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 2:10–22. His four-level outline is real structure in the source text, so it is rendered as structure.
The prophet here goes on to show what a desolation would be brought upon their land when God should have forsaken them. This may refer particularly to their destruction by the Chaldeans first, and afterwards by the Romans, or it may have a general respect to the method God takes to awaken and humble proud sinners, and to put them out of conceit with that which they delighted in and depended on more than God. We are here told that sooner or later God will find out a way,
I.To startle and awaken secure sinners, who cry peace to themselves, and bid defiance to God and his judgments (Isa 2:10):
"Enter into the rock; God will attack you with such terrible judgments, and strike you with such terrible apprehensions of them, that you shall be forced to enter into the rock, and hide yourself in the dust, for fear of the Lord. You shall lose all your courage, and tremble at the shaking of a leaf; your heart shall fail you for fear (Luk 21:26), and you shall flee when none pursues," Pro 28:1. To the same purport, Isa 2:19. They shall go into the holes of the rocks, and into the caves of the earth, the darkest the deepest places; they shall call to the rocks and mountains to fall on them, and rather crush them than not cover them, Hos 10:8. It was so particularly at the destruction of Jerusalem by the Romans (Luk 23:30) and of the persecuting pagan powers, Rev 6:16. And all for fear of the Lord, and of the glory of his majesty, looking upon him then to be a consuming fire and themselves as stubble before him, when he arises to shake terribly the earth, to shake the wicked out of it (Job 38:13), and to shake all those earthly props and supports with which they have buoyed themselves up, to shake them from under them. Note,
1.With God is terrible majesty, and the glory of it is such as sooner or later will oblige us all to flee before him.
2.Those that will not fear God and flee to him will be forced to fear him and flee from him to a refuge of lies.
3.It is folly for those that are pursued by the wrath of God to think to escape it, and to hide or shelter themselves from it.
4.The things of the earth are things that will be shaken; they are subject to concussions, and hastening towards a dissolution.
5.The shaking of the earth is, and will be, a terrible thing to those who set their affections wholly on things of the earth.
6.It will be in vain to think of finding refuge in the caves of the earth when the earth itself is shaken; there will be no shelter then but in God and in things above.
II.To humble and abase proud sinners, that look big, and think highly of themselves, and scornfully of all about them (Isa 2:11):
The lofty looks of man shall be humbled. The eyes that aim high, the countenance in which the pride of the heart shows itself, shall be cast down in shame and despair. And the haughtiness of men shall be bowed down, their spirits shall be broken, and they shall be crest-fallen, and those things which they were proud of they shall be ashamed of. It is repeated (Isa 2:17), The loftiness of man shall be bowed down. Note, Pride will, one way or other, have a fall. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of their pride, and clothing them with humility, or by the providence of God depriving them of all those things they were proud of and laying them low. Our Saviour often laid it down for a maxim that he who exalts himself shall be abased; he shall either abase himself in true repentance or God will abase him and pour contempt upon him. Now here we are told,
1.Why this shall be done: because the Lord alone will be exalted. Note, Proud men shall be vilified because the Lord alone will be magnified. It is for the honour of God's power to humble the proud; by this he proves himself to be God, and disproves Job's pretensions to rival with him, Job 40:11-14. Behold every one that is proud, and abase him; then will I also confess unto thee. It is likewise for the honour of his justice. Proud men stand in competition with God, who is jealous for his own glory, and will not suffer men either to take to themselves or give to another that which is due to him only. They likewise stand in opposition to God; they resist him, and therefore he resists them; for he will be exalted among the heathen (Psa 46:10), and there is a day coming in which he alone will be exalted, when he shall have put down all opposing rule, principality, and power, Co1 15:24.
2.How this shall be done: by humbling judgments, that shall mortify men, and bring them down (Isa 2:12): The day of the Lord of hosts, the day of his wrath and judgment, shall be upon every one that is proud. He now laughs at their insolence because he sees that his day is coming, this day, which will be upon them ere they are aware, Psa 37:13. This day of the Lord is here said to be upon all the cedars of Lebanon, that are high and lifted up. Jerome observes that the cedars are said to praise God (Psa 148:9) and are trees of the Lord (Psa 104:16), of his planting (Isa 41:19), and yet here God's wrath fastens upon the cedars, which denotes (says he) that some of every rank of men, some great men, will be saved, and some perish. It is brought in as an instance of the strength of God's voice that it breaks the cedars (Psa 29:5), and here the day of the Lord is said to be upon the cedars, those of Lebanon, they were the straightest and statliest, - upon the oaks, those of Bashan, that were the strongest and sturdiest, - upon the natural elevations and fortresses, the highest mountains and the hills that are lifted up (Isa 2:14), that overtop the valleys and seem to push the skies, - and upon the artificial fastnesses, every high tower and every fenced wall, Isa 2:15. Understand these,
(1.)As representing the proud people themselves, that are in their own apprehensions like the cedars and the oaks, firmly rooted, and not to be stirred by any storm, and looking on all around them as shrubs; these are the high mountains and the lofty hills that seem to fill the earth, that are gazed on by all, and think themselves immovable, but lie most obnoxious to God's thunderstrokes. Feriuntique summos fulmina montes - The highest hills are most exposed to lightning. And before the power of God's wrath these mountains are scattered and these hills bow and melt like wax, Hab 3:6; Psa 68:8. These vaunting men, who are as high towers in which the noisy bells are hung, on which the thundering murdering cannon are planted - these fenced walls, that fortify themselves with their native hardiness, and intrench themselves in their fastnesses - shall be brought down.
(2.)As particularizing the things they are proud of, in which they trust, and of which they make their boast. The day of the Lord shall be upon those very things in which they put their confidence as their strength and security; he will take from the all their armour wherein they trusted. Did the inhabitants of Lebanon glory in their cedars, and those of Bashan in their oaks, such as no country could equal? The day of the Lord should rend those cedars, those oaks, and the houses built of them. Did Jerusalem glory in the mountains that were round about it, as its impregnable fortifications, or in its walls and bulwarks? These should be levelled and laid low in the day of the Lord. Besides those things that were for their strength and safety they were proud,
[1.]Of their trade abroad; but the day of the Lord shall be upon all the ships of Tarshish; they shall be broken as Jehoshaphat's were, shall founder at sea or be ship-wrecked in harbour. Zebulun was a haven of ships, but should now no more rejoice in his going out. When God is bringing ruin upon a people he can sink all the branches of their revenue.
[2.]Of their ornaments at home; but the day of the Lord shall be upon all pleasant pictures, the painting of their ships (so some understand it) or the curious pieces of painting they brought home in their ships from other countries, perhaps from Greece, which afterwards was famous for painters. Upon every thing that is beautiful to behold; so some read it. Perhaps they were the pictures of their relations, and for that reason pleasant, or of their gods, which to the idolaters were delectable things; or they admired them for the fineness of their colours or strokes. There is no harm in making pictures, nor in adorning our rooms with them, provided they transgress not either the second or the seventh commandment. But to place our pictures among our pleasant things, to be fond of them and proud of them, to spend that upon them which should be laid out in charity, and to set out hearts upon them, as it ill becomes those who have so many substantial things to take pleasure in, so it tends to provoke God to strip us of all such vain ornaments.
III.To make idolaters ashamed of their idols, and of all the affection they have had for them and the respect they have paid to them (Isa 2:18):
The idols he shall utterly abolish. When the Lord alone shall be exalted (Isa 2:17) he will not only pour contempt upon proud men, who like Pharaoh exalt themselves against him, but much more upon all pretended deities, who are rivals with him for divine honours. They shall be abolished, utterly abolished. Their friends shall desert them; their enemies shall destroy them; so that, one way or other, an utter riddance shall be made of them. See here,
1.The vanity of false gods; they cannot secure themselves, so far are they from being able to secure their worshippers.
2.The victory of the true God over them; for great is the truth and will prevail. Dagon fell before the ark, and Baal before the Lord God of Elijah. The gods of the heathen shall be famished (Zep 2:11), and by degrees shall perish, Jer 10:11. The rightful Sovereign will triumph over all pretenders. And, as God will abolish idols, so their worshippers shall abandon them, either from a gracious conviction of their vanity and falsehood (as Ephraim when he said, What have I to do any more with idols?) or from a late and sad experience of their inability to help them, and a woeful despair of relief by them, Isa 2:20. When men are themselves frightened by the judgments of God into the holes of the rocks and caves of the earth, and find that they do thus in vain shift for their own safety, they shall cast their idols, which they have made their gods, and hoped to make their friends in the time of need, to the moles and to the bats, any where out of sight, that, being freed from the incumbrance of them, they may go into the clefts of the rocks, for fear of the Lord, Isa 2:21. Note,
(1.)Those that will not be reasoned out of their sins sooner or later shall be frightened out of them.
(2.)God can make men sick of those idols that they have been most fond of, even the idols of silver and the idols of gold, the most precious. Covetous men make silver and gold their idols, money their god; but the time may come when they may feel it as much their burden as ever they made it their confidence, and may find themselves as much exposed by it as ever they hoped they should be guarded by it, when it tempts their enemy, sinks their ship, or retards their flight. There was a time when the mariners threw the wares, and even the wheat into the sea (Jon 1:5; Act 27:38), and the Syrians cast away their garments for haste, Kg2 7:15. Or men may cast it away out of indignation at themselves for leaning upon such a broken reed. See Eze 7:19. The idolaters here throw away their idols because they are ashamed of them and of their own folly in trusting to them, or because they are afraid of having them found in their possession when the judgments of God are abroad; as the thief throws away his stolen goods then he is searched for or pursued.
(3.)The darkest holes, where the moles and the bats lodge, are the fittest places for idols, that have eyes and see not; and God can force men to cast their own idols there (Isa 30:22), when they are ashamed of the oaks which they have desired, ch. 1. 29. Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, Jer 48:13.
(4.)It is possible that sin may be both loathed and left and yet not truly repented of - loathed because surfeited on, left because there is no opportunity of committing it, yet not repented of out of any love to God, but only from a slavish fear of his wrath.
IV.To make those that have trusted in an arm of flesh ashamed of their confidence (Isa 2:22):
"Cease from man. The providences of God concerning you shall speak this aloud to you, and therefore take warning beforehand, that you may prevent the uneasiness and shame of disappointment; and consider, 1. How weak man is: His breath is in his nostrils, puffed out every moment, soon gone for good and all." Man is a dying creature, and may die quickly; our nostrils, in which our breath is, are of the outward parts of the body; what is there is like one standing at the door, ready to depart; nay the doors of the nostrils are always open, the breath in them may slip away ere we are aware, in a moment. Wherein then is man to be accounted of? Alas! no reckoning is to be made of him, for he is not what he seems to be, what he pretends to be, what we fancy him to be. Man is like vanity, nay, he is vanity, he is altogether vanity, he is less, he is lighter, than vanity, when weighed in the balance of the sanctuary. "2. How wise therefore those are that cease from man;" it is our duty, it is our interest, to do so. "Put not your trust in man, nor make even the greatest and mightiest of men your confidence; cease to do so. Let not your eye be to the power of man, for it is finite and limited, derived and depending; it is not from him that your judgment proceeds. Let not him be your fear, let not him be your hope; but look up to the power of God, to which all the powers of men are subject and subordinate; dread his wrath, secure his favour, take him for your help, and let your hope be in the Lord your God."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 12) For the day of the Lord of hosts shall come upon all that is proud and lofty, and upon all that is arrogant; and they shall be brought low. These things are connected to the preceding ones. On that day, he says, the Lord alone shall be exalted, that is, on the day of the Lord's vengeance, the lofty and arrogant, and the high and mighty, shall be subjected to captivity and the sword. However, metaphorically speaking, the discourse pertains to the great and the princes: the more they exalt themselves, the more they shall be humbled. For the Lord resists the proud, and gives grace to the humble (1 Pet. 5). Those who understand the day of judgment believe that the proud and lofty and exalted and arrogant are called the devil. Whoever speaks in pride says: I will set my throne above the stars of heaven; I will sit on the high mountain, above all the lofty mountains to the north; I will ascend above the clouds, I will be like the Highest (Isa. 14:13-14): when praise is perfected from the mouths of infants and nursing babies, so that the enemy and avenger may be destroyed (Ps. 8:3).
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Summary
Isaiah 2:12 stands as a profound prophetic declaration, unveiling the imminent "Day of the LORD of hosts"—a divinely appointed epoch of decisive intervention and righteous judgment. This solemn pronouncement is specifically directed against all manifestations of human pride, arrogance, and self-exaltation, whether expressed through personal haughtiness, the accumulation of material wealth, or reliance on military might. The verse articulates a foundational biblical principle: those who elevate themselves in defiance of God's supreme sovereignty will inevitably be humbled and brought low by His just and powerful hand.
Context
Literary Context
Isaiah chapter 2 begins with a breathtaking eschatological vision in Isaiah 2:1-5, portraying a future where all nations willingly stream to Zion, the mountain of the Lord's house, to receive divine instruction and embrace universal peace. This glorious, hopeful prophecy is then abruptly contrasted by a stark shift in tone from Isaiah 2:6 onwards. Here, the prophet launches into a scathing indictment of Judah's contemporary idolatry, rampant materialism, and pervasive national pride. Verse 12 serves as a pivotal transition, introducing the overarching theme of divine judgment that will be executed upon a people who have tragically forsaken God's ways for self-reliance and worldly glory. It meticulously sets the stage for the detailed pronouncements against human arrogance and the misplaced trust in earthly security found in the subsequent verses (Isaiah 2:13-17), which graphically describe the humbling of all that is high and exalted in human estimation.
Historical & Cultural Context
Isaiah's prophetic ministry unfolded during a tumultuous period in Judah's history, primarily spanning the 8th century BCE under the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. This era was dominated by the escalating imperial power of Assyria, which presented a constant and formidable threat to Judah's independence and very existence. Culturally, Judah had become deeply compromised, adopting and integrating the idolatrous practices of surrounding pagan nations. This syncretism was often accompanied by the accumulation of vast wealth, a reliance on military strength (symbolized by chariots and horses), and the forging of precarious foreign alliances, all of which reflected a profound trust in human ingenuity and power rather than in the covenant-keeping God of Israel. Pride, in this context, manifested not only as individual haughtiness but also as a national self-sufficiency, a misplaced confidence in their own achievements, and the worship of idols which were frequently perceived as tangible symbols of national power, prosperity, and security. The "Day of the LORD" prophesied by Isaiah would directly address these specific cultural and historical failings by dismantling the very structures and attitudes that embodied their profound arrogance and spiritual apostasy.
Key Themes
This verse powerfully contributes to several overarching themes prevalent in the book of Isaiah and the broader prophetic literature. Firstly, it highlights the central concept of the "Day of the LORD," a recurring prophetic motif that signifies a divinely appointed time of God's decisive intervention in history, invariably involving judgment for the wicked and vindication for the righteous. In this specific context, it is unequivocally presented as a day of reckoning for human sin, particularly the sin of pride. Secondly, the verse explicitly targets judgment on pride and arrogance, identifying self-exaltation as a primary offense against God's supreme authority and majesty. This profound theme resonates throughout the entirety of Scripture, consistently emphasizing God's unwavering opposition to human hubris and self-sufficiency. Lastly, it underscores the humiliation of the arrogant, a divine principle demonstrating that those who exalt themselves will ultimately be brought low, thereby illustrating God's sovereign power to humble the proud and elevate the humble, a truth echoed in passages like Proverbs 16:18 and profoundly articulated by Jesus in Matthew 23:12.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be hot," this term signifies a period of time, which is not necessarily confined to a literal 24-hour day. In prophetic literature, "Day of the LORD" (Hebrew: yôwm Yᵉhôvâh) is a technical phrase denoting a specific, decisive epoch of divine intervention, often characterized by a profound revelation of God's sovereignty, a turning point in history, and particularly, a time of judgment. Here, it emphasizes the certainty, appointed nature, and transformative impact of God's impending action.
Derived from a root meaning "to be lofty," this word describes an individual who is exalted, arrogant, or haughty. It speaks to an internal disposition of self-importance, an inflated sense of one's own status, achievements, or wisdom, often leading to a profound disregard for God's authority and an unwillingness to acknowledge human dependence. It precisely captures the essence of the sin that provokes God's righteous judgment in this context.
A primitive root meaning "to depress or sink," this term signifies humiliation, abasement, or being made low. It stands in stark and direct contrast to the preceding descriptions of pride and exaltation, powerfully underscoring the inevitable, divinely ordained consequence of human arrogance when confronted by God's righteous judgment. It implies a dramatic reversal of status, a stripping away of self-exalted glory, and a profound humbling.
Verse Breakdown
"For the day of the LORD of hosts"
This foundational phrase introduces the central theme of the verse—a specific, divinely appointed time for God's decisive and powerful action. The title "LORD of hosts" (Hebrew: Yᵉhôvâh tsâbâʼ) profoundly emphasizes God's omnipotence and absolute sovereignty, portraying Him as the supreme commander of all heavenly armies and earthly powers, fully capable of executing His will and bringing about His righteous judgment.
"[shall be] upon every [one that is] proud and lofty"
This clause precisely specifies the primary target of God's impending judgment: individuals and entities characterized by deep-seated arrogance, haughtiness, and self-exaltation. The use of "every one" and the pairing of "proud and lofty" underscores the pervasive nature of this sin and God's comprehensive and uncompromising opposition to it.
"and upon every [one that is] lifted up"
This phrase further reinforces and expands the scope of the judgment, extending it to encompass all who have elevated themselves, whether through their wealth, political power, social status, intellectual prowess, or self-righteousness, in blatant defiance of God's rightful and supreme place.
"and he shall be brought low"
This climactic declaration states the inevitable and certain outcome for the proud. The divine judgment will result in the profound humiliation, abasement, and reduction of all that is exalted by human hands or hearts, powerfully demonstrating God's sovereign power to humble the arrogant and restore His own glory.
Literary Devices
Isaiah 2:12 masterfully employs several potent literary devices to convey its urgent and profound message. Repetition is strikingly evident in the successive descriptions of human arrogance—"proud," "lofty," and "lifted up"—which serves to emphasize the pervasive nature of this sin throughout society and the comprehensive scope of God's judgment against it. This deliberate repetition creates a powerful sense of inevitability and thoroughness regarding the divine reckoning. Contrast is central to the verse's impactful message, starkly juxtaposing human self-exaltation with the ultimate divine humbling. The dramatic reversal, where the high will be brought low, powerfully highlights God's absolute sovereignty over all human pride and ambition. The phrase "Day of the LORD" functions as a significant Symbolism, representing not merely a chronological day but a profound theological concept—a divinely appointed time of God's decisive intervention, often marked by both judgment for the wicked and the glorious revelation of His power and justice. This symbolic "day" carries with it a sense of impending dread for the rebellious and a deep anticipation for those who humbly await His righteous reign.
Theological and Thematic Connections
Isaiah 2:12 profoundly articulates God's unwavering and active opposition to human pride, a pervasive theme deeply woven throughout the entire biblical narrative. It reveals that self-exaltation is not merely a minor character flaw but a direct affront to God's supreme sovereignty and a usurpation of His rightful glory. The "Day of the LORD" is presented as the ultimate and decisive expression of divine justice, where God actively intervenes in history to dismantle all human constructs of power, security, and self-reliance that stand in opposition to His divine will. This judgment is not arbitrary or capricious but a righteous and just response to a world that has chosen to glorify itself rather than its Creator, ultimately demonstrating that true and lasting exaltation comes only from God, not from human effort, achievement, or inherent arrogance.
Reflection and Application
Isaiah 2:12 serves as a timeless and convicting mirror, inviting us to critically examine the subtle and overt forms of pride that may reside within our own hearts and manifest in our societies. In a world that frequently celebrates self-promotion, individual achievement, and the accumulation of material possessions as markers of success, this verse powerfully reminds us that true security, lasting honor, and genuine significance come not from our own efforts or what we possess, but from a humble and reverent recognition of God's supreme authority and our utter, moment-by-moment dependence on Him. It challenges us to relinquish the seductive illusion of self-sufficiency and to instead cultivate a profound spirit of humility, acknowledging with gratitude that every good and perfect gift, every ability, and every breath we take comes from above. Living in light of this profound truth means actively resisting the pervasive temptation to boast in our accomplishments, our intellect, our resources, or our perceived strengths, and instead directing all glory, honor, and praise to the One who alone is truly worthy of all adoration.
Questions for Reflection
FAQ
What does "the Day of the LORD" mean in this context?
In Isaiah 2:12, "the Day of the LORD" refers to a specific, decisive, and divinely appointed period of God's intervention and judgment. It is not necessarily a single 24-hour day but rather an epochal time when God's sovereignty, justice, and power are powerfully and unequivocally revealed. For the proud, the arrogant, and the rebellious, it signifies a day of reckoning, humiliation, and abasement, where all human arrogance and self-exaltation will be decisively brought low. This concept is a recurring and significant motif throughout prophetic literature, signifying God's active involvement in history to fulfill His purposes, often involving both judgment for the wicked and ultimate deliverance or vindication for the righteous, as vividly described in passages like Joel 2:1-2.
Why is pride so offensive to God, leading to such severe judgment?
Pride is profoundly offensive to God because it represents a direct usurpation of His rightful place, His supreme authority, and His exclusive glory. When humans are proud, they essentially elevate themselves, their achievements, or their wisdom above God, denying their inherent dependence on Him and wrongly attributing success or worth to their own strength, intellect, or efforts. This attitude stands in direct opposition to God's very nature as the sole Creator, Sustainer, and Sovereign Lord of the universe, who alone deserves all honor, worship, and praise. It is, at its core, a form of idolatry, where the self becomes the object of worship and ultimate trust. God's judgment on pride, as powerfully stated in Proverbs 16:5, is a clear demonstration of His perfect righteousness and His unwavering commitment to upholding His own glory as supreme and inviolable.
Christ-Centered Fulfillment
Isaiah 2:12, with its stark declaration of judgment against human pride and the inevitable humbling of the exalted, finds its most profound and comprehensive Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While the "Day of the LORD" initially pointed to historical judgments upon Israel and the nations, its ultimate and most complete expression is found in Christ. He perfectly embodied the antithesis of the pride condemned in this verse; though existing in the very form of God, He "did not consider equality with God as something to be exploited, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Christ's first coming was an unparalleled act of divine humility, as the Creator submitted Himself to the limitations of His creation, ultimately being "brought low" to the point of obedient death on a cross (Philippians 2:8). Yet, it is precisely through this ultimate act of self-abasement that God "highly exalted him and gave him the name that is above every name" (Philippians 2:9), demonstrating that true exaltation comes through divine humility. Furthermore, the "Day of the LORD" will find its final and complete expression in Christ's glorious second coming, when He will return not as a humble servant but as the righteous Judge and triumphant King, to finally and decisively "bring low" all human pride, rebellion, and opposition, establishing His eternal kingdom where only God is exalted and every knee will bow (Revelation 19:11-16).