TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 2:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
The particular title of this sermon (Isa 2:1) is the same with the general title of the book (Isa 1:1), only that what is there called the vision is here called the word which Isaiah saw (or the matter, or thing, which he saw), the truth of which he had as full an assurance of in his own mind as if he had seen it with his bodily eyes. Or this word was brought to him in a vision; something he saw when he received this message from God. John turned to see the voice that spoke with him. Rev 1:12.
This sermon begins with the prophecy relating to the last days, the days of the Messiah, when his kingdom should be set up in the world, at the latter end of the Mosaic economy. In the last days of the earthly Jerusalem, just before the destruction of it, this heavenly Jerusalem should be erected, Heb 12:22; Gal 4:26. Note, Gospel times are the last days. For 1. They were long in coming, were a great while waited for by the Old Testament saints, and came at last. 2. We are not to look for any dispensation of divine grace but what we have in the gospel, Gal 1:8, Gal 1:9. 3. We are to look for the second coming of Jesus Christ at the end of time, as the Old Testament saints did for his first coming; this is the last time, Jo1 2:18.
Now the prophet here foretels,
I.The setting up of the Christian church, and the planting of the Christian religion, in the world.
Christianity shall then be the mountain of the Lord's house; where that is professed God will grant his presence, receive his people's homage, and grant instruction and blessing, as he did of old in the temple of Mount Zion. The gospel church, incorporated by Christ's charter, shall then be the rendezvous of all the spiritual seed of Abraham. Now it is here promised, I. That Christianity shall be openly preached and professed; it shall be prepared (so the margin reads it) in the top of the mountains, in the view and hearing of all. Hence Christ's disciples are compared to a city on a hill, which cannot be hid, Mat 5:14. They had many eyes upon them. Christ himself spoke openly to the world, Joh 18:20. What the apostles did was not done in a corner, Act 26:26. It was the lighting of a beacon, the setting up of a standard. Its being every where spoken against supposes that it was every where spoken of. 2. That is shall be firmly fixed and rooted; it shall be established on the top of the everlasting mountains, built upon a rock, so that the gates of hell shall not prevail against it, unless they could pluck up mountains by the roots. He that dwells safely is said to dwell on high, Isa 33:16. The Lord has founded the gospel Zion. 3. That it shall not only overcome all opposition, but overtop all competition; it shall be exalted above the hills. This wisdom of God in a mystery shall outshine all the wisdom of this world, all its philosophy and all its politics. The spiritual worship which it shall introduce shall put down the idolatries of the heathen; and all other institutions in religion shall appear mean and despicable in comparison with this. See Psa 68:16. Why leap ye, ye high hills? This is the hill which God desires to dwell in.
II.The bringing of the Gentiles into it.
1.The nations shall be admitted into it, even the uncircumcised, who were forbidden to come into the courts of the temple at Jerusalem. The partition wall, which kept them out, kept them off, shall be taken down.
2.All nations shall flow into it; having liberty of access, they shall improve their liberty, and multitudes shall embrace the Christian faith. They shall flow into it, as streams of water, which denotes the abundance of converts that the gospel should make and their speed and cheerfulness in coming into the church. They shall not be forced into it, but shall naturally flow into it. Thy people shall be willing, all volunteers, Psa 110:3. To Christ shall the gathering of the people be, Gen 49:10. See ch. 60:4, 5.
III.The mutual assistance and encouragement which this confluence of converts shall give to one another.
Their pious affections and resolutions shall be so intermixed that they shall come in in one full stream. As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion (Isa 2:3): "Come, and let us go up to the mountain of the Lord; though it be uphill and against the heart, yet it is the mountain of the Lord, who will assist the assent of our souls towards him." Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith. See Psa 122:1. Many shall say this. Those that have had it said to them shall say it to others. The gospel church is here called, not only the mountain of the Lord, but the house of the God of Jacob; for in it God's covenant with Jacob and his praying seed is kept up and has its accomplishment; for to us now, as unto them, he never said, Seek you me in vain, Isa 45:19. Now see here,
1.What they promise themselves in going up to the mountain of the Lord; There he will teach us of his ways. Note, God's ways are to be learned in his church, in communion with his people, and in the use of instituted ordinances - the ways of duty which he requires us to walk in, the ways of grace in which he walks towards us. It is God that teaches his people, by his word and Spirit. It is worth while to take pains to go up to his holy mountain to be taught his ways, and those who are willing to take that pains shall never find it labour in vain. Then shall we know if we follow on to know the Lord.
2.What they promise for themselves and one another: "If he will teach us his ways, we will walk in his paths; is he will let us know our duty, we will by his grace make conscience of doing it." Those who attend God's word with this humble resolution shall not be sent away without their lesson.
IV.The means by which this shall be brought about:
Out of Zion shall go forth the law, the New Testament law, the law of Christ, as of old the law of Moses from Mount Sinai, even the word of the Lord from Jerusalem. The gospel is a law, a law of faith; it is the word of the Lord; it went forth from Zion, where the temple was built, and from Jerusalem. Christ himself began in Galilee, Mat 4:23; Luk 23:5. But, when he commissioned his apostles to preach the gospel to all nations, he appointed them to begin in Jerusalem, Luk 24:47. See Rom 15:19. Though most of them had their homes in Galilee, yet they must stay at Jerusalem, there to receive the promise of the Spirit, Act 1:4. And in the temple on Mount Zion they preached the gospel, Act 5:20. This honour was allowed to Jerusalem, even after Christ was crucified there, for the sake of what it had been. And it was by this gospel, which took rise from Jerusalem, that the gospel church was established on the top of the mountains. This was the rod of divine strength, that was sent forth out of Zion, Psa 110:2.
V.The erecting of the kingdom of the Redeemer in the world:
He shall judge among the nations. He whose word goes forth out of Zion shall by that word not only subdue souls to himself, but rule in them, Isa 2:4. He shall, in wisdom and justice, order and overrule the affairs of the world for the good of his church, and rebuke and restrain those that oppose his interest. By his Spirit working on men's consciences he shall judge, and rebuke shall try men and check them; his kingdom is spiritual, and not of this world.
VI.The great peace which should be the effect of the success of the gospel in the world (Isa 2:4):
They shall beat their swords into ploughshares; their instruments of war shall be converted into implements of husbandry; as, on the contrary, when war is proclaimed, ploughshares are beaten into swords, Joe 3:10. Nations shall then not lift up sword against nation, as they now do, neither shall they learn war any more, for they shall have no more occasion for it. This does not make all war absolutely unlawful among Christians, nor is it a prophecy that in the days of the Messiah there shall be no wars. The Jews urge this against the Christians as an argument that Jesus is not the Messiah, because this promise is not fulfilled. But,
1.It was in part fulfilled in the peaceableness of the time in which Christ was born, when wars had in a great measure ceased, witness the taxing, Luk 2:1.
2.The design and tendency of the gospel are to make peace and to slay all enmities. It has in it the most powerful obligations and inducements to peace; so that one might reasonably have expected it should have this effect, and it would have had it if it had not been for those lusts of men from which come wars and fightings.
3.Jew and Gentiles were reconciled and brought together by the gospel, and there were no more such wars between them as there had been; for they became one sheepfold under one shepherd. See Eph 2:15.
4.The gospel of Christ, as far as it prevails, disposes men to be peaceable, softens men's spirits, and sweetens them; and the love of Christ, shed abroad in the heart, constrains men to love one another.
5.The primitive Christians were famous for brotherly love; their very adversaries took notice of it.
6.We have reason to hope that this promise shall yet have a more full accomplishment in the latter times of the Christian church, when the Spirit shall be poured out more plentifully from on high. Then there shall be on earth peace. Who shall live when God doeth this? But do it he will in due time, for he is not a man that he should lie.
Lastly, Here is a practical inference drawn from all this (Isa 2:5): O house of Jacob! come you, and let us walk in the light of the Lord. By the house of Jacob is meant either, 1. Israel according to the flesh. Let them be provoked by this to a holy emulation, Rom 11:14. "Seeing the Gentiles are thus ready and resolved for God, thus forward to go up to the house of the Lord, let us stir up ourselves to go too. Let is never be said that the sinners of the Gentiles were better friends to the holy mountain than the house of Jacob." Thus the zeal of some should provoke many. Or, 2. Spiritual Israel, all that are brought to the God of Jacob. Shall there be such great knowledge in gospel times (Isa 2:3) and such grat peace (Isa 2:4), and shall we share in these privileges? Come then, and let us live accordingly. What ever others do, come, O come! let us walk in the light of the Lord. (1.) Let us walk circumspectly in the light of this knowledge. Will God teach us his ways? Will he show us his glory in the face of Christ? Let us then walk as children of the light and of the day, Eph 5:8; Th1 5:8; Rom 13:12 (2.) Let us walk comfortably in the light of this peace. Shall there be no more war? Let us then go on our way rejoicing, and let this joy terminate in God, and be our strength, Neh 8:10. Thus shall we walk in the beams of the Sun of righteousness.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Judea and Jerusalem: Isaiah mentions Judea and Jerusalem, and in this is nothing unusual. His discourse was a prophecy, momentarily obscured by the names that are indicated. For it is the same for Jacob, predicting this, in the same way Isaiah will now state it (cf. Gen 49:10-11). Is it then surprising that here too the prophet places the names of Judea and of Jerusalem in his predictions regarding the Church? As he addressed himself to the senseless people who killed the prophets, burned their books, overturned their altars, so it is reasonable that the veil would have been imposed on them in their reading of the Old Testament, according to the utterance of the blessed Paul, “But their minds were hardened. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ” 2 Cor 3:14.
(Chapter 2, Verse 1) The word that Isaiah, the son of Amos, saw concerning Judah and Jerusalem. And in the previous Vision, which we have already explained, where the Septuagint translates it, it is written in Hebrew as 'Al Juda Ujerusalem' (); and in this second one, it is likewise contained in Hebrew. And I wonder why the Septuagint interpreters said 'concerning Judah and Jerusalem' in that one, and 'about Judah and Jerusalem' in this one; unless perhaps because there it is called a sinful nation, a people full of sins, an evil seed, sons of iniquity, and princes of Sodom, and people of Gomorrah, and a harlot city, and other such things, they translated more for the sense rather than the word: and here, because prosperity is immediately promised: In the last days, the mountain of the Lord shall be revealed, and the house of God on the top of the mountains, not against Judah and Jerusalem, but about Judah and Jerusalem they understood the prophecy: since we also read in that one, after the threat of prosperity: I will restore your judges as at the first, and your counselors as in the beginning: after this you shall be called the city of righteousness, the faithful city; and in this one, after prosperity, there shall be a fierce threat. Behold, the Lord, the ruler of hosts, will take away from Jerusalem and from Judah the mighty and strong, all the strength of bread and all the strength of water, and the rest. Therefore, according to the Hebrew and in that vision, and in that discourse which Isaiah, the son of Amos, saw, it is to be understood about Judah and Jerusalem: not against Judah and Jerusalem, or for Judah and Jerusalem, as Symmachus translated: but absolutely, about Judah and Jerusalem, in which both joyful and sad things can be contained. And this should be considered, that there he may see a vision; here the Word, which was in the beginning with God: and in that place threatening the Jews, he may come for the salvation of the Gentiles; in this place, starting from the salvation of the Gentiles, punishing Israel, he may gather those who believe in Christ's Church from both callings.
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Summary
Isaiah 2:1 serves as a foundational superscription, introducing a pivotal prophetic oracle within the book of Isaiah. It precisely identifies the divine origin of the message as "the word" that the prophet Isaiah, son of Amoz, "saw," and specifies its primary recipients and subject matter as "Judah and Jerusalem." This verse establishes the authority and scope of the profound prophecies that immediately follow, signaling a shift from general admonitions to specific visions concerning God's covenant people and their capital.
Context
Literary Context
Isaiah 2:1 functions as a distinct heading or title for the oracle that begins in Isaiah 2:2. It marks a transition from the opening chapter's general indictment of Israel's rebellion and a call to repentance, setting the stage for a more focused and often eschatological prophecy concerning Judah and Jerusalem. This superscription is crucial for understanding the scope and nature of the subsequent messages, particularly the vision of the Lord's house being established as the highest mountain, drawing all nations, which immediately follows this introductory verse. It signals a shift from the immediate historical context of judgment to a future hope.
Historical & Cultural Context
The prophet Isaiah ministered during the tumultuous 8th century BCE, a period of significant political and spiritual upheaval for the Kingdom of Judah. His prophetic career spanned the reigns of four kings—Uzziah, Jotham, Ahaz, and Hezekiah—as indicated in Isaiah 1:1. During this time, Judah faced internal corruption, idolatry, and social injustice, alongside mounting external threats from the powerful Assyrian Empire, and later, the rising Babylonian power. Jerusalem, as the capital city and site of the Temple, was not merely a political center but also the spiritual heart of the nation, symbolizing God's dwelling place among His people. The specific mention of "Judah and Jerusalem" underscores God's direct engagement with His covenant people in their historical reality.
Key Themes
This introductory verse encapsulates several key themes prevalent throughout the book of Isaiah. Firstly, it highlights the Divine Authority of Prophecy, emphasizing that Isaiah's message is not human wisdom but a direct "word" or revelation from God, received through prophetic vision. Secondly, it underscores God's enduring Covenant with Judah and Jerusalem, indicating His specific focus on His chosen people, despite their unfaithfulness. This focus encompasses both impending judgment and future restoration, a tension that runs through much of Isaiah's prophecies. Lastly, by introducing the subsequent vision of the "last days" (as seen in Isaiah 2:2), it subtly introduces the theme of Eschatological Hope and Universal Salvation, where Jerusalem will ultimately become a center of worship and peace for all nations.
Exposition and Analysis
Key Word Analysis
This term (H1697) signifies more than mere spoken utterance; it denotes a divine message, a matter, an affair, or even a decree. In a prophetic context, it emphasizes the active, authoritative, and purposeful nature of God's communication, indicating that what follows is not human opinion but a divinely ordained revelation with significant implications for its recipients.
The verb (H2372) here is crucial. It means "to gaze at," "to perceive," "to contemplate," and specifically, "to have a vision of." In prophetic literature, châzâh implies a deep spiritual perception or a divine vision, suggesting that Isaiah received a direct, often visual or conceptual, revelation from God, thereby underscoring the supernatural origin and authenticity of the message he was commissioned to deliver.
The capital city of Judah (H3389), Jerusalem was the spiritual and political heart of the nation, housing the Temple. Its mention signifies the specific geographical and symbolic focus of the prophecy, often standing metonymically for the entire nation and God's dwelling place among His people, as well as the future center of His universal kingdom and a place of ultimate peace.
Verse Breakdown
"The word"
This opening phrase immediately establishes the divine origin and authoritative nature of the subsequent message. It is not Isaiah's own thoughts or political commentary, but a direct communication from the Almighty, carrying the weight of divine truth and purpose.
"that Isaiah the son of Amoz saw"
This clause identifies the human instrument through whom the divine message was conveyed. Isaiah, whose name means "Yahweh is salvation," is presented with his lineage ("son of Amoz"), lending historical credibility and grounding the prophecy in a specific historical context. The verb "saw" (Hebrew châzâh) indicates a profound prophetic vision or spiritual insight, emphasizing that the message was received through divine revelation, not human observation or deduction, thus affirming its supernatural source.
"concerning Judah and Jerusalem"
This final phrase specifies the primary audience and subject matter of the prophecy. Judah represents the southern kingdom, and Jerusalem its capital, highlighting God's particular focus on His covenant people and their spiritual and political center. This indicates that the following prophecies will directly address their condition, future, and destiny, encompassing both judgment and glorious restoration.
Literary Devices
Isaiah 2:1 functions primarily as a superscription or title, a common literary device in prophetic books that immediately informs the reader about the author, nature, and subject of the ensuing oracle. This sets the interpretive framework for what follows, signaling a distinct prophetic unit. The phrase "the word... saw" employs synesthesia, linking an auditory concept ("word") with a visual one ("saw"), to convey the profound, multi-sensory nature of prophetic revelation, emphasizing that God's communication transcends ordinary human perception. Furthermore, the mention of "Judah and Jerusalem" serves as a metonymy, where the capital city and the leading tribe stand in for the entire southern kingdom and its inhabitants, effectively narrowing the focus of the prophecy while still encompassing the whole of God's covenant people.
Theological and Thematic Connections
Isaiah 2:1 profoundly establishes the divine authority and revelatory nature of the prophetic message. It underscores that God is not silent but actively communicates His will and plans to humanity through chosen vessels. The specific focus on "Judah and Jerusalem" highlights God's particular covenant relationship with Israel, demonstrating His unwavering attention to His people's spiritual condition and their destiny within His overarching redemptive plan. This verse sets the stage for themes of both judgment for unfaithfulness and glorious restoration, emphasizing God's sovereignty over history and His ultimate purpose to establish His kingdom and bring all nations to Himself.
Reflection and Application
Isaiah 2:1 serves as a powerful reminder of the divine origin and authority of the Scriptures. Just as Isaiah received a direct "word" from God, so too do we encounter God's living and active word in the Bible. This calls us to approach the text not merely as ancient literature, but as God's inspired revelation, relevant for all times and all people. Recognizing that God "saw" and communicated His truth through a human vessel encourages us to listen attentively, seeking to understand His purposes and apply His timeless principles to our contemporary lives. It also reminds us that God is intimately concerned with the affairs of His people and the world, holding both individuals and nations accountable while also offering hope for future redemption and transformation. We are invited to be recipients of this divine word, allowing it to shape our worldview, guide our decisions, and inspire our faith, trusting that the God who spoke to Isaiah continues to speak today.
Questions for Reflection
FAQ
What is the significance of "the word that Isaiah... saw"?
This phrase is highly significant as it establishes the divine origin and authoritative nature of the prophecy. The Hebrew word for "word" (dâbâr) implies a message with inherent power and purpose, originating from God. The verb "saw" (châzâh) is a technical term in prophetic literature, signifying a spiritual perception or a divine vision, not merely physical sight. It means Isaiah received a direct revelation from God, often in a visual or conceptual form, much like the visions granted to other prophets such as Ezekiel or Amos. This underscores that the subsequent prophecies are not Isaiah's personal opinions or political analyses, but God's revealed truth, ensuring their trustworthiness and ultimate fulfillment.
Why is "Judah and Jerusalem" specifically mentioned as the subject of this prophecy?
The specific mention of "Judah and Jerusalem" highlights the primary audience and geographical focus of Isaiah's prophetic ministry. Judah was the southern kingdom, the remnant of Israel that maintained the Davidic covenant, and Jerusalem was its capital, serving as the spiritual and political heart of the nation where the Temple stood. This focus emphasizes God's particular concern and ongoing covenant relationship with His chosen people, even amidst their spiritual decline and external threats. Isaiah's prophecies directly address their unfaithfulness, impending judgments, and promises of future restoration and glory, as seen in the subsequent vision of the Lord's house being established in Isaiah 2:2-4. This localized focus serves as a microcosm for God's dealings with all humanity.
Christ-Centered Fulfillment
Isaiah 2:1, though an Old Testament superscription, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "word" that Isaiah "saw" concerning Judah and Jerusalem ultimately points to the incarnate Word of God Himself, Jesus Christ, who is the full and final revelation of God to humanity (John 1:1 and Hebrews 1:1-2). Just as Isaiah's message was divinely inspired and authoritative, so too is Christ the perfect embodiment of God's truth and purpose. The prophecies concerning Jerusalem, particularly the vision of the mountain of the Lord's house drawing all nations (immediately following in Isaiah 2:2-4), find their spiritual fulfillment in the establishment of the Church, which is the new Jerusalem (Revelation 21:2), built upon Christ, the chief cornerstone (Ephesians 2:20). Through His death and resurrection, Christ became the true Lamb of God who takes away the sin of the world (John 1:29), extending salvation beyond ethnic Judah and Jerusalem to all who believe, fulfilling the promise that from Zion would go forth the law and the word of the Lord (Romans 10:12-13).