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 16.) And over all the ships of Tarshish, and over everything that is beautiful to see. Regarding Tarshish, which all similarly transferred, only seventy interpreted the sea. The Hebrews believe that the sea of Tarshish is properly called () in their language, but when it is said Iam (), it is not called in the Hebrew language, but in the Syriac language. Josaphat also had ships that he would send to Tarshish (3 Kings 22:49), but they were broken in Asiongaber. Solomon also had ships that went to Tharsis (III Kings X, 22), and they would return after three years, bringing the king silver and gold, ivory and apes. But because both kings had sinned, one being devoted to pleasure and loving foreign women, and the other forming alliances with the king of Samaria, both of these actions are referred to the Gentiles and heretics, in whom there is nothing more than the appearance of eloquence, a sense constructed by the diabolical art, and a dead language that is interpreted in the teeth, and a likeness of human reason that is perceived in the apes. Therefore, in the Psalms, we read, “With a violent spirit, you will shatter the ships of Tharsis” (Psalm XLVII, 8). And concerning these ships, Isaiah also speaks; Woe to the wings of the ships, which are beyond Ethiopia (Below, chapter XVIII, 1, section LXX). But on the other hand, there are also good ships, of which it is said in the same psalms: Those who go down to the sea in ships, and do business in many waters. They have seen the works of the Lord, and his wonders in the deep (Ps. CVI, 23). For those who are not idle in the waves of this world, but work and carry the Lord's goods, and hasten to come to the harbor of rest, they see the works of the Lord, and his wonders in the deep, when they have reached profound knowledge, and have searched out everything, that is, when they have also beheld the deep things of God and his wonders. Josephus believes that Tharsis is the city of Tarsus in Cilicia, while others think it is a region of India, and they also say that the gemstone called Chrysolithus, which we call Chrysolite, is named after this region because of its similar color to the sea. However, it is better to understand Tharsis as either the sea or the ocean. For Jonah, sailing from Joppa, could not reach India, which cannot be reached by the sea he sailed on; but he simply went out to sea and traveled to any islands. And what follows: And above all that is beautiful to see: or as the LXX translated, And above every aspect of the beauty of ships, to be understood in the same sense, that whatever is beautiful in words and constructed by human reason may be destroyed from the day of the Lord if it rises up against the knowledge of God.
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Summary
Isaiah 2:16, a potent declaration within a broader prophetic oracle concerning the "Day of the Lord," proclaims God's impending judgment not only upon the symbols of human pride and self-sufficiency but specifically upon the pinnacle of worldly commercial power and aesthetic achievements. This verse serves as a concise yet profound statement that no human endeavor, wealth, or object of beauty, no matter how impressive or cherished, stands outside the sovereign reach of God's ultimate humbling and exaltation. It underscores the comprehensive nature of divine judgment, encompassing every facet of humanity's self-reliant glory and misplaced trust.
Context
Literary Context
Isaiah 2:16 is situated within a powerful prophetic section (Isaiah 2:6-22) that vividly describes the "Day of the Lord"—a future time of decisive divine judgment and the ultimate exaltation of God alone. The preceding verses (Isaiah 2:12-15) enumerate various lofty and proud elements of both the natural world and human society—from the towering cedars of Lebanon and oaks of Bashan to high mountains, lofty hills, and fortified walls. All these are depicted as being brought low before the Lord's majesty. Verse 16 continues this comprehensive inventory, extending the scope of judgment to include symbols of human economic prowess and luxurious possessions, thereby reinforcing the universal and inescapable nature of God's coming judgment on all that exalts itself against Him. The passage culminates in a stark warning to turn away from man, whose breath is in his nostrils, for he is of no ultimate account.
Historical & Cultural Context
The prophet Isaiah ministered in Judah during the 8th century BCE, a period marked by significant geopolitical shifts and internal moral decay. Judah, though distinct from the northern kingdom of Israel, shared many of its spiritual failings, including widespread idolatry, social injustice, and a dangerous reliance on human strength and foreign alliances rather than on the Lord. The "ships of Tarshish" were renowned in the ancient world as large, ocean-going vessels capable of long voyages, symbolizing extensive trade, immense wealth, and global reach. Tarshish itself was a distant, legendary port (possibly in modern-day Spain or a general term for large merchant ships), associated with the accumulation of vast riches. "Pleasant pictures" likely refers to valuable artistic objects, luxurious ornaments, or cherished possessions that represented the pinnacle of human craftsmanship and aesthetic delight. In a society prone to materialism and idolatry, these items could easily become objects of misplaced trust or even worship, diverting attention and devotion from the Creator.
Key Themes
The overarching theme of Isaiah 2 is the Divine Judgment on Human Pride and Self-Sufficiency. The "Day of the Lord" is presented as a time when God will humble all human arrogance and self-reliance, demonstrating that true glory belongs to Him alone. This is powerfully articulated in Isaiah 2:11 and Isaiah 2:17. Verse 16 specifically highlights the Humbling of Worldly Power and Wealth, showing that even the most impressive economic achievements and material possessions are subject to God's ultimate authority. The "ships of Tarshish" symbolize the zenith of commercial power and the accumulation of riches, which will be brought low. Furthermore, the mention of "pleasant pictures" speaks to the Rejection of Idolatry and Materialism. These objects, while perhaps not explicit idols in every case, represent cherished possessions that can become objects of excessive human delight, trust, or even a subtle form of idolatry, diverting affection and worship from God. The passage implicitly warns against placing ultimate value in anything other than the Lord, who alone is worthy of exaltation.
Exposition and Analysis
Key Word Analysis
The feminine form of a root denoting "a ship," this term refers to a vessel, specifically a large seafaring ship. In the context of "ships of Tarshish," it signifies vessels capable of long-distance voyages, emblematic of extensive trade, commercial power, and the accumulation of great wealth from distant lands.
This term refers to a place, likely a distant port on the Mediterranean (possibly Tartessus in Spain), or it may function as an epithet for a certain class of large, sturdy merchant vessels designed for long-distance trade, regardless of their specific destination. Its inclusion here evokes images of vast commercial empires, advanced seafaring technology, and the pinnacle of human economic prowess and global reach.
This phrase combines two Hebrew words. Chemdâh (H2532, pleasant) means "delight" or "desire," referring to something highly desirable, goodly, or precious. Sᵉkîyâh (H7914, pictures) refers to a "conspicuous object," "image," or "picture." Together, "pleasant pictures" denotes objects of beauty, luxury, or aesthetic value that are highly cherished and admired. These could be works of art, costly ornaments, or any valuable possessions that people might take pride in, trust in, or excessively admire, potentially diverting their ultimate devotion from God.
Verse Breakdown
"And upon all the ships of Tarshish"
This clause declares that God's judgment will extend to the very instruments and symbols of human economic power and global reach. The "ships of Tarshish" represent the most advanced and wealthy commercial enterprises of the ancient world, signifying the accumulation of vast material riches and the pride associated with such endeavors. The inclusion of "all" emphasizes the comprehensive nature of this judgment, leaving no aspect of human commercial might untouched.
"and upon all pleasant pictures"
This second clause broadens the scope of judgment to encompass objects of human aesthetic achievement, luxury, and personal desire. "Pleasant pictures" refers to valuable works of art, ornaments, or any cherished possessions that people might admire, trust in, or even subtly worship. This signifies that God's judgment will also fall upon those things that humans create for their delight and pride, particularly when these become objects of misplaced affection or sources of self-sufficiency, diverting worship from the Creator.
Literary Devices
Isaiah 2:16 employs several potent literary devices to convey its message of comprehensive divine judgment. Symbolism is paramount, with "ships of Tarshish" representing the epitome of human commercial power, global wealth, and technological achievement, while "pleasant pictures" symbolize luxurious possessions, aesthetic beauty, and objects of human pride and idolatrous affection. These concrete images stand for abstract concepts of human self-reliance and misplaced trust. The repeated use of "all" (implied by the structure and context of the broader passage) creates a sense of totality and universality, emphasizing that no aspect of human endeavor or possession will escape God's scrutiny. Furthermore, the verse functions as part of a larger enumeration, where various symbols of human loftiness are systematically listed to be brought low, building a cumulative effect that underscores the absolute sovereignty of God over all creation and human achievement.
Theological and Thematic Connections
Isaiah 2:16 serves as a powerful theological statement about God's absolute sovereignty and His coming judgment on all forms of human pride, materialism, and idolatry. It teaches that nothing created by human hands, no matter how grand or beautiful, can stand against the Lord's ultimate authority. This verse underscores the transient nature of worldly wealth and beauty, contrasting it sharply with the eternal glory of God. It challenges humanity's tendency to find security and identity in possessions and achievements rather than in the Creator, foreshadowing a time when all such misplaced trust will be exposed and humbled. The "Day of the Lord" is not merely a future event but a timeless principle that God will bring low all that is exalted in human eyes, so that He alone may be exalted.
Reflection and Application
Isaiah 2:16 confronts us with a profound challenge: where do we place our ultimate trust and affection? In a world increasingly defined by material accumulation, technological advancement, and the pursuit of aesthetic perfection, this verse serves as a stark reminder that all human endeavors, no matter how impressive, are ultimately transient and subject to God's sovereign will. It calls us to examine our hearts and identify any "ships of Tarshish" or "pleasant pictures" in our lives—anything that consumes our attention, provides a false sense of security, or subtly competes for the worship due to God alone. True wisdom and lasting security are found not in accumulating earthly treasures or admiring human achievements, but in humbly acknowledging God's supremacy and aligning our lives with His purposes. This verse urges us to cultivate a spirit of detachment from worldly things and a deeper attachment to the Creator, recognizing that only what is built on His foundation will endure the Day of the Lord.
Questions for Reflection
FAQ
What is the "Day of the Lord" mentioned in Isaiah 2?
The "Day of the Lord" is a recurring prophetic theme throughout the Old Testament, particularly prominent in Isaiah. It refers to a future time when God will decisively intervene in human history to execute judgment on sin, humble human pride, and establish His righteous kingdom. It is a day of both divine wrath against ungodliness and vindication for His faithful people. In Isaiah 2, it specifically emphasizes the humbling of all human loftiness and self-sufficiency, so that "the Lord alone will be exalted in that day" and "the Lord alone will be exalted".
Why are "ships of Tarshish" specifically mentioned?
"Ships of Tarshish" were renowned in the ancient world as large, sturdy merchant vessels capable of extensive voyages, symbolizing the pinnacle of commercial power, global trade, and the accumulation of vast wealth. By mentioning them, Isaiah emphasizes that even the most impressive and far-reaching human economic endeavors and the wealth they generate are subject to God's ultimate judgment. It represents the comprehensive nature of God's sovereignty over all human enterprise and material prosperity, as seen in other prophetic judgments against commercial hubs like Tyre in Ezekiel 27.
What do "pleasant pictures" represent in this context?
"Pleasant pictures" (Hebrew: chemdâh sᵉkîyâh) refers to highly desirable objects, valuable works of art, luxurious ornaments, or any cherished possessions that people might admire and take delight in. While not explicitly idols in every instance, they represent objects of human pride, aesthetic achievement, and material desire that can easily become sources of misplaced affection or trust, diverting attention and worship from God. The judgment upon them signifies that God's sovereignty extends even to the most beautiful and prized aspects of human culture and personal possessions when they become objects of idolatry or self-sufficiency. This theme resonates with warnings against materialism found in the New Testament, such as in Matthew 6:19-21.
Christ-Centered Fulfillment
Isaiah 2:16, with its declaration of God's judgment upon all symbols of human pride, wealth, and aesthetic achievement, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "Day of the Lord" that Isaiah prophesies, a day when all human loftiness is brought low and God alone is exalted, culminates in the coming of Christ. Jesus, though God in very nature, did not cling to His divine prerogatives but humbled Himself, becoming obedient to death on a cross. This act of supreme humility stands in stark contrast to the human pride symbolized by the "ships of Tarshish" and "pleasant pictures." Through His crucifixion, Christ disarmed the powers and authorities of this world (Colossians 2:15), demonstrating the futility of worldly strength and wisdom apart from God. His resurrection and ascension then fully establish the exaltation of God, as every knee will one day bow to Jesus and every tongue confess that He is Lord. Thus, the humbling of all human glory and the exaltation of God, prophesied in Isaiah, is perfectly realized in Christ, who is the Lamb of God who takes away the sin of the world and the true treasure in whom all wisdom and knowledge are hidden, rendering all earthly "pictures" pale in comparison.