Bible Commentaries

Analysis of Isaiah 2, Isaiah 3, and Isaiah 4

The prophecy in this and the two following chapters, constitutes one continued discourse. At what time it was delivered is not known, and cannot be ascertained by the prophecy itself. Dr. Lowth supposes it was in the time of Jotham, or Uzziah, and this opinion is probably correct, for it is to be presumed that in collecting the prophecies, those would be placed first which were first delivered. Besides, the prophecy relates to a time of prosperity, when the fruits of commerce abounded, and did much to corrupt the people (see Isaiah 2:7, Isaiah 2:16, Isaiah 2:20; Isaiah 3:18-23), and this accords best with the time of Uzziah, or the time of Jotham. Some have referred it to the return from Babylon, others to the times of the Messiah. The description in Isaiah 2:2-4, and Isaiah 4:5-6, cannot easily be referred to any other times than those of the Messiah.

The main scope of the prophecy is, to denounce the crimes which prevailed in the time when it was delivered; to threaten certain punishment for these crimes; and to assure the nation that there would be happier times when those crimes should have received their appropriate punishment, and when the nation should be reformed. The prophecy has relation solely to the kingdom of Judah, Isaiah 2:1. The prophet opens the prophecy Isaiah 2:2 by a brief but striking statement of the happy period when the Messiah should come, and the happy influence of his advent, Isaiah 2:2-4. It would seem, in looking at the entire prophecy, as if he had been contemplating the sins of the nation which then abounded, until his heart was sickened, and he involuntarily cast his mind forward to brighter and happier days when these things should cease, and the Messiah should reign in his glory. See Introduction, Section 7. The future times of the Messiah he exhibits, by showing Isaiah 2:2 that the benefits of the true religion would be extended to all people, and would be so conspicuous as to attract their attention, as if the temple, the place of the worship of the true God, should be made conspicuous in the sight of all nations. It would excite a deep interest, and a spirit of earnest inquiry everywhere Isaiah 2:3, and the effect of his reign would be to put an end to wars, and to introduce ultimately universal peace Isaiah 2:4. In view of that, the prophet Isaiah 2:5 exhorts all the people to turn from their sins, and to walk in the light of Jehovah. This leads him to a statement of the crimes which he would seem to have been contemplating, and the punishment which must follow from their prevalence. The statement of the crimes and their punishment is somewhat intermingled, but they may be exhibited so as to be contemplated separately and distinctly.

Crimes

Forsaking Jehovah;

Patronage of soothsayers;

Alliance with strangers Isaiah 2:6;

Accumulation of treasures;

Preparation of war-chariots Isaiah 2:7;

Universal and debasing idolatry Isaiah 2:8-9.

Punishments

God would so judge them as to produce universal consternation Isaiah 2:10.

He would humble their pride, and bring them low Isaiah 2:11-12.

He would smite and destroy all their wealth, and the sources of national corruption and depravity Isaiah 2:13-17.

He would entirely destroy the idols Isaiah 2:13.

He would produce universal terror and alarm Isaiah 2:19-21.

In view of these heavy judgments, the prophet calls on the people Isaiah 2:22 to cease to trust in men, since all were mortal, and unworthy of their confidence.

In Isaiah 3, the description of the punishment of the nation is continued Isaiah 3:1-15, intermingled with the account of their sins.

There would be calamity, the removal of the means of support, and the removal of the men in whom the nation had reposed confidence Isaiah 3:1-4.

There would be oppression, and a violation of, and disregard of all the proper laws of social life Isaiah 3:5.

There would be a state of anarchy and calamity, so that no one would be willing to be a leader, or undertake to remove the difficulties of the nation, or hold an office of trust Isaiah 3:6-7.

Jerusalem would be ruined Isaiah 3:8.

The cause of this was pride and hypocrisy Isaiah 3:8-9.

The prophet states the principles of the divine administration - that it should be well with the righteous, but ill with the wicked Isaiah 3:12-15.

The rulers of the nation were corrupt and oppressive Isaiah 3:12-15.

The chapter closes Isaiah 3:16-26 with a graphic description of the gaiety, pride, and folly of the female part of the Jewish community, and with the assurance that they would be involved in the calamities which were coming upon the nation.

Isaiah 4:1-6 is a continuation of the same prophecy. It contains the following parts:

1. A statement of the general calamity of the nation, indicated by the fact that the "men" would be destroyed, and that the women would apply to the few that remained that they might be called by their name, and their reproach be taken away Isaiah 4:1.

2. At that future time there would be a looking to the Messiah; a feeling that God only could interpose and save them; and a high estimate placed on the 'Branch of Jehovah' - the Messiah, to whom alone they could look for deliverance Isaiah 4:2.

3. The people would turn to God, and there would be a reformation from their national sins Isaiah 4:3-4. The judgments of Yahweh would be effectual to the removal of the special crimes which the prophet had denounced, and the nation would become holy.

God would, in that future time, become the protector of his people, and the symbols of his presence and protection would be manifest everywhere in the midst of them Isaiah 4:5-6.

It is evident, therefore, that this prophecy was uttered when the nation was proud, haughty, and hypocritical; when they had been successfully engaged in commerce, and when the means of luxury abounded; when the national pride and vanity were manifested in dress, and luxury, and in the oppressive acts of the rulers; when general disorder and anarchy prevailed, and when a part of the nation at least was idolatrous. The entire prophecy may be regarded as a condemnation of these sins, and a solemn declaration that "for" these sins, wherever they prevail, the judgments of God will be poured out on a people. The prophecy, also, contemplates happier and purer times, and contains the assurance that the "series" of judgments which God would bring on a guilty people would "ultimately" have the effect to purify them, and that all these crimes and calamities would be succeeded by the pure and peaceful reign of the Messiah. It is in accordance with the manner of Isaiah, when he surveys existing crimes; when he sees the degradation of his countrymen, and is deeply distressed; when he portrays the judgments that must "certainly" come upon them; and when, as if sickened with the contemplation of their crimes and calamities, his mind seeks repose in the contemplation of the purer and happier period when the Messiah should reign, and peace, prosperity, and purity should prevail.

The word - This indicates that this is the commencement of a new prophecy. It has no immediate connection with the preceding. It was delivered doubtless at a different time, and with reference to a different class of events. In the previous chapter the term "vision" is used Isaiah 2:1, but the meaning is substantially the same. The term "word" דבר dâbâr, denotes a "command, a promise, a doctrine, an oracle, a revelation, a message, a thing," etc. It means here, that Isaiah foresaw certain "future events" or "things" that would happen in regard to Judah and Jerusalem.

Judah ... - see the notes at Isaiah 1:1.

In the last days - הימים באחרית be'achărı̂yth hāyâmı̂ym. In the "after" days; in the "futurity" of days; that is, in the time to come. This is an expression that often occurs in the Old Testament. It does not of itself refer to any "particular" period, and especially not, as our translation would seem to indicate, to the end of the world. The expression properly denotes "only future time" in general. But the prophets were accustomed to concentrate all their hopes on the coming of the Messiah. They saw his advent as giving character, and sublimity, and happiness to all coming times. Hence, the expression came to denote, by way of eminence, the times of the Messiah, and is frequently used in the New Testament, as well as the Old, to designate those times; see Acts 2:17; compare Joel 2:28; Hebrews 1:2; 1 Peter 1:5, 1 Peter 1:20; 1 John 2:18; Genesis 49:1; Micah 4:1; Deuteronomy 4:30; Jeremiah 48:47; Daniel 11:28.

The expressions which follow are figurative, and cannot well be interpreted as relating to any other events than the times of the Messiah. They refer to that future period, then remote, which would constitute the "last" dispensation of things in this world - the "last" time - the period, however long it might be, in which the affairs of the world would be closed. The patriarchal times had passed away; the dispensation under the Mosaic economy would pass away; the times of the Messiah would be the "last" times, or the last dispensation, under which the affairs of the world would be consummated. Thus the phrase is evidently used in the New Testament, as denoting the "last" time, though without implying that that time would be short. It might be longer than "all" the previous periods put together, but it would be the "last" economy, and under that economy, or "in" that time, the world would be destroyed, Christ would come to judgment, the dead would be raised, and the affairs of the world would be wound up. The apostles, by the use of this phrase, never intimate that the time would be short, or that the day of judgment was near, but only that "in" that time the great events of the world's history would be consummated and closed; compare 2 Thessalonians 2:1-5. This prophecy occurs in Micah M1 Corinthians 4:1-5 with scarcely any variation. It is not known whether Isaiah made use of Micah, or Micah of Isaiah, or both of an older and well-known prophecy. Hengstenberg ("Chris." i., pp. 289, 290) supposes that Isaiah copied from Micah, and suggests the following reasons:

1. The prediction of Isaiah is disconnected with what goes before, and yet begins with the copulative ו (v), "and." In Micah, on the contrary, it is connected with what precedes and follows.

2. In the discourses of the prophets, the promise usually follows the threatening. This order is observed by Micah; in Isaiah, on the contrary, the promise contained in the passage precedes the threatening, and another promise follows. Many of the older theologians supposed that the passages were communicated alike by the Holy Spirit to both writers. But there is no improbability in supposing that Isaiah may have availed himself of language used by Micah in describing the same event.

The mountain of the Lord's house - The temple was built on mount Moriah, which was hence called the mountain of the Lord's house. The temple, or the mountain on which it was reared, would be the object which would express the public worship of the true God. And hence, to say that that should be elevated higher than all other hills, or mountains, means, that the worship of the true God would become an object so conspicuous as to be seen by all nations; and so conspicuous that all nations would forsake other objects and places of worship, being attracted by the glory of the worship of the true God.

Shall be established - Shall be fixed, rendered permanent.

In the top of the mountains - To be in the top of the mountains, would be to be "conspicuous," or seen from afar. In other words, the true religion would be made known to all people.

Shall flow unto it - This is a figurative expression, denoting that they would be converted to the true religion. It indicates that they would come in multitudes, like the flowing of a mighty river. The idea of the "flowing" of the nations, or of the movement of many people toward an object like a broad stream, is one that is very grand and sublime; compare Psalm 65:7. This cannot be understood of any period previous to the establishment of the gospel. At no time of the Jewish history did any events occur that would be a complete fulfillment of this prophecy. The expressions evidently refer to that period elsewhere often predicted by this prophet Isaiah 11:10; Isaiah 42:1, Isaiah 42:6; Isaiah 49:22; Isaiah 54:3; Isaiah 60:3, Isaiah 60:5, Isaiah 60:10; Isaiah 62:2; Isaiah 66:12, Isaiah 66:19, when "the Gentiles" would be brought to the knowledge of the true religion. In Isaiah 66:12, there occurs a passage remarkably similar, and which may serve to explain this:

'Behold I will extend peace to her (to Zion) as a river;

And the glory of the Gentiles like a flowing stream.'

Under the Messiah, through the preaching of the apostles and by the spread of the gospel, this prophecy was to receive its full accomplishment.

And many people shall go - This denotes a prevalent "desire" to turn to the true God, and embrace the true religion. It is remarkable that it speaks of an inclination among them to "seek" God, as if they were satisfied of the folly and danger of their ways, and felt the necessity of obtaining a better religion. In many cases this has occurred. Thus, in modern times, the people of the Sandwich Islands threw away their gods and remained without any religion, as if waiting for the message of life. Thus, too, the pagan not unfreguently come from a considerable distance at missionary stations to be instructed, and to receive the Bible and tracts. Perhaps this is to be extensively the mode in which Christianity is to be spread. God, who has all power over human hearts, may excite the pagan to anxious inquiry; may show them the folly of their religion; and may lead them to this "preparation" to embrace the gospel, and this disposition to "go" and seek it. He has access to all people. By a secret influence on the understanding, the heart, and the conscience of the pagan, he can convince them of the folly of idolatry and its vices. He can soften down their prejudices in favor of their long-established systems; can break down the barriers between them and Christians; and can dispose them to receive with joy the messengers of salvation. He can raise up, among the pagan themselves, reformers, who shall show them the folly of their systems. It cannot be doubted that the universal triumph of the gospel will be preceded by some such remarkable preparation among the nations; by a secret, silent, but most mighty influence from God on the pagan generally, that shall loosen their hold on idolatry, and dispose them to welcome the gospel. And the probability that this state of things exists already, and will more and more, should be an inducement to Christians to make more vigorous efforts to send every where the light of life.

He will teach us of his ways - He will make us acquainted with his will, and with the doctrines of the true religion.

For out of Zion - These are the words of the "prophet," not of the people. The prophet declares that the law would go from Zion; that is, Zion would be the center from which it would be spread abroad; see the note at Isaiah 1:8. Zion is put here for Jerusalem, and means that the message of mercy to mankind would be spread "from" Jerusalem. Hence, the Messiah commanded his disciples to tarry 'in Jerusalem until they should be endued with power from on high.' Luke 24:49. Hence, also, he said that repentance and remission of sins should 'be preached among all nations, beginning at Jerusalem' - perhaps referring to this very passage in Isaiah; Luke 24:47.

The law - This is put here for the doctrines of the true religion in general. The law or will of God, under the reign of the Messiah, would proceed from Zion.

The word of the Lord - The message of his mercy to mankind; that which he has "spoken" respecting the salvation of men. The truth which is here taught is, "that Zion or the church is the source of religious truth, and the center of religious influence in the world." This is true in the following respects:

(1) Zion was the source of religious truth to the ancient world. Knowledge was gained by travel; and it is capable of about as clear demonstration as any fact of ancient history, that no inconsiderable part of the knowledge pertaining to God in ancient Greece was obtained by contact with the sages of distant lands, and that the truths held in Zion or Jerusalem thus radiated from land to land, and mind to mind.

(2) The church is now the center of religious truth to the world around it.

(a) The world by its philosophy never originates a system of religion which it is desirable to retain, and which conveys any just view of God or the way of salvation.

(b) The most crude, unsettled, contradictory, and vague opinions on religion prevail in this community called 'the world.'

(c) If "in" this community there are any opinions that are true and valuable, they can in most instances be traced to "the church." They are owing to the influence of the pulpit; or to an early training in the Bible; or to early teaching in the Sabbath-school, or to the instructions of a pious parent, or to the "general" influence which Christianity exerts on the community.

(3) The church holds the power of "reformation" in her hands, every cause of morals advancing or retarding as she enters into the work, or as she withdraws from it.

(4) The pagan world is dependent on the church for the knowledge of the true religion. There are "no" systems of truth that start up on a pagan soil. There is no elastic energy in a pagan mind. There is no recuperative power to bring it back to God. There is no "advance" made toward the truth in any pagan community. There is no well-spring of life to purify the soul. The effect of time is only to deepen the darkness, and to drive them farther from God. They only worship mere shapeless blocks; they bow down before worse looking idols; they enter less elegant and more polluted temples. The idols of the pagan are not constructed with half the skill and taste evinced two thousand years ago; nor are their temples built with such exquisite art. No idol of the pagan world now can compare with the statue of Minerva at Athens; no temple can be likened to the Parthenon; no sentiment of paganism in China, India, or Africa, can be compared with the views of the sages of Greece. The pagan world is becoming worse and worse, and if ever brought to better views, it must be by a "foreign" influence; and that influence will not go forth from philosophy or science, but "from the church." If light is ever to spread, it is to go forth from Zion; and the world is dependent on "the church" for any just knowledge of God and of the way to life, The 'law is to go forth from Zion;' and the question whether the million of the human family are to be taught the way to heaven, is just a question whether the church can be roused to diffuse abroad the light which has arisen on her.

And he shall judge - Or he shall exercise the office of a judge, or umpire. This "literally" refers to the God of Jacob Isaiah 2:3, though it is clear that the meaning is, that he will do it by the Messiah, or under his reign. One office of a judge is to decide controversies; to put an end to litigations, and thus to promote peace. The connection shows that this is the meaning here. Nations that are contending shall be brought to peace by the influence of the reign of the Messiah, and shall beat their swords into plowshares. In other words, the influence of the reign of the Messiah shall put a period to wars, and reduce contending nations to peace.

And shall rebuke - Shall "reprove" them for their contentions and strifes.

Lowth: 'Shall work conviction in many peoples.'

Noyes: 'He shall be a judge of the nations,

And an umpire of many kingdoms.'

He shall show them the evil of war; and by reproving them for those wicked passions which cause wars, shall promote universal peace. This the gospel everywhere does; and the tendency of it, if obeyed, would be to produce universal peace. In accordance with predictions like these, the Messiah is called the Prince of Peace Isaiah 9:6; and it is said that of his peace there shall be no end; Isaiah 9:7.

And they shall beat ... - They shall change the arts of war to those of peace; or they shall abandon the pursuits of war for the mild and useful arts of husbandry; compare Psalm 46:9; Hosea 2:20. A similar prophecy is found in Zechariah 9:10. The following extracts may serve to illustrate this passage: 'The Syrian plow, which was probably used in all the regions around, is a very simple frame, and commonly so light, that a man of moderate strength might carry it in one hand. Volney states that in Syria it is often nothing else than the branch of a tree, cut below a bifurcation, and used without wheels. The plowshare is a piece of iron, broad but not large, which tips the end of the shaft. So much does it resemble the short sword used by the ancient warriors, that it may, with very little trouble, be converted into that deadly weapon; and when the work of destruction is over, reduced again to its former shape, and applied to the purposes of agriculture.'

Their spears - Spears were much used in war. They were made of wood, with a sharpened piece of iron or other metal attached to the end. The pruning-hook, made for cutting the limbs of vines or trees, is, in like manner, a long piece of wood with a crooked knife attached to it. Hence, it was easy to convert the one into the other.

Pruning-hooks - Hooks or long knives for trimming vines. The word here, however, means anything employed in "reaping or mowing," a sickle, or a scythe, or any instrument to "cut with," as well as a pruning-hook. These figures, as images of peace, are often used by the prophets. Micah M1 Corinthians 4:4 has added to this description of peace in Isaiah, the following:

But they shall sit

Every man under his vine,

And under his fig-tree;

And none shall make them afraid:

For the mouth of Jehovah hath spoken it.

Joel Joe 3:10 has reversed the figure, and applied it to war prevailing over peace:

Beat your plowshares into swords;

And your pruning-hooks into spears.

The same emblems to represent peace, which are used here by Isaiah, also occur in pagan poets. Thus Martial; Epigr. xiv. 34:

Falx ex ense.

Pax me certa ducis placidos conflavit in usus,

Agricolae nunc sum, militis ante fui.

So Virgil; Georg. 1,507:

Squalent abductis arva colonis,

Et curvae rigidum falces conflantur in ensem.

So also Ovid; Fast. 1,699:

Sarcula cessabunt, versique in pila ligones.

Nation shall not lift up ... - This is a remarkable prediction of universal peace under the gospel. The prediction is positive, that the time will come when it shall prevail. But it has not yet been fully accomplished. We may remark, however, in relation to this:

(1) That the tendency of the gospel is to promote the arts, and to produce the spirit of peace.

(2) It will dispose the nations to do right, and thus to avoid the occasions of war.

(3) It will fill the mind with horror at the scenes of cruelty and blood that war produces.

(4) It will diffuse honor around the arts of peace, and teach the nations to prize the endearments of home and country, and the sweet scenes of domestic life.

(5) Just so far as it has influence over princes and rulers, it will teach them to lay aside the passions of ambition and revenge, and the love of conquest and 'glory,' and indispose them to war.

(6) The tendency of things now is toward peace. The laws of nations have been established under the gospel. Difficulties can even now be adjusted by negotiation, and without a resort to arms.

(7) Wars are far less barbarous than they were formerly. The gospel has produced humanity, mildness, and some degree of justice even in war. It has put an end to the unmerciful treatment of prisoners; has prevented their being sold as slaves; has taught even belligerents not to murder women and children.

(8) Nothing remains to be done to make peace universal but to send the gospel abroad through every land. When that is done, the nations will be disposed to peace; and the prophet, therefore, has predicted the universal prevalence of peace "only" when all nations shall be brought under the influence of the gospel.

O house of Jacob - This is a direct address, or exhortation, of the prophet to the Jews. It is made in view of the fact that God had gracious purposes toward them. He intended to distinguish them by making them the source of blessings to all nations. As this was to be their high destiny, he exhorts them to devote themselves to him, and to live to his honor. The word "house" here means the "family, or nation." The phrase is applied to the Jews because their tribes were descended from the twelve sons of Jacob.

Let us walk - Let us "live." The word "walk" is often used to denote human life or conduct; compare Isaiah 2:3; Romans 6:4; Romans 8:1; 1 Corinthians 5:7; Galatians 6:16, ...

In the light of the Lord - The sense of this is: Let us obey the commandments of Yahweh; or, as the Chaldee expresses it, 'Let us walk in the doctrine of the law of the Lord.' The idea may be thus expressed: 'Let us not walk in the darkness and error of sin and idolatry, but in the light or instruction which God sheds upon us by his law. He teaches us what we should do, and let us obey him.' "Light" is often, in the Scriptures, thus put for instruction, or teaching; compare the note at Matthew 4:16; note at John 1:4; also, note at Ephesians 5:8.

Therefore - The prophet proceeds in this and the following verses, to state the reasons of their calamities, and of the judgments that had come upon them. Those judgments he traces to the crimes which he enumerates - crimes growing chiefly out of great commercial prosperity, producing pride, luxury, and idolatry.

Thou hast forsaken - The address is changed from the exhortation to the house of Jacob Isaiah 2:5 to God, as is frequently the case in the writings of Isaiah. It indicates a state where the mind is full of the subject, and where it expresses itself in a rapid and hurried manner.

Hast forsaken - Hast withdrawn thy protection, and given them over to the calamities and judgments which had come upon them.

They be replenished - Hebrew, They are "full." That is, these things abound.

From the East - Margin, "More than the East." The meaning of the expression it is not easy to determine. The word translated "East," קדם qedem denotes also "antiquity," or that which is "of old," as well as the East. Hence, the Septuagint renders it, 'their land is, as of old, filled.' The Chaldee, 'their land is filled with idols as at the beginning.' Either idea will suit the passage; though our translation more nearly accords with the Hebrew than the others. The "East," that is, Arabia, Persia, Chaldea, etc., was the country where astrology, soothsaying, and divination particularly abounded; see Daniel 2:2; Deuteronomy 18:9-11.

And are soothsayers - Our word "soothsayers" means "foretellers, prognosticators," persons who pretend to predict future events "without inspiration," differing in this from true prophets. What the Hebrew word means, it is not so easy to determine. The word עננים ‛onenı̂ym may be derived from ענן ‛ânân, "a cloud" - and then would denote those who augur from the appearance of the clouds, a species of divination from certain changes observed in the sky; compare Leviticus 19:26 : 'Neither shall ye - observe times.' 2 Kings 21:6. This species of divination was expressly forbidden; see Deuteronomy 18:10-12 : 'There shall not be found among you anyone that useth divination, or an observer of times, or an enchanter,' etc. Or the word may be derived from עין ‛ayin, "an eye," and then it will denote those who fascinate, enchant, or bewitch by the eye. It is probable that the word includes "augury, necromancy, and witchcraft," in general - all which were expressly forbidden by the law of Moses; Deuteronomy 18:10-12.

Like the Philistines - The Philistines occupied the land in the southwest part of Palestine. The Septuagint uses the word "foreigners" here, as they do generally, instead of the Philistines.

And they please themselves - The word used here - שׂפק s'âphaq - means literally "to clap the hands" in token of joy. It may also mean, "to join the hands, to shake hands," and then it will signify that they "joined hands" with foreigners; that is, they made compacts or entered into alliances with them contrary to the law of Moses. The Septuagint seems to understand it of unlawful marriages with the women of surrounding nations - τέκνα πολλὰ ἀλλόφυλλα ἐγενήθη αὐτοῖς tekna polla allophula egenēthē autois; compare Nehemiah 13:23. It means probably, in general, that they entered into improper alliances, whether they were military, matrimonial, or commercial, with the surrounding nations. The words "children of strangers" may mean, with the descendants of the foreigners with whom Moses forbade any alliances. The Jews were to be a separate and special people, and, in order to this, it was necessary to forbid all such foreign alliances; Exodus 23:31-32; Exodus 34:12-15; Psalm 106:3, Psalm 106:5; Ezra 9:1-15,

Their land also is full of silver and gold - This "gold" was brought chiefly from Ophir. Solomon imported vast quantities of silver and gold from foreign places; 2 Chronicles 8:18; 2 Chronicles 9:10; 1 Chronicles 29:4; compare Job 28:16; 1 Kings 10:21, 1 Kings 10:27; 2 Chronicles 9:20. 'And the king made silver to be in Jerusalem as stones.' 'It was nothing accounted of in the days of Solomon.' From these expressions we see the force of the language of Isaiah - 'their land is full,' etc. This accumulation of silver and gold was expressly forbidden by the law of Moses; Deuteronomy 17:17 : 'Neither shall he (the king of Israel) greatly multiply to himself silver and gold.' The reason of this prohibition was, that it tended to produce luxury, effeminacy, profligacy, the neglect of religion, and vice. It is on this account that it is brought by the prophet as an "accusation" against them that their land was thus filled.

Treasures - Wealth of all kinds; but chiefly silver, gold, precious stones, garments, etc.; compare the note at Matthew 6:19.

Their land also is full of horses - This was also forbidden in the law of Moses; Deuteronomy 17:16 : 'But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses.' This law, however, was grossly violated by Solomon; 1 Kings 10:26 : 'And Solomon gathered together chariots and horsemen; he had a thousand and four hundred chariots, and twelve thousand horsemen.' It is not quite clear "why" the use of horses was forbidden to the Jews. Perhaps several reasons might have concurred:

(1) Egypt was distinguished for producing fine horses, and the Egyptians used them much in war Deuteronomy 17:16; and one design of God was to make the Jews distinguished in all respects from the Egyptians, and to keep them from commerce with them.

(2) Horses were chiefly used "in war," and the tendency of keeping them would be to produce the love of war and conquest.

(3) The tendency of keeping them would be to lead them to put "trust" in them rather than in God for protection. This is hinted at in Psalm 20:7 : 'Some trust in chariots, and some in horses; but we will remember the name of Yahweh our God.'

(4) "Horses" were regarded as consecrated "to the sun;" see "Univ. Hist. Anc. P.," vol. x., 177. Ed. 1780. They were sacrificed in various nations to the sun, their swiftness being supposed to render them an appropriate offering to that luminary. There is no evidence, however, that they were used for sacrifice among the Hebrews. They were probably employed to draw the chariots in the solemn processions in the worship of the sun. The ancient Persians, who were sun-worshippers, dedicated white horses and chariots to the sun, and it is supposed that other nations derived the practice from them. The sun was supposed to be drawn daily in a chariot by four wondrous coursers, and the fate of Phaeton, who undertook to guide that chariot and to control those coursers, is known to all. The use of horses, therefore, among the Hebrews in the time of Ahaz, when Isaiah 54ed, was connected with idolatry, and it was mainly on this account that the prophet rebuked their use with so much severity; 2 Kings 23:11. It may be added, that in a country like Judea, abounding in hills and mountains, cavalry could not be well employed even in war. On the plains of Egypt it could be employed to advantage; or in predatory excursions, as among the Arabs, horses could be used with great success and effect, and Egypt and Arabia therefore abounded with them. Indeed, these may be regarded as the native countries of the horse. As it was the design of God to separate, as much as possible, the Jews from the surrounding nations, the use of horses was forbidden.

Chariots - "Chariots" were chiefly used in war, though they were sometimes used for pleasure. Of those intended for war there were two kinds; one for the generals and princes to ride in, the other to break the enemy's ranks. These last were commonly armed with hooks or scythes. They were much used by the ancients; Joshua 11:4; Judges 1:19. The Philistines, in their war against Saul, had 30,000 chariots, and 6000 horsemen; 1 Samuel 13:5. There is no evidence, however, that the Jews used chariots for war. Solomon had many of them 1 Kings 10:26, but they do not appear to have been used in any military expedition, but to have been kept for display and pleasure. Judea was a mountainous country, and chariots would have been of little or no use in war.