TRV
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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 15) And over every high tower, and over every fortified wall. Those who refer these times to Vespasian and Adrian, say that the things written have been fulfilled in bodily form, that neither a high tower, nor a strongest wall, nor any multitude of ships and the industry of commerce, were able to prevail against the power of the Roman army; but such fear had come upon the inhabitants of Judea, that they themselves, along with their wives and children, thinking that gold and silver would be of help to them, were submerged in the pits of the earth, and sought the deepest caves. For if the belly of the voracious and luxurious is God, why should gold and silver not be called God? Others refer these things to the times of Babylon. Therefore, according to the laws of tropology, let us go through each individual thing. A tower is built either for the defense of the city or for a lookout, so that the approaching enemy can be seen from afar. Therefore, each one of us must build a tower, after calculating the expenses, lest, according to the Gospel parable (Luke 14), when he cannot complete the work, he be laughed at. This well-constructed tower will persist. But if it is built in pride and does not have a strong foundation, it will fall on the one from whom it was built, just like that tower in Siloam, which killed eighteen men. Therefore, the Lord speaks to those who hear: 'And unless you repent, you will all likewise perish' (Luke 13:3). We will also read in the following that the Lord built a tower in his vineyard and made a winepress, and surrounded it with a wall, but all of these were destroyed and laid waste because they swelled with the empty pride of their arrogance (Isaiah 5). They also build high walls so that the city is not quickly destroyed, so that it is not open to enemies who surround it, fortified by men of great wisdom and by every means, so that no false doctrine prevails over the truth. God speaks about these walls to Jerusalem: 'Behold, I have depicted your walls on my hands, and they are always before me.' (Jeremiah XLV, 16, trans. LXX). But if those who had previously attacked the Church, upon discovering the truth, turn to faith and fight for it, which they had previously attacked, then this will be fulfilled: 'You will quickly be rebuilt by those by whom you were destroyed.' (Ibid., 17). In Leviticus, we also read that a house, which is in walled cities, if it has not been redeemed within a year, shall be confirmed to the buyer as a permanent possession, but if it is in villages and towns that do not have walls, it can always be redeemed, and the price of the buyer may fluctuate (Lev. XXV).
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Summary
Isaiah 2:15 serves as a potent prophetic declaration, foretelling the comprehensive judgment of the Lord upon all symbols of human strength, security, and pride. It specifically targets "every high tower" and "every fenced wall"—structures representing the pinnacle of ancient human ingenuity, military might, and self-reliance. This verse is an integral part of a broader passage (Isaiah 2:12-19) that vividly portrays the "Day of the Lord" as a time when everything exalted by humanity, apart from God, will be humbled, thereby demonstrating God's absolute sovereignty and exposing the futility of trusting in earthly defenses.
Context
Literary Context
Isaiah 2:15 is strategically placed within a powerful prophetic oracle concerning the "Day of the Lord" (Isaiah 2:12-19). This section immediately follows a glorious vision of God's future kingdom and the pilgrimage of nations to Zion (Isaiah 2:1-5), and a lament over Judah's present idolatry and pervasive reliance on human strength (Isaiah 2:6-11). The transition to verses 12-19 marks a dramatic shift, detailing the divine judgment that will precede or accompany the establishment of God's universal reign. The deliberate repetition of "every" (Hebrew: kol) throughout verses 12-16 underscores the all-encompassing nature of this judgment, targeting everything elevated and esteemed by humanity, from towering cedars and mighty oaks to majestic mountains, formidable ships, and, as highlighted in this verse, impenetrable defensive fortifications. The overarching purpose is explicitly stated: to humble human pride and exalt the Lord alone, as articulated in Isaiah 2:11 and Isaiah 2:17.
Historical & Cultural Context
The prophet Isaiah ministered in Judah during the tumultuous 8th century BCE, a period characterized by profound political instability, the relentless expansion of the Assyrian Empire, and a widespread cultural reliance on military might and strategic alliances rather than on divine providence. In this era, "high towers" (encompassing watchtowers, fortified keeps, and siege towers) and "fenced walls" (referring to the massive, often multi-layered city walls, frequently reinforced with battlements and turrets) stood as the quintessential symbols of national security, military prowess, and urban prosperity. Major cities like Jerusalem, Lachish, and other strategic centers were heavily fortified with impressive defensive structures meticulously engineered to withstand prolonged sieges. These fortifications represented the zenith of human architectural and military achievement, embodying the people's deep-seated trust in their own strength, ingenuity, and perceived invincibility. Isaiah's prophetic message, therefore, directly challenged the prevailing cultural mindset that placed ultimate confidence in physical defenses and geopolitical maneuvering, serving as a stark reminder that even the most formidable human constructs were utterly vulnerable before the irresistible power of the Almighty.
Key Themes
This verse powerfully contributes to several overarching themes pervasive in the book of Isaiah and the broader prophetic literature. Primarily, it underscores the profound theme of Divine Judgment on Human Pride and Self-Sufficiency. The "Day of the Lord" is not merely a chronological event but a recurring theological principle where God intervenes to dismantle all human constructs and sources of pride that either compete with or distract from His absolute sovereignty. The "high towers" and "fenced walls" function as potent metaphors for any human endeavor, achievement, or institution that humanity relies upon for ultimate security, identity, or significance, apart from God. Secondly, the verse highlights the Futility of Earthly Security and the Exclusive Exaltation of God Alone. By specifically targeting these seemingly impregnable defenses, the Lord unequivocally demonstrates that no human strength, no matter how formidable or ingeniously conceived, can withstand His divine power. This serves to profoundly humble humanity and decisively redirect trust from finite, created things to the infinite, sovereign Creator. This theme resonates deeply with the overarching message of Isaiah 2, where the ultimate theological objective is for "the Lord alone to be exalted" (Isaiah 2:11; Isaiah 2:17).
Exposition and Analysis
Key Word Analysis
This adjective (H1364), derived from a root meaning "to be high," describes something elevated, lofty, or tall. In contexts like Isaiah 2, it often carries additional connotations of arrogance, haughtiness, or pride, as seen in its use to describe "haughty" or "proud" individuals. Here, it emphasizes the imposing height and perceived impregnability of the towers, subtly hinting at the human pride and self-exaltation associated with such grand and self-reliant constructions.
A noun (H4026) referring to a tower, castle, or fortified structure, typically built for defense, observation, or as a strongpoint. These were usually tall, prominent features of cities or strategic locations, signifying strength, protection, and dominance. The word itself comes from a root meaning "to be great" or "to be large," reinforcing the idea of grandeur, might, and human achievement.
This verb (H1219) means "to clip off," "to gather grapes," but also "to be isolated" or "inaccessible by height or fortification." When used in relation to walls, it denotes a wall that is fortified, inaccessible, or made exceptionally strong and impregnable. It conveys the sense of being "cut off" or "set apart" by robust defenses, highlighting the human attempt to create an unbreachable barrier against external threats.
Verse Breakdown
"And upon every high tower"
This phrase declares the impending judgment upon watchtowers, strongholds, and all fortified structures built for defense and security. The inclusion of "every" (Hebrew: kol) signifies the comprehensive and absolute nature of God's judgment, indicating that no tower, regardless of its height, strength, or strategic importance, will be exempt from His humbling hand. These towers symbolize humanity's misplaced confidence in military might, architectural prowess, and self-made security.
"and upon every fenced wall"
This clause directly parallels the first, extending the scope of judgment to all fortified city walls. A "fenced" or "fortified" wall was considered an impenetrable barrier, the ultimate defense of a city, representing collective security and identity. Again, "every" emphasizes that the judgment will be total, leaving no defensive structure untouched. These walls represent the illusion of human self-sufficiency and the arrogant belief that one can construct an unassailable bulwark against all threats, without divine aid or reliance.
Literary Devices
Isaiah 2:15 employs several potent literary devices to convey its profound message of divine judgment. Symbolism is central, with "high tower" and "fenced wall" serving as powerful concrete representations of human strength, security, pride, and self-reliance. These images stand metonymically for all human endeavors, achievements, and institutions that are elevated above God or trusted in more than God. The use of Parallelism ("every high tower" and "every fenced wall") reinforces the comprehensive nature of the judgment, showing that both types of fortifications, and by extension, all forms of human security, will be targeted simultaneously. The repeated use of the intensifier "every" (Hebrew: kol) throughout this section of Isaiah (verses 12-16) functions as Hyperbole or Totalization, dramatically emphasizing the absolute and all-encompassing scope of God's judgment, ensuring that no aspect of human pride or perceived security will remain untouched. This creates a powerful sense of inevitability and divine omnipotence.
Theological and Thematic Connections
Isaiah 2:15 serves as a profound theological statement on the ultimate sovereignty of God and the inherent futility of human self-reliance. It articulates the timeless principle that anything humanity exalts or trusts in more than God—be it military might, economic prosperity, technological advancement, political systems, or intellectual prowess—will ultimately be humbled and brought to nothing. The "Day of the Lord" is not merely a singular historical event but a recurring theological concept where God decisively intervenes in human affairs to dismantle human pride and reassert His rightful place as the sole object of worship and trust. This divine humbling is not arbitrary but serves a redemptive purpose: to purify and reorient humanity's focus, demonstrating unequivocally that true and lasting security, peace, and exaltation come only from humble dependence on the Creator.
Reflection and Application
For a contemporary audience, Isaiah 2:15 challenges us to critically examine what we consider our "high towers" and "fenced walls" in the modern world. These might manifest as our meticulously managed financial portfolios, impressive career achievements, advanced technological infrastructure, seemingly robust political systems, formidable national defense capabilities, or even our intellectual capabilities and deeply ingrained sense of self-sufficiency. The timeless message is that placing ultimate trust in any of these earthly constructs, rather than in God, is a subtle yet profound form of idolatry that will ultimately prove futile and unsustainable. This verse calls us to a radical and honest re-evaluation of our true sources of security and confidence. It invites us to humble ourselves before God, recognizing that true and lasting safety, profound peace, and enduring significance are found not in what we build, accumulate, or achieve, but in a relationship of humble, unwavering dependence on the Lord. It is a compelling call to shift our ultimate allegiance and trust from the created to the Creator, acknowledging Him as our sole and sufficient refuge.
Questions for Reflection
FAQ
What is the "Day of the Lord" mentioned in Isaiah 2, and how does this verse relate to it?
The "Day of the Lord" is a prominent prophetic theme woven throughout the Old Testament, referring to a future, decisive time when God will powerfully intervene in human history to execute judgment on sin and establish His righteous rule. It is often depicted as a day of darkness, terror, and reckoning for the unrighteous, but also a day of vindication, salvation, and glorious light for the faithful. In Isaiah 2, this "Day" is specifically characterized by the profound humbling of human pride and the exclusive exaltation of God alone. Isaiah 2:15 directly relates to this by vividly illustrating the comprehensive and inescapable nature of this divine judgment, showing that even the most formidable and seemingly impregnable symbols of human strength and self-reliance—"every high tower" and "every fenced wall"—will be brought low. This demonstrates God's absolute sovereignty and the ultimate futility of trusting in anything other than Him for true and lasting security.
Christ-Centered Fulfillment
Isaiah 2:15, with its stark declaration of the humbling of all human pride and strength, finds its ultimate fulfillment and profound reinterpretation in the person and redemptive work of Jesus Christ. While the Old Testament "Day of the Lord" often brought judgment through earthly means and military defeat, the New Testament reveals a more profound and spiritual judgment, culminating in the cross of Christ. Jesus Himself became the ultimate "high tower" and "fenced wall" for those who trust in Him, not through physical might or defensive fortifications, but through His divine authority, perfect obedience, and sacrificial love. He humbled Himself, taking the very form of a servant, and becoming obedient even to death on a cross (Philippians 2:7-8), thereby dismantling the very pride and self-sufficiency that Isaiah so powerfully condemns. Through His glorious resurrection and triumphant ascension, Christ alone is exalted to the highest place (Ephesians 1:20-21), and He becomes the true, unshakeable refuge and strength for all believers, the "strong tower" that Proverbs 18:10 speaks of. The judgment foretold in Isaiah 2:15, therefore, points forward to the profound reality that all human attempts at self-salvation, self-exaltation, and self-derived security are utterly futile, and true security, peace, and eternal life are found only by building one's life on the unshakeable foundation of Christ Jesus (Matthew 7:24-27). His glorious return will be the final and complete "Day of the Lord," when every knee will bow and every tongue confess that Jesus Christ is Lord, to the eternal glory of God the Father (Philippians 2:10-11).