Isaiah 2:5

Translation
King James Version
O house of Jacob, come ye, and let us walk in the light of the LORD.
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KJV (with Strong's)
O house H1004 of Jacob H3290, come H3212 ye, and let us walk H3212 in the light H216 of the LORD H3068.
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Complete Jewish Bible
Descendants of Ya'akov, come! Let's live in the light of ADONAI!
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Berean Standard Bible
Come, O house of Jacob, let us walk in the light of the LORD.
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American Standard Version
O house of Jacob, come ye, and let us walk in the light of Jehovah.
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World English Bible Messianic
House of Jacob, come, and let us walk in the light of the LORD.
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Geneva Bible (1599)
O house of Iaakob, come ye, and let vs walke in the Lawe of the Lord.
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Young's Literal Translation
O house of Jacob, come, And we walk in the light of Jehovah.'
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See also
Ephesians 5:8Luke 1:79Isaiah 60:19Isaiah 60:201 John 1:71 John 1:5John 12:35
In the KJVVerse 17,691 of 31,102

Study This Verse

SUMMARY

Isaiah 2:5 delivers a profound and urgent invitation to the "house of Jacob"—the covenant people of Israel—to actively embrace and live by the divine truth and moral clarity revealed by the LORD. Following a magnificent prophetic vision of future global peace and righteousness centered in Zion, this verse serves as a direct exhortation for God's people to align their present lives with the glorious standards of His kingdom, choosing a path of obedience and spiritual illumination over the darkness of the world. It bridges the gap between God's eschatological promise and humanity's immediate responsibility.

CONTEXT

  • Literary Context: This verse immediately follows a breathtaking prophetic vision detailed in Isaiah 2:2-4. In this eschatological panorama, Isaiah describes a future era where "the mountain of the LORD's house" (Zion/Jerusalem) will be exalted as the preeminent spiritual center, drawing all nations to itself. From Zion, divine instruction and God's righteous judgment will flow, leading to universal peace where instruments of war are transformed into tools of agriculture. Having just painted this glorious, hopeful picture of what will be when God's kingdom is fully established, Isaiah pivots in verse 5 to a direct, present-day appeal. The invitation to "come ye, and let us walk in the light of the LORD" is thus a call for immediate, responsive obedience, urging God's people to live now in anticipation and alignment with that future glory. It bridges the gap between prophetic promise and present responsibility, emphasizing that the future hope should motivate present faithfulness.
  • Historical & Cultural Context: Isaiah prophesied during a turbulent and morally challenging period in Judah (8th century BCE), spanning the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. This era was characterized by political instability, the looming threat of the Assyrian Empire, and significant spiritual decline within Israel. Despite their covenant relationship with Yahweh, the people often succumbed to idolatry, engaged in social injustice, and placed their trust in foreign alliances rather than relying on God. The phrase "house of Jacob" refers specifically to the nation of Israel, emphasizing their lineage from the patriarch Jacob and their unique status as God's chosen people under the Mosaic covenant. Culturally, "walking" was a pervasive biblical metaphor for one's way of life, conduct, or moral journey. "Light" in the ancient Near East commonly symbolized truth, knowledge, prosperity, guidance, and divine presence, starkly contrasting with "darkness," which represented ignorance, evil, chaos, and judgment. Isaiah's call, therefore, was a radical summons for a people steeped in spiritual compromise to return to the foundational principles of their covenant faith, rejecting the prevailing darkness of their surrounding culture and political expediency.
  • Key Themes: Isaiah 2:5 encapsulates several core themes prevalent throughout the book of Isaiah and the broader prophetic literature. Firstly, it highlights the Divine Invitation and Summons, as God, through His prophet, extends a direct and urgent call for His people to draw near and participate in His redemptive purposes. This echoes God's persistent call for repentance and return throughout the prophetic books. Secondly, the phrase "let us walk in the light of the LORD" underscores the theme of Covenant Obedience and Righteous Living. It's a call to a lifestyle of moral purity and adherence to God's revealed will, contrasting sharply with the unrighteousness and rebellion condemned elsewhere in Isaiah (e.g., Isaiah 1:16-17). Thirdly, "the light of the LORD" represents Divine Revelation and Guidance, signifying God's truth, wisdom, and moral law that illuminates the path of life and dispels spiritual ignorance. This light is intrinsically tied to God's character and His desire for His people to know and follow Him, as seen in passages like Psalm 119:105). Finally, the address "O house of Jacob" reinforces the theme of Israel's Unique Identity and Responsibility as God's chosen nation, reminding them of their privileged position and the corresponding obligation to live as a light to the nations (e.g., Isaiah 49:6).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • house (Hebrew, bayith', H1004): This term, derived from a root meaning "to build," primarily denotes a physical dwelling but extends broadly to signify a household, family, or even a nation. In "house of Jacob," it refers collectively to the descendants of Jacob, the nation of Israel, emphasizing their familial and covenantal unity. It highlights their shared identity and destiny under God, indicating a corporate rather than purely individual responsibility.
  • walk (Hebrew, yâlak', H3212): A primitive root meaning "to walk" literally or figuratively. It implies a continuous movement, a journey, or a way of life. In this context, it is a powerful metaphor for one's conduct, moral behavior, and spiritual progression. It signifies an active, ongoing commitment to live in a particular manner, rather than a static state or a single act. The invitation is to an enduring lifestyle of obedience and alignment with God's will.
  • light (Hebrew, ʼôwr', H216): Derived from a root meaning "to illuminate," this word encompasses physical illumination but profoundly symbolizes knowledge, truth, guidance, prosperity, and divine presence. When one walks "in the light of the LORD," they are walking in alignment with God's very nature, His revealed will, and His moral purity, which dispels the darkness of ignorance, sin, and error. It conveys the idea of clarity, direction, and safety found in God's presence.

Verse Breakdown

  • "O house of Jacob,": This is a direct, personal, and urgent address to the nation of Israel. By invoking their covenant identity through the patriarch Jacob (whose name was changed to Israel), it reminds them of their unique relationship with Yahweh and their collective responsibility as God's chosen people. It is a summons to their corporate identity, emphasizing that the call is for the entire community.
  • "come ye, and let us walk": This phrase functions as a dual invitation and exhortation. "Come ye" is an urgent summons to draw near, implying a turning away from previous paths. "Let us walk" is a collective call to action, implying shared responsibility, mutual encouragement, and a communal journey. The prophet Isaiah includes himself ("let us walk"), demonstrating solidarity with his people and leading by example in this call to active, volitional obedience. It signifies a decisive choice to embark on a particular way of life.
  • "in the light of the LORD.": This specifies the manner, source, and destination of their walk. "The light of the LORD" is a rich metaphor for God's divine truth, His revealed will, His moral law, His wisdom, and His very presence. To walk in this light means to live according to God's standards, guided by His revelation, illuminated by His truth, and in fellowship with His holy character. It contrasts sharply with walking in the spiritual darkness of sin, idolatry, humanistic wisdom, or the ways of the world.

Literary Devices

Isaiah 2:5 masterfully employs several potent literary devices to convey its urgent and profound message. The most prominent is Exhortation, a direct and urgent appeal to the audience to act in a particular way. This is evident in the imperative "come ye" and the hortatory "let us walk," which are not mere suggestions but passionate calls for immediate, volitional response. Secondly, Metaphor is central to the verse's meaning, as "light of the LORD" is used to represent divine truth, guidance, and moral purity. This abstract concept is made tangible through the image of light, which inherently suggests clarity, direction, safety, and the dispelling of darkness, thus contrasting sharply with the dangers and confusion of spiritual ignorance and sin. Thirdly, Apostrophe is employed by directly addressing "O house of Jacob," a rhetorical device where the speaker turns away from the general audience to address a specific, often absent, person or group. This makes the invitation feel intensely personal and direct, emphasizing Israel's unique covenant relationship and their corresponding responsibility to God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 2:5 stands as a powerful theological statement about the nature of God's revelation and the expected response of His people. The "light of the LORD" is not merely intellectual understanding but a comprehensive divine reality that encompasses God's character, His commandments, and His redemptive purposes. To walk in this light is to live in active conformity to God's holiness and truth, a life characterized by moral integrity, spiritual discernment, and unwavering trust in Yahweh. This concept of divine light as a guide for life is a pervasive theme throughout Scripture, emphasizing that true wisdom, flourishing, and safety are found only in alignment with God's revealed will. It underscores the biblical truth that God is the ultimate source of all truth and goodness, and humanity's highest calling is to reflect His light in a world often shrouded in spiritual darkness, thereby bearing witness to His glory.

REFLECTION AND APPLICATION

Isaiah 2:5 remains a timeless call for believers today, transcending its original historical context to speak directly to the heart of Christian discipleship. The invitation to "come ye, and let us walk in the light of the LORD" challenges us to a deliberate and continuous journey of obedience and spiritual illumination. In a world often characterized by moral relativism, spiritual confusion, and competing ideologies, this verse reminds us that God's truth, as revealed in His Word and supremely in Christ, is the only reliable guide. It calls us to actively seek His Word, allowing it to expose darkness in our lives and illuminate the path of righteousness. Walking in His light means making conscious choices that reflect His character, pursuing justice, loving mercy, and walking humbly with our God. It also implies a communal responsibility, as the prophet invites "us" to walk together, fostering a community that collectively strives for holiness and bears witness to God's truth. This active pursuit of God's light transforms not only individual lives but also shapes the collective witness of the Church, enabling us to be beacons of hope in a world desperately needing divine clarity.

Questions for Reflection

  • What areas of my life might still be walking in spiritual darkness, rather than in the light of the LORD?
  • How am I actively seeking and applying "the light of the LORD"—His Word and His truth—in my daily decisions and relationships?
  • In what ways can I, as part of the "house of Jacob" (the Church), encourage and participate in a collective walk in God's light?

FAQ

What does "O house of Jacob" signify in this verse?

Answer: "O house of Jacob" is a direct and poignant address to the nation of Israel, the descendants of the patriarch Jacob (whose name was divinely changed to Israel). It emphasizes their identity as God's covenant people, chosen by Him and bound to Him through a special, redemptive relationship. This address serves as a powerful reminder of their unique heritage, their privileged position, and their corresponding responsibility to live according to God's revealed will and purposes.

What is meant by "the light of the LORD"?

Answer: "The light of the LORD" is a rich and multifaceted biblical metaphor that refers to God's divine truth, His revealed will, His moral law, His wisdom, and His very holy presence. It represents the spiritual and moral illumination that emanates from God Himself, serving to dispel the darkness of sin, ignorance, and error. To walk in this light means to live in accordance with God's character and commandments, guided by His revelation, and experiencing His blessing, favor, and clarity. It stands in stark contrast to walking in spiritual blindness or moral depravity.

How can we "walk in the light of the LORD" today?

Answer: For believers today, walking in the light of the LORD involves several key practices and a profound orientation of life. Firstly, it means immersing ourselves in God's Word, allowing its truth to guide our thoughts and actions, as Psalm 119:105 declares it a "lamp to my feet and a light to my path." Secondly, it involves living a life of moral integrity and intentional obedience to God's commands, choosing righteousness over sin in all areas of life. Thirdly, and most profoundly for Christians, it means walking in intimate fellowship with Jesus Christ, who declared Himself to be the Light of the World. To follow Him is to walk in the light, as 1 John 1:7 teaches that "if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin."

CHRIST-CENTERED FULFILLMENT

Isaiah 2:5 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the original call was extended to the "house of Jacob" under the Old Covenant, the "light of the LORD" is perfectly embodied in Jesus, who declared, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life." He is the full and final revelation of God's truth, wisdom, and moral purity, illuminating the path to salvation and righteous living for all humanity. The ancient invitation to "walk in the light of the LORD" becomes, for New Covenant believers, an invitation to walk in fellowship with Christ, to abide in His teachings, and to emulate His life. As the Lamb of God, He takes away the sin that blinds humanity and leads us out of spiritual darkness into God's marvelous light (1 Peter 2:9). Through His atoning sacrifice and glorious resurrection, He has made it possible for all, both Jew and Gentile, to become children of light (Ephesians 5:8) and to participate in the glorious, peaceful future kingdom envisioned by Isaiah. Thus, the ancient prophetic call to Israel resonates with new power, urging all who believe to "come" to Christ and "walk" in the radiant truth and transformative grace He provides, becoming themselves lights in the world (Matthew 5:14).

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Commentary on Isaiah 2 verses 1–5

The particular title of this sermon (Isa 2:1) is the same with the general title of the book (Isa 1:1), only that what is there called the vision is here called the word which Isaiah saw (or the matter, or thing, which he saw), the truth of which he had as full an assurance of in his own mind as if he had seen it with his bodily eyes. Or this word was brought to him in a vision; something he saw when he received this message from God. John turned to see the voice that spoke with him. Rev 1:12.

This sermon begins with the prophecy relating to the last days, the days of the Messiah, when his kingdom should be set up in the world, at the latter end of the Mosaic economy. In the last days of the earthly Jerusalem, just before the destruction of it, this heavenly Jerusalem should be erected, Heb 12:22; Gal 4:26. Note, Gospel times are the last days. For 1. They were long in coming, were a great while waited for by the Old Testament saints, and came at last. 2. We are not to look for any dispensation of divine grace but what we have in the gospel, Gal 1:8, Gal 1:9. 3. We are to look for the second coming of Jesus Christ at the end of time, as the Old Testament saints did for his first coming; this is the last time, Jo1 2:18.

Now the prophet here foretels,

I. The setting up of the Christian church, and the planting of the Christian religion, in the world. Christianity shall then be the mountain of the Lord's house; where that is professed God will grant his presence, receive his people's homage, and grant instruction and blessing, as he did of old in the temple of Mount Zion. The gospel church, incorporated by Christ's charter, shall then be the rendezvous of all the spiritual seed of Abraham. Now it is here promised, I. That Christianity shall be openly preached and professed; it shall be prepared (so the margin reads it) in the top of the mountains, in the view and hearing of all. Hence Christ's disciples are compared to a city on a hill, which cannot be hid, Mat 5:14. They had many eyes upon them. Christ himself spoke openly to the world, Joh 18:20. What the apostles did was not done in a corner, Act 26:26. It was the lighting of a beacon, the setting up of a standard. Its being every where spoken against supposes that it was every where spoken of. 2. That is shall be firmly fixed and rooted; it shall be established on the top of the everlasting mountains, built upon a rock, so that the gates of hell shall not prevail against it, unless they could pluck up mountains by the roots. He that dwells safely is said to dwell on high, Isa 33:16. The Lord has founded the gospel Zion. 3. That it shall not only overcome all opposition, but overtop all competition; it shall be exalted above the hills. This wisdom of God in a mystery shall outshine all the wisdom of this world, all its philosophy and all its politics. The spiritual worship which it shall introduce shall put down the idolatries of the heathen; and all other institutions in religion shall appear mean and despicable in comparison with this. See Psa 68:16. Why leap ye, ye high hills? This is the hill which God desires to dwell in.

II. The bringing of the Gentiles into it. 1. The nations shall be admitted into it, even the uncircumcised, who were forbidden to come into the courts of the temple at Jerusalem. The partition wall, which kept them out, kept them off, shall be taken down. 2. All nations shall flow into it; having liberty of access, they shall improve their liberty, and multitudes shall embrace the Christian faith. They shall flow into it, as streams of water, which denotes the abundance of converts that the gospel should make and their speed and cheerfulness in coming into the church. They shall not be forced into it, but shall naturally flow into it. Thy people shall be willing, all volunteers, Psa 110:3. To Christ shall the gathering of the people be, Gen 49:10. See ch. 60:4, 5.

III. The mutual assistance and encouragement which this confluence of converts shall give to one another. Their pious affections and resolutions shall be so intermixed that they shall come in in one full stream. As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion (Isa 2:3): "Come, and let us go up to the mountain of the Lord; though it be uphill and against the heart, yet it is the mountain of the Lord, who will assist the assent of our souls towards him." Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith. See Psa 122:1. Many shall say this. Those that have had it said to them shall say it to others. The gospel church is here called, not only the mountain of the Lord, but the house of the God of Jacob; for in it God's covenant with Jacob and his praying seed is kept up and has its accomplishment; for to us now, as unto them, he never said, Seek you me in vain, Isa 45:19. Now see here, 1. What they promise themselves in going up to the mountain of the Lord; There he will teach us of his ways. Note, God's ways are to be learned in his church, in communion with his people, and in the use of instituted ordinances - the ways of duty which he requires us to walk in, the ways of grace in which he walks towards us. It is God that teaches his people, by his word and Spirit. It is worth while to take pains to go up to his holy mountain to be taught his ways, and those who are willing to take that pains shall never find it labour in vain. Then shall we know if we follow on to know the Lord. 2. What they promise for themselves and one another: "If he will teach us his ways, we will walk in his paths; is he will let us know our duty, we will by his grace make conscience of doing it." Those who attend God's word with this humble resolution shall not be sent away without their lesson.

IV. The means by which this shall be brought about: Out of Zion shall go forth the law, the New Testament law, the law of Christ, as of old the law of Moses from Mount Sinai, even the word of the Lord from Jerusalem. The gospel is a law, a law of faith; it is the word of the Lord; it went forth from Zion, where the temple was built, and from Jerusalem. Christ himself began in Galilee, Mat 4:23; Luk 23:5. But, when he commissioned his apostles to preach the gospel to all nations, he appointed them to begin in Jerusalem, Luk 24:47. See Rom 15:19. Though most of them had their homes in Galilee, yet they must stay at Jerusalem, there to receive the promise of the Spirit, Act 1:4. And in the temple on Mount Zion they preached the gospel, Act 5:20. This honour was allowed to Jerusalem, even after Christ was crucified there, for the sake of what it had been. And it was by this gospel, which took rise from Jerusalem, that the gospel church was established on the top of the mountains. This was the rod of divine strength, that was sent forth out of Zion, Psa 110:2.

V. The erecting of the kingdom of the Redeemer in the world: He shall judge among the nations. He whose word goes forth out of Zion shall by that word not only subdue souls to himself, but rule in them, Isa 2:4. He shall, in wisdom and justice, order and overrule the affairs of the world for the good of his church, and rebuke and restrain those that oppose his interest. By his Spirit working on men's consciences he shall judge, and rebuke shall try men and check them; his kingdom is spiritual, and not of this world.

VI. The great peace which should be the effect of the success of the gospel in the world (Isa 2:4): They shall beat their swords into ploughshares; their instruments of war shall be converted into implements of husbandry; as, on the contrary, when war is proclaimed, ploughshares are beaten into swords, Joe 3:10. Nations shall then not lift up sword against nation, as they now do, neither shall they learn war any more, for they shall have no more occasion for it. This does not make all war absolutely unlawful among Christians, nor is it a prophecy that in the days of the Messiah there shall be no wars. The Jews urge this against the Christians as an argument that Jesus is not the Messiah, because this promise is not fulfilled. But, 1. It was in part fulfilled in the peaceableness of the time in which Christ was born, when wars had in a great measure ceased, witness the taxing, Luk 2:1. 2. The design and tendency of the gospel are to make peace and to slay all enmities. It has in it the most powerful obligations and inducements to peace; so that one might reasonably have expected it should have this effect, and it would have had it if it had not been for those lusts of men from which come wars and fightings. 3. Jew and Gentiles were reconciled and brought together by the gospel, and there were no more such wars between them as there had been; for they became one sheepfold under one shepherd. See Eph 2:15. 4. The gospel of Christ, as far as it prevails, disposes men to be peaceable, softens men's spirits, and sweetens them; and the love of Christ, shed abroad in the heart, constrains men to love one another. 5. The primitive Christians were famous for brotherly love; their very adversaries took notice of it. 6. We have reason to hope that this promise shall yet have a more full accomplishment in the latter times of the Christian church, when the Spirit shall be poured out more plentifully from on high. Then there shall be on earth peace. Who shall live when God doeth this? But do it he will in due time, for he is not a man that he should lie.

Lastly, Here is a practical inference drawn from all this (Isa 2:5): O house of Jacob! come you, and let us walk in the light of the Lord. By the house of Jacob is meant either, 1. Israel according to the flesh. Let them be provoked by this to a holy emulation, Rom 11:14. "Seeing the Gentiles are thus ready and resolved for God, thus forward to go up to the house of the Lord, let us stir up ourselves to go too. Let is never be said that the sinners of the Gentiles were better friends to the holy mountain than the house of Jacob." Thus the zeal of some should provoke many. Or, 2. Spiritual Israel, all that are brought to the God of Jacob. Shall there be such great knowledge in gospel times (Isa 2:3) and such grat peace (Isa 2:4), and shall we share in these privileges? Come then, and let us live accordingly. What ever others do, come, O come! let us walk in the light of the Lord. (1.) Let us walk circumspectly in the light of this knowledge. Will God teach us his ways? Will he show us his glory in the face of Christ? Let us then walk as children of the light and of the day, Eph 5:8; Th1 5:8; Rom 13:12 (2.) Let us walk comfortably in the light of this peace. Shall there be no more war? Let us then go on our way rejoicing, and let this joy terminate in God, and be our strength, Neh 8:10. Thus shall we walk in the beams of the Sun of righteousness.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter CXXXV
But as there the prophet says, 'And now, O house of Jacob, come and let us walk in the light of the Lord; for He has sent away His people, the house of Jacob, because their land was full, as at the first, of soothsayers and divinations;' even so it is necessary for us here to observe that there are two seeds of Judah, and two races, as there are two houses of Jacob: the one begotten by blood and flesh, the other by faith and the Spirit.
JeromeAD 420
Commentary on Isaiah
(Vers. 5, 6.) Come, house of Jacob, and let us walk in the light of the Lord: for you have cast off your people, the house of Jacob. After the calling of the Gentiles, and the manifestation of the mountain of the Lord upon the top of the mountains, to His people, that is, the people of Judah, who is called the house of Jacob, the Prophet turns and exhorts them, so that those who are in the darkness of error may receive the light of truth and walk in the light of the Lord. And he sings in a certain way the words of David: Come to Him and be enlightened, and your faces shall not be confounded (Ps. 33:6). For everyone who does evil hates the light, and does not come to the light, so that their works may not be exposed. But you, O house of Jacob, the people of my nation, come with me, and let us walk together in the light of the Lord. Let us receive the Gospel of Christ, and let us be enlightened by him who says: 'I am the light of the world' (John 8:12). And when he had spoken this to the people of the Jews, seeing their unrepentant hearts and their souls hardened by disbelief, he makes an address to the Lord and says: Therefore, I urge them to come to you and partake of your light with me, because they have forsaken your people, the house of Jacob, due to the deservedness of their sins.
JeromeAD 420
COMMENTARY ON ISAIAH 1:2.5-6
For all who do evil hate the light and fail to come to the light lest their works be proven. But you, the house of Jacob, the house of my people, come with me and let us walk together in the light of the Lord. Let us accept the gospel of Christ and be illuminated by him who said, “I am the light of the world.” And when this had been spoken to the people of the Jews, discerning that their hearts were impenitent and their hardened souls unbelieving, Isaiah made a note to the Lord, saying, “I exhort them, therefore, to come to you today and to be filled with me by your light, for you have abandoned your people, formerly the house of Jacob, on account of their sins.”
Augustine of HippoAD 430
IN ANSWER TO THE JEWS 8
What did the prophet Isaiah mean when he announced that a mountain would be prepared on the summits of the mountains, to which all peoples were going to come? The law and the Word of God was going to proceed from Zion and Jerusalem to all nations, not from Mount Sinai to one nation. This we see most evidently fulfilled in Christ and the Christians. A little later the prophet says, “O house of Jacob, come and let us walk in the light of the Lord.” Here, you [the Jews] will surely say your usual piece: “We are the house of Jacob,” but listen a moment to what follows, and when you have said what you want to say, hear what you do not want to hear. The prophet continues, “For he has cast off his people, the house of Israel.” Here say, “We are the house of Israel”; here acknowledge yourselves and forgive us for reminding you of these facts.
Augustine of HippoAD 430
IN ANSWER TO THE JEWS 10
Dearly beloved, whether the Jews receive these divine testimonies with joy or with indignation, nevertheless, when we can, let us proclaim them with great love for the Jews. Let us not proudly glory against the broken branches; let us rather reflect by whose grace it is, and by much mercy, and on what root, we have been grafted into.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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