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Commentary on Isaiah 2 verses 6–9
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.
(Verse 9) And his land was filled with idols: they worshipped the work of their own hands, what their fingers have made. And man bowed down, and the man was humbled. Where once stood the Temple and the religion of God, there stood the statue of Hadrian and the idol of Jupiter. Many interpret this as a testimony, which we read in the Gospel: But when you see the abomination of desolation standing in the holy place (Mark 13:14). And they inclined the works of their hands: and man, a rational animal, adored copper and stone. However, there are those who interpret these things about the Jews, that before they were taken captive by the Babylonians, they did all these things, and therefore they were abandoned by God. Therefore, at the end of the chapter it is stated: Therefore, do not let them go. In accordance with the anagoge, we can also say this, that every doctrine contrary to truth adores the works of its own hands, and establishes idols in its own land, and man is bowed down, and the man is humbled, and he cannot raise himself up: because he is bound by the devil, unless the Lord raises him up, like that woman whom Satan had bound for eighteen years, so that she could never look up to heaven, but constantly looked at the earth (Luke 13).
Therefore, do not let them go. For this is how the Seventy translated it: And I will not let them go. If God is speaking, it is to be understood thus: Because they have done so much, I will not spare them, nor will I forgive such countless sins. If it is the Prophet speaking, it is to be understood thus: Therefore, do not let them go, those who have committed such wickedness. But if we understand it of the Romans, the truer interpretation is: those who have overthrown the temple of God did not worship Him who granted victory, but instead worshipped idols made by their own hands. But if we speak about the Jewish people, the Prophets' words are harsh, as if they seem to pray against their own people, to whom he had said before: House of Jacob, come, and let us walk in the light of the Lord.
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SUMMARY
Isaiah 2:9 delivers a profound prophetic indictment against the pervasive spiritual corruption within Judah, declaring that both the common person and the elite have succumbed to idolatry and self-exaltation. This widespread rebellion against the Lord culminates in a divine pronouncement of withheld forgiveness, signaling an impending, severe judgment for their unrepentant unfaithfulness. The verse powerfully underscores the universal reach of sin and the unwavering certainty of divine justice when a people persistently rejects God's covenant and His rightful sovereignty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 2:9 masterfully employs several potent literary devices to convey its urgent and severe message. Parallelism is strikingly evident in the balanced structure of "the mean man boweth down, and the great man humbleth himself." This specific form, known as synonymous or antithetical parallelism (depending on the interpretation of "humbleth himself"), powerfully emphasizes the universality of sin across all social strata, highlighting that corruption has permeated every level of Judahite society. There is a profound and biting Irony in the phrase "humbleth himself" when applied to the "great man." While true humility involves submission to God, in this context, it ironically refers to their prostration before idols or their own self-aggrandizement, exposing the perversion of genuine worship and the depth of their spiritual blindness. The declaration "therefore forgive them not" functions as a stark and unequivocal Pronouncement of Judgment, leaving no ambiguity about the divine response to their persistent and unrepentant unfaithfulness. The entire passage, particularly in its lead-up to the "Day of the Lord," also utilizes Hyperbole to underscore the overwhelming extent of human pride and the absolute totality of God's coming judgment against it, magnifying the severity of the impending divine reckoning.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 2:9 powerfully articulates the immutable theological principle that widespread and unrepentant sin, particularly the twin evils of idolatry and human pride, inevitably invites and necessitates divine judgment. It underscores God's absolute sovereignty and His holy intolerance for anything that usurps His rightful place in the hearts and lives of His covenant people. The verse profoundly reveals that God's justice is utterly impartial, holding all individuals accountable regardless of their social standing or perceived influence, and that His abundant mercy, while freely offered, is not limitless in the face of persistent, hardened rebellion. It serves as a stark and timeless reminder that true worship, unwavering allegiance, and ultimate security belong solely to the Lord, and any deviation from this truth leads inexorably to spiritual desolation and divine reckoning.
REFLECTION AND APPLICATION
Isaiah 2:9 stands as a timeless mirror, reflecting the enduring human propensity for idolatry and pride, a tendency that transcends historical eras, cultural contexts, and even perceived spiritual advancement. It compels us to engage in a rigorous self-examination, asking what truly holds the highest place in our hearts, our daily decisions, and our ultimate aspirations. In a contemporary world saturated with distractions and competing allegiances, anything that promises ultimate security, identity, worth, or satisfaction apart from God can subtly or overtly become an idol—be it financial wealth, social media influence, professional success, personal achievements, political ideologies, or even our own self-sufficiency and intellect. This verse profoundly reminds us that genuine humility is not a mere posture of modesty, but a radical prostration of our entire being before the one true God in worship, obedience, and absolute trust. It calls us to a deep and continuous repentance, recognizing that unaddressed sin, whether individual or corporate, invites divine consequences—not out of malice, but out of God's perfect righteousness, His unwavering holiness, and His profound desire for our ultimate good and restoration.
Questions for Reflection
FAQ
What does "forgive them not" imply about God's character?
Answer: The phrase "forgive them not" in Isaiah 2:9 does not imply that God is inherently unforgiving or that His mercy has permanently ceased for all humanity. Rather, in this specific prophetic context, it signifies a divine declaration of righteous judgment against a people whose sin, particularly their pervasive idolatry and unyielding pride, has become deeply entrenched and unrepentant. It indicates that the burden of their sin and its inevitable consequences will not be "lifted" or "taken away" because they have persistently rejected God's covenant, His repeated calls to repentance, and His gracious warnings. This pronouncement underscores God's absolute justice and holiness, demonstrating that He will not indefinitely condone sin or allow His covenant to be trampled without consequence. It represents a temporary, yet severe, withholding of pardon in response to hardened hearts, leading to the necessary discipline and consequences of their actions, often intended by God to bring about a future, genuine repentance, as seen in other prophetic passages like Hosea 5:15 where God withdraws until they seek His face.
CHRIST-CENTERED FULFILLMENT
Isaiah 2:9, with its stark pronouncement of judgment against universal human pride and pervasive idolatry, finds its ultimate fulfillment and profound resolution in the person and redemptive work of Jesus Christ. The "mean man" and the "great man" alike, depicted as bowing down to idols and self-exaltation, represent the entirety of fallen humanity under the crushing weight of sin's condemnation, utterly unable to lift the burden of their own guilt or earn divine favor. Yet, the New Testament reveals that God, in His boundless and unfathomable mercy, did not ultimately "forgive them not" but, in His perfect timing, provided the singular and ultimate way for true forgiveness. Jesus, the perfect and sinless Lamb of God, bore the full weight of humanity's sin and its just consequences on the cross, becoming the once-for-all sacrifice that truly "lifts" or "takes away" the sin of the world (Hebrews 9:26). Through His atoning work, the very forgiveness that seemed irrevocably withheld in Isaiah 2:9 is now freely and abundantly offered to all who turn from their idols and pride, repenting and placing their faith in Him (Acts 10:43). Moreover, Christ Himself perfectly embodies the true humility that Isaiah's "great man" so tragically lacked, for though He existed in the very form of God, He "made himself nothing, taking the very nature of a servant, being made in human likeness" (Philippians 2:7). Thus, the judgment foreshadowed in Isaiah is both justly fulfilled and mercifully overcome in Christ, offering a path to genuine reconciliation with God and a glorious future where every knee will truly bow to Him, not in idolatry or self-exaltation, but in sincere worship and adoration of the One who is Lord of all (Philippians 2:10-11).