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."
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Summary
Isaiah 2:17 delivers a profound prophetic declaration concerning the ultimate humbling of human pride and the singular, supreme exaltation of God. It serves as a stark warning against self-reliance and arrogance, proclaiming that in the decisive "Day of the LORD," every form of human loftiness and haughtiness will be brought low, unequivocally establishing the Lord's unparalleled sovereignty and glory as the sole object of worship and authority.
Context
Literary Context
Isaiah 2:17 is strategically positioned within a broader prophetic oracle (Isaiah 2:6-22) that stands in stark contrast to the glorious eschatological vision of God's future kingdom of peace and universal worship presented in the opening verses of the chapter, specifically the mountain of the Lord's house. Following this initial vision of divine exaltation, the prophet Isaiah abruptly shifts to a stern rebuke of Judah's spiritual decay, pervasive pride, and widespread idolatry. The verses immediately preceding Isaiah 2:17 detail various manifestations of this pride, including reliance on foreign alliances, the accumulation of vast wealth, and widespread idolatry, as seen in Judah's idolatry and foreign alliances. The repeated pronouncement in Isaiah 2:12, "For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low," sets the stage for the subsequent enumeration of all high and exalted things—from the towering cedars of Lebanon to the fortified walls of cities—that will be humbled. Verse 17 serves as a powerful summary and climactic statement of this overarching theme: the comprehensive abasement of all human grandeur and self-exaltation in the face of divine judgment.
Historical & Cultural Context
The prophecy in Isaiah 2 was delivered during a period of relative prosperity and political stability in Judah, likely during the reigns of Uzziah or Jotham (c. 780-732 BCE). This era often fostered national self-confidence, material accumulation, and a dangerous sense of self-sufficiency, leading to widespread pride and a departure from covenant faithfulness. The cultural landscape was marked by the pervasive influence of surrounding pagan nations, resulting in syncretism and idolatry, which Isaiah vehemently condemns throughout his ministry. Furthermore, ancient Near Eastern nations frequently boasted in their military might, impregnable fortified cities, and accumulated treasures, viewing these as ultimate sources of security and status. Isaiah's message directly challenges this worldly worldview, asserting that true security and ultimate authority reside solely with Yahweh, not in human achievements, material possessions, or military prowess. The "Day of the LORD" concept, while drawing on ancient Near Eastern "day of battle" motifs, is profoundly reinterpreted by the prophets as a divinely appointed time of reckoning, often involving cosmic signs and the overthrow of human empires, culminating in God's ultimate triumph and the establishment of His righteous rule.
Key Themes
Isaiah 2:17 encapsulates several major theological and narrative themes prevalent throughout the book of Isaiah and the broader prophetic literature. A primary theme is Divine Judgment on Human Pride, which is consistently portrayed as the root of many sins, including idolatry, injustice, and self-reliance. The verse directly addresses the issue of human arrogance, whether it manifests as self-sufficiency, reliance on worldly power, or spiritual haughtiness, affirming that God's judgment is an inevitable force that will humble all forms of human loftiness. This resonates deeply with the biblical principle found in Proverbs 16:18, "Pride goeth before destruction, and an haughty spirit before a fall." Another crucial theme is God's Ultimate Sovereignty and Exaltation. The core message of the verse is that only the LORD is worthy of ultimate exaltation. In a world where humans constantly seek to elevate themselves or their creations, this prophecy asserts God's absolute authority and unique right to glory, especially in contrast to the fleeting nature of human power and glory, a theme powerfully echoed in Psalm 46:10, "Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth." Finally, the concept of The Day of the LORD is central, referring to a future, decisive intervention by God in history, bringing judgment upon the wicked and establishing His righteous rule. It is a day of reckoning where divine justice prevails and God's character is fully revealed, marking a turning point where God's unique glory is undeniably displayed, as also depicted in Joel 2:31.
Exposition and Analysis
Key Word Analysis
Meaning pride or loftiness. This term denotes an elevated state, but in this context, it carries a negative connotation, referring to human arrogance, self-exaltation, and an inflated sense of importance that stands in opposition to God. It describes an internal disposition of pride that manifests in outward display and action.
Meaning elevation or elation. Similar to "loftiness," this term emphasizes the proud and elevated bearing of humanity, often implying a disdain for God or others. It speaks to the insolence and arrogance that comes from a position of perceived strength or superiority, whether social, economic, or military.
A primitive root meaning to be (causatively, make) lofty, especially inaccessible; by implication, safe, strong. This word describes God's inherent and rightful elevation, His supreme power, and His unassailable position of authority. Unlike human "loftiness" or "haughtiness," God's exaltation is not a product of pride but an expression of His divine nature and unique sovereignty. When God is "exalted," it means His unparalleled majesty and power are clearly demonstrated and acknowledged.
Verse Breakdown
"And the loftiness of man shall be bowed down,"
This clause declares the inevitable humbling of human pride and arrogance. "Loftiness" (H1365, gabhûwth) refers to the elevated, proud disposition of humanity, a self-exaltation that defies God. "Man" (H120, ʼâdâm) represents humanity in general, emphasizing the universal scope of this judgment. The phrase "shall be bowed down" (H7817, shâchach) signifies a forced submission, a bringing low, or a humbling. It implies that human self-exaltation, no matter how grand or entrenched, will be forcefully brought to an end by divine action, often through judgment.
"and the haughtiness of men shall be made low:"
This second clause reinforces the message of the first through synonymous parallelism, intensifying the declaration of human abasement. "Haughtiness" (H7312, rûwm) emphasizes the elevated and arrogant bearing of humanity, often implying disdain or insolence. "Men" (H582, ʼĕnôwsh) is another term for humanity, often emphasizing human mortality and frailty, which stands in stark contrast to their pride. "Shall be made low" (H8213, shâphêl) means to be depressed, abased, or brought to a humble state. Together, these two clauses powerfully convey the comprehensive nature of God's judgment on all forms of human self-exaltation and pride.
"and the LORD alone shall be exalted in that day."
This final, climactic clause presents the ultimate outcome and purpose of the humbling of humanity. "The LORD" (H3068, Yᵉhôvâh) refers to Yahweh, the covenant God of Israel, emphasizing His unique and self-existent nature. The word "alone" underscores His singular supremacy and exclusive right to ultimate worship and authority. "Shall be exalted" (H7682, sâgab) means to be lifted high, made inaccessible, or supremely glorified. This exaltation is not a result of human effort but a divine act, demonstrating God's absolute sovereignty and unchallengeable majesty. "In that day" (H3117, yôwm) points to a specific, future time of divine intervention and judgment, when God's glory will be undeniably revealed and acknowledged as supreme by all creation.
Literary Devices
Isaiah 2:17 employs several potent literary devices to convey its message with impactful clarity. Parallelism is prominently evident in the first two clauses ("the loftiness of man shall be bowed down" and "the haughtiness of men shall be made low"), where synonymous phrases reinforce the central idea of human humbling. This use of parallelism adds emphasis, rhythm, and a sense of inevitability to the prophetic declaration. This is immediately followed by a sharp antithesis or contrast, pitting the abasement of humanity against the singular exaltation of the LORD. This stark juxtaposition highlights the fundamental theological truth that God's glory is revealed precisely when human pride is brought low, emphasizing His unique sovereignty. The phrase "in that day" functions as a key prophetic marker, signaling a future, decisive intervention by God, often associated with judgment and the establishment of His kingdom. The overall tone is one of declarative prophecy, a firm and unwavering statement of divine intention and outcome, leaving no doubt about the ultimate triumph of God's sovereignty over all human endeavors.
Theological and Thematic Connections
Isaiah 2:17 serves as a foundational text for understanding the biblical emphasis on divine sovereignty and the profound dangers of human pride. It articulates a core theological principle: true and lasting exaltation belongs solely to God, and any human attempt at self-exaltation is ultimately futile and will be met with divine judgment. This verse underscores the eschatological hope that God will ultimately set all things right, humbling the proud and lifting up the humble, thereby demonstrating His unique glory to all creation. It reveals that God's judgment is not merely punitive but redemptive in its ultimate purpose, clearing the way for His rightful reign and the recognition of His unparalleled majesty. The "Day of the LORD" is thus a time of both reckoning and revelation, where God's character as the supreme and only worthy object of worship is fully unveiled and universally acknowledged.
Reflection and Application
Isaiah 2:17 calls believers to a profound posture of humility and reverent worship. In a world that constantly encourages self-promotion, self-reliance, and the relentless pursuit of status and worldly recognition, this verse serves as a powerful counter-cultural reminder that true significance, lasting glory, and genuine security are found not in human achievement or pride, but in acknowledging and exalting God alone. It challenges us to examine our own hearts for subtle and overt forms of pride—whether intellectual, material, spiritual, or relational—and to actively surrender them to God's sovereign will. Living out this truth means cultivating a spirit of radical dependence on God, giving Him credit for our successes, and finding our identity and worth in His grace rather than in our own accomplishments or the accolades of others. It also means recognizing that the fleeting glories of this world will ultimately fade, while God's glory endures forever, prompting us to invest our lives in what truly matters for His eternal kingdom and purposes.
Questions for Reflection
FAQ
What is the "Day of the LORD" mentioned in Isaiah 2:17?
The "Day of the LORD" is a recurring prophetic theme throughout the Old Testament, referring to a specific, decisive period when God intervenes powerfully in human history. It is often depicted as a time of divine judgment upon the wicked and unrighteous, but also as a time of salvation and vindication for God's faithful people. In Isaiah 2, it specifically signifies a future day when God will humble all human pride, idolatry, and self-sufficiency, demonstrating His absolute sovereignty and unique glory. This concept is not necessarily a single 24-hour period but a divinely appointed era or event where God's justice and power are fully revealed, leading to a new order where He alone is exalted, as further elaborated in passages like Amos 5:18-20 and Zephaniah 1:14-18. The "Day of the LORD" is thus a comprehensive term for God's decisive intervention to establish His righteous rule and manifest His glory.
Christ-Centered Fulfillment
Isaiah 2:17 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the Old Testament "Day of the LORD" often spoke of a future judgment, the New Testament reveals that this day has dawned in Christ's first coming and will culminate in His glorious second advent. Jesus, though eternally God, did not cling to His divine status or use it for self-exaltation but "made himself nothing, taking the very nature of a servant, being made in human likeness" (Philippians 2:7). His entire earthly life was the epitome of humility, consistently deferring all glory to the Father and seeking only His will (John 5:19). It was through His ultimate act of humility—His obedient death on the cross—that human pride was definitively exposed and condemned, and God's justice and redemptive love were supremely demonstrated. Paradoxically, it is precisely because of Christ's unparalleled humility and obedience unto death that "God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Thus, in Christ, the loftiness and haughtiness of man are bowed down through His atoning work, and the LORD alone is eternally exalted, not only through the Father's sovereign act but also through the Son's perfect obedience and ultimate triumph over sin, death, and all human rebellion, establishing His eternal kingdom where He reigns supreme, as prophesied in Revelation 11:15.