聖書注解書

Verse 1. - TITLE OF THE CHAPTER. It is generally allowed that the heading belongs, not to this chapter only, but to a section of the work, beginning here and ending at the close, either of Isaiah 4. or of Isaiah 5. It is probable that the section was originally published separately.

Verses 2-4. - PROPHECY OF THE LAST DAYS. The resemblance of this prophecy to Micah 4:1-3 is so close as to necessitate the conclusion either that one of the two prophets copied from the other, or that both copied from an earlier document. The latter view, which is that taken by Rosenmüller, Maurer, De Wette, Meier, and Mr. Cheyne, seems preferable. Verse 2. - In the last days; literally, in the sequel of the days; but generally used of a remote future (Genesis 49:1; Numbers 24:14; Deuteronomy 4:30, etc.). The mountain of the Lord's house; i.e. the Church, the true Zion, which is to be the antitype of the existing Zion, and is therefore given its material attributes. Spiritually, it would be a "mountain," as "a city set on a hill," which "could not be hid" (Matthew 5:14); and again, as occupying a position from which it would command the whole earth. In the top of the mountains; rather, at the head of the mountains; i.e. with pre-eminence over them. The metaphor is drawn from the common physical fact of a high mountain range culminating in a single supreme eminence. So Mount Hermon towers above the rest of the Antilibanus, Demavend over Elburz, Rowandiz over Zagros. The "mountains" above which the true Zion shall tower are the kingdoms, or perhaps the religions, of the earth. All nations; literally, all the nations; i.e. "all the nations of the earth" (comp. Psalm 72:11). Shall flow; or, stream. A constant accession of converts from all quarters is intended. These are represented as continually streaming upward into the holy mountain of God's house.

Verse 3. - Many people; rather, many peoples. Shall go; or, set forth. The prophet means to represent the nations as encouraging one another on the way. There is no jealousy among them, for the "mountain" can hold them all. He will teach us. The nations feel their ignorance of God, and their need of "teaching." God alone can teach them concerning himself (Romans 11:33, 34; 1 Corinthians 2:10, 11); and "he will teach" them, either directly, as the Incarnate Son, or indirectly through those whom he has appointed to be "teachers" (1 Corinthians 12:28). Of his ways; i.e. "some of his ways," not "all of them;" for at present "we know in part" only (1 Corinthians 13:9), and the greater portion of his ways are "past finding out" (Romans 11:33). The "ways" here spoken of are, no doubt, rules for the conduct of life, which are practically inexhaustible. God, however, will teach every man, who honestly seeks to learn, enough to enable him to "walk in his paths." Out of Zion shall go forth the Law; rather, instruction, or teaching. The word (torah) is without the article. The instruction intended is that of the Church of God.

Verse 4. - He shall judge among the nations. This is clearly not yet fulfilled. How God shall ultimately "judge among the nations," or rather "between nation and nation," is a mystery which only the future can reveal. It has been supposed that "by his providential retributions he will decide those international questions out of which war ordinarily springs" (Kay). But it would seem to be at least as likely that he will bring the nations to such a pitch of wisdom and moderation, that they will voluntarily discard war, and agree to decide any disputes that arise by means of arbiters. The arbiter would then, like other judges, represent God, and "by him decree justice" (Proverbs 8:15). Shall rebuke. Rosenmüller translates, "Arbiter pacts sit;" Cheyne, "shall arbitrate." Here again, as in ver. 3, "people" should be "peoples." They shall beat, etc. On a sudden call to war, nations "beat their ploughshares into swords, and their pruning-hooks into spears" (Joel 3:10). They will do the reverse "in the latter days," when God shall have "made wars to cease" (Psalm 46:9) and "speak peace unto the nations" (Zechariah 9:10).

Verses 5-11. - THE CONTRAST OF THE PRESENT WITH THE FUTURE. Having shown to Israel the vision of a far-distant future, when holiness and peace would reign upon the earth, and "the mountain of the Lord's house" would draw all men into it, the prophet returns to things as they are - first exhorting Israel to "walk in the light of Jehovah' (ver. 5), and then showing how far they have withdrawn from the light;

(1) by magical practices (ver. 6);

(2) by commercial greed (vers. 6, 7);

(3) by ostentation and luxury (ver. 7);

(4) by idolatry (ver. 8).

Such being the case, punishment must come - mean and great must be equally brought low (ver. 9) - the people must fly to their cave-fastnesses (ver. 10), and hide themselves; they must be humiliated to the uttermost (ver. 11). Verse 5. - O house of Jacob. "House of Jacob" is the common expression in Isaiah, instead of "house of Israel" (see Isaiah 8:17; Isaiah 10:20; Isaiah 14:1; Isaiah 29:22; Isaiah 46:3; Isaiah 48:1; Isaiah 58:1). It has no particular force, merely signifying "Israelites." Come ye, and let us walk. The same words as those of the "nations" in ver. 3, "Come ye, and let us go up." As the nations will invite each other "in the last days," so the prophet now invites his countrymen to walk with God.

Verse 6. - Therefore; rather, for. The prophet, in calling upon Israel to "walk in the light of the Lord," implies that they are not so walking. He then proceeds to give the reasons of this. They are not, "for God has forsaken them, or, cast them off." The first reason is because they be replenished from the east (Revised Version, "they be filled with customs from the east); i.e. they have adopted a number of Syrian, Assyrian, and Ammonite superstitions; e.g. high places, images, and "groves," the burning of their children in honor of Moloch, the use of divination and enchantment, etc. (2 Kings 15:4; 2 Kings 16:3, 4; 2 Kings 17:10-12, 16, 17, etc.). Most of these practices reached the Israelites from Syria, though many had their origin either in Assyria or Babylonia. Soothsayers, like the Philistines. The "diviners" of the Philistines are mentioned in 1 Samuel 6:2. By the word here employed, it would seem that they foretold the future from observations on the clouds and the general appearance of the sky. During the reign of Uzziah, the Israelites had been brought into closer contact with the Philistines than usual, through his conquest of several of their cities (2 Chronicles 26:6). They please themselves in the children of strangers; literally, strike hands with the children of strangers (comp. Job 27:23). This is thought to refer to striking hands upon a bargain (Cheyne), and to be an allusion to the commercial activity of the reigns of Uzziah and Jotham (2 Kings 14:22; 2 Kings 16:6). But perhaps it does not mean more than familiarity.

Verse 7. - Full of silver and gold. The results of the commercial activity - not evil things in themselves, but probably acquired by sharp dealing, and leading to undue softness and luxury. The Law had given a warning against "greatly multiplying silver and gold" (Deuteronomy 17:17). For the fact of the vast abundance of the precious metals in Judaea at this time, see 2 Kings 14:16; 2 Kings 20:13; 2 Chronicles 32:27; and compare Sennacherib's inscription on the Taylor Cylinder ('Ancient Monarchies,' vol. it. p. 163, 2nd edit.). Full of horses... chariots (comp. Micah 5:10). There is no reason to believe that the Jews or Israelites ever possessed (unless it were under Solomon) any considerable cavalry or chariot force. But from the time of David horses and chariots were imported for convenience and for show by the kings, the princes, and the nobles (see 2 Samuel 15:1; 1 Kings 4:26; 1 Kings 10:28, 29; 1 Kings 22:31; Ecclesiastes 10:7). Like the silver and the gold, they were signs of luxury and ostentation.

Verse 8. - Full of idols. The historians declare that both Uzziah and Jotham maintained the worship of Jehovah and disallowed idolatry (2 Kings 15:3, 34; 2 Chronicles 26:4; 2 Chronicles 27:2), so that we must regard the idol-worship of the time as an irregular and private practice. (It is, perhaps, alluded to in 2 Chronicles 27:2; and the fact of its prevalence is stated in Amos 2:1; Micah 5:13.) Perhaps Bishop Lowth is right in regarding it as mainly a continuation of the old private teraphim worship ('Notes,' p. 25).