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 2:6–9. His three-level outline is real structure in the source text, so it is rendered as structure.
The calling in of the Gentiles was accompanied with the rejection of the Jews; it was their fall, and the diminishing of them, that was the riches of the Gentiles; and the casting off of them was the reconciling of the world (Rom 11:12-15); and it should seem that these verses have reference to that, and are designed to justify God therein, and yet it is probable that they are primarily intended for the convincing and awakening of the men of that generation in which the prophet lived, it being usual with the prophets to speak of the things that then were, both in mercy and judgment, as types of the things that should be hereafter. Here is,
I.Israel's doom.
This is set forth in two words, the first and the last of this paragraph; but they are two dreadful words, and which speak,
1.Their case sad, very sad (Isa 2:6): Therefore thou hast forsaken thy people. Miserable is the condition of that people whom God has forsaken, and great certainly must the provocation be if he forsake those that have been his own people. This was the deplorable case of the Jewish church after they had rejected Christ. Migremus hinc - Let us go hence. Your house is left unto you desolate, Mat 23:38. Whenever any sore calamity came upon the Jews thus far the Lord might be said to forsake them that he withdrew his help and succour from them, else they would not have fallen into the hands of their enemies. But God never leaves any till they first leave him.
2.Their case desperate, wholly desperate (Isa 2:9): Therefore forgive them not. This prophetical prayer amounts to a threatening that they should not be forgiven, and some think it may be read: And thou wilt not forgive them. This refers not to particular persons (many of them repented and were pardoned), but to the body of that nation, against whom an irreversible doom was passed, that they should be wholly cut off and their church quite dismantled, never to be formed into such a body again, nor ever to have their old charter restored to them.
II.Israel's desert of this doom, and the reasons upon which it is grounded.
In general, it is sin that brings destruction upon them; it is this, and nothing but this, that provokes God to forsake his people. The particular sins which the prophet specifies are such as abounded among them at that time, which he makes mention of for the conviction of those to whom he then preached, rather than that which afterwards proved the measure-filling sin, their crucifying Christ and persecuting his followers; for the sins of every age contributed towards the making up of the dreadful account at last. And there was a partial and temporary rejection of them by the captivity in Babylon hastening on, which was a type of their final destruction by the Romans, and which the sins here mentioned brought upon them. Their sins were such as directly contradicted all God's kind and gracious designs concerning them.
1.God set them apart for himself, as a peculiar people, distinguished from, and dignified above, all other people (Num 23:9); but they were replenished from the east; they naturalized foreigners, not proselyted, and encouraged them to settle among them, and mingled with them, Hos 7:8. Their country was peopled with Syrians and Chaldeans, Moabites and Ammonites, and other eastern nations, and with them they admitted the fashions and customs of those nations, and pleased themselves in the children of strangers, were fond of them, preferred their country before their own, and thought the more they conformed to them the more polite and refined they were; thus did they profane their crown and their covenant. Note, Those are in danger of being estranged from God who please themselves with those who are strangers to him, for we soon learn the ways of those whose company we love.
2.God gave them his oracles, which they might ask counsel of, not only the scriptures and the seers, but the breast-plate of judgment; but they slighted these, and became soothsayers like the Philistines, introduced their arts of divination, and hearkened to those who by the stars, or the clouds, or the flight of birds, or the entrails of beasts, or other magic superstitions, pretended to discover things secret or foretel things to come. The Philistines were noted for diviners, Sa1 6:2. Note, Those who slight true divinity are justly given up to lying divinations; and those will certainly be forsaken of God who thus forsake him and their own mercies for lying vanities.
3.God encouraged them to put their confidence in him, and assured them that he would be their wealth and strength; but, distrusting his power and promise, they made gold their hope, and furnished themselves with horses and chariots, and relied upon them for their safety, Isa 2:7. God had expressly forbidden even their kings to multiply horses to themselves and greatly to multiply silver and gold, because he would have them to depend upon himself only; but they did not think their interest in God made them a match for their neighbours unless they had as full treasures of silver and gold, and as formidable hosts of chariots and horses, as they had. It is not having silver and gold, horses and chariots, that is a provocation to God, but,
(1.)Desiring them insatiably, so that there is no end of the treasures, no end of the chariots, no bounds or limits set to the desire of them. Those shall never have enough in God (who alone is all-sufficient) that never know when they have enough of this world, which at the best is insufficient.
(2.)Depending upon them, as if we could not be safe, and easy, and happy, without them, and could not but be so with them.
4.God himself was their God, the sole object of their worship, and he himself instituted ordinances of worship for them; but they slighted both him and his institutions, Isa 2:8. Their land was full of idols; every city had its god (Jer 11:13); and, according to the goodness of their lands, they made goodly images, Hos 10:1. Those that think one God too little will find two too many, and yet hundreds were not sufficient; for those that love idols will multiply them; so sottish were they, and so wretchedly infatuated, that they worshipped the work of their own hands, as if that could be a god to them which was not only a creature, but their creature and that which their own fancies had devised and their own fingers had made. It was an aggravation of their idolatry that God had enriched them with silver and gold, and yet of that silver and gold they made idols; so it was, Jeshurun waxed fat, and kicked, see Hos 2:8.
5.God had advanced them, and put honour upon them; but they basely diminished and disparaged themselves (Isa 2:9): The mean man boweth down to his idol, a thing below the meanest that has any spark of reason left. Sin is a disparagement to the poorest and those of the lowest rank. It becomes the mean man to bow down to his superiors, but it ill becomes him to bow down to the stock of a tree, Isa 44:19. Nor is it only the illiterate and poor-spirited that do this, but even the great men forgets his grandeur and humbles himself to worship idols, deifies men no better than himself, and consecrates stones so much baser than himself. Idolaters are said to debase themselves even to hell, Isa 57:9. What a shame it is that great men think the service of the true God below them and will not stoop to it, and yet will humble themselves to bow down to an idol! Some make this a threatening that the mean men shall be brought down, and the great men humbled, by the judgements of God, when they come with commission.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Someone might ask, what is wrong with having silver or horses, particularly when what the people believed was not rigorous? How should we respond? The prophet was not criticizing the use of these possessions but the misuse of them. When he said, “Woe to the mighty,” he was not condemning them for having possessions but for hoarding so much more than they needed.
(Verse 7) Because they were once filled, and they had augurs, like the Philistines. For the Philistines always interpreted seventy foreign guests as their own, a common name for a particular people, which is today the nation of the Palestinians, as if they were Philistines, because the Hebrew language does not have the letter P; but instead uses the Greek letter Phi. Therefore, what is said in the Psalms, with the enumeration of other nations: "Foreigners have submitted to me" (Psalm 59:10), does not mean all foreign nations, but specifically the Palestinians. And the reasons why God expelled his people, the house of Jacob, from Reddit are as follows: because, as he says, they were full, just as they were in the beginning, of soothsayers, and omens, and all the filth of idolatry. We know, from Moses' writing, that we should not pay attention to omens or auguries, which the nations that the Lord expelled from the presence of Israel, the Canaanites, the Amorites, and the Hittites, practiced. The interpreters of the Church have interpreted this passage differently, one from another. What does this want to signify? That, after the population of the Jews was expelled, the Roman army entered the land once promised; and after the Jews were driven out, foreign peoples inhabited Judea, who were immigrants from different nations all over the world, brought by Titus, Vespasian, Hadrian, and other leaders. However, others think that this does not pertain to Roman times, but to earlier times, before they were devastated by the Babylonians, as they are said to have been under impious kings and were abandoned by the Lord.
And they befriended foreign boys. For which reason, seventy were transferred: And many children of foreigners were born to them. Symmachus: And they applauded with foreign children. For which reason, it is written in Hebrew, 'they adhaeserunt', which the Hebrews interpret as ἐσφηνώθησαν, and we translate as 'they befriended', in order to display the shamefulness of vices in the Jewish nation. In fact, the Greeks and Romans were once afflicted by this vice, so much so that even the most renowned philosophers of Greece openly had lovers: and Adrian, skilled in the arts of philosophy, consecrated Antinous as a god, and established a temple for him, along with sacrifices and priests, and from him the city and region of Egypt received its name. Also, among the prostitutes in the brothels, boys stood exposed to public lust: until under the emperor Constantine, the shining Gospel of Christ, and the infidelity of all nations, and this wickedness was abolished. Moreover, the fact that their wives were violated by the Jews is indicated by the number seventy, which signifies the production of alien children. Symmachus, in a certain oration, with an honorable discourse, demonstrated the same abomination with boys.
Vanity is the general term for vices, but vain in the particular sense means that which is found alien to God. Just as trusting in the Godhead is fruitful constancy, so deviating from him is the vanity that perishes.… So those who burned with the most base love of idols are convicted, and the phrase is to be pronounced as a rebuke, as if the words were, “Why do you love the vanity by which you perish?” We ought to love things that are beneficial, not harmful, for it is better to curse the things that cause the punishment of lasting damnation to afflict us.
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Summary
Isaiah 2:7 powerfully depicts the nation of Judah's profound material prosperity and formidable military strength, portraying a land overflowing with "silver and gold" and an endless supply of "horses" and "chariots." This verse serves as a stark and immediate counterpoint to the preceding prophetic vision of God's glorious future kingdom, highlighting the present reality of Judah's misplaced trust. Instead of relying on the Lord, the people had placed their confidence in accumulated wealth and military might, setting the stage for the divine judgment that Isaiah prophesies will inevitably follow such spiritual apostasy and self-sufficiency.
Context
Literary Context
Isaiah 2:7 is strategically positioned within a pivotal section of Isaiah's prophecy, forming a striking contrast to the preceding vision. It immediately follows a glorious, eschatological vision of the future Messianic age, detailed in Isaiah 2:1-5, where Jerusalem is envisioned as the spiritual epicenter of the world, and all nations stream to learn God's ways, leading to universal peace. This idyllic picture of divine peace and worship is sharply juxtaposed with the present, fallen reality of Judah's spiritual state, which begins to be exposed in Isaiah 2:6. Verse 7 then elaborates on their excessive material wealth and military power, which are presented not as blessings, but as symptoms of their deep-seated idolatry and self-reliance. This accumulation of earthly power and riches is directly linked to the pervasive idolatry described in Isaiah 2:8, all of which collectively provoke the Lord's impending judgment, culminating in the humbling of human pride on the "Day of the Lord" as powerfully described in Isaiah 2:10-22.
Historical & Cultural Context
Isaiah's ministry occurred during a period (late 8th century BCE) when Judah, particularly under the reigns of kings Uzziah and Jotham, experienced significant economic prosperity and military expansion. King Uzziah, for instance, was renowned for strengthening Judah's defenses, promoting agricultural development, and expanding trade, which led to considerable wealth and a formidable army, as recorded in 2 Chronicles 26:6-15. This era saw increased interaction with surrounding nations, which, while bringing riches, also introduced foreign religious practices and fostered an over-reliance on alliances and military might rather than divine protection. The specific mention of "horses" and "chariots" is highly significant, as Israel and Judah were historically cautioned against accumulating these symbols of military power, which were often acquired from Egypt or other foreign powers, signifying a trust in human strength over God's covenant faithfulness (Deuteronomy 17:16 and Psalm 33:16-17).
Key Themes
The central theme underscored by Isaiah 2:7 is the pervasive misplaced trust of the nation. Judah had fundamentally shifted its reliance from the covenant-keeping God to its own material abundance and military prowess. This confidence in earthly resources fostered a false sense of security and led to profound spiritual arrogance, a stark contrast to the humble dependence on God envisioned for the future Zion in Isaiah 2:2-4. The verse also highlights the dangers of materialism and military might when they become ultimate objects of trust, rather than tools to be stewarded under God's sovereignty. The "endless" nature of their treasures and chariots emphasizes a limitless, insatiable pursuit of self-sufficiency, leading to pride and self-exaltation. This human haughtiness, born from a perceived invincibility, directly contradicts the humility and dependence on God called for, setting the stage for God's judgment against all human pride, a theme powerfully developed throughout Isaiah 2.
Exposition and Analysis
Key Word Analysis
A primitive root meaning to fill or be full of, in a wide application (literally and figuratively). In Isaiah 2:7, its repetition ("Their land also is full... their land is also full") emphasizes the overwhelming, overflowing abundance of silver, gold, horses, and chariots. It conveys a sense of saturation, indicating that these material and military assets were not merely present but constituted the very essence and defining characteristic of the land's condition, leaving little room for divine presence or trust.
Meaning a depository; armory, cellar, garner, store(-house), treasure(-house) (-y). This word refers to stored wealth, accumulated riches, and valuable possessions. In the context of Isaiah 2:7, it signifies not just the presence of silver and gold, but their systematic accumulation and hoarding in vast quantities, implying a deliberate focus on material security and a deep-seated attachment to worldly possessions as a source of national strength and pride.
Meaning an extremity; border, brim, brink, edge, or limit. The phrase "neither is there any end" (וְאֵין קֵצֶה, wə'ein qetsēh) emphatically conveys boundlessness and limitless accumulation. It highlights the insatiable nature of Judah's pursuit of wealth and military power, suggesting an unending desire for more and a perceived invincibility that knows no bounds, reinforcing their self-sufficiency and rejection of divine limits or dependence.
Verse Breakdown
"Their land also is full of silver and gold,"
This initial clause immediately establishes the immense material prosperity of Judah. The land is not merely prosperous, but "full," indicating an overwhelming, pervasive abundance of precious metals. This wealth, while potentially a blessing, is presented here as a critical symptom of misplaced trust, a substitute for reliance on God.
"neither [is there any] end of their treasures;"
This phrase amplifies the preceding statement, emphasizing the boundless nature of their accumulated wealth. The word "end" (qâtseh) suggests a limitless, inexhaustible supply, underscoring the extent of their perceived material security and the pride derived from it. It implies an insatiable desire for accumulation and a perceived invincibility based on their riches.
"their land is also full of horses,"
This clause shifts focus from material wealth to military might. Horses were a crucial component of ancient warfare, symbolizing strength, speed, and formidable military power. The repetition of "full" underscores the overwhelming presence of these military assets, highlighting Judah's reliance on its own armed forces rather than on divine protection.
"neither [is there any] end of their chariots:"
This final clause further emphasizes their military strength, specifically mentioning chariots, which were the ultimate symbol of ancient military dominance and technological superiority. The reiteration of "neither is there any end" reinforces the idea of limitless military capacity, completing the picture of a nation that believed itself self-sufficient and impregnable due to its vast resources and formidable army.
Literary Devices
Isaiah 2:7 employs several powerful literary devices to convey its message. Repetition is prominently featured, with the phrases "Their land also is full" and "neither [is there any] end" appearing twice. This rhetorical device emphasizes the overwhelming abundance of Judah's wealth and military power, underscoring the extent of their self-reliance and the pervasive nature of their misplaced trust. Hyperbole is also evident in the declaration that there is "no end" to their treasures, horses, and chariots. While not literally limitless, this exaggerated language vividly portrays the nation's perception of its own boundless resources and perceived invincibility, highlighting their spiritual arrogance. Finally, Symbolism is powerfully at play, where "silver and gold" symbolize immense material prosperity and luxury, and "horses" and "chariots" represent formidable military might and self-defense capabilities. These symbols collectively represent the nation's complete reliance on human strength and worldly possessions, rather than on the Lord, setting the stage for the divine judgment that will expose the hollowness and futility of such trust.
Theological and Thematic Connections
Isaiah 2:7 serves as a profound theological statement on the dangers of misplaced trust and the spiritual peril of idolatry, even when the idols are seemingly benign, such as material wealth and military power. The prophet exposes the nation's fundamental error: believing that security and prosperity derive from accumulated riches and armed might rather than from the sovereign God who provides and protects. This reliance on created things over the Creator is a profound form of idolatry, leading to pride and a departure from the covenant relationship. The verse implicitly critiques the human tendency to seek ultimate security in finite resources, reminding us that true and lasting peace comes only from humble dependence on the infinite and unchanging God, who alone is worthy of ultimate trust and allegiance.
Reflection and Application
Isaiah 2:7 offers a timeless and piercing challenge to individuals and nations alike, compelling us to honestly examine the true source of our security, confidence, and identity. In a world that often measures success by material accumulation and military might, this verse serves as a powerful corrective, reminding us that such things, while not inherently evil, become dangerous idols when they usurp God's rightful place in our lives. For the individual, this means discerning whether our hope is rooted in our financial portfolios, career achievements, social status, or personal strength, or whether it rests firmly in the living God. For communities and nations, it prompts a critical reflection on whether economic prosperity and national defense are pursued as ends in themselves, overshadowing justice, compassion, and a humble reliance on divine principles. The call is to cultivate a radical dependence on God, acknowledging Him as the ultimate provider and protector, and to steward all resources for His glory, recognizing that true peace, lasting security, and genuine flourishing are found only in Him.
Questions for Reflection
FAQ
Why is Judah's wealth and military strength presented as a negative thing in this verse?
While wealth and strength are not inherently evil, Isaiah 2:7 portrays them negatively because they had become objects of Judah's misplaced trust and a source of their spiritual pride. Instead of acknowledging God as the ultimate provider and protector, Judah had come to rely on its own accumulated riches and formidable military, believing itself self-sufficient and invincible. This self-reliance led to a turning away from God and a pervasive idolatry, as detailed in Isaiah 2:8. The verse highlights that when material blessings and power replace God in our hearts, they become idols that provoke divine judgment, as seen in the warnings throughout Deuteronomy against trusting in anything other than the Lord.
Does this verse mean that all wealth and military power are condemned by God?
No, the verse does not condemn wealth or military power in themselves. The issue is one of ultimate trust and allegiance. Throughout Scripture, God blesses His people with prosperity (e.g., Genesis 13:2) and provides for their defense (e.g., Psalm 144:1). However, when these blessings become the source of security and pride, leading to a neglect of God, they become problematic. The sin is not in having riches or strength, but in trusting in them more than in the living God (1 Timothy 6:17). Isaiah 2:7 serves as a warning against the spiritual complacency and idolatry that can accompany abundant resources when God is no longer preeminent in the hearts of individuals or nations.
Christ-Centered Fulfillment
Isaiah 2:7, with its depiction of Judah's misplaced trust in earthly wealth and military might, finds its ultimate Christ-centered fulfillment in the stark contrast between human self-sufficiency and the absolute dependence embodied by Jesus Christ. While Judah sought security in "silver and gold" and "horses" and "chariots," Christ, though "rich, yet for your sakes he became poor" (2 Corinthians 8:9), demonstrating that true power and lasting treasure are not found in worldly possessions. He did not come riding on a warhorse but on a humble donkey, fulfilling the prophecy of Zechariah 9:9, proclaiming a kingdom not of this world (John 18:36). His power was not in chariots, but in His divine authority to cast out demons, heal the sick, and forgive sins, culminating in the ultimate victory over sin and death through His sacrifice on the cross. The "endless treasures" Judah sought are found in Christ, who offers "unsearchable riches" (Ephesians 3:8) and eternal life, a security that transcends all earthly vulnerabilities. In Him, the human tendency to trust in created things is exposed as futile, and the call to place all hope and trust in the living God, perfectly exemplified by the Son, is profoundly affirmed, leading to the true and everlasting peace promised in Isaiah 2:4.