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Commentary on Isaiah 2 verses 10–22
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."
(Verse 18) And the pride of men shall be humbled, and the lofty heights of men shall be brought low, and the Lord alone shall be exalted in that day, and all idols shall be utterly crushed. Human discourse seems to have reason as long as it is not compared to divine knowledge. But when falsehood approaches truth like straw to fire, it is quickly consumed and perishes, and all the doctrines of falsity, which are now called idols, because they are feigned and fabricated, shall be utterly crushed.
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SUMMARY
Isaiah 2:18 proclaims a decisive divine judgment against all forms of false worship, declaring that the Lord himself will utterly abolish idols. This verse is a powerful statement embedded within a broader prophetic vision of God's ultimate sovereignty and the future establishment of His righteous kingdom, where anything that competes with His glory will be brought low and eliminated, paving the way for universal and pure worship of the one true God.
CONTEXT
Literary Context: Isaiah 2:18 is situated within a profound prophetic oracle that begins with a glorious vision of the Lord's house being established as the highest mountain, drawing all nations to learn His ways and walk in His paths, as described in Isaiah 2:2-4. This vision of future peace and universal knowledge of God is immediately contrasted with the present reality of Judah and Jerusalem, characterized by rampant pride, self-sufficiency, and pervasive idolatry, detailed in Isaiah 2:6-8. The chapter then transitions to a vivid description of the coming "Day of the Lord," a time of divine judgment when God will humble all that is exalted and lofty in human estimation—from proud cedars and lofty mountains to fortified walls and ships of Tarshish, as seen in Isaiah 2:12-16. Within this context, verse 18 specifically pronounces the fate of the idols, emphasizing that God's purifying judgment will leave no stone unturned in eradicating anything that rivals His glory, culminating in the declaration that "the Lord alone shall be exalted in that day," a powerful assertion found in Isaiah 2:11.
Historical & Cultural Context: The prophecy of Isaiah was delivered during a period of significant political and spiritual turmoil in Judah, roughly from 740-681 BC. Idolatry was a persistent and pervasive problem throughout Israelite history, often a result of syncretism with the surrounding Canaanite cultures. The worship of Baal, Asherah, and other local deities, alongside the Lord, was commonplace, despite the clear prohibitions in the Mosaic Law, such as those found in Deuteronomy 4:28. Judah's kings and people frequently adopted foreign religious practices, building high places, sacred poles, and altars to other gods, even within Jerusalem. Isaiah's pronouncements reflect God's deep displeasure with this spiritual adultery, which undermined the covenant relationship and led to moral decay. The cultural landscape was saturated with visible manifestations of idolatry, making the prophecy of their utter abolition a direct challenge to the prevailing religious norms and a promise of radical purification.
Key Themes: This verse powerfully contributes to several overarching themes in Isaiah and the broader biblical narrative. Firstly, it underscores Divine Sovereignty and Exclusivity, asserting that Yahweh alone is God and no created thing or false deity can stand against His power or share His glory. This is a foundational tenet of biblical monotheism. Secondly, it highlights God's unwavering Judgment on Idolatry, a recurring motif throughout the Old Testament where idols represent a turning away from the living God, placing trust and devotion in worthless objects or concepts. Isaiah 2:18 declares that this rebellion will be met with decisive divine action. Thirdly, it points towards Eschatological Hope and the Coming Kingdom, looking forward to a future age—often understood as the Messianic era—where true worship of the Lord will be universal and unchallenged. The abolition of idols signifies the purification of the earth and the hearts of humanity for God's exclusive reign, where His glory will fill the earth.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 2:18 employs several powerful literary devices. The primary device is Prophetic Declaration, which announces a future event with absolute certainty, emphasizing God's sovereign control over history and His ultimate triumph. The use of "utterly abolish" functions as Hyperbole to underscore the completeness and finality of the destruction; it's not just removal but a total eradication that leaves no room for their return. Symbolism is also at play, as "idols" represent not only physical statues but also all forms of human pride, self-sufficiency, and anything that competes for God's glory. Their abolition symbolizes the purification of the world and the establishment of God's exclusive reign. Furthermore, there is an inherent Antithesis between the worthlessness and powerlessness of the "idols" and the omnipotence and absolute sovereignty of the God who "abolishes" them.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 2:18 stands as a stark declaration of God's absolute intolerance for idolatry, rooted in His holy and exclusive nature. It underscores a core theological truth: God will not share His glory with another, as explicitly stated in Isaiah 42:8. Idolatry, in all its forms, is a direct affront to God's uniqueness and sovereignty, diverting the worship and trust due to Him alone towards created things or human constructs. This verse points to a future where God's purifying judgment will remove every obstacle to pure worship, establishing a kingdom where He is universally acknowledged and adored. It speaks to the ultimate triumph of monotheism and the complete vindication of God's rightful claim to all devotion.
REFLECTION AND APPLICATION
While the immediate context of Isaiah 2:18 addresses literal idol worship prevalent in ancient Israel, its principle resonates profoundly for believers today. An "idol" in a contemporary sense is anything that takes God's rightful place in our hearts, minds, or lives—anything we trust in, derive our identity from, or prioritize above Him. This can manifest as an insatiable pursuit of wealth, status, comfort, pleasure, self-affirmation, or even intellectual pride and ideological commitments. This verse serves as a powerful reminder that God's ultimate purpose is to purify His people and His world, ensuring that He alone receives ultimate devotion. It calls us to a rigorous self-examination, to identify and repent of any "idols" we may unknowingly harbor, and to re-align our affections and allegiances solely to the Lord. It offers hope for a future where all forms of false worship and human arrogance will be eliminated, paving the way for a pure and undivided devotion to the one true God.
Questions for Reflection
FAQ
What does "idols" mean in a modern context, beyond physical statues?
Answer: In a modern context, "idols" refer to anything that replaces God or competes for ultimate devotion, trust, or allegiance in a person's life. This can include money, power, possessions, career success, relationships, self-image, comfort, entertainment, technology, or even intellectual pursuits and ideologies. Anything that becomes the primary source of meaning, security, or satisfaction, displacing God, functions as an idol. The Bible defines covetousness as idolatry, as seen in Colossians 3:5, indicating that even desires and attachments can become idols.
Why is God so vehemently against idolatry?
Answer: God is vehemently against idolatry because it diminishes His glory, misdirects worship, and ultimately harms humanity. Idolatry is a direct affront to God's unique and holy nature; He is the Creator, and to worship anything created instead of Him is to deny His sovereignty and worth. It breaks the first and second commandments, as detailed in Exodus 20:3-6. Furthermore, idols are powerless and lifeless, and those who worship them become like them, as Psalm 115:8 warns. Idolatry leads to spiritual blindness, moral decay, and ultimately separates people from the source of true life and blessing.
Is the "abolition" of idols in Isaiah 2:18 a literal or symbolic prophecy?
Answer: The prophecy in Isaiah 2:18 can be understood as both literal and symbolic. Historically, there were literal destructions of physical idols during periods of revival in Israel, and this will likely occur again in an eschatological sense. However, the "utter abolition" also carries profound symbolic weight, representing the complete eradication of all forms of false worship, human pride, and anything that exalts itself against the knowledge of God. It signifies a comprehensive purification, not just of physical objects, but of hearts, minds, and societal structures, leading to a world where God alone is truly exalted and worshipped. This spiritual dimension is crucial for understanding its contemporary relevance.
CHRIST-CENTERED FULFILLMENT
Isaiah 2:18 finds its ultimate fulfillment in the person and work of Jesus Christ. He is the true and living God, the very image of the invisible God, who came to dismantle the kingdom of darkness and establish God's righteous reign. In His earthly ministry, Jesus demonstrated His authority over all false gods and spiritual powers, casting out demons and revealing that all power in heaven and on earth belongs to Him, as affirmed in Matthew 28:18. Through His atoning sacrifice on the cross, Christ provided the means for humanity to be purified from the idolatry of the heart, cleansing our consciences from dead works to serve the living God, a profound truth articulated in Hebrews 9:14. The Holy Spirit, given by Christ, empowers believers to turn from idols to serve the living and true God, as seen in 1 Thessalonians 1:9. Ultimately, the "utter abolition" of idols is realized in the eschatological triumph of Christ, when at His return, every knee will bow and every tongue confess that Jesus Christ is Lord, fulfilling the prophecy in Philippians 2:10-11, and in the new heaven and new earth, there will be no temple, for the Lord God Almighty and the Lamb are its temple, signifying a world utterly free from any rival to God's glory, as revealed in Revelation 21:22-23.