Isa 2:6-11 | KingComments | STEP | Isaiah returns to the current situation. The contrast with the future, described in the previous verses and described again in Isaiah 4 ( ), is enormous. The actuality compels him to call to walk in the light of the LORD ( ) and to pronounce judgments that must precede the establishment of the realm of peace. He also makes clear what the reason for these judgments is. In we read the judgments on Israel and in we read the judgments on all nations. After the call to walk in the light of the LORD, Isaiah renews his complaint about the miserable apostasy of the people ( ). With his complaint he turns directly to the LORD. He expresses it to Him that He has abandoned His people, so that the light does not shine upon His people. The expression “the house of Jacob” indicates here, as the sequel shows, that the people go their own way and do not count with God. Simultaneously with his complaint Isaiah justifies the actions of God. God had to abandon His people because they opened themselves to demonic influences “from the east” (cf. ). They are even “filled” with it, so that there is no more room for the LORD. Also the Philistine influence, coming from the west, is great, because they are “soothsayers” just like the Philistines. The people open themselves to a form of fortune-telling that is done by looking at the shape of the clouds or changes in the sky and making decisions based on that. In doing so, they are radically opposed to what is strictly forbidden by the LORD in the law ( ; ; ). In professing Christianity, the same influences from the east and the west have been allowed entrance. In the Bible, the east is the direction that indicates that someone leaves the LORD ( ). Influences from the east means influences from people who want have nothing to do with God and live in rebellion against Him. Have not they got much influence in professing Christianity? In the west of Israel, that is in the land itself, live the Philistines. They are a picture of ritualism, a religion of rituals with superstitious practices linked to it. This has also gained wide acceptance in professing Christianity. It has mainly taken shape in roman-catholicism, but also in protestantism it is gaining more and more acceptance. The LORD has not abandoned His people because He would not love them, but because they have become equal to the nations around them. Their practice shows it. They “strike [bargains] with the children of foreigners”. They join them – they go, so to speak, with them under the same yoke – and adopt their habits. In this way they nullify their separation ( ). They exclude God and turn against Him in enmity ( ; ). The possession of “silver and gold”, those endless treasures (materialism), the “horses” with which the land is also “filled” and the endless row of “chariots” (military strength) they undoubtedly attribute to the idols worshiped by them and the demonic practices performed by them ( ). At the same time, they show their rejection of the commandment God has given on this matter ( ). By the way, this commandment does not concern being rich, but wanting to be rich ( ) and the abuse of power that is made of wealth once one is rich. Also the possession of horses is not forbidden, but the multiplication of horses is, because thereby there is great danger of relying on them and not on the LORD. The land is also “filled” with them. The greed of the people leads them to bow down to tangible things, the work of their own hands. Greed is closely related to idolatry. God’s Word even links them and speaks of “greed, which amounts to idolatry” ( ). Here also greed is directly followed by the charge that “their land … has also been filled with idols” ( ). Again we hear the word “filled”. While man attaches himself to his possessions and boasts of his achievements and worships them, this idolatry is in fact a humiliation for man ( ). Idolatry lowers his dignity as a human being – who is after all the head of creation – down to below matter (cf. ). It does not matter if that person is a person of stature or someone from the working class. All ranks of the people are permeated by this idolatry. The (disdainful) word for idols here is elilim . That resembles the word for God, Elohim , but elilim means ‘worthless, empty things, nullities’. The land of Israel is full of worthless things, nullities, things that are perishable and will disappear ( ). How is it with us? Do we have such things in our lives? This situation brings Isaiah to the prayer: “Do not forgive them” ( ). The text is literally: “You will not forgive them.“ It can also be read as the reason why God must judge and reject them ( ; cf. ), because if God does not forgive, He must judge. The intercessor for the people here feels compelled to plead against his people. This prayer is the right expression of a heart that feels how much God is grieved by this attitude and action of His people. The only thing that fits is judgment because God cannot endure this evil of His people. Materialism and enjoyment are as present among Christians today as they were among God’s people then. Consider how much attention and money is paid to material things and how little attention God and His Word receive. If we notice this, we should not ask for forgiveness for it, but pray that through God’s grace there will be sincere confession, self-judgment, and conversion. Prophetically we find here the spiritual characteristics of Israel at the time of their idolatry under the government of the antichrist. The measure of their sins is then full. The judgment is inescapable.

‏ Isaiah 2:6-11

The LORD Has Abandoned His People

Isaiah returns to the current situation. The contrast with the future, described in the previous verses and described again in Isaiah 4 (Isa 4:2-6), is enormous. The actuality compels him to call to walk in the light of the LORD (Isa 2:5) and to pronounce judgments that must precede the establishment of the realm of peace. He also makes clear what the reason for these judgments is. In Isa 2:6-11 we read the judgments on Israel and in Isa 2:12-22 we read the judgments on all nations.

After the call to walk in the light of the LORD, Isaiah renews his complaint about the miserable apostasy of the people (Isa 2:6). With his complaint he turns directly to the LORD. He expresses it to Him that He has abandoned His people, so that the light does not shine upon His people. The expression “the house of Jacob” indicates here, as the sequel shows, that the people go their own way and do not count with God.

Simultaneously with his complaint Isaiah justifies the actions of God. God had to abandon His people because they opened themselves to demonic influences “from the east” (cf. Num 23:7). They are even “filled” with it, so that there is no more room for the LORD. Also the Philistine influence, coming from the west, is great, because they are “soothsayers” just like the Philistines. The people open themselves to a form of fortune-telling that is done by looking at the shape of the clouds or changes in the sky and making decisions based on that. In doing so, they are radically opposed to what is strictly forbidden by the LORD in the law (Deu 18:10-12; Lev 19:26; 2Kgs 21:6).

In professing Christianity, the same influences from the east and the west have been allowed entrance. In the Bible, the east is the direction that indicates that someone leaves the LORD (Gen 4:16 ; Gen 11:2). Influences from the east means influences from people who want have nothing to do with God and live in rebellion against Him. Have not they got much influence in professing Christianity?

In the west of Israel, that is in the land itself, live the Philistines. They are a picture of ritualism, a religion of rituals with superstitious practices linked to it. This has also gained wide acceptance in professing Christianity. It has mainly taken shape in roman-catholicism, but also in protestantism it is gaining more and more acceptance.

The LORD has not abandoned His people because He would not love them, but because they have become equal to the nations around them. Their practice shows it. They “strike [bargains] with the children of foreigners”. They join them – they go, so to speak, with them under the same yoke – and adopt their habits. In this way they nullify their separation (Hos 8:8-9). They exclude God and turn against Him in enmity (Jam 4:4; 2Cor 6:14).

The possession of “silver and gold”, those endless treasures (materialism), the “horses” with which the land is also “filled” and the endless row of “chariots” (military strength) they undoubtedly attribute to the idols worshiped by them and the demonic practices performed by them (Isa 2:7). At the same time, they show their rejection of the commandment God has given on this matter (Deu 17:16-17). By the way, this commandment does not concern being rich, but wanting to be rich (1Tim 6:9) and the abuse of power that is made of wealth once one is rich.

Also the possession of horses is not forbidden, but the multiplication of horses is, because thereby there is great danger of relying on them and not on the LORD. The land is also “filled” with them. The greed of the people leads them to bow down to tangible things, the work of their own hands. Greed is closely related to idolatry. God’s Word even links them and speaks of “greed, which amounts to idolatry” (Col 3:5).

Here also greed is directly followed by the charge that “their land … has also been filled with idols” (Isa 2:8). Again we hear the word “filled”. While man attaches himself to his possessions and boasts of his achievements and worships them, this idolatry is in fact a humiliation for man (Isa 2:9a). Idolatry lowers his dignity as a human being – who is after all the head of creation – down to below matter (cf. Rom 1:21-23). It does not matter if that person is a person of stature or someone from the working class. All ranks of the people are permeated by this idolatry.

The (disdainful) word for idols here is elilim. That resembles the word for God, Elohim, but elilim means ‘worthless, empty things, nullities’. The land of Israel is full of worthless things, nullities, things that are perishable and will disappear (Isa 2:18). How is it with us? Do we have such things in our lives?

This situation brings Isaiah to the prayer: “Do not forgive them” (Isa 2:9c). The text is literally: “You will not forgive them.“ It can also be read as the reason why God must judge and reject them (Isa 2:6; cf. Hos 1:6), because if God does not forgive, He must judge. The intercessor for the people here feels compelled to plead against his people. This prayer is the right expression of a heart that feels how much God is grieved by this attitude and action of His people. The only thing that fits is judgment because God cannot endure this evil of His people.

Materialism and enjoyment are as present among Christians today as they were among God’s people then. Consider how much attention and money is paid to material things and how little attention God and His Word receive. If we notice this, we should not ask for forgiveness for it, but pray that through God’s grace there will be sincere confession, self-judgment, and conversion.

Prophetically we find here the spiritual characteristics of Israel at the time of their idolatry under the government of the antichrist. The measure of their sins is then full. The judgment is inescapable.

The LORD Against All Pride

The judgment is inevitable, because they have forgotten their Rock, the LORD (Isa 17:10a), and replaced Him with idols. Because of the “terror of the LORD”, that is of His Person, and “the splendor of His majesty”, that is of His radiance (Isa 2:10), they are now called to resort to the natural rocks.

‘The splendor of his majesty’ is a favorite expression of the Assyrians who use it for themselves. But the use of this expression belongs exclusively to the LORD. The Assyrians must hide “in the dust”, the substance from which they have been formed and where they belong, because they have robbed the honor of their Former and banned Him from their lives.

Here, as in so many other places in this book, we find the going together of the judgment through the Assyrian invasion, the disciplinary rod in the hand of God for His people, and the judgment in the last days, shortly before the thousand years of peace. In both cases the pride of man is humiliated and the LORD alone will be exalted (Isa 2:11).

Here people are forced to humiliate themselves. John the baptist, however, humbles himself voluntarily. This is evident from his words: “He must increase, but I must decrease” (Jn 3:30). Every knee will bow in the Name of Jesus (Phil 2:10), either now voluntarily out of love for Him, or in the future forced with acknowledgment of His majesty. The more we humble ourselves, the more room the Lord is given to make Himself visible in us, so that people will glorify Him in us.

From Isa 2:12 we are moved to the second coming of the Lord Jesus, which is His coming as Messiah for His people and as Judge of the whole earth. When He comes to execute righteousness on earth, the valuations that man holds will be reversed. The things that people have considered valuable up to that point will then become unimportant to them, and what they have previously considered to be side issues will then become main issues.

He comes as “the LORD of hosts” (Isa 2:12), a name Isaiah uses more than 60 times for God. It is a military name, indicating the military power and strength of God. When this almighty LORD comes with His armies, nothing can stand against Him. The opposition is shown in the following verses in symbols and in various other ways.

“The day of the LORD” indicates a period in which the Lord Jesus – He is the LORD – will exercise all authority given to Him by the Father (Mt 28:18; Jn 13:3a). It is the day when He openly turns against all self-glorification of man and against all idols. It is the day when everything will come to light and be judged by Him (Jn 5:22 ; 27). Then He fulfills the word He has spoken on earth: “For everyone who exalts himself will be humbled” (Lk 14:11a). The expression “the day of the LORD” is further explained in detail in Isaiah 13 (Isa 13:6-13).

When the Lord Jesus appears for the second time, He will first execute judgment on all man’s pride. In Isa 2:13-16 Isaiah uses seven examples from nature and society to describe what the LORD will act against. The trees as “cedars” and “oaks” (Isa 2:13) can be seen as symbols of the leaders, such as kings and princes, of the nations who will rise up against the Jews at the end of time.

“The lofty mountains” and “the hills that are lifted up” (Isa 2:14) represent large and small earthly powers, nations that exalt themselves above other nations. They have built high towers and fortified walls (Isa 2:15) to defend themselves against possible attacks. They also trade by sea to increase their economic power (Isa 2:16). This wealth also includes “beautiful craft”, a unique expression in Hebrew derived from the word “image”, where we can think of the power of entertainment and the visual culture of our time.

When the LORD appears, man’s self-exaltation will have to give way to the exaltation of the LORD. They will not be able to maintain their pride, but will be bowed down with irresistible power. In that day “the LORD alone will be exalted” (Isa 2:17).

And what happens to the idols they have now put their hopes in and expect their salvation from (Isa 2:18)? They “will completely vanish”. With that everything is said about their fate. The idols are the root of the calamity that is coming over them. They have left the LORD and replaced Him with the idols (elilim, see explanation of Isa 2:8). In just three words what happens to them is shown as in a flash. Literally it says: “Nullities to nothing.” They are worthless and will disappear altogether.

If only the Lord Jesus has the say in our life, if we exalt Him alone, no form of idolatry will get a foothold with us (1Jn 5:21).