regard to Job 36:18. Still to me the weight of reason seems on the side of the meaning explosio, (disapproval, insult by hand clapping, comp. Job 34:26-27). And the explanations of our passage divide into two classes, in that the one bring out the fundamental idea of striking, the other that of superabundance, but each variously modified. The Hiphil occurs only here. It is to be construed in a direct causative sense (complosionem facere).
Isa 2:7. always with only here and Neh 2:10; Neh 3:3; Neh 3:9.
Isa 2:8. from with intentional like sound to ,, comp. Zec 11:17; Jer 14:14; Isa 2:18; Isa 2:20; Isa 10:10 sq.; Isa 19:1; Isa 19:3; Isa 31:7. The singular suffix in and is to be noticed in grammatical respects. Expositors correctly construe the suffixes as distributive. Comp. Isa 5:23 concerning the ideal number.
Isa 2:9. At first sight the explanation (adopted, e.g., by Luther), commends itself, that takes the verbs and as descriptive of the voluntary homage that the Israelites rendered to the great things depicted verse 7 sq. It appears to belong to the completeness of the mournful picture that the Prophet draws here of the condition of Israel, that also that recognition should be mentioned which those great things named, Isa 2:7-8, received at their hands. Moreover the similarity of construction seems to point to a continuation of that strain of complaint against Israel already begun. Indeed the second half of Isa 2:9 and forgive them not, seems to form the fitting transition to the announcement of judgment, whereas these words, if the announcement of judpment begins with 9 a already, seem to be an . That and in what follows (Isa 2:11-12; Isa 2:17) and especially Isa 5:15, are used for involuntary humiliation would be no objection, in as much as a contrast might be intended. Nevertheless I decide in favor of the meaning approved by all recent expositors, viz., involuntary bowing. What determines me is, first, that already Isa 2:8 b speaks of the voluntary bowing to idols. Had the prophet meant to emphasize, not simply this, but also the bowing before the idols of riches and power, he would surely have joined both in a different fashion than happens if Isa 2:9 a is referred to Isa 2:7. And then Isaiah must have said: , but thou forgive them not. That the antithesis is not marked in Isa 2:9 b, is proof that none exists. But then in this case Isa 2:9 a itself must contain a threatening of judgment. It is no objection to this that it is expressed in narrative form with the vav. consecutivum; comp. Drechsler in loc. Isa 2:9 b is then not antithesis but explanatory continuation. must then be taken in the weaker signification of . Comp. 2Ki 6:27. and (comp. Isa 5:15; Isa 31:8; Psa 49:3; Pro 8:4) form only a rhetorical, not a logical antithesis. It is not = mean and great, butall and every. The idea of man is only for the sake of parallelism expressed by two synonymous words. Comp. Isa 2:11. After must be supplied, comp. Gen 18:24; Gen 18:26; Hos 1:6, coll. Isa 33:24.
Isa 2:10. genitive of the object, comp. 1Sa 11:7; 2Ch 14:13; 2Ch 17:10 and below Isa 2:19; Isa 2:21. only here.
Isa 2:11. only here and Isa 2:17. in Isaiah only here and Isa 2:17; Isa 10:12. The singular is explained in that is the main idea. Comp. Isa 5:15. , a common word with Isaiah (Isa 2:9; Isa 2:11-12; Isa 2:17; Isa 5:15; Isa 40:4, etc.) is verb, not adjective, for the latter is . The same ramark obtains in reference to and that was made Isa 2:9 concerning and .
EXEGETICAL AND CRITICAL
1. The Prophets glance has penetrated into the farthest future. There he gazes on the glory of Jehovah and his people. In the words of his fellow prophet Micah, to whom he thereby extends the hand of recognition and joins himself, he portrays how highly exalted then the Lord and His people shall be. That is the true eminence to which Israel is destined, and after which it ought to strive. But what a chasm between that which Israel shall be and what it actually is!
The Prophet calls on the people to set themselves in the light of that word of promise, that promise of glory (Isa 2:5). What a sad picture of the present reveals itself! The people in that glorious picture of the future, so one with its God that it does not at all appear in an independent guise, appears in the present forsaken of God, for it has yielded itself entirely to the influences of the world from the East and West, and all sides (Isa 2:6). In consequence of this, much that is high and great has, indeed, towered up in the midst of them. But this highness consists only of gold and silver, wagons and horses, and dead idols made by men (Isa 2:7-8). For that, in the day of judgment, they shall be bowed down so much the lower and obtain no pardon (Isa 2:9). For in that day they must creep into clefts in the rocks and holes in the ground, before the terrible appearance of Jehovah (Isa 2:10), and then shall every false, earthly eminence be cast down, that Jehovah alone may appear as the high one (Isa 5:11).
2. O house of Jacoblight of the Lord.
Isa 2:5. House of Jacob, so the Prophet addresses the inhabitants of Judah and Jerusalem (Isa 2:1), in that he connects what he says in this address, and in the second half of the verse with the prophetic address uttered in what precedes, in which (Isa 2:3) the temple was named the house of the God of Jacob. The expression house of Jacob for Israel is besides frequent in Isa 8:17; Isa 10:20; Isa 14:1; Isa 29:22; Isa 46:3; Isa 48:1; Isa 58:1.As the Prophet at once expresses what he has to say to the house of Jacob in words that are taken from the prophecy that precedes, he intimates what use he intends to make of these words.
Expositors understand, partly of the favor and grace of the Lord (for which otherwise often Psa 89:16; Psa 4:7; Psa 36:10), partly of the instruction through the law of the Lord (lux Jehov lex Dei,Vitr.). But neither the one nor the other meaning seems to me to suit the context. For in what follows there is neither a promise of divine grace, nor exhortation to holy walk. I am therefore of the opinion, that the prophet by light of Jehovah, understands that light which Jehovah Himself extends to the people by the prophetic word that just precedes. In the light of that word ought Israel to set its present history. The Prophet shows, in what follows, how infinitely distant the present Israel is from the ideal that, Isa 2:2-4, he has shown, and which shall be the destiny of this degenerate Israel in the last time. Now if Israel will apply the measure of that future to its present, it may escape the judgment of the last time. On this account the Prophet summons his people to set themselves in the light of Jehovah.
3. Therefore thou haststrangers, Isa 2:6. The words thou hast repelled thy people seem to me to indicate the fundamental thought of the whole address to the end of Chap. 5. From Isa 2:2-4, where Jehovah is named the God of Jacob, and Zion the place where Gods word shines so gloriously that all nations assemble to this shining, it is seen that Israel in this last time shall live in most intimate harmony with its God. That it is not so now he proceeds to describe. For God has repudiated His people. Jehovah, however, has not arbitrarily repudiated His people. He could do no otherwise. For the nation had forsaken Him, had abandoned itself to the spirit of the world. They accorded admittance to every influence that pressed on them from East and West. Such is the sense of the following words. From the east, means primarily, indeed, those parts of Arabia bordering on Palestine (Jdg 6:3; Jdg 6:33; Jdg 7:12; Jdg 8:10), but here, in contrast with Philistines, it signifies the lands generally that lie east of Palestine. That destructive influences, especially of a religious kind, proceeded from these lands to Israel, appears from the instance of Baal-Peor (Num 25:3; Deu 4:3), and of Chemosh (1Ki 11:7; 2Ki 23:13) of the Moabites, and Milcom of the Ammonites (1Ki 11:5; 1Ki 11:7) the altar in Damascus (2Ki 16:10), and the star worship of Manasseh (2Ki 21:5; Jer 7:18; Jer 44:17 sqq.; Eze 8:16). But Drechsler,in loc, has proved that not only religious influences, but also social culture of every sort penetrated Israel from the East (comp. on Isa 3:18 sqq.; 1Ki 5:10; 1Ki 10:1-15; 1Ki 11:1 sq. If, then, we translate for they are full from the East, we would thereby indicate the Prophets meaning to be that Israel has drawn from the Orient that of which it is full, in the sense of intellectual nourishment. But the West, too, exercised its destructive influences. The Philistines are named, as representatives of it, and especially they are indicated as Israels examples and teachers in witchcraft. It is true that we have no express historical evidence that the Philistines were especially given to witchcraft. Yet 1Sa 6:2 mentions their diviners, and 2Ki 1:2, refers to the sanctuary of Baalzebub at Ekron, as a celebrated oracle.
And in the children,etc. Excepting Targ. Jonathan (et in legibus populorum ambulant) all the ancient versions find in our passage a accusation of sexual transgression. The LXX, Peschit, and Ar. understand the words to refer to intercourse of Jewish men or women with the heathen, and the generation of theocratic illegitimate posterity. Jerome, however, understands the et pueris alienis adhserunt of Pederasty, as he expressly says in his commentary. The translation of Symmachus, too, which Jerome quotes, et cum filiis alienis applauserunt, is to be understood in the same sense. For Jerome remarks expressly: Symmachus quodam circuitu et honesto sermone plaudentium eandem cum pueris turpitudinem demonstravit. Gesenius in his Commentary p. 18 has overlooked this. It is seen that LXX. ( ), Peschit. (plurimos exterorum filios educarunt), Arab. (nati sunt eis filii exteri permulti) have found the notion of fulness, superfluity in . But Jerome and the Hebrew scholars that after him translate (wedging oneself in, in an obscene sense) proceed evidently from the fundamental meaning striking. The later expositors divide into these two classes. Still the majority decide in favor of the meaning, striking into, i.e., the hand, as sign of making a covenant, and refer to the construction (Gen 32:2; Jos 16:7; Jos 17:10, etc.), to illustrate the construction with here. Still better is it to compare the construction with of the verbs, , , , ,. are the children of strangers (Psa 18:45, sq.; Isa 60:10, etc.), with only the difference that in the idea of a profane birth is more prominent. The expression is to be understood as generally comprehensive of the eastern and western nations named immediately before, word itself, it occurs not seldom in Isa 9:5; Isa 8:18; Isa 11:7; Isa 29:23; Isa 57:4-5.
4. Their landhave made.
Isa 2:7-8. Neither the having abundance of children of strangers (Ew.), nor the contenting oneself with such (Drechsler) explains to us why the land of Jacob was full of silver and gold, of horses and wagons. But it is very easily explained if Israel had treaties and a lively commerce with foreign nations. But this was contrary to the law and the covenant of Jehovah. For according to that Israel should be a separate people from all other nations: And ye shall be holy unto Me; for I the Lord am holy, and have severed you from other people, that ye should be Mine. Lev 20:26. Commerce with the world, of course, brought the Israelites material gain, in gold and silver, horses and wagons, so that, in fact, there was a superfluity of these in the land. But by this growth in riches and power the divine prohibition (Deu 17:17,) was transgressed. It is plain enough now how necessary this prohibition was. For with the treasures of this world the idols of this world are drawn in. This prohibition would guard against that, for the subtile idolatry of riches and power would serve as a bridge to coarser idolatry, because it turns the heart away from the true God, and thereby opens a free ingress to the false gods. Thus is Israel, in consequence of that being full, of which Isa 2:6 speaks, also outwardly become full of that which passes for great and glorious in the world. But, regarded in the light of Jehovah, this is a false eminence. On the subject matter comp. Mic 5:9 sqq.
5. Enter intoin that day.
Isa 2:10-11. These words stand in an artistic double relation. First, they relate to what precedes (Isa 2:9) as specification. Second, to what follows (as far as Isa 3:26) as a summary of the contents. For the brief words of Isa 2:9 express only in quite a general way the human abasement, and indicate the sole majesty of Jehovah only by ascribing to Him the royal right of pardon. These words are now in both these particulars more nearly determined in Isa 2:10-11. With dramatic animation the prophet summons men, in view of the terror that Jehovah prepares, and before the majestic appearance of His glory, to creep into the clefts of the rocks, and rock chasms (comp. Isa 2:19 and Isa 2:21), and in the depths of the dust i.e., holes or caves in the earth, (comp. Isa 2:19). The terror, therefore, shall be like that which spreads before an overpowering invasion of an enemy (Jdg 6:2; 1Sa 13:6). Then shall the lofty eye be cast down and,which is the reason for the formerall human highness shall be humiliated. Jehovah alone shall be high in that day, just as all mountains shall have disappeared before the mountain of Jehovah (Isa 2:2). It will immediately appear that the matter of both these verses shall be more exactly detailed in what follows.
[Isa 2:5. From this distant prospect of the calling of the gentiles, the Prophet now reverts to his own times and countrymen, and calls upon them not to be behind the nations in the use of their distinguishing advantages. If the heathen were one day to be enlightened, surely they who were already in possession of the light ought to make use of it. In the light of Jehovah; (in the path of truth and duty upon which the light of revelation shines). The light is mentioned as a common designation of the Scriptures and of Christ Himself. (Pro 6:23; Psa 119:105; Isa 51:4; Act 26:23; 2Co 4:4). J. A. A.
Isa 2:6 c. And with the children of strangers they abound.The last verb does not mean they please themselves, but they abound.Children of strangers.Means strangers themselves,foreigners considered as descendents of a strange stock and therefore alien from the commonwealth, of Israel.J. A. A. [See comment on Isa 1:4 Tr.]
Isa 2:7. The common interpretation makes this verse descriptive of domestic wealth and luxury. But these would hardly have be en placed between the superstitions and the idols, with which Judah had been flooded from abroad. Besides, this interpretation fails to account for gold and silver being here combined with horses and chariots.But on the supposition that the verse has reference to undue dependence upon foreign powers, the money and the armies of the latter would be naturally named together.The form of expression, too, suggests the idea of a recent acquisition, as the strict sense of the verb is, not it is full, nor even it is filled, but it was, or has been filled.J. A. A.
Isa 2:9. They who bowed themselves to idols should be bowed down by the mighty hand of God, instead of being raised up from their wilful self-abasement by the pardon of their sins. The relative futures denote, not only succession in time, but the relation of cause and effect.J. A. A.
Isa 2:10. And hide thee in the dust. May there not be reference here to the mode prevailing in the East of avoiding the Monsoon, or poisonous heated wind that passes over the desert? Travelers there, in order to be safe, are obliged to throw themselves down, and to place their mouths close to the earth until it has passed.Barnes.]
Footnotes:
[6]repudiated.
[7]Or, more than the East.
[8]Or, abound with the children, etc.
[9]make covenant with foreign born.
[10]a man is bowed down.
[11]everybody humbled.
[12]And thou wilt not forgive them.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 861
EXHORTATION TO A HOLY WALK
Isa 2:5. O house of Jacob, come ye, and let us walk in the light of the Lord.
MANY prophecies there are which are not yet accomplished, especially among those which are to be fulfilled in the last days. The last days were understood even by the Jews themselves as relating to the days of the Messiah; and they comprehend all the time from his first advent in the flesh to the period when his kingdom shall be fully established upon earth. Hence the prophecies relating to that period must have different degrees of accomplishment; being partly fulfilled in the first triumphs of the Gospel, but having a further and more entire accomplishment when all the kingdoms of the world shall become the kingdom of our Lord and Saviour Jesus Christ. Thus it is that we are to understand the prophecy contained in the preceding context. The mountain of the Lords House, that is, the Gospel Church, was established on the top of the mountains in the apostolic age, when it triumphed over heathen idolatry and Jewish superstition; and myriads of converts encouraged one another to serve and glorify their God: but we have not yet seen the time when swords have been beaten into ploughshares, and spears into pruning-hooks, and nations have ceased to learn and practise the art of war. That time however will come: and we should long, and labour to the utmost of our power, to hasten it forward. We should even now anticipate it; yea, we will anticipate it: O house of Jacob, come ye, and let us walk in the light of the Lord!
Let us walk in the light,
I.
Of his truth
His truth now shines in its meridian splendour
[The darkness is indeed past; and the true light now shineth [Note: 1Jn 2:8.]. The day-star has arisen [Note: 2Pe 1:19.]: the day-spring from on high hath visited us [Note: Luk 1:78-79.]. the Sun of Righteousness [Note: Mal 4:2.] shineth forth in his brightness: and the way of salvation through a crucified Redeemer is now so plain, that no wayfaring man, though a fool, can err therein [Note: Isa 35:8.] On the face of Moses there was a veil, that they who received the law should not see its full import: but if the Gospel be hid, it is from those only whom the god of this world hath blinded; since we may all with open (that is, unveiled) face behold as in a mirror the glory of the Lord [Note: 2Co 3:13-18.] ]
Let us then walk in it
[Having the light, we should believe in the light, that we may be the children of light [Note: Joh 12:35-36.]. We should embrace with all thankfulness the way of salvation revealed in the Gospel. We should come to Christ, as the appointed Saviour of a ruined world [Note: Mat 11:28.]: we should look to him, as dying upon the cross for us [Note: Isa 45:22.]: we should build upon him, as our only foundation [Note: 1Co 3:11.]; and cleave unto him with full purpose of heart [Note: Act 11:23.]; and determine to know none but him [Note: 1Co 2:2.], and to glory in nothing but the cross of Christ [Note: Gal 6:14.] Arise then, and be enlightened, for the light is come; and the glory of the Lord is risen upon you [Note: Isa 60:1. The marginal reading.].]
Whilst confiding in God as reconciled to us by the blood of the cross, we should endeavour to walk in the light,
II.
Of his countenance
This is the privilege of a true believer
[So it is declared to be, by one who experienced it richly in his own soul [Note: Psa 89:15.]. God presents himself to us in the Gospel under the endearing relations of a Father and a Friend, to whom we may carry every want, every trial, every difficulty; and from whom we may expect a supply according to our need. He will be not only our God, but a God unto us [Note: 1Ch 17:24.], putting forth all his wisdom, all his love, and all his power, to make us truly blessed. He will engage in this work with his whole heart and with his whole soul [Note: Jer 32:41]; so that it must be utterly our own fault if we be not as holy, and as happy, as our hearts can wish ]
Let us then enjoy our privilege
[Let us walk with God, as Enoch did; and glory in him as the God of our salvation. See what holy joy David found in communion with him [Note: Psa 63:1-5 and Psa 145:1-12 and Psalms 150.] and shall we who live under a so much nobler dispensation experience less? Shall not we, who have so much clearer views of Christ, rejoice in him with joy unspeakable and glorified? O let us delight ourselves in God, and have even now, in the secret of his presence and the consolations of his Spirit, an earnest and a foretaste of our heavenly inheritance [Note: Psa 31:20. Eph 1:13-14.] ]
But we shall in vain hope to enjoy his presence, if we walk not also in the light,
III.
Of his commandments
These are given by him as a light to our feet and a lantern to our paths
[Without them we should not know how to walk and to please God; but by them we are fully informed in all things that are needful for us to do [Note: Pro 6:23.]. They do not indeed descend to every particular circumstance in which we can be placed; but they afford principles which are universally applicable, and which are quite sufficient for our direction when duly applied. The duty of doing to others as we would be done unto, is so comprehensive as to embrace every part of our social duty, whilst it is so simple that it may be comprehended and applied by every one who desires to please God.]
Let us then make these the one rule of our conduct
[Let us not attempt to reduce them to the standard of the world, but endeavour rather to raise our conduct to the standard of Gods revealed will. Let us treasure up in our minds the most exalted precepts, and hide Gods word in our hearts, that we may not sin against him; for then shall we not be ashamed, when we have respect unto all Gods commandments ]
In addressing the house of Jacob, we must speak to,
1.
Those who are nominally so
[It is but too true, that all are not Israel, who are of Israel: and those who are only of the house of Jacob by name and profession, may know it by their walk and conversation. Consider, I pray you, in what light you have walked: Is it not manifest, that the generality who call themselves Christians are influenced only by the things of time and sense; and that their principles and pursuits are altogether earthly? Know then, ye lovers of this present evil world, that, if Gods word may be depended on, you are deluding yourselves to your eternal ruin [Note: Isa 50:11.]. You sow the wind, and you shall reap the whirlwind [Note: Hos 8:7.]. When will you begin to see, that one thing, and one thing only, is needful? When will you learn to say, Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee? That you should seek present, as well as eternal, happiness, we grant: but you should seek it where David did; Who will shew us any good? Lord, lift thou up the light of thy countenance upon us; and that will put more gladness in my heart than any increase of corn, wine, and oil can ever do [Note: Psa 4:6-7.].]
2.
Those who are really so
[You have found that God in Christ is a fountain of life; and in his light you have seen light [Note: Psa 36:9.]. You therefore are children of the light and of the day. But if you are so highly distinguished in your character, think how distinguished you should also be in our conduct [Note: Eph 5:8. 1Th 5:5-6.]. The eyes of all are upon you: they will look particularly to see whether religion is such a source of happiness as you profess. O shew them that you need neither the sun to lighten you by day, nor the moon by night, since the Lord has been a light unto you, and your God your glory [Note: Isa 60:19.]. Shew them that even in the greatest troubles you have a fountain of consolation to go unto; and that when you walk in darkness, the Lord is a light unto you [Note: Job 29:3. Mic 7:8.]. And, as it is eminently characteristic of Gospel times to encourage one another in the ways of God, see that you do so, speaking one with another in psalms and hymns and spiritual songs, singing and making melody in your hearts unto the Lord. Then, from enjoying God in his courts below, you shall be taken to serve him in his temple above, where your largest desires shall be satisfied, and your utmost capacities be filled [Note: Rev 21:22-23. Psa 16:11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Here the prophet takes occasion to call upon the Jewish church, from the zeal of the Gentile: and since the heathen is so forward to go up to the house of the Lord, how much more ought the Lord’s own people to be alive to this service? Reader! it were devoutly to be prayed for, that both Jew and Gentile were mutually striving for the faith of the gospel. But alas! holy have both sinned, and come short of God’s glory! If God’s ancient people, the Jews, have forsaken the Lord, what shall we say more in favor of the Gentile church? But the pursuits of silver and gold, the lust of the flesh, and the lust of the eye, and the pride of life; these sweep away the time, the heart, and affections, and leave men satisfied with the form, while destitute of the power of godliness.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 2:5 O house of Jacob, come ye, and let us walk in the light of the LORD.
Ver. 5. O house of Jacob. ] So Mic 2:7 , “O thou that art called the house of Jacob, and the house of Israel.” Isa 5:7 Thou that art “called a Jew, and makest thy boast of God.” Rom 2:17 This Rupertus maketh to be the voice and advice of the converted and Christian Gentiles to the Jews; others, of our prophet to his perverse countrymen to join with the Gentiles, or rather to go before them as worthy guides in heavenly ways, and not to lie behind those whom they have so much slighted. a
Let us walk in the light of the Lord.
a Per semulationem provocat. – Oecolamp.
NASB (UPDATED) TEXT: Isa 2:5-11
5Come, house of Jacob, and let us walk in the light of the LORD.
6For You have abandoned Your people, the house of Jacob,
Because they are filled with influences from the east,
And they are soothsayers like the Philistines,
And they strike bargains with the children of foreigners.
7Their land has also been filled with silver and gold
And there is no end to their treasures;
Their land has also been filled with horses
And there is no end to their chariots.
8Their land has also been filled with idols;
They worship the work of their hands,
That which their fingers have made.
9So the common man has been humbled
And the man of importance has been abased,
But do not forgive them.
10Enter the rock and hide in the dust
From the terror of the LORD and from the splendor of His majesty.
11The proud look of man will be abased
And the loftiness of man will be humbled,
And the LORD alone will be exalted in that day.
Isa 2:5 Notice the parallel between Isa 2:3 (the nations) and Isa 2:5 (the Israelites). Lifestyle faith is the evidence of a personal trusting relationship with God. Humans must know the truth, walk in the truth, and share it with others! The nations were to learn this from Israel, but they did not!
The light of the LORD is the true revelation (cf. Isa 60:1-2; Isa 60:19-20). The worship of the lights of the night sky is false revelation. This verse may be a rejection of Babylonian astral worship (cf. Isa 2:6). YHWH and His Messiah are the true light for the nations (cf. Isa 9:2; Isa 42:6; Isa 49:6; Isa 51:4; Isa 53:11).
Isa 2:6-9 These verses describe why YHWH abandoned (BDB 643, KB 695, Qal PERFECT) His own covenant people.
1. They are filled with influence from the east, Isa 2:6.
2. They are soothsayers (BDB 778 II), like the Philistines, Isa 2:6.
3. They strike bargains with the children of foreigners, Isa 2:6.
4. They are wealthy and militarily strong (and trust in these things), Isa 2:7 (notice the three-fold repetition of filled, BDB 567, KB 583, Niphal IMPERFECT in Isa 2:7-8).
5. They are idolatrous, Isa 2:8 (cf. Isa 17:8; Isa 37:19; Isa 40:19; Isa 44:17).
6. They treat the common people with disdain, Isa 2:9 (cf. Isa 2:11; Isa 2:17; it is possible that this verse is parallel to Isa 2:8 and refers to idolatry, cf. NKJV).
What can the nations learn from people like this?!
Concerning #6 above (Isa 2:9), the NASB and NKJV translate it as another in a series of descriptions of how the covenant people are acting, but NRSV and TEV translate it as a summary and the last line is a plea for YHWH, not to forgive them (Peshitta) or a statement by YHWH that He will not forgive them (LXX).
Isa 2:6
NASB, NRSVfrom the east
NKJVeastern ways
TEV, JPSOAfrom the East
PESHITTAolden days
REBtraders
The UBS Hebrew OT Text Project gives from the east or from olden times (both possible meanings of this NOUN, BDB 869) a B rating (some doubt). The NEB and REB add one consonant and make it traders. It seems to refer to religious influences from the east (i.e., Syria, Assyria, Babylon) which corrupted Israel’s faith.
soothsayers If this was meant to be a strict parallelism with the line above, it is possible that a NOUN parallel to soothsayer, such as diviners (cf. Lev 19:26; Deu 18:9-12), has inadvertently dropped out of the MT. The MT is not the earliest or most original Hebrew text. It does have textual problems! However, remember that these kinds of problems do not affect major doctrines.
NASBthey strike bargains with the children of foreigners
NKJVthey are pleased with the children of foreigners
NRSVthey clasp hands with foreigners
TEVthey follow foreign customs
NJBis overrun with foreigners
LXXmany strange children were born to them
PESHITTAthey reared many alien children
REBthe children of foreigners are everywhere
JPSOAthey abound in customs of the aliens
The term children is not in the MT. The VERB (1) they strike hands (BDB 706 I, KB 765, Hiphil IMPERFECT) or (2) abound (BDB 974, cf. NIDOTTE, vol. 3, p. 1769) is ambiguous. It can refer to
1. a commercial transaction
2. a political alliance
3. a friendship
4. an affirmation of the customs of foreigners
Obviously in context the unique faith of Israel is being compromised!
Isa 2:7 This description of Judean leadership is in direct contradiction to Deu 17:16-17. Humans who have resources tend to trust in them (cf. Isa 31:1), but Isa 2:22 (cf. Isa 31:3) shows the failure of trusting in physical or human resources!
Isa 2:9 man. . .man Isa 2:9 is a two-line, synonymous parallelism (cf. 2Ki 7:10). The two most common terms for man/mankind are parallel.
1. adam, BDB 9, cf. Gen 1:26; Gen 6:1; Gen 6:5-7; Gen 9:5-6
2. ish, BDB 35, Gen 2:23; Num 23:19
NASB, NKJV,
NRSV, TEVdo not forgive them
NJB, NIVdo not raise them again
LXXdo not pardon them
REB(omits as gloss, cf. Dead Sea Scroll and JB footnote)
The VERB (BDB 669, KB 724, Qal IMPERFECT used in a JUSSIVE sense) means to lift or to carry. Here it has the sense of carry away (i.e., remove their sin). This may be an exclamation from Isaiah, himself.
Isa 2:10-11 These two verses describe YHWH’s advice to these covenant violators (Isa 2:10 a).
1. enter the rock, BDB 97, KB 112, Qal IMPERATIVE (i.e., this relates to Isa 2:19-21, cf. Rev 6:15-17)
2. hide in the dust, BDB 380, KB 377, Niphal IMPERATIVE
They are to hide from (Isa 2:10 b)
1. the terror of the Lord, cf. Isa 2:19; Isa 2:21
2. the splendor of His majesty (cf. Isa 2:11 c, 19,21; 2Th 1:9)
The result will be (Isa 2:11, note parallel in Isa 2:17)
1. the proud look of men will be abased, BDB 1050, KB 1631, Qal PERFECT (opposite of Isa 2:9)
2. the loftiness of man will be humbled, BDB 1005, KB 1458, Qal PERFECT (opposite of Isa 2:9, cf. Isa 13:11; Isa 23:9; 2Co 10:5)
3. the Lord alone will be exalted in that day, BDB 960, KB 1305, Niphal PERFECT (note parallel in Isa 2:17 and the phrase about the terror and splendor of YHWH in Isa 2:19 c and 21b)
Some commentators think that Isa 2:10 is encouraging the righteous to hide from YHWH’s coming judgment on the wicked (cf. NIDOTTE, vol. 2, p. 377), but in context (i.e., Isa 2:19-21) it refers to the covenant violators.
Isa 2:11 in that day This refers to the last days of Isa 2:2 a. It becomes a dominate theme in Amos. The theme in Isaiah is resumed in Isa 2:12 (cf. Isa 2:20; Isa 3:17; Isa 5:30; Isa 28:5-6; Amo 2:16; Amo 8:9; Hos 2:18). See Special Topic: That Day .
Conscious creation (humans and angels) will one day stand before its Creator and give account of the stewardship of the gift of life. YHWH is a moral, ethical God; creation is a moral, ethical creation. Humans do not break God’s laws so much as break themselves on God’s laws. The laws are for our protection in a fallen world, but humans see them as restrictions and loss of personal freedoms. One day every conscious creation, human and angel, will give an account before God!
house of Jacob. Generally has regard to the natural seed of Jacob, while Israel has regard to the spiritual. See notes on Gen 33:28; Gen 43:6; Gen 45:26, Gen 45:28. The expression occurs nine times in Isaiah, six before Isa 40: (Isa 2:6, Isa 2:6; Isa 8:17; Isa 10:20; Isa 14:1; Isa 29:22), and three after Isa 40: (Isa 46:3; Isa 48:1; Isa 58:1). See App-79.
Isa 2:5-11
Isa 2:5-11
“O house of Jacob, Come ye, and let us walk in the light of Jehovah. For thou hast forsaken thy people, because they are filled with customs from the east, and are soothsayers like the Philistines, and they strike hands with the children of foreigners. And their land is full of silver and gold, neither is there any end of their treasures; their land is full of horses, neither is there any end of their chariots. Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made. And the mean man is bowed down, and the great man is brought low: therefore forgive them not. Enter thee into the rock, and hide thee in the dust, from before the terror of Jehovah, from the glory of his majesty. The lofty looks of man shall be brought low, and the haughtiness of men shall be bowed down, and Jehovah alone shall be exalted in that day.”
This paragraph, despite its being addressed to the “House of Jacob” with an appeal for them to walk in the ways of Jehovah, is principally devoted to a recital of wretched apostasy into which the whole nation of Israel had fallen.
“Customs from the east …” These were largely the idolatrous customs imported and adopted from foreign nations.
“Strike hands with the children of foreigners …” This is a reference to business partnerships, marriages, and other types of fellowship with sinful and idolatrous nations. The extensive wealth, the reliance upon military strength, as indicated by the mention of horses and chariots, and the widespread idolatry of the people were all earmarks of Israel’s apostasy; and the words “forgive them not” show that the apostasy of the chosen people had, at this point in their history, reached a status of hardening. This judicial hardening of Israel introduced here by Isaiah was a subject to which he would return later in the prophecy.
“A proud look,” cited in Pro 6:17 as something that is hated by God Himself, is mentioned here in Isa 2:11, along with the haughtiness and arrogant looks of sinful men, such an attitude being common to sinful and rebellious men of all generations. Isaiah then referred to the fact that there would be a “day” when only Jehovah would be exalted. The mention of that day in Isa 2:11 seems to have set the tone for the third paragraph of this chapter.
As Hailey exclaimed with references to the last few verses, “What a lesson this should be to the godless, materialistic world of today.
“Their land also is full of idols …” Isaiah used a word here for idols (Isa 2:8) which Cheyne translated not gods. It is the Hebrew word [~’ililim], which has also been translated “nonentities.” Kidner also commented on this, saying that, “The word is a favorite of Isaiah, perhaps because it is identical with the word worthless.
There is no reason to trust the guesses of scholars as to the date when various prophecies of Isaiah were written, because there is practically no agreement among the participants in such futile activity; but we do like the opinion of Payne who placed the date of this prophecy, “very early in Isaiah’s career.
The mention of “that day” (Isa 2:12) has been recognized for ages as, “The world’s judgment day; but there were to be many typical fulfillments, much more immediately, each of them in turn being a type of that eternal and cataclysmic morning when Almighty God in righteous anger will at last terminate the rebellious race of Adam in the final judgment, when he will arise and cast evil out of his universe! Archer understood this as follows:
“Here the immediate reference is to the historical judgments of the Assyrian and the Chaldean invasions. Not only Israel and Judah, but all the heathen nations of that age as well were to experience the crushing blows of disaster, as each successive empire rose and fell.
Throughout history, God has repeatedly judged and destroyed apostate, heathen, and degenerate cultures; and in each instance, whether stated or not, there is a foreshadowing, a type, for that terminal judgment of the Great Day, prophesied in Gen 2:17. This lies behind the Saviour’s prophecy of (1) the end of the world and (2) of the destruction of Jerusalem with one set of prophecies, the latter most certainly being a type of the former (Matthew 24). Furthermore, there is no need to doubt that, as time progresses, God will further execute his judgments upon excessively wicked and rebellious cultures until, at last, when the cup of human iniquity is full, there will fall upon wretched humanity the terminal judgment of Zep 1:1-3, in which prophecy God said, “I will wipe this Adam off the face of the earth.”
Isa 2:5 THE APPEAL TO WALK IN THE LIGHT: In view of the vision which has just preceded this of the Gentiles voluntarily coming to walk in the ways of Jehovah, Isaiah attempts to provoke the house of Jacob to seek His ways. To walk in the light of Jehovah they would have to give up all their materialism and idolatry.
Isa 2:6 GOD HAS FORSAKEN THEM: This does not mean God would not turn and heal them should they repent, but it means He must forsake them as long as they forsake Him. If they will not have Him, He cannot have them. They are granted the freedom to choose whom they will serve-they chose the pagan superstition and idolatry of their eastern neighbors (Syrians, Assyrians, Ammonites, Babylonians, etc.) Striking hands (literally, to clap hands with) means to fraternize with, approve or associate with to the extent of cooperation, indulgence appropriation. It is not wrong in itself to be found in the midst of foreigners or sinners, but to participate in their sin is what the house of Jacob was doing and this is a rejection of Him. Judah was filled with heathen customs of all kinds: animism, sexual sins, human sacrifices, divination, etc. (Cf. Lev 19:26; Deu 18:10). It was not that God did not want them-they did not want God!
Isa 2:7 MATERIALISM: In the law of Moses (Deu 17:17) the king was forbidden to multiply silver and gold, for these would tend toward an indulgent and profligate life. Those who possess much silver and gold generally are never satisfied with what they have but always seek to procure more (Cf. 1Ch 29:4; 2Ch 8:18; 2Ch 9:10). It is not the silver and gold in themselves which are condemned, but the filling of the land with them-they were money mad! When Gods people are filled with the fullness which the world offers, they are empty toward God (Cf. Luk 12:21). Gods people should be filled with those things in which the world is empty (Cf. Eph 5:18). They also filled their land with the machinery of war-horses and chariots. A standing army for the purpose of self defense is not wrong and is even advocated specifically in the O.T. and in principle in the N.T. But multiplying a military-industrial complex inevitably leads men to trust more in their own power than in God. The multiplication of horses and chariots was another prohibition of the Mosaic law for kings (Deu 17:17). The military might of a nation can be made into an idol by proud and vain men (Nazi Germany, Communist Russia and China, Roman Empire, etc.).
Isa 2:8 IDOLATRY: Generally speaking, it can be established that there was no national idolatry under Uzziah and Jotham. But by the time of Ahaz, there had been such a wide practice of private idolatry by the people, it had become a national policy. Ahaz promoted it personally. Showing the stupidity of idolatry is one of Isaiahs recurring themes (Cf. Isa 40:18-31; Isa 41:21-29; Isa 44:9-20, etc.). The utter stupidity of bowing down and worshipping and asking help from a figurine which owes its existence to the one bowing down should be manifest to any intelligent being. Then to receive no utterance or oracle from a block of wood or granite should convince the idolator of his folly, (Cf. Act 17:22-31). But men have continued for nearly as long as the world has existed to prostitute themselves to objects fashioned by their own hands, or the hands of others, and called them gods,
Isa 2:9 DEGRADATION: All classes of men are brought low and degraded as a result of Judahs sin, Two Hebrew words for man are used here-adam, the general word or mean word for man (common mankind), and ish, the word for men of importance. All men, high and low, educated and uneducated, rich and poor, are bowing themselves before idols. It is a national disease. Therefore, the prophet commands (imperative), forgive them not. Isaiah asks that his message be vindicated-God is asked to withhold His forgiveness so long as Judah remains in stubborn rebellion and idolatry. This is what Isaiah proclaimed-now God will establish the truth of what Isaiah preached.
Isa 2:10-11 TERROR OF JEHOVAH: In view of the sin of Judah and the inexorable judgment of God because of it, Judahs only recourse is to attempt to hide from God in the limestone rocks of Palestine which are filled with crevices in which people often took cover from threatened danger (Cf. Jdg 6:2; 1Sa 13:6, etc.). Of course, it is impossible for man to hide from God. But Isaiah is emphasizing that the time for repentance is past-the only hope for Judah (which is no hope at all) is to try to hide. This is the judgment which is to come upon Judah in the devastation of the Babylonian captivities, but it typifies and foreshadows the final judgment of God (Cf. Rev 6:15-17). The appearance of Jehovah in judgment is both glorious and terrible at the same time! Gods glory is manifested in His judgment as well as in His grace! Isaiahs appeal to the fear of Gods judgment as a motive in preaching runs contrary to most modern psychological theories which assert that it is wrong to use fear as a motive in preaching and teaching. How different Gods methods! Judgment is set before sinful men as a terrible reality! Men must turn from sin if they are to escape such judgment. This is the only motive that will prevail with rebellious sinners. The only way to run from God is to run to Him!
come ye: Isa 2:3, Isa 50:10, Isa 50:11, Isa 60:1, Isa 60:19, Psa 89:15, Luk 1:79, Joh 12:35, Joh 12:36, Rom 13:12-14, Eph 5:8, 1Th 5:5, 1Th 5:6, 1Jo 1:7, Rev 21:23, Rev 21:24
Reciprocal: Job 33:30 – enlightened Psa 26:3 – and Psa 27:1 – light Psa 36:9 – in thy Psa 56:13 – walk Son 6:1 – that Jer 6:16 – and walk Hos 11:10 – walk Mic 4:5 – and we Mic 7:8 – the Lord Zec 10:12 – walk Col 2:6 – walk Rev 22:17 – Come
Isa 2:5. O house of Jacob, come ye Since the Gentiles will be thus ready and resolved to seek and serve the Lord, and to excite one another so to do, let this oblige and provoke you, O ye Israelites, to join with, or rather to go before them in this good work. The prophet, says Lowth, addresses himself to those Jews of later times, that should live when the glad tidings of the gospel should be published; and exhorts them to make use of those means of grace which God would so plentifully afford them, and not continue stubborn and refractory, like their forefathers, which disobedience of theirs had provoked him to forsake them, as it follows, Isa 2:6. And let us walk in the light of the Lord Take heed that you do not reject that light, which will be so clear, that even the blind Gentiles will discern it.
Isa 2:5-22. The Day of Yahweh.A poem dating from Isaiahs earliest period, dealing first with the sin, then with the judgment, of Israel. The text has been badly preserved. Probably the refrain which we find in various forms in Isa 2:10; Isa 2:19; Isa 2:21, stood at the beginning of the poem, before Isa 2:6 (Isa 2:5 being an editorial link). Another refrain occurs in Isa 2:11; Isa 2:17, and a variant of it in Isa 2:9 and in Isa 5:15. Probably each part began and ended with the same refrains. The first part may have consisted of Isa 2:19, Isa 2:6-8, Isa 2:11; the second part of Isa 2:10, Isa 2:12-18. In that case Isa 2:20 is a later addition. Isa 2:22 is absent from the LXX, and is the reflection of a reader.
Yahweh has forsaken Israel, for its wealth and idolatry. The people may well cower in the caves of the rocks and the holes of the earth, for the Day of Yahweh (cf. Amo 5:18-20) is at hand. It comes in storm and earthquake, which works wild havoc on land and sea, smiting low all that is exalted, the works of nature and man alike, that Yahweh alone may be high and lifted up, as the prophet had seen Him in his vision (Isa 6:1). Thus the pride of man is abased before God, when the fortresses and ships in which he trusted are brought to nought. The path of destruction is from Lebanon with its cedars and Bashan with its oaks, southward and westward to Israels towers and fortifications, and then westward still to the Mediterranean, where it strikes the Phnician ships, or perhaps southward to Elath, the port on the Gulf of Akabah, now Judahs, but shortly to be captured from her in the war with Syria and Ephraim (2Ki 14:22; 2Ki 16:6).
Isa 2:6. Perhaps we should read filled with sorcery or sorcerers (but see Grays note).
Isa 2:7. The prophets were hostile to wealth because it dulled the spiritual sensibilities and caused men to forget God; to horses, because they were used for war and men trusted in them rather than in God.
Isa 2:16. ships of Tarshish: probably Tartessus in Spain, at the mouth of the Guadalquivir (Psa 48:7*). The ships may have been such as were used for the Tarshish trade, not necessarily such as actually went there.pleasant imagery: sense uncertain; read perhaps costly barks (ephinth for sekiyth).
2:5 O house of Jacob, come ye, and let us {l} walk in the light of the LORD.
(l) Seeing the Gentiles will be ready, make haste, and show them the way to worship God.
The results of trusting in people 2:5-22
This emphasis is a major one in Isaiah 1-39, and the prophet introduced it at this point. Many in his day-and this is still true today-preferred to trust in strong people, especially nations, rather than in the Lord.
The prophet’s first exhortation 2:5
In view of what the nations will do eventually, Isaiah appealed to the house of Jacob (Israel) to do the same thing immediately, namely: walk in the Lord’s light (presence and truth). Commit to following the Lord. This motivation is also applicable to present-day Christians (cf. Eph 5:8-20). Virtually all the commentators recognized that this verse is transitional. Some make it the end of the previous section and others the beginning of the next.
2. God’s discipline of Israel 2:5-4:1
In contrast to the hopeful tone of the sections that precede and follow it, this one is hopeless. In contrast to the dignity of humanity there, Isaiah presented its folly here.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)