The limits of this address are very obvious. The end of Isaiah 4:1-6 connects itself with the beginning of chapter 2, so as to form a circle. After various alternations of admonition, reproach, and threatening, the prophet reaches at last the object of the promise with which he started. Chapter 5, on the other hand, commences afresh with a parable. It forms an independent address, although it is included, along with the previous chapters, under the heading in Isaiah 2:1 : “The word which Isaiah the son of Amoz saw over Judah and Jerusalem.” Chapters 2-5 may have existed under this heading before the whole collection arose. It was then adopted in this form into the general collection, so as to mark the transition from the prologue to the body of the book. The prophet describes what he here says concerning Judah and Jerusalem as “the word which he saw.” When men speak to one another, the words are not seen, but heard. But when God spoke to the prophet, it was in a supersensuous way, and the prophet saw it. The mind indeed has no more eyes than ears; but a mind qualified to perceive what is supersensuous is altogether eye.
The manner in which Isaiah commences this second address is altogether unparalleled. There is no other example of a prophecy beginning with והיה . And it is very easy to discover the reason why. The praet. consecutivum v'hâyâh derives the force of a future from the context alone; whereas the fut. consecutivum vay'hi (with which historical books and sections very generally commence) is shown to be an aorist by its simple form. Moreover, the Vav in the fut. consecut. has almost entirely lost its copulative character; in the praet. consec. , on the other hand, it retains it with all the greater force. The prophet therefore commences with “and”; and it is from what follows, not from what goes before, that we learn that hayah is used in a future sense. But this is not the only strange thing. It is also an unparalleled occurrence, for a prophetic address, which runs as this does through all the different phases of the prophetic discourses generally (viz., exhortation, reproof, threatening, and promise), to commence with a promise. We are in a condition, however, to explain the cause of this remarkable phenomenon with certainty, and not merely to resort to conjecture. Isaiah 2:2-4 do not contain Isaiah's own words, but the words of another prophet taken out of their connection. We find them again in Micah 4:1-4; and whether Isaiah took them from Micah, or whether both Isaiah and Micah took them from some common source, in either case they were not originally Isaiah's.
(Note: The historical statement in Jeremiah 26:18, from which we learn that it was in the days of Hezekiah that Micah uttered the threat contained in Micah 3:12 (of which the promise sin Micah 4:1-4 and Isaiah 2:2-4 are the direct antithesis), apparently precludes the idea that Isaiah borrowed from Micah, whilst the opposite is altogether inadmissible, for reasons assigned above. Ewald and Hitzig have therefore come to the conclusion, quite independently of each other, that both Micah and Isaiah repeated the words of a third and earlier prophet, most probably of Joel. And the passage in question has really very much in common with the book of Joel, viz., the idea of the melting down of ploughshares and pruning-hooks (Joel 3:10), the combination of râb (many) and âtsum (strong), of gephen (vine) and te'enah (fig-tree), as compared with Micah 4:4; also the attesting formula, “For Jehovah hath spoken it” ( Chi Jehovah dibber : Joel 3:8), which is not found in Micah, whereas it is very common in Isaiah - a fact which makes the sign itself a very feeble one (cf., 1 Kings 14:11, also Obadiah 1:18). Hitzig, indeed, maintains that it is only by restoring this passage that the prophetic writings of Joel receive their proper rounding off and an appropriate termination; but although swords and spears beaten into ploughshares and pruning-hooks form a good antithesis to ploughshares and pruning-hooks beaten into swords and spears (Joel 3:10), the coming of great and mighty nations to Mount Zion after the previous judgment of extermination would be too unprepared or much too abrupt a phenomenon. On the other hand, we cannot admit the force of the arguments adduced either by E. Meier ( Joel, p. 195) or by Knobel and G. Baur ( Amos , p. 29) against the authorship of Joel, which rest upon a misapprehension of the meaning of Joel's prophecies, which the former regards as too full of storm and battle, the latter as too exclusive and one-sided, for Joel to be the author of the passage in question. At the same time, we would call attention to the fact, that the promises in Micah form the obverse side to the previous threatenings of judgment, so that there is a presumption of their originality; also that the passage contains as many traces of Micah's style (see above at Isaiah 1:3) as we could expect to find in these three verses; and, as we shall show at the conclusion of this cycle of predictions (chapters 1-6), that the historical fact mentioned in Jeremiah 26:18 may be reconciled in the simplest possible manner with the assumption that Isaiah borrowed these words of promise from Micah. (See Caspari, Micha , p. 444ff.))
Nor was it even intended that they should appear to be his. Isaiah has not fused them into the general flow of his own prophecy, as the prophets usually do with the predictions of their predecessors. He does not reproduce them, but, as we may observe from the abrupt commencement, he quote them. It is true, this hardly seems to tally with the heading, which describes what follows as the word of Jehovah which Isaiah saw. But the discrepancy is only an apparent one. It was the spirit of prophecy, which called to Isaiah's remembrance a prophetic saying that had already been uttered, and made it the starting-point of the thoughts which followed in Isaiah's mind. The borrowed promise is not introduced for its own sake, but is simply a self-explaining introduction to the exhortations and threatenings which follow, and through which the prophet works his way to a conclusion of his own, that is closely intertwined with the borrowed commencement.
Verse 2
The subject of the borrowed prophecy is Israel's future glory: “And it cometh to pass at the end of the days, the mountain of the house of Jehovah will be set at the top of the mountains, and exalted over hills; and all nations pour unto it.” The expression “the last days” ( acharith hayyamim , “the end of the days”), which does not occur anywhere else in Isaiah, is always used in an eschatological sense. It never refers to the course of history immediately following the time being, but invariably indicates the furthest point in the history of this life - the point which lies on the outermost limits of the speaker's horizon. This horizon was a very fluctuating one. The history of prophecy is just the history of its gradual extension, and of the filling up of the intermediate space. In Jacob's blessing (Gen 49) the conquest of the land stood in the foreground of the acharith or last days, and the perspective was regulated accordingly. But here in Isaiah the acharith contained no such mixing together of events belonging to the more immediate and the most distant future. It was therefore the last time in its most literal and purest sense, commencing with the beginning of the New Testament aeon, and terminating at its close (compare Hebrews 1:1; 1 Peter 1:20, with 1 Cor 15 and the Revelation). The prophet here predicted that the mountain which bore the temple of Jehovah, and therefore was already in dignity the most exalted of all mountains, would. one day tower in actual height above all the high places of the earth. The basaltic mountains of Bashan, which rose up in bold peaks and columns, might now look down with scorn and contempt upon the small limestone hill which Jehovah had chosen (Psalms 68:16-17); but this was an incongruity which the last times would remove, by making the outward correspond to the inward, the appearance to the reality and the intrinsic worth. That this is the prophet's meaning is confirmed by Ezekiel 40:2, where the temple mountain looks gigantic to the prophet, and also by Zechariah 14:10, where all Jerusalem is described as towering above the country round about, which would one day become a plain. The question how this can possibly take place in time, since it presupposes a complete subversion of the whole of the existing order of the earth's surface, is easily answered. The prophet saw the new Jerusalem of the last days on this side, and the new Jerusalem of the new earth on the other (Revelation 21:10), blended as it were together, and did not distinguish the one from the other. But whilst we thus avoid all unwarrantable spiritualizing, it still remains a question what meaning the prophet attached to the word b'rosh ( “at the top” ). Did he mean that Moriah would one day stand upon the top of the mountains that surrounded it (as in Psalms 72:16), or that it would stand at their head (as in 1 Kings 21:9, 1 Kings 21:12; Amos 6:7; Jeremiah 31:7)? The former is Hofmann's view, as given in his Weissagung und Erfüllung , ii. 217: “he did not indeed mean that the mountains would be piled up one upon the other, and the temple mountain upon the top, but that the temple mountain would appear to float upon the summit of the others.” But as the expression “will be set” ( nacon ) does not favour this apparently romantic exaltation, and b'rosh occurs more frequently in the sense of “at the head” than in that of “on the top,” I decide for my own part in favour of the second view, though I agree so far with Hofmann, that it is not merely an exaltation of the temple mountain in the estimation of the nations that is predicted, but a physical and external elevation also. And when thus outwardly exalted, the divinely chosen mountain would become the rendezvous and centre of unity for all nations. They would all “flow unto it” ( nâhar , a denom. verb, from nâhâr , a river, as in Jeremiah 51:44; Jeremiah 31:12). It is the temple of Jehovah which, being thus rendered visible to nations afar off, exerts such magnetic attraction, and with such success. Just as at a former period men had been separated and estranged from one another in the plain of Shinar, and thus different nations had first arisen; so would the nations at a future period assemble together on the mountain of the house of Jehovah, and there, as members of one family, live together in amity again. And as Babel ( confusion , as its name signifies) was the place whence the stream of nations poured into all the world; so would Jerusalem (the city of peace ) become the place into which the stream of nations would empty itself, and where all would be reunited once more. At the present time there was only one people, viz., Israel, which made pilgrimages to Zion on the great festivals, but it would be very different then.
Verse 3
“And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of His ways, and we will walk in His paths.” This is their signal for starting, and their song by the way (cf., Zechariah 8:21-22). What urges them on is the desire for salvation. Desire for salvation expresses itself in the name they give to the point towards which they are travelling: they call Moriah “the mountain of Jehovah,” and the temple upon it “the house of the God of Jacob.” Through frequent use, Israel had become the popular name for the people of God; but the name they employ is the choicer name Jacob , which is the name of affection in the mouth of Micah, of whose style we are also reminded by the expression “many peoples” ( ammim rabbim ). Desire for salvation expresses itself in the object of their journey; they wish Jehovah to teach them “out of His ways,” - a rich source of instruction with which they desire to be gradually entrusted. The preposition min (out of, or from) is not partitive here, but refers, as in Psalms 94:12, to the source of instruction. The “ways of Jehovah” are the ways which God Himself takes, and by which men are led by Him - the revealed ordinances of His will and action. Desire for salvation also expresses itself in the resolution with which they set out: they not only wish to learn, but are resolved to act according to what they learn. “We will walk in His paths:” the hortative is used here, as it frequently is (e.g., Genesis 27:4, vid., Ges.
Verse 4
“And He will judge between the nations, and deliver justice to many peoples; and they forge their swords into coulters, and their spears into pruning-hooks: nation lifts not up the sword against nation, neither do they exercise themselves in war any more.” Since the nations betake themselves in this manner as pupils to the God of revelation and the word of His revelation, He becomes the supreme judge and umpire among them. If any dispute arise, it is no longer settled by the compulsory force of war, but by the word of God, to which all bow with willing submission. With such power as this in the peace-sustaining word of God (Zechariah 9:10), there is no more need for weapons of iron: they are turned into the instruments of peaceful employment, into ittim (probably a synonym for ethim in 1 Samuel 13:21), plough-knives or coulters, which cut the furrows for the ploughshare to turn up and mazmeroth , bills or pruning-hooks, with which vines are pruned to increase their fruit-bearing power. There is also no more need for military practice, for there is no use in exercising one's self in what cannot be applied. It is useless, and men dislike it. There is peace, not an armed peace, but a full, true, God-given and blessed peace. What even a Kant regarded as possible is now realized, and that not by the so-called Christian powers, but by the power of God, who favours the object for which an Elihu Burritt enthusiastically longs, rather than the politics of the Christian powers. It is in war that the power of the beast culminates in the history of the world. This beast will then be destroyed. The true humanity which sin has choked up will gain the mastery, and the world's history will keep Sabbath. And may we not indulge the hope, on the ground of such prophetic words as these, that the history of the world will not terminate without having kept a Sabbath? Shall we correct Isaiah, according to Quenstedt, lest we should become chiliasts? “The humanitarian ideas of Christendom,” says a thoughtful Jewish scholar, “have their roots in the Pentateuch, and more especially in Deuteronomy. But in the prophets, particularly in Isaiah, they reach a height which will probably not be attained and fully realized by the modern world for centuries to come.” Yet they will be realized. What the prophetic words appropriated by Isaiah here affirm, is a moral postulate, the goal of sacred history, the predicted counsel of God.
Verse 5
Isaiah presents himself to his contemporaries with this older prophecy of the exalted and world-wide calling of the people of Jehovah, holds it up before them as a mirror, and exclaims in Isaiah 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 Isaiah 2:2-4 are taken, as we may see from Micah 4:5, and also of the quotation itself. The use of the term Jacob instead of Israel is not indeed altogether strange to Isaiah (Isaiah 8:17; Isaiah 10:20-21; Isaiah 29:23), but he prefers the use of Israel (compare Isaiah 1:24 with Genesis 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 Isaiah 2:3, “Come, let us go;” and as Hitzig observes, “Isaiah endeavours, like Paul in Romans 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 Isaiah 2:3 is hardly accidental; cf., Proverbs 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.
Verse 6
“For Thou hast rejected Thy people, the house of Jacob; for they are filled with things from the east, and are conjurors like the Philistines; and with the children of foreigners they go hand in hand.” Here again we have “for” ( Chi ) twice in succession; the first giving the reason for the warning cry, the second vindicating the reason assigned. The words are addressed to Jehovah, not to the people. Saad., Gecatilia, and Rashi adopt the rendering, “Thou has given up thy nationality;” and this rendering is supported by J. D. Michaelis, Hitzig, and Luzzatto. But the word means “people,” not “nationality;” and the rendering is inadmissible, and would never have been thought of were it not that there was apparently something strange in so sudden an introduction of an address to God. But in Isaiah 2:9; Isaiah 9:2, and other passages, the prophecy takes the form of a prayer. And nâtash (cast off) with âm (people) for its object recals such passages as Psalms 94:14 and 1 Samuel 12:22. Jehovah had put away His people, i.e., rejected them, and left them to themselves, for the following reasons: (1.) Because they were “full from the east” ( mikkedem : min denotes the source from which a person draws and fills himself, Jeremiah 51:34; Ezekiel 32:6), i.e., full of eastern manners and customs, more especially of idolatrous practices. By “the east” ( kedem ) we are to understand Arabia as far as the peninsula of Sinai, and also the Aramaean lands of the Euphrates. Under Uzziah and Jotham, whose sway extended to Elath, the seaport town of the Elanitic Gulf, the influence of the south-east predominated; but under Ahaz and Hezekiah, on account of their relations to Asshur, Aram, and Babylon, that of the north-east. The conjecture of Gesenius, that we should read mikkesem , i.e., of soothsaying, it a very natural one; but it obliterates without any necessity the name of the region from which Judah's imitative propensities received their impulse and materials. (2.) They were onenim (= meonenim , Micah 5:11, from the poel onen : 2 Kings 21:6), probably “cloud-gatherers” or “storm-raisers,”
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Isaiah 2
Commentary on Isaiah 2 Keil & Delitzsch Commentary
The limits of this address are very obvious. The end of Isaiah 4:1-6 connects itself with the beginning of chapter 2, so as to form a circle. After various alternations of admonition, reproach, and threatening, the prophet reaches at last the object of the promise with which he started. Chapter 5, on the other hand, commences afresh with a parable. It forms an independent address, although it is included, along with the previous chapters, under the heading in Isaiah 2:1 : “The word which Isaiah the son of Amoz saw over Judah and Jerusalem.” Chapters 2-5 may have existed under this heading before the whole collection arose. It was then adopted in this form into the general collection, so as to mark the transition from the prologue to the body of the book. The prophet describes what he here says concerning Judah and Jerusalem as “the word which he saw.” When men speak to one another, the words are not seen, but heard. But when God spoke to the prophet, it was in a supersensuous way, and the prophet saw it. The mind indeed has no more eyes than ears; but a mind qualified to perceive what is supersensuous is altogether eye.
The manner in which Isaiah commences this second address is altogether unparalleled. There is no other example of a prophecy beginning with והיה . And it is very easy to discover the reason why. The praet. consecutivum v'hâyâh derives the force of a future from the context alone; whereas the fut. consecutivum vay'hi (with which historical books and sections very generally commence) is shown to be an aorist by its simple form. Moreover, the Vav in the fut. consecut. has almost entirely lost its copulative character; in the praet. consec. , on the other hand, it retains it with all the greater force. The prophet therefore commences with “and”; and it is from what follows, not from what goes before, that we learn that hayah is used in a future sense. But this is not the only strange thing. It is also an unparalleled occurrence, for a prophetic address, which runs as this does through all the different phases of the prophetic discourses generally (viz., exhortation, reproof, threatening, and promise), to commence with a promise. We are in a condition, however, to explain the cause of this remarkable phenomenon with certainty, and not merely to resort to conjecture. Isaiah 2:2-4 do not contain Isaiah's own words, but the words of another prophet taken out of their connection. We find them again in Micah 4:1-4; and whether Isaiah took them from Micah, or whether both Isaiah and Micah took them from some common source, in either case they were not originally Isaiah's.
(Note: The historical statement in Jeremiah 26:18, from which we learn that it was in the days of Hezekiah that Micah uttered the threat contained in Micah 3:12 (of which the promise sin Micah 4:1-4 and Isaiah 2:2-4 are the direct antithesis), apparently precludes the idea that Isaiah borrowed from Micah, whilst the opposite is altogether inadmissible, for reasons assigned above. Ewald and Hitzig have therefore come to the conclusion, quite independently of each other, that both Micah and Isaiah repeated the words of a third and earlier prophet, most probably of Joel. And the passage in question has really very much in common with the book of Joel, viz., the idea of the melting down of ploughshares and pruning-hooks (Joel 3:10), the combination of râb (many) and âtsum (strong), of gephen (vine) and te'enah (fig-tree), as compared with Micah 4:4; also the attesting formula, “For Jehovah hath spoken it” ( Chi Jehovah dibber : Joel 3:8), which is not found in Micah, whereas it is very common in Isaiah - a fact which makes the sign itself a very feeble one (cf., 1 Kings 14:11, also Obadiah 1:18). Hitzig, indeed, maintains that it is only by restoring this passage that the prophetic writings of Joel receive their proper rounding off and an appropriate termination; but although swords and spears beaten into ploughshares and pruning-hooks form a good antithesis to ploughshares and pruning-hooks beaten into swords and spears (Joel 3:10), the coming of great and mighty nations to Mount Zion after the previous judgment of extermination would be too unprepared or much too abrupt a phenomenon. On the other hand, we cannot admit the force of the arguments adduced either by E. Meier ( Joel, p. 195) or by Knobel and G. Baur ( Amos , p. 29) against the authorship of Joel, which rest upon a misapprehension of the meaning of Joel's prophecies, which the former regards as too full of storm and battle, the latter as too exclusive and one-sided, for Joel to be the author of the passage in question. At the same time, we would call attention to the fact, that the promises in Micah form the obverse side to the previous threatenings of judgment, so that there is a presumption of their originality; also that the passage contains as many traces of Micah's style (see above at Isaiah 1:3) as we could expect to find in these three verses; and, as we shall show at the conclusion of this cycle of predictions (chapters 1-6), that the historical fact mentioned in Jeremiah 26:18 may be reconciled in the simplest possible manner with the assumption that Isaiah borrowed these words of promise from Micah. (See Caspari, Micha , p. 444ff.))
Nor was it even intended that they should appear to be his. Isaiah has not fused them into the general flow of his own prophecy, as the prophets usually do with the predictions of their predecessors. He does not reproduce them, but, as we may observe from the abrupt commencement, he quote them. It is true, this hardly seems to tally with the heading, which describes what follows as the word of Jehovah which Isaiah saw. But the discrepancy is only an apparent one. It was the spirit of prophecy, which called to Isaiah's remembrance a prophetic saying that had already been uttered, and made it the starting-point of the thoughts which followed in Isaiah's mind. The borrowed promise is not introduced for its own sake, but is simply a self-explaining introduction to the exhortations and threatenings which follow, and through which the prophet works his way to a conclusion of his own, that is closely intertwined with the borrowed commencement.
The subject of the borrowed prophecy is Israel's future glory: “And it cometh to pass at the end of the days, the mountain of the house of Jehovah will be set at the top of the mountains, and exalted over hills; and all nations pour unto it.” The expression “the last days” ( acharith hayyamim , “the end of the days”), which does not occur anywhere else in Isaiah, is always used in an eschatological sense. It never refers to the course of history immediately following the time being, but invariably indicates the furthest point in the history of this life - the point which lies on the outermost limits of the speaker's horizon. This horizon was a very fluctuating one. The history of prophecy is just the history of its gradual extension, and of the filling up of the intermediate space. In Jacob's blessing (Gen 49) the conquest of the land stood in the foreground of the acharith or last days, and the perspective was regulated accordingly. But here in Isaiah the acharith contained no such mixing together of events belonging to the more immediate and the most distant future. It was therefore the last time in its most literal and purest sense, commencing with the beginning of the New Testament aeon, and terminating at its close (compare Hebrews 1:1; 1 Peter 1:20, with 1 Cor 15 and the Revelation). The prophet here predicted that the mountain which bore the temple of Jehovah, and therefore was already in dignity the most exalted of all mountains, would. one day tower in actual height above all the high places of the earth. The basaltic mountains of Bashan, which rose up in bold peaks and columns, might now look down with scorn and contempt upon the small limestone hill which Jehovah had chosen (Psalms 68:16-17); but this was an incongruity which the last times would remove, by making the outward correspond to the inward, the appearance to the reality and the intrinsic worth. That this is the prophet's meaning is confirmed by Ezekiel 40:2, where the temple mountain looks gigantic to the prophet, and also by Zechariah 14:10, where all Jerusalem is described as towering above the country round about, which would one day become a plain. The question how this can possibly take place in time, since it presupposes a complete subversion of the whole of the existing order of the earth's surface, is easily answered. The prophet saw the new Jerusalem of the last days on this side, and the new Jerusalem of the new earth on the other (Revelation 21:10), blended as it were together, and did not distinguish the one from the other. But whilst we thus avoid all unwarrantable spiritualizing, it still remains a question what meaning the prophet attached to the word b'rosh ( “at the top” ). Did he mean that Moriah would one day stand upon the top of the mountains that surrounded it (as in Psalms 72:16), or that it would stand at their head (as in 1 Kings 21:9, 1 Kings 21:12; Amos 6:7; Jeremiah 31:7)? The former is Hofmann's view, as given in his Weissagung und Erfüllung , ii. 217: “he did not indeed mean that the mountains would be piled up one upon the other, and the temple mountain upon the top, but that the temple mountain would appear to float upon the summit of the others.” But as the expression “will be set” ( nacon ) does not favour this apparently romantic exaltation, and b'rosh occurs more frequently in the sense of “at the head” than in that of “on the top,” I decide for my own part in favour of the second view, though I agree so far with Hofmann, that it is not merely an exaltation of the temple mountain in the estimation of the nations that is predicted, but a physical and external elevation also. And when thus outwardly exalted, the divinely chosen mountain would become the rendezvous and centre of unity for all nations. They would all “flow unto it” ( nâhar , a denom. verb, from nâhâr , a river, as in Jeremiah 51:44; Jeremiah 31:12). It is the temple of Jehovah which, being thus rendered visible to nations afar off, exerts such magnetic attraction, and with such success. Just as at a former period men had been separated and estranged from one another in the plain of Shinar, and thus different nations had first arisen; so would the nations at a future period assemble together on the mountain of the house of Jehovah, and there, as members of one family, live together in amity again. And as Babel ( confusion , as its name signifies) was the place whence the stream of nations poured into all the world; so would Jerusalem (the city of peace ) become the place into which the stream of nations would empty itself, and where all would be reunited once more. At the present time there was only one people, viz., Israel, which made pilgrimages to Zion on the great festivals, but it would be very different then.
“And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of His ways, and we will walk in His paths.” This is their signal for starting, and their song by the way (cf., Zechariah 8:21-22). What urges them on is the desire for salvation. Desire for salvation expresses itself in the name they give to the point towards which they are travelling: they call Moriah “the mountain of Jehovah,” and the temple upon it “the house of the God of Jacob.” Through frequent use, Israel had become the popular name for the people of God; but the name they employ is the choicer name Jacob , which is the name of affection in the mouth of Micah, of whose style we are also reminded by the expression “many peoples” ( ammim rabbim ). Desire for salvation expresses itself in the object of their journey; they wish Jehovah to teach them “out of His ways,” - a rich source of instruction with which they desire to be gradually entrusted. The preposition min (out of, or from) is not partitive here, but refers, as in Psalms 94:12, to the source of instruction. The “ways of Jehovah” are the ways which God Himself takes, and by which men are led by Him - the revealed ordinances of His will and action. Desire for salvation also expresses itself in the resolution with which they set out: they not only wish to learn, but are resolved to act according to what they learn. “We will walk in His paths:” the hortative is used here, as it frequently is (e.g., Genesis 27:4, vid., Ges.
“And He will judge between the nations, and deliver justice to many peoples; and they forge their swords into coulters, and their spears into pruning-hooks: nation lifts not up the sword against nation, neither do they exercise themselves in war any more.” Since the nations betake themselves in this manner as pupils to the God of revelation and the word of His revelation, He becomes the supreme judge and umpire among them. If any dispute arise, it is no longer settled by the compulsory force of war, but by the word of God, to which all bow with willing submission. With such power as this in the peace-sustaining word of God (Zechariah 9:10), there is no more need for weapons of iron: they are turned into the instruments of peaceful employment, into ittim (probably a synonym for ethim in 1 Samuel 13:21), plough-knives or coulters, which cut the furrows for the ploughshare to turn up and mazmeroth , bills or pruning-hooks, with which vines are pruned to increase their fruit-bearing power. There is also no more need for military practice, for there is no use in exercising one's self in what cannot be applied. It is useless, and men dislike it. There is peace, not an armed peace, but a full, true, God-given and blessed peace. What even a Kant regarded as possible is now realized, and that not by the so-called Christian powers, but by the power of God, who favours the object for which an Elihu Burritt enthusiastically longs, rather than the politics of the Christian powers. It is in war that the power of the beast culminates in the history of the world. This beast will then be destroyed. The true humanity which sin has choked up will gain the mastery, and the world's history will keep Sabbath. And may we not indulge the hope, on the ground of such prophetic words as these, that the history of the world will not terminate without having kept a Sabbath? Shall we correct Isaiah, according to Quenstedt, lest we should become chiliasts? “The humanitarian ideas of Christendom,” says a thoughtful Jewish scholar, “have their roots in the Pentateuch, and more especially in Deuteronomy. But in the prophets, particularly in Isaiah, they reach a height which will probably not be attained and fully realized by the modern world for centuries to come.” Yet they will be realized. What the prophetic words appropriated by Isaiah here affirm, is a moral postulate, the goal of sacred history, the predicted counsel of God.
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 Isaiah 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 Isaiah 2:2-4 are taken, as we may see from Micah 4:5, and also of the quotation itself. The use of the term Jacob instead of Israel is not indeed altogether strange to Isaiah (Isaiah 8:17; Isaiah 10:20-21; Isaiah 29:23), but he prefers the use of Israel (compare Isaiah 1:24 with Genesis 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 Isaiah 2:3, “Come, let us go;” and as Hitzig observes, “Isaiah endeavours, like Paul in Romans 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 Isaiah 2:3 is hardly accidental; cf., Proverbs 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.
“For Thou hast rejected Thy people, the house of Jacob; for they are filled with things from the east, and are conjurors like the Philistines; and with the children of foreigners they go hand in hand.” Here again we have “for” ( Chi ) twice in succession; the first giving the reason for the warning cry, the second vindicating the reason assigned. The words are addressed to Jehovah, not to the people. Saad., Gecatilia, and Rashi adopt the rendering, “Thou has given up thy nationality;” and this rendering is supported by J. D. Michaelis, Hitzig, and Luzzatto. But the word means “people,” not “nationality;” and the rendering is inadmissible, and would never have been thought of were it not that there was apparently something strange in so sudden an introduction of an address to God. But in Isaiah 2:9; Isaiah 9:2, and other passages, the prophecy takes the form of a prayer. And nâtash (cast off) with âm (people) for its object recals such passages as Psalms 94:14 and 1 Samuel 12:22. Jehovah had put away His people, i.e., rejected them, and left them to themselves, for the following reasons: (1.) Because they were “full from the east” ( mikkedem : min denotes the source from which a person draws and fills himself, Jeremiah 51:34; Ezekiel 32:6), i.e., full of eastern manners and customs, more especially of idolatrous practices. By “the east” ( kedem ) we are to understand Arabia as far as the peninsula of Sinai, and also the Aramaean lands of the Euphrates. Under Uzziah and Jotham, whose sway extended to Elath, the seaport town of the Elanitic Gulf, the influence of the south-east predominated; but under Ahaz and Hezekiah, on account of their relations to Asshur, Aram, and Babylon, that of the north-east. The conjecture of Gesenius, that we should read mikkesem , i.e., of soothsaying, it a very natural one; but it obliterates without any necessity the name of the region from which Judah's imitative propensities received their impulse and materials. (2.) They were onenim (= meonenim , Micah 5:11, from the poel onen : 2 Kings 21:6), probably “cloud-gatherers” or “storm-raisers,”