Chapter 2

1 Isaiah prohesieth the coming of Christ’s kingdom. 6 Wickedness is the cause of God’s forsaking. 10 He exhorteth to fear, because of the powerful effects of God’s majesty.

1. Concerning Judah and Jerusalem. See on ch. 1:1.

2. It shall come to pass. Various interpretations have been given to the message of vs. 2–4: (1) that it refers to a millennium, when there will be peace on earth, when the Jews will be restored to their ancestral home and to their former status as God’s chosen people, and rule the earth and accomplish the conversion of the world; (2) that it describes a counterfeit religious revival to take place at the close of earth’s history, sponsored by apostate Christianity and designed to convert the world, such as is alluded to in 1 Thess. 5:1–5; Rev. 13:11–17; etc.; (3) that it describes God’s original plan that literal Israel should become His agency for the salvation of the world, but that, owing to Israel’s failure and rejection, the prediction here made will be fulfilled by God’s chosen people today in the giving of the gospel message to earth’s remotest bounds.

As with every other passage of Scripture, the only way to determine the true meaning of Isa. 2:2–4 and its significance for the church today is to study it in the context of the Scriptures as a whole, in terms of what the Bible itself has to say to on the subject. For a careful survey of the teachings of the Bible relative to the basic problems involved in various fanciful interpretations, to the return of the Jews to Palestine, and to the role of Israel in the divine plan, see pp. 25–38. For Ellen G. White comments on the parallel passage in Micah 4:1–3 as one of many “practical lessons” that contain “great encouragement” for the church today, see CT 455, 456.

It should be noted that Micah 4:1–3 is practically identical, word for word, with Isa. 2:2–4. A study of the context in Micah will be found helpful in clarifying the parallel passage in Isaiah. Isaiah and Micah were contemporary for a number of years.

The last days. Heb. Хacharith hayyamim.ХAcharith, “last,” generally designates the close of whatever period of time the speaker has in mind, whether the period be short or long. ХAcharith is used of: (1) the close of the 430 years of sojourn (see on Gen. 15:13, 16) when Israel would possess Canaan (Gen. 49:1); (2) the close of the wilderness wanderings (Deut. 8:16); (3) the close of a future period of tribulation and exile (Deut. 4:30; Hosea 3:5); (4) the close of a period of history (Deut. 31:29); (5) the end result of a course of action (Prov. 14:12; 23:32; Isa. 47:7); (6) the “end” of the year (Deut. 11:12); (7) the close of a period of trial and testing in a man’s life (Job 42:12). In Bible prophecy it is used of: (1) the end of the power of God Greece (Dan. 8:23); (2) the close of the 1260 and 2300 days (Dan. 10:14; 8:19): (3) the in gathering of the Gentiles at the close of the age (Isa. 2:2; Micah 4:1); (4) the battle of Gog and Magog immediately prior to the establishment of the Messianic kingdom (Eze. 38:6, 7, 16); (5) the great day of final judgement (Jer. 23:30; 30:24); (6) the final “end” of the wicked (Ps. 37:38).

ХAcharith is commonly translated in the LXX by eschatos, “last,” “end.” It is the opposite of reХshith, “beginning” (see on Gen. 1:1), as is apparent from Isa. 41:22; 46:10, where “former” and “beginning” stand in contrast with “latter end” and “end.”

Biblical usage of Хacharith makes it evident that the context must, in each case, determine how far in the future “last” is. The context of “the last days” in Isa. 2:2 refers to the manifestation of the “majesty” of God (v. 10), to “that day” in which “the Lord alone shall be exalted” (vs. 11, 17), to “the day of the Lord” (v. 12), to the time “when he ariseth to shake terribly the earth” (v. 19). Compare Isa. 2:10–21 with Rev. 6:14–17. The context of the parallel passage in Micah 4:1–4 mentions the time when “the Lord shall reign over them in mount Zion from henceforth, even for ever” (v. 7), and refers to the time of restoration of the “first dominion” to Zion (v. 8) from Babylonian captivity (v. 10). Hence the “last days” of Isa. 2:2 immediately precede the establishment of the Messianic kingdom.

According to the principles of interpretation set forth on pp. 29, 30, the Messianic age, in God’s original plan for Israel, was to have come as the climax to the period of restoration following Babylonian captivity (see PK 703, 704). But Israel failed to meet the conditions under which God could have fulfilled the many promises of national glory and universal dominion for Israel, and as a result the prediction of Isa. 2:14 was never fulfilled to literal Israel.

The mountain of the Lord’s house. The LXX of Isa. 2:2 reads, “the mountain of the Lord and the house of God.” “The Lord’s house,” or “house of the Lord,” is the usual OT designation for the Temple (1 Kings 8:63; etc.), which was situated on Mt. Moriah (see on 2 Chron. 3:1; cf. Jer. 26:18; Micah 3:12). This, the “place” the Lord chose as a center for His worship (Deut. 12:5, 6, 14; 16:16), became the center and symbol of Judaism (1 Kings 8:29, 30; etc.). The Jewish religious system was so intimately bound up with the Temple and its service that the desolation of the latter in 586 b.c. and again in a.d. 70 rendered the system largely inoperative. When Jeremiah foretold the desolation of the Temple the religious leaders of the nation clamored for his death (see Jer. 26:1–9). The erroneous charge that Jesus had said He would destroy the Temple was the worst accusation the false witnesses could manufacture against Him (Mark 14:58; 15:29; cf. John 2:19). The inner courts of the Temple were the only places in Jerusalem from which Gentiles were excluded on pain of death (see Acts 21:28–31).

Thus, to say that “the mountain of the Lord’s house” would be exalted to “the top of the mountains” was equivalent to saying that the God of Israel would be honored above other religions and gods. For the word “mountain” as a symbol of power, and thus of national power, see Isa. 2:14; Jer. 51:25; Eze. 6:2, 3; 36:1, 4; Zech. 4:7; Rev. 17:9, 10. Daniel refers to the kingdom of God becoming “a great mountain” that “filled the whole earth” (Dan. 2:35). For other illustrations of the Gentiles coming to the “holy mountain” of God, see also Isa. 11:1, 10; 56:6–8.

In the top of the mountains. Heb. beroХsh heharim, which may also be rendered “on the top of the mountains,” “on the chief of the mountains,” or “as the chief of the mountains.” In any case the meaning is the same. If “the mountain of the Lord’s house” is a figurative expression for the religion of Israel, then “the mountains” must be the other religions of earth. Being closely identified with Judaism as a religious faith, Israel as a nation would accordingly be “established” above other nations of earth (see pp. 27, 28; PP 314).

All nations shall flow unto it. According to God’s original plan for Israel as His chosen instrument for accomplishing the salvation of the world, the time was to come when the nations of earth would acknowledge the superiority and leadership of Israel as a nation (pp. 28–30). The glorious picture of the exaltation of Israel as a nation is repeated again and again throughout the writings of the OT prophets, especially in the prophetic messages of Isaiah (PK 367, 368). He speaks of the Gentiles running to Israel because of the Lord their God (ch. 55:5), of the nations coming from afar (chs. 45:14; 49:6–8, 12, 18, 22) to join themselves to Israel (ch. 14:1) and to the Lord (ch. 56:6), of God personally conducting them to His “holy mountain,” which would as a result become “an house of prayer for all people” (ch. 56:7, 8), and of the Gentiles bringing their wealth to Jerusalem (ch. 60:3–11). Jeremiah speaks of all the Gentile nations coming “from the ends of the earth” (Jer. 16:19) and being gathered “to the name of the Lord, to Jerusalem” (Jer. 3:17). Zechariah foresaw the time when “many nations” would be “joined to the Lord” and be His people (Zech. 2:11), and “many people and strong nations” would come “to seek the Lord of hosts in Jerusalem” (Zech. 8:21, 22; cf. Zech. 14:16). Thus, eventually, the kingdom of Israel would embrace the entire earth (COL 290; Zech. 9:9, 10). Nations that refused to cooperate with God’s plan and to unite with Israel were to “perish” (Isa. 60:12; cf. 54:3) and to be “dispossessed” (COL 290). This glorious picture of the eventual triumph of truth was never fulfilled to literal Israel, but will be to spiritual Israel. Isa. 2:1–5 thus becomes a picture of the glorious triumph of the gospel through God’s chosen instrument in our own day, His church (see on Rev. 18:1; see also pp. 35, 36).

3. Many people shall go and say. Here, as in the statement of v. 2 about “all nations” flowing to Jerusalem, the OT prophets repeatedly—sometimes in identical words—present what “many people shall go and say.” In recognition of the obvious superiority of Israel as a nation (Deut. 4:6, 7; 28:10; Isa. 61:9, 10; Isa. 62:1, 2; Jer. 33:9; Mal. 3:12) and admitting that their “fathers have inherited lies” (Jer. 16:19), the Gentile nations would say to one another, “Let us go speedily to pray before the Lord, and to seek the Lord” (Zech. 8:21, 22), and to Israel, “We will go with you: for we have heard that God is with you” (Zech. 8:23). This promise of the ingathering of the nations to worship the true God was never fulfilled to literal Israel, owing to their failure to meet the requisite conditions, but will be fulfilled, spiritually, to God’s people in this generation (see pp. 32, 35).

Come ye, and let us go. Had Israel been faithful to God, these words would have been on the lips of the Gentiles, as men of other nations realized the desirability of honoring the true God. Compare the words of Zech. 8:21, 23, “Let us go speedily to pray before the Lord. … We will go with you: for we have heard that God is with you.”

The mountain of the Lord. The same as “the mountain of the Lord’s house” of v. 2. This proposal is another way of saying, “Let us go to Jerusalem.” The Dead Sea scroll 1QIs (see Vol. I, p. 31; Vol. IV, pp. 86–88) omits the phrase “to the mountain of the Lord.”

The house. That is, the Temple in Jerusalem (see on v. 2).

The God of Jacob. Equivalent to “the God of Israel.” Israel was the covenant name of Jacob (see on Gen. 32:28). The fact that the Gentiles do not merely say, “Let us go up to Jerusalem,” but rather, “Let us go up to the mountain of the Lord, to the house of the God of Jacob,” indicates a true understanding of the fact that the greatness of Israel is due to the cooperation of the people with the divine plan and that they worship the true God.

He will teach us of his ways. In ch. 55:5 Isaiah speaks of the nations hastening to Jerusalem “because of the Lord thy God.” As they joined “themselves to the Lord, to serve him, and to love the name of the Lord” (ch. 56:6–8), the Temple would literally become “an house of prayer for all people.” See pp. 28–30.

We will walk in his paths. From all nations men would come to unite their interests with those of Israel, saying, “We will go with you: for we have heard that God is with you” (Zech. 8:23). Eventually, “he that remaineth” of all the peoples of earth, “even he, shall be for our God” (ch. 9:7) and all nations “shall even go up from year to year to worship the King, the Lord of hosts” (ch. 14:16). This state of affairs was to have come true after “all the nations which came against Jerusalem” (v. 16) had suffered divine retribution (vs. 12, 13, 19) and the Lord reigned as “king over all the earth” (v. 9). Compare Eze. 38:8, 16, 18, 20–23; 39:1–3; Zech. 12:2, 3, 8, 9; 14:1–3.

Out of Zion. Jerusalem was to stand “forth in the pride of prosperity, the queen of kingdoms” and to be “established as the mighty metropolis of the earth” (DA 577). Both the Temple (PK 46) and the city “would have stood forever” (GC 19). The nations of earth would have honored the Jews, and recognized them as the trustees and expositors of the divine law to all men (Deut. 4:7, 8; Rom. 3:1, 2), The principles revealed through Israel were to have become “the means of restoring the moral image of God in man” (COL 286). And, “as the numbers of Israel increased, they were to enlarge their borders, until their kingdom should embrace the world” (COL 290).

4. He shall judge. Not all of the peoples of earth would be willing to obey “the word of the Lord from Jerusalem” (v. 3). Those who refused to submit to the authority of God, exercised through the Jews as His chosen people, would band together to secure by force of arms that which they were unwilling to gain by bringing their characters into harmony with the law of God (Jer. 25:32; Eze. 38:8–12; Joel 3:1, 12; Zech. 12:2–9; 14:2). Upon reaching Jerusalem and laying siege to it, they would discover to their dismay that they had entered into conflict with the God of heaven (Jer. 25:31–33) and that He would judge (Joel 3:9–17) and destroy them there (Isa. 34:1–8; 60:12; 63:1–6; 66:15–18). When the heathen had assembled themselves in the vicinity of the valley of Jehoshaphat (Joel 3:2, 12), located immediately to the east of Jerusalem, God would “sit to judge all the heathen round about” (Joel 3:12). The word Yehoshaphat (Jehoshaphat) means literally, “Jehovah will judge.”

Rebuke many people. “All the people of the earth” are “gathered together against” Jerusalem (Zech. 12:3), but God will “defend the inhabitants of Jerusalem” (Zech. 12:8) and “destroy all the nations that come against Jerusalem” (Zech. 12:9). The events here described were never fulfilled to literal Israel owing to the failure of the nation to comply with the mission committed to them. As pointed out by John the revelator, however (Rev. 20:7–15), this prophecy will have a degree of fulfillment when, at the close of the millennium, Satan deceives “the nations … of the earth, Gog and Magog, to gather them together to battle” (v. 8) and to compass “the camp of the saints about” (v. 9). The wicked “stand before God” and are “judged out of those things which were written in the books” (vs. 11, 12), “every man according to their works” (v. 13). The nations of earth will all “know” that the Lord is God (Eze. 38:23). Compare Zech. 12:4; Rev. 19:19–21.

Plowshares. Heb. Хittim, agricultural instruments of some type, probably “plowshares,” or “mattocks.” In Akkadian the word means “plough beams.” The contrast is clear—weapons of war are transformed into instruments of peace. When the foes of Israel have been vanquished, those who remain (see Zech. 14:16) will turn their weapons of war back into instruments of peace. This was God’s plan, which never came true for literal Israel.

Nation shall not. When the foes of Israel have been annihilated the nations that remain all voluntarily submit to Israel’s leadership. From the walls of Jerusalem “the dove of peace” goes “forth to all nations” (DA 577). Jerusalem is “safely inhabited” (Zech. 14:11). “No strangers pass through her any more” (Joel 3:17, 18). The city is true to its name, a “possession of peace,” or “foundation of peace.” Again, God’s original plan for Israel failed of fulfillment because of apostasy.

Learn war any more. Compare Hosea 2:18; Ps. 46:9. Those who believe that a literal return of the Jews to Palestine presages their restoration to the covenant status of OT times have interpreted Isa. 2:1–4 and its parallel passage in Micah (ch. 4:1–3) as a prediction of millennial peace, with the Jews ruling the earth and converting it to God. Such an interpretation is, of course, without any scriptural basis (see pp. 25, 37). In an attempt to disprove this unscriptural teaching some have proposed to explain these verses of Isaiah as referring to a counterfeit religious revival. This suggestion should be examined by comparing the passage in Isaiah with similar passages throughout the OT. As set forth in pp. 25–38, the Scriptures consistently apply the picture here presented to the situation that would have prevailed had Israel been faithful to God, that is, to the ingathering of the Gentiles. But literal Israel’s unfaithfulness made the realization of this objective impossible. Accordingly, fulfillment would be to spiritual Israel in the final proclamation of the gospel to the nations of earth (Rev. 14:9–11; 18:1–4; see pp. 35, 36).

In CT 454, 455, a portion of the parallel passage in Micah 4:1–3 is quoted, together with Isa. 54:11–14 and Jer. 31:33, 34, as one of many “practical lessons in the word of God, lessons that Christ would have teachers and parents present to the children in the school and in the home,” and as one of the passages of Scripture that “contain great encouragement” and “are a treasure house of precious pearls” (CT 456). If Isa. 2:1–4 and Micah 4:1–3 constitute a practical lesson of “great encouragement” for God’s people today, they would hardly seem to be descriptive of a counterfeit religious revival. However, it is when the words of Isaiah and Micah are considered in the setting and context of comparable OT passages that their import comes into sharp focus. Note the following:

1.  Isaiah specifically states that the message of vs. 2–5 concerns “Judah and Jerusalem” (Isa. 2:1; cf. Micah 4:2), God’s chosen people. Throughout the OT “Judah and Jerusalem” are always God’s people, imperfect and defective though they be, and God recognizes them as such (see Num. 23:21). Those whom God does not recognize as His people are never spoken of as “Judah and Jerusalem.” He never addresses Babylon or Egypt or Edom as “Judah and Jerusalem.” Notice also the appeal to the “house of Jacob” in v. 5. The glorious prospect of the results of faithfulness to God should have proved a strong incentive to Israel to “walk in the light of the Lord” (see CT 455, 456).

2.  Emphasis is sometimes placed upon the words “many people shall go and say” (v. 3) as evidence that what they say is in opposition to what the Lord has said. It should be noted, however, that what the “people” are here reported as saying is fully in harmony with the will of God as revealed elsewhere in His Word, and would be most appropriate on the lips of those who sincerely love the Lord. Furthermore, the very same thoughts, often in identical words, are placed on the lips of Gentile converts to Judaism throughout the OT. Compare, for instance, Zech. 8:21–23: “Let us go speedily to pray before the Lord, and to seek the Lord of hosts. … Many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.” Here, the “people” of the “nations” say the very same thing as in Isa. 2:3, and God confirms their saying as representative of the ingathering of the nations to Israel. It would be difficult to construe the words of Isa. 2:2–4 to represent a false revival and those of Zech. 8:21–23 to represent a true revival. See also Deut. 4:6, 7; Isa. 45:14; 49:6, 12, 18, 22; 55:5; 56:6–8; 61:3–11; Jer. 3:17; 16:19; Zech. 2:11; 14:16; Mal. 3:12.

3.  The words of Isa. 2:2 are the word of the Lord, not the word of “many people” (v. 3). It is God Himself who affirms in v. 2 the truth that “all nations” will “flow” to “the mountain of the Lord’s house.” To represent as a false religious revival what God calls for, is to deny that God knew whereof He was speaking. In v. 2 God says that “all nations” will “flow” to “the mountain of the Lord’s house,” and in v. 3 “many people” say, “Let us go up to the mountain of the Lord.” They are obviously in harmony with God rather than opposed to Him.

4.  If the words the people speak in v. 3 represent a false religious revival, it would seem that similar expressions throughout the OT should be similarly understood.

5.  To equate the words of Isa. 2:3 with the “peace and safety” cry of 1 Thess. 5:3 is to overlook the import of such OT passages as Ps. 46:9; Hosea 2:18. The added promise of Micah 4:4, spoken by the mouth of the Lord, together with the context (vs. 5–8), makes clear that these words refer to the eternal peace of the Messianic kingdom (see Isa. 32:15–18).

That there will be a great counterfeit religious revival in the last days is clearly set forth by Inspiration. But that Isaiah is not here speaking of such a revival seems to be indicated by the following evidence regarding that false revival.

Christ predicted that the message of the ministers of the false religious revival would be of such a nature that “if it were possible, they” would “deceive the very elect” (Matt. 24:23–27). “So closely will the counterfeit resemble the true,” we are told, “that it will be impossible to distinguish between them except by the Holy Scriptures” (GC 593). When that time comes, only a genuine love for the truth and the most diligent heed to directions given through the Bible and the Spirit of prophecy will protect us against the delusions of the enemy, the seducing spirits, and the doctrines of devils (Hosea 4:6; 2 Thess. 2:9–12, 6T 401; 8T 298; TM 475).

Except for those who know and love the truth, the whole world will be led astray by these delusions (see Rev. 13:13–15; GC 562). As the nominal Christian churches unite, popular religious leaders will see in this union a grand movement to evangelize the world; in fact, they specifically teach that all the world will be converted (GC 588, 589; EW 261; cf. 282). This counterfeit revival immediately precedes the proclamation of God’s last great message of mercy and warning, set forth in Rev. 18:1–4, and is an endeavor to prevent men from accepting that message (GC 464). This is the “peace and safety” cry, by means of which Satan would lull men into a false sense of security, one from which they will not awake until it is too late (1 Thess. 5:1–5; cf. Jer. 6:14; 8:11; EW 282; PP 104; GC 562; COL 411; 5T 715). In this great false religious movement all who have a form of godliness but deny the power thereof will unite (2 Tim. 3:1, 5).

Inasmuch as the counterfeit revival will closely resemble the true, Bible descriptions of the true will naturally, in a measure, be descriptive also of the false. Thus in such passages of Scripture as Rev. 14:6–11; 18:1–4; and others, which Inspiration clearly points out as descriptive of the true revival of godliness that will constitute the closing work of the gospel, it is possible, no doubt, to find points that Satan will endeavor to counterfeit. It is fitting and proper that we should study all that Inspiration has revealed concerning these things in an earnest endeavor to be prepared for the great crisis that lies ahead of the church.

In meeting the false claims and defective exegesis of Zionism and other movements that confuse and misapply OT prophecy by placing a fanciful interpretation upon it, “we should never allow ourselves to employ arguments that are not wholly sound. … We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny” (5T 708). Concerning the counterfeit religious revival, Inspiration has provided a wealth of information, and in dealing with that important subject we can rely on the various passages of Scripture that clearly foretell such a movement. In this, as in all our study and exposition of Scripture, particularly of the messages of the OT prophets, we will do well to adhere closely to the principles set forth on pp. 25–38.

5. House of Jacob. At the time the prophet Isaiah bore this message the northern kingdom, the ten tribes, had not yet gone into captivity. Although Isaiah’s messages were addressed primarily to the people of Judah and Jerusalem (see on ch. 1:1), his appeal to “walk in the light of the Lord” is here extended to all twelve tribes. Though the apostasy of the northern kingdom was all but complete, divine mercy still appealed to Israel to turn to God ere the day of salvation should pass.

Let us walk. The glorious prospect in store for Israel, envisioned in vs. 1–4, inspired the prophet to a stirring appeal to “walk in the light of the Lord.” He who has caught a vision of what God has in store for those who love and serve Him can no longer be content with ordinary achievements.

Obedience to known duty is the only valid evidence of the sincerity of a professed acceptance of God’s offer of mercy. Indeed, a profession of faith unaccompanied by the works of obedience is declared “dead” (James 2:26). Those who hear the word of the Lord but neglect to do it are said to be like a man who builds his house upon shifting sand (Matt. 7:26, 27).

Light of the Lord. That is, the light of truth that the Lord has graciously sent by His servants the prophets. In Isaiah’s day this was the light of salvation in the promised Messiah, who, when He came, declared Himself to be “the light of the world” (see on John 8:12). He was “the true Light,” “the light of men” (John 1:9, 4). Compare our Lord’s earnest appeal to the leaders of Israel in His day to walk in the light while the light was still in their midst (John 12:35, 36; cf. John 1:9–12).

6. Forsaken thy people. Instead of being in a condition to realize the glorious destiny God has in store for them, they have practically apostatized. They are no longer true, faithful, and obedient to the Lord, but cast off and forsaken, because of their gross iniquities. God is neither with them nor for them, but against them, because they have turned against Him. This was the stark reality of the situation, a startling contrast to the glorious prospect of which Isaiah had just spoken. Verses 6–9 describe the actual condition of Israel at present, whereas vs. 10–22 picture the inevitable result—their experience during the “day of the Lord” (v. 12). In view of Israel’s apostasy, that day would bring darkness and terror to “the house of Jacob,” the professed people of God, as well as to the rest of the world.

Replenished from the east. To the east of Palestine was Babylonia, noted for its astrologers, soothsayers, and sorcerers (Dan. 2:2, 27; 4:7; 5:7, 11). It was because Israel had abandoned the Lord and turned to the false religious of the East that they forfeited His favor.

Like the Philistines. The inhabitants of Palestine were driven out before Israel because of their many abominations, having “hearkened unto observers of times, and unto diviners” (Deut. 18:10–14). Like the Babylonians, the Philistines had their occult priests and diviners (1 Sam. 6:2), and now the professed people of God were following their example. Instead of going to God for light, they went to leaders who were in league with the prince of darkness.

They please themselves. The Hebrew here is uncertain. Some have suggested the reading, “they strike hands with.” Either way the meaning is the same—Israel had entered into agreements with foreigners, “striking hands” with them in the sense of entering into agreements with them and engaging in a common cause. Israel was no longer a separate and peculiar people; they were one with the world about them in politics, trade, religion, and wickedness. Compare 2 Cor. 6:14.

7. Silver and gold. Judah had become a commercial people, and their great interest in life was material gain. They were rich in gold and silver, but poor in righteousness and faith. Uzziah’s reign had been long and prosperous. He had been successful against the Philistines and Arabians, and had received tribute from the Ammonites (2 Chron. 26:7, 8). With prosperity came luxury and moral decline. Some idea of the extent of Judah’s wealth in the days of Isaiah may be gained from the tribute Sennacherib claims to have received from Hezekiah, which included 30 talents of gold (more than 21/4 tons, or more than 2 metric tons; see Vol. I, p. 164), 800 talents of silver (more than 30 tons, or more than 27 metric tons), precious stones, and many other kinds of treasure.

Horses. Through Moses the Lord had instructed Israel not to “multiply horses” to themselves (Deut. 17:16), and through Samuel He had pointed out that the appointment of a king would result in provision for both horses and chariots (1 Sam. 8:11, 12). Solomon had many horses and chariots (1 Kings 10:25–29), and Uzziah undoubtedly followed his example in this regard. In OT times horses were used primarily in warfare. The multiplication of horses and chariots would turn the eyes of the people away from trust in God to trust in material things. Micah 5:10, 12, 13 declares that the Lord will in vengeance cut off the horses and chariots, together with the idols, witchcrafts, and soothsayers.

8. Full of idols. The reign of Ahaz was characterized by a great moral decline in which king and people forsook the true God and turned to the worship of idols. Images were made to Baal (see Vol. I, p. 173), human sacrifices were offered to heathen gods, altars were erected throughout Jerusalem, high places for the burning of incense to idols were dedicated throughout the land, and a heathen altar was erected in the Temple court, where Solomon’s brazen altar had stood (2 Chron. 28:2–4, 23–25; 2 Kings 16:10–14).

9. The mean man boweth down. The words “mean” and “great” have been supplied by the translators to express the implied distinction of the Heb. Хadam, “man,” as a human being, and Хish, “man,” as distinguished from woman. It was considered more honorable to be a “man,” Хish, than merely a human being, Хadam, as the Hebrew of Ps. 49:2 makes clear. The meaning here is that men will be humbled and brought low before the Lord. They do not humble themselves—they are proud and lofty now—but will be humbled at the coming of the Lord (see Isa. 2:10–12).

Forgive them not. When “the day of the Lord” (v. 12) comes, sinners will have passed the time of their probation and will be beyond repentance (see Hosea 13:14; cf. Heb. 9:28). God cannot forgive them because they do not desire forgiveness.

10. Enter into the rock. In Palestine there were many caves and caverns, which provided natural places of shelter in times of danger (see Judges 6:2; 15:8; 1 Sam. 13:6; 24:3; 1 Kings 18:4). In the great day of the Lord, people will flee in terror to any available place of refuge, seeking shelter from the calamities that will fall upon the earth (see Rev. 6:15). Dead Sea scroll 1QIs lacks the last clause of Isa. 2:9 and all of v. 10.

11. The lofty looks. Men have set themselves up in defiance against the God of heaven. They have exalted their own opinions above the decrees of God. In the great reckoning day these proud and haughty men of earth will be brought low before the Lord of heaven (see ch. 13:11).

The Lord alone. Compare Ps. 46:10. When God comes in power and glory all flesh will be as grass before Him. The Lord then will be recognized in all His greatness and majesty for what He really is, the Creator and Sustainer not only of this earth but of the universe. He sits exalted upon the throne of His glory, Judge of all the peoples of earth and Ruler of the universe.

That day. “That day” is “the day of the Lord” (v. 12), when Jesus returns to reign, redeeming His people and destroying the wicked (chs. 13:9; 34:8).

12. The day of the Lord. “The day of the Lord” is the day of God’s wrath upon individual nations and upon the world. When a nation goes so far in iniquity that its doom is sealed and final judgment is pronounced against it by the Lord, this is “the day of the Lord” for that particular people. These localized, individual days of the Lord upon Israel (Amos 5:18), Judah and Jerusalem (Lam. 2:22; Eze. 13:5; Zeph. 1:7, 14, 18; 2:2, 3; Zech. 14:1), Babylon (Isa. 13:6, 9), Egypt (Jer. 46:10; Eze. 30:3), and Edom and the heathen in general (Obadiah 15) were types of the greater day of the Lord’s judgment yet to come upon the entire world (1 Thess. 5:2; 2 Peter 3:10). See also Isa. 34:8; Joel 1:15; 2:1; 3:14; Zech. 14:1; Mal. 4:5. Prophecies of a local “day of the Lord” are often descriptive also of the universal “day of the Lord” at the end of the world. Similarly, Jesus blended predictions of the fall of Jerusalem with those of His second coming.

Proud and lofty. “Pride goeth before destruction, and an haughty spirit before a fall” (Prov. 16:18). Pride turned men against God and led them to oppress their fellow men. Pride leads men to array themselves against God, forcing Him to become their enemy. Consequently, the might of heaven is arrayed against them. It is only a question of time till they perish, together with all their works. Isaiah saw the professed people of God vaunting themselves and glorying in their own achievements; he also saw them humbled in the dust before the Creator in the great day of the Lord.

13. The cedars of Lebanon. In their pride and glory, nations and individuals are often compared to stately trees (Isa. 14:8; Eze. 31:3–14; Dan. 4:10–23; Zech. 11:1, 2) that may be cut down and despoiled of their glory.

14. The high mountains. Mountains in Scripture are often figurative of kingdoms. As the wrath of God will be upon the proud and lofty among men in the great day of His anger, so it will also be upon proud nations. Nations that have vaunted themselves and lifted themselves up against the Lord of hosts will be brought low and made desolate.

15. Every high tower. These are the defenses of human devising, in contrast with the defense God provides for His own. Uzziah had greatly strengthened the defenses of Judah, building strong towers in Jerusalem, adding to the walls of the capital, and building towers in rural areas. These measures were continued by his successors (2 Chron. 26:9, 10; 27:3, 4; 32:2–6; Isa. 22:8–11; Hosea 8:14). None of these defenses would stand in the day of the wrath of God.

16. The ships of Tarshish. These were great seagoing ships, carrying cargoes of metals in the Mediterranean and the Red Sea for commerce with distant lands (see 1 Kings 10:22; 22:48; 2 Chron. 20:36). The judgment of Heaven would rest upon these commercial enterprises, prompted as they were by selfishness and greed.

All pleasant pictures. The Hebrew of this phrase was formerly considered uncertain. Recent studies, however, reveal that the Heb. sЊekiyyah, formerly thought to mean “picture,” means “ship.” The phrase should therefore be translated “all pleasant ships,” or “all desirable ships.” The context—the first part of this verse—confirms this definition. The LXX also reads “ships.” In Egyptian sЊkti means “ship.”

17. The loftiness of man. See v. 11. The message of condemnation of the proud and haughty is here reiterated by way of emphasis. Humiliation and shame will be the ultimate fate of those who think and act contrary to the purposes of the Lord of heaven.

19. The holes of the rocks. See on v. 10. Again the picture is one of seeking shelter in the numerous natural caves and rocky crevices of Palestine, which often provided an effective means of escape and defense in times of danger. Compare Hosea 10:8; Rev. 6:15, 16.

Shake terribly. Heb. Фaras, “to suffer a shock,” “to tremble.” A great earthquake is to accompany the return of Christ. Compare Isa. 2:21; Rev. 11:19; 16:18. This will bring desolation to all the earth, engulfing large cities, removing islands out of their places and tearing mountains from their foundations. It is the voice of God that causes this shaking in the earth (see GC 637).

20. Idols of silver. Men who have fled into the caves from the presence of God cast away their idols, which they now recognize cannot help them. These are not necessarily literal idols, but may be treasures of gold and silver they have heaped together for themselves. These now prove utterly useless and unable to provide relief, and are cast away as worthless.

Moles. Creatures that live underground, or in caves, ruins, and disused buildings. It is to such places as these that the people have fled for refuge (vs. 10, 19, 21).

21. The clefts of the rocks. Isaiah repeats the picture of v. 19, with certain additions and variations. This is the climax of the view presented to Isaiah concerning the terrible scenes yet to come upon the earth. The hour is near when this prophecy is to be fulfilled (see 7T 141) and the Lord will reveal Himself to shake terribly the earth and to deal in justice with those who have knowingly rejected His mercy and violated His law.

22. Cease ye from man. If such is to be the fate of evil men, why trust longer in them? God’s people were trusting in their own cleverness and in the assistance of their heathen neighbors. They ought to turn to God and find in Him in their help and strength.

The import of the words, “Cease ye from man,” is similar to that of Christ’s admonition to His disciples as recorded in Matt. 10:17, “Beware of men.” Again and again God warned Israel not to place their trust in human strength, either their own or that of such neighboring nations as Egypt and Assyria, but rather to have confidence in what He could and would do for them, if faithful to Him. As at the Red Sea, at Jericho, and before the gates of Jerusalem in the days of Sennacherib, God proved the sufficiency of divine power.

Whose breath. These words emphasize the frailty of the life of man (see Gen. 2:7; 7:22; Ps. 146:3, 4). It was God who gave man breath and life, and when his breath leaves him, life ceases. Why depend upon frail, mortal beings for help when God promises to provide guidance and strength?

Wherein is he to be accounted of? Or, “of what value is he?” “of what account is he?” Who is man, and what can he do, that such great reliance should be placed upon him? Men vaunt themselves and set themselves up in defiance against the great God of heaven, rejecting His word and refusing to walk in His ways. These men will utterly perish, together with the things they have made, whereas God and truth will never perish. Why turn to men who have turned against God? Nothing in the vaunted civilization man has built and in which he takes such boundless pride is worth preserving. His high towers and walls, his ships of Tarshish, his treasures of gold and silver, will perish in the day when the Lord “ariseth to shake terribly the earth” (v. 19). The proud and the lofty will be brought low, and the Lord alone will be exalted in that day.

Ellen G. White comments

5    FE 222; 3T 160, 190

8, 9 PK 306

10–12GC 638

11   PK 186

11, 12  PK 306

17   IT 140; 2T 281

17, 18  PK 727

19   GW 265; LS 412; MYP 89; 7T 141; 8T 36

20   Ev 63; IT 169; WM 266

20, 21  COL 372; CS 224; GC 638; PK 727; PP 341

21   EW 34; MYP 89; 8T 36

22        FE 222; TM 376, 476, 483; 5T 301