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Isaías 2

John MacArthur · Citado em PreceptAustin

Isaías 2:1-4

MacArthur writes that in the New Testament the term last days speaks of "the period beginning with the first advent of Jesus Christ (Ac 2:17; 2Ti 3:1-note; He 1:2-note; Jas 5:3; 2Pe 3:3-note). Old Testament prophets, being without a clear word regarding the time between the Messiah’s two advents, linked the expression to the Messiah’s return to establish His earthly kingdom, i.e., the millennial kingdom spoken about in Re 20:1-10-note Grogan explains that the last days "is a technical eschatological expression… The NT, making explicit the fact that the Messiah comes twice, applies the phrase both to the period of His first advent (e.g., Acts 2:17; Heb 1:2) and to His second (e.g., James 5:3; 1Peter 1:5-note). (Ibid) The writer of Hebrews in one sentence encompasses the first and second comings of Christ, which in effect define "the last days" - "So Christ also, having been offered once (First coming - beginning of "the last days") to bear the sins of many , shall appear a second time (see Second Coming- which marks the termination of "the last days") for salvation without reference to sin, to those who eagerly await Him. (He 9:28-note) Below are all the uses of the phrase the last days in the NAS… Jeremiah 23:20 "The anger of the LORD will not turn back Until He has performed and carried out the purposes of His heart; In the last days (latter days = Je 23:20ESV) you will clearly understand it. Jeremiah 49:39 'But it will come about in the last days (latter days = Je 30:24ESV) That I shall restore the fortunes of Elam,'" Declares the LORD. Ezekiel 38:16 and you will come up against My people Israel like a cloud to cover the land. It will come about in the last days (latter days = Ezek 38:16ESV) that I shall bring you against My land, in order that the nations may know Me when I shall be sanctified through you before their eyes, O Gog." Hosea 3:5 (See Hos 3:4 for context) Afterward the sons of Israel will return and seek the LORD their God and David their king; and they will come trembling to the LORD and to His goodness in the last days (latter days = Ho 3:5ESV). KJV Study Bible - In God’s appointed time Israel will come to its senses and will have a national regeneration (cf. Jer. 31:31–34)… Although Christ will reign as sovereign in the kingdom, it is not clear whether He is the only One on the throne. Several passages suggest that David will reign in the Millennium (Is. 55:3, 4; Jer. 30:9; 33:15, 17, 20, 21; Ezek. 34:23, 24; 37:24, 25; Hos. 3:5; Amos 9:11).

Isaías 2:10-12

MacArthur comments that Isaiah 2:10-22… pictures conditions during the future day of the Lord. Though some elements of the description could fit what Judah experienced in the Babylonian captivity, the intensity of judgment predicted here could not have found fulfillment at that time. The tribulation period before Christ’s return will be the time for these judgmental horrors. (MacArthur, J.: The MacArthur Study Bible Nashville: Word) This prophetic passage blends Judah’s historical judgment (586BC) (the first installment fulfilled - this event was future at the time Isaiah wrote) with that of God’s judgment culminating with His final judgment in the day of the LORD. The major point throughout this Isaiah 2:10ff is the punishment of man’s self-exaltation (haughtiness) in place of his proper exaltation of God. Terror (06343) (pachad) describes terror, fear, panic or dread often caused by the Lord (1Sa 11:7; Job 13:11; Isa. 2:10, 19, 21). Pachad can be a strong emotion of fear or terror or can refer to the person or thing which arouses the terror (usually the latter sense, cp Ps 31:11). Pachad describes the state or condition of severe distress over impending trouble. Pachad is used as a Name of God in Ge 31:42, 53). The Lxx translates pachad in this passage with the noun phobos which in this negative context describes terrifying fear, dread and alarm. When men refuse to rightly fear God (sense of reverential awe), then they have good reason to be terrified of His just wrath! Young comments that "The appearance of Yahweh in judgment is thus depicted as something that is most glorious and terrible. Not only is God’s glory manifested in His grace, but in His judgment as well. It is from such an appearance that men are commanded to flee, the very command in itself making clear how impossible this is: men cannot flee from God and hide themselves from Him. In preaching as he does here, Isaiah is going contrary to modern psychological theories which assert that it is unwise and even wrong to use fear as a motif in preaching and teaching. How different God’s appraisal of preaching! The judgment, and it is primarily the last judgment that is here in view, is set before sinful men as a terrible reality. They must turn from their sins, if they would escape such judgment. This is the only motif in preaching that will prevail with sinners. Then men might begin somewhat to understand the hatred that God has for sin and to turn from their evil ways to flee to Christ for refuge. The only way to run from God is to run to Him." (The Book of Isaiah: Volume 1. Page 121-122). Isaiah 2:11 The proud look of man will be abased and the loftiness of man will be humbled, and the LORD alone will be exalted in that day. (NASB: Lockman) English Translation of the Greek (Septuagint): For the eyes of the Lord are high, but man is low; and the haughtiness of men shall be brought low, and the Lord alone shall be exalted in that day. Amplified: The proud looks of man shall be brought low, and the haughtiness of men shall be humbled; and the Lord alone shall be exalted in that day. (Amplified Bible - Lockman) KJV: The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day. NET: Proud men will be brought low, arrogant men will be humiliated; the LORD alone will be exalted in that day. (NET Bible) NJB: Human pride will lower its eyes, human arrogance will be humbled, and Yahweh alone will be exalted, on that day. (NJB) NLT: The proud look of man will be abased, And the loftiness of man will be humbled, And the LORD alone will be exalted in that day.(NLT - Tyndale House) Young's Literal: The haughty eyes of man have been humbled, And bowed down hath been the loftiness of men, And set on high hath Jehovah alone been in that day. The proud look of man will be abased and the loftiness of man will be humbled: Is 2:17; 5:15,16; 13:11; 24:21; Job 40:10, 11, 12; Psalms 18:27; Jeremiah 50:31,32; Malachi 4:1; Luke 18:14; 1Peter 5:5 MEN HUMBLED GOD EXALTED Proud (01365) (gabhut) speaks of that which is lofty and thus describes men as arrogant, haughty, conceited. In Is 2:17 (the only other OT use of gabhut), Isaiah describes the end result of man's pride. Young - Haughty looks and proud eyes must be abased (cf. Ps. 18:27; Prov. 21:4; Isa. 10:12). Look (eye) (05869) ('ayin) is a word which occasionally represents whole process of seeing. It is used in the phrase the "eyes ('ayin) of the LORD" (Ps 34:15, 19:8). And so more literally the Hebrew reads "the proud eye" (a good "pun" isn't it? = The proud "I", rather than the "bent over", surrendered or yielded "I" = yield to God's Spirit of course) The eye is a good barometer of the inner thoughts of man, in this case thoughts of pride, with self exalted and on the "throne" of the heart (figuratively used of the "control center" of our being - our emotions, thoughts, words, deeds). See Scriptures on Pride - Click PRIDE Will be abased… will be humbled - Young explains "This has not yet occurred, although the prophet uses a verb in the perfect (Ed: Both verbs are in the perfect tense) to express the certainty that it will take place." (See prophetic perfect) Abased (08213) (shaphel/sapal) conveys the basic sense of to be low physically, which leads to the more important figurative meanings of abasement, humbling, humility Humbled (07817) (shachach/sahah) (Is 2:9-note, Is 2:11-note, Is 2:17-note) means to be bowed down, prostrated, humbled which is the sense in this passage. It can also mean to bow in homage (Pr 14:19), to bow (as a mourner Ps 35:14, 38:7), to crouch (as a wild beast, Job 38:40). Later in Isaiah shachach is used of laying low a city or city walls (Is 25:12, 26:5). Sachach/sahah - 21v in the OT - Job 9:13; 38:40; Ps 10:10; 35:14; 38:6; 42:5, 6, 11; 43:5; 107:39; Pr 14:19; Eccl 12:4; Isa. 2:9, 11, 17; 5:15; 25:12; 26:5; 29:4; 60:14; Hab 3:6 and is rendered in the NAS as been humbled(1), bow down(1), bowed down(3), bowing(1), bows down(1), bring down(1), brought low(1), collapsed(1), crouch(2), despair(4), humbled(3), prostrate(1), sing softly(1). And the LORD alone will be exalted in that day: Is 5:16; 12:4; Je 9:24; 1Co 1:29, 30, 31; 2Co 10:17) That day - Is 4:1; 11:10,11; 12:1,4; 24:21; 25:9; 26:1; 27:1,2,12,13; 28:5; 29:18; 30:23; 52:6; Je 30:7,8; Ezek 38:14,19; 39:11,22; Ho 2:16,18,21; Joel 3:18; Am 9:11; Ob 1:8; Mic 4:6; 5:10; 7:11,12; Zeph 3:11,16; Zec 9:16 THAT DAY: THE DAY OF THE LORD Exalted in that day - Parallels Isaiah 2:17-note In that day - Expressions of time should always prompt a simple question What time? or in this this context specifically What Day? In context this day refers to the Day of the Lord (See related discussion in 1Thes notes although there is some overlap in these descriptions) a time phrase found in the Old and New Testaments and sometimes is referred to simply as "the day" or "that day" (e.g., Is 2:17,2:20, 3:18, 4:1, 4:2) . The Day of the LORD stands in stark contrast to the "day of man", typified by this present evil age (Gal 1:4) during which God permits (but does not condone) rebellious, sinful mankind from going their own way, planning their own plans, and in short living as if God did not exist (this is the essence of ungodliness) and independent of His power and rule (their so-called "independence" being a deception of their vain imagination, for they fail to understand that even every rebellious breath they take is a gift of God's grace!) As an aside it is interesting that Edward Young describes this day as "the time of world judgment." So even though Isaiah 2 opens by addressing Judah and Jerusalem, the judgment prophesied in this section goes far beyond the local effect. The phrase "the day of the LORD" - 16v in OT - Amos 5:18, 20; Joel 1:15; 2:1, 11; 3:14; Obad. 1:15; Zeph. 1:7, 14; Isa. 2:12; 13:6, 9; Jer. 25:33; Ezek. 7:10; 13:6; 30:3 A TIMELINE OF THE DAY OF THE LORD Earth & Heaven fled away (Re 20:11-note) || V Pre-Tribulation Rapture The Tribulation 70th Week of Daniel (Da 9:27-note) (2) Day of Lord 2Pe 3:10-note > Great White < Throne (1a) Day of the Lord begins > Mid-Tribulation (1b) Day of Lord begins v 1000 Years The Millennial Reign of Christ (Re 20:4,5,6-notes v4; 5; 6) New Heaven New Earth (Re 21:1-note) 3.5 Years 3.5 Years QUESTIONS ON THE DAY OF THE LORD When does the Day of the Lord (DOL) begin? Click for discussion Why the Day of the Lord is not a single day? Click for discussion What will the Day of the Lord look like? Click for discussion What should be Israel's (and the NT believer's) response to the Day of the Lord? Click for discussion How does the DOL compare with the Day of Christ and the Day of God? Click for discussion Richard Mayhue in his journal article on the Day of the Lord (DOL) explains that… The DOL is a biblical phrase used by God’s prophets to describe either the immediate future or the ultimate eschatological (Ed: eschatos = last - refers to prophesy) consummation. It is not a technical term in the sense that it always refers only to one event in God’s plan. It may designate a divinely-sent locust plague (Joel 1:15) or the providential fall of Babylon (Isa 13:6) or of Jerusalem (Zeph 1:14, 15, 18; 2:1); and in one given context it may describe first a judgment and then a corresponding deliverance (compare with the above prophecies Joel 3:14, 18 and Zeph 3:8, 11, 16; cf. also Obad 15, 17; Zech 14:1, 9, 10, 11). (from Payne, The Imminent Appearing of Christ) DOL is used to describe several events and is limited only by its mention in biblical revelation. Each appearance of DOL must be interpreted in its context to determine whether the prophet expected the immediate historical act of God or Yahweh’s ultimate eschatological visitation. (Ladd, The Presence of the Future, 74.) DOL is not bound to a definite time duration. It could last only for hours or it could continue for days. Only context can determine DOL longevity, and even then only general approximation can be made. (The Prophet’s Watchword Day of the Lord -- By Richard L. Mayhue Grace Theological Journal 6:2 Fall 1985) (See also THE BIBLE’S WATCHWORD: DAY OF THE LORD by Richard Mayhue) The ESV Study Bible comments that … Isaiah's future orientation in this section is also marked by his sevenfold use of “in that day” (Is 2:11, 17, 20; 3:7, 18; 4:1, 2) and “the Lord of hosts has a day” (Isa 2:12ESV), including both the near and distant future. To the prophetic eye, the crises of the present are to be measured by the ultimate crisis of judgment and salvation toward which God is moving history (see Joel 2:28-3:21; Zeph 1:7-2:3). (ESV Online Study Bible Crossway) Beecher (The Prophets and the Promise) would classify DOL as a generic prophecy which is one which regards an event as occurring in a series of parts, separated by intervals, and expresses itself in language that may apply indifferently to the nearest part, or to the remoter part, or to the whole—in other words, a prediction which, in applying to the whole of a complex event, also applies to some of its parts. Mayhue has a nice summary of the teaching on the Day of the Lord in Isaiah… Isa 2:12 is the first mention of DOL in Isaiah’s prophecy. This chapter emphasizes the future establishment of God’s kingdom (Isa 2:2, 3, 4 ), the present sinful state of Israel (Isa 2:5, 6, 7, 8, 9), and the future day of reckoning (Isa 2:10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22 ). The prophet appears to look beyond the near to the far future in the judgment emphasis of Isa 2:10-22 , just as he had looked to the eschatological kingdom in Isa 2:1-4. There are several indicators of millennial conditions in Isa 2:1-4 (cf. Rev 20:1-6). Mt. Zion will be the world capital and all the nations will come to it (Isa 2:1, 2) in order to seek God’s word (Isa 2:3). God will judge between the nations and war will be no more (Is 2:4,5). This eschatological emphasis in Isa 2:2, 3, 4 makes it reasonable to conclude that eschatological judgment is in view in Is 2:10-22 , rather than to God’s chastisement of Judah by Assyria and Babylon. DOL is described by Isaiah as a time of universal humiliation for all who are proud (Is 2:11, 12, 17). In contrast, the splendor of God’s majesty (Is 2:10, 19, 21 ) will be displayed and the Lord alone will be exalted in that day (Is 2:11, 17). Isaiah’s portrayals of DOL here should be interpreted as referring to that time immediately preceding the establishment of Christ’s kingdom on earth. It is a day when God’s majesty will be outwardly manifested (Is 2:10, 19, 21), and the population will be driven in terror to caves for protection (Is 2:21 , cf. Re 6:16, 17). The timing and terminology of Is 2:21 are strikingly similar to the description of the sixth seal in Re 6:16, 17. If these passages are correlated, it can be concluded that the sixth seal is a part of DOL and occurs at the end of the Tribulation. The correlation also confirms that Isa 2:12 refers to the far future. As will be noted later, Zec 14:1 and Mal 4:5 also emphasize only the far eschatological implications of DOL. Isaiah 13 is the next chapter to be considered. It is an oracle concerning Babylon. Is 13:1-8 deals with God’s use of Babylon as his instrument of indignation for the destruction of Israel (Is 13:5, 6 ). This reminds one of Habakkuk’s dismay that God would do such a thing (Hab 1:2, 3, 4). The DOL was near in the mind of Isaiah (Is 13:6), although it would not come for over one hundred years. It would be a day of destruction, terror, and pain (Is 13:8). There is little doubt that this refers to the near eschatological event fulfilled by Babylon from 605-586 B.C. However, there is good reason to believe that Isa 13:9-16 speaks of DOL implications for the far future. The near emphasis returns in Isa 13:17-22 where the end of Babylon is described. That the far future is described in 13:9-16 is shown by the cosmic disturbances (Isa 13:10, 13 ; cf. Matt 24:29; Rev 6:12, 13; Joel 2:31) and the universal judgment of mankind (Isa 13:11 ; cf. 2:11, 12 ). Ladd accurately describes the interplay of the near and far views: These two visitations, the near and the far, or, as we may for convenience call them, the historical and the eschatological, are not differentiated in time. In fact, sometimes the two blend together as though they were one day. Isaiah 13 calls the day of the visitation of Babylon the Day of the Lord. The Lord is mustering a host for battle (Isa 13:4-6), he will stir up the Medes against Babylon (Isa 13:17). Therefore, men are to “wail, for the day of the Lord is near; as destruction from the Almighty it will come!” (Isa 13:6). This historical Day of the Lord is painted against the backdrop of the eschatological Day of the Lord. The Day of the Lord will bring disaster to the earth and a disruption of the heavenly order (Isa 13:9-13). Judgment will fall both upon the world of nature and upon men (Isa 13:7) when God punishes the world for its evil and the wicked for their iniquity (Isa 13:11). Here is a picture of universal judgment. The Day of the Lord is the eschatological judgment of mankind; but the two are seen as though they were one day, one visitation of God.27 Isa 13:6, 9 is therefore similar to other passages previously noted which portray the DOL in one context as both a near historical and a far eschatological happening. (The Prophet’s Watchword Day of the Lord -- By Richard L. Mayhue Grace Theological Journal 6:2 Fall 1985) The great American theologian Jonathan Edwards had these words related to God's exaltation (which will come to fruition in the Millennium)… God is glorified not only by His glory’s being seen, but by its being rejoiced in. When those that see it delight in it, God is more glorified than if they only see it. His glory is then received with the whole soul, both by the understanding and by the heart. God made the world that He might communicate, and the creature receive, His glory. (Ed: And this divine purpose will be consummated in the glorious Millennial reign of the Messiah.) Isaiah 2:12 For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty and against everyone who is lifted up, that he may be abased. (NASB: Lockman) English Translation of the Greek (Septuagint): For the day of the Lord of hosts shall be upon every one that is proud and haughty, and upon every one that is high and towering, and they shall be brought down; Amplified: For there shall be a day of the Lord of hosts against all who are proud and haughty and against all who are lifted up—and they shall be brought low—[Zeph. 2:3; Mal. 4:1.] (Amplified Bible - Lockman) KJV: For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: NET: Indeed, the LORD who commands armies has planned a day of judgment, for all the high and mighty, for all who are proud– they will be humiliated; (NET Bible) NJB: That will be a day for Yahweh Sabaoth, for all who are majestic and haughty, for all who are proud, to be brought low, (NJB) NLT: For the LORD of hosts will have a day of reckoning Against everyone who is proud and lofty, And against everyone who is lifted up, That he may be abased. (NLT - Tyndale House) Young's Literal: For a day is to Jehovah of Hosts, For every proud and high one, And for every lifted up and low one, For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty and against everyone who is lifted up, that he may be abased: Isa 13:6,9; Jeremiah 46:10; Ezekiel 13:5; Amos 5:18; Malachi 4:5; 1Corinthians 5:5; 1Thessalonians 5:2 Is 23:9; Proverbs 6:16,17; 16:5; Daniel 4:37; 5:20, 21, 22, 23, 24; Matthew 23:12; Luke 14:11; James 4:6 PAY DAY SOME DAY! Robert G. Lee preached a classic sermon on 1Ki 21:18-19, 23 entitled "Payday Someday." Here Isaiah prophesies of a coming day of reckoning ("day of judgment" - NET). Indeed, all mankind (Rev 22:12-note where "I am coming quickly" is present tense = His arrival is imminent—He is already underway!) both believers in Jesus (2Cor 5:10-note) and non-believers will experience a payday someday (Rev 20:11-15-note)! Dear child of God, are you busily storing up for yourself treasure in heaven where moth and rust will not destroy and thief will not break in and steal and doing so (enabled by His Spirit) because you are aware that where you treasure is (your heart will seek what you treasure!)? (Mt 6:19-21-note). For = term of explanation. What is Isaiah explaining? Check the context (Isaiah 2:11). The LORD of hosts - See study on Jehovah Sabaoth, LORD of of armies. A day - Literally a day of the LORD of hosts. Again referring to the Day of the LORD (See related discussion in 1Thes notes although there is some overlap in these descriptions) Edward Young paraphrases the idea in this section - “In that day Yahweh alone will be exalted, for, as a matter of fact, there is a day which belongs alone to Yahweh of hosts. Man has had his day, a day in which he has chosen the idols to be his supports. Now, Yahweh is to have His day, and that day of His will affect all that in the sight of man is high and lifted up.” (Ibid) Everyone… everyone - Along with the words "all" (Is 2:13, 14, 16) and "every" (Is 2:15), this picture of completeness is found 10 times in the Hebrew text (Hebrew = kol = includes all or every one of something, no exceptions is the idea) in Isa 2:12-19. Whatever is exalted against God will be brought low when Messiah returns to bring in the Millennial Kingdom! Against everyone who is proud - Everyone widens this audience of this prophecy to the entire world, not just Judah and Jerusalem. This verse sums up the object of God's wrath = man's pride! Then in Isa 2:13, 14, 15, 16, 17, 18 Isaiah describes that the scope of God's wrath in the Day of the LORD will include trees, mountains, etc. Every visitation of man by God is but a foretaste of His coming judgment, and God's righteous judgment of man's pride and sin in the worldwide Genesis flood was one such "foretaste" against everyone who was too proud to enter the Ark before the LORD closed the door… And those that entered (the Ark), male and female of all flesh, entered as God had commanded him; and the LORD closed it behind him. Then the flood came upon the earth for forty days; and the water increased and lifted up the ark, so that it rose above the earth… 23 Thus He blotted out every living thing (cp "everyone who is proud") that was upon the face of the land, from man to animals to creeping things and to birds of the sky, and they were blotted out from the earth; and only Noah was left, together with those that were with him in the ark. (Ge 7:16, 17, 23) Proud (01343) (geeh) describes a proud, haughty attitude that will be judged by the Lord (see all 9 uses below) . Geeh - 9v in the OT - Job 40:11, 12; Ps. 94:2; 140:5; Pr 15:25; 16:19; Is 2:12; 16:6; Je 48:29 Lofty (07311) (rum) is a verb and means actively to raise or lift up and passively to be exalted. This verb is used over 600 times in the OT What are the results of the Day of the LORD in regard to the proud and lofty? The day of the LORD will bring them low (down), humble them and even humiliate them. Woe! Abased (08213) (shaphel/sapal) is clearly a key word in Isaiah 2 where it is used four times - Isa 2:9, 11, 12, 17. (Also used in Isaiah 5:15; 10:33; 13:11; 25:11, 12; 26:5; 29:4; 32:19; 40:4; 57:9) conveys the basic sense of to be low physically, which leads to the more important figurative meanings of abasement, humbling, humility TWOT explains that "The most frequent use of the root is in those passages dealing with God’s threat or promise to bring low and abase those who are haughty and proud, while he exalts those who have walked humbly before him. The humbling and restoration of Nebuchadnezzar in Dan 4 affords a graphic example. Even though this passage is in Aramaic, Da 4:34, which is part of the king’s testimony, uses the root šĕpēl in exactly the same sense as in Hebrew, “He is able to humble those who walk in pride.” Similarly Dan 5:19, also Aramaic and 1Sa 2:7, Hannah’s prayer, and 2Sa 22:28, David’s testimony. This truth is an important part of Israel’s eschatology. Isaiah 2:6-22 warns of the coming downfall of the haughty and arrogant, in which there will be a day of reckoning against them. The enemies of Israel will all suffer this fate (Isa 25:11, 12; 26:5). The ability to humble and exalt in this fashion is God’s alone, and in Job 40:11, Job is challenged and asked, “Are you able to do this?” (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) Shaphel - 27v in the OT - 1Sa 2:7; 2Sa 22:28; Job 22:29; 40:11; Ps 18:27; 75:7; 113:6; 147:6; Pr 25:7; 29:23; Is 2:9, 11, 12, 17; 5:15; 10:33; 13:11; 25:11, 12; 26:5; 29:4; 32:19; 40:4; 57:9; Jer. 13:18; Ezek. 17:24; 21:26 and rendered in the NAS as abase(4), abased(6), been abased(1), bring down(1), bring low(1), brings down(1), brings low(1), brought low(1), cast down(1), go down(1), humbles(1), laid low(1), lay low(2), lays low(2), lowly(1), made low(1), make low(1), put lower(1), puts down(1). W A Criswell - In these verses (Is 2:12-22) the prophet portrays the terrors of "the Day of the LORD." It is a day of universal judgment which will affect all mankind, all civilization, and all nature. The phrase "Day of the LORD" is another title for the end times and does not mean that the events of this period will occur in one solar day. (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson) Ryrie explains that this day equates with the Day of the LORD - A time of God's judgment, referring to Babylon's coming conquest of Judah and similar to events before the second coming of Christ. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers) The ESV Study Bible observes that in Isaiah 2 "Ten times Isaiah asserts God's settled opposition to all human pride." (ESV Online Study Bible Crossway) This passage reminds us of Phil 2:9-10 which describes the fate of every man be they proud or humble. Bow today dear reader while it is still the day of grace and redemption. If not, you will have to bow some day in the future and thereafter face a Christless eternity! - Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, 10that at the name of Jesus EVERY KNEE SHOULD BOW, of those who are in heaven, and on earth, and under the earth,

Isaías 2:18-22

MacArthur writes "Because they did not choose the Good Shepherd, Israel will receive a foolish one who will do absolutely the opposite of what is expected of shepherds, he will destroy the sheep (v. 16). This is exactly what Antichrist does = cf. Da 9:27; Mt 24:15–22)." Qum is used in Genesis of establishing a covenant (Ge 6:18, 9:9, 11, 17, 17:7, 19, 21, 26:3 where covenant is called an "oath", Ex 6:4) Qum describes Abraham's obedience to arise and take Isaac to Mt Moriah to sacrifice him (Ge 22:3). Qum refers to deeding over property (Ge 23:17, 20). In Joseph's dream his sheave arising before his brothers' spoke a prophecy of his rise to greatness (Ge 37:7). In Ge 38:8 "raise up offspring" refers to procreating an heir. Joseph uses qum to predict seven years of famine that would arise (Ge 41:30). Qum describes a new king arising (to power) in Egypt (Ex 1:8). In Ex 15:7 "rise up against" speaks of those who oppose God. Qum is used to "erect (Lxx - anistemi - cause to arise) the tabernacle" (Ex 26:30). Vine adds that qum "Qum may be used by itself, with no direct object to refer to the origin of something, as when Isaiah says, “It shall not stand …” (Isa. 7:7). Sometimes qum is used in an intensive mood to signify empowering or strengthening: “Strengthen thou me according unto thy word” (Ps. 119:28). It is also used to denote the inevitable occurrence of something predicted or prearranged (Ezek. 13:6). In a military context, qum may mean “to engage in battle.” In Ps. 18:38, for instance, God says, “I have wounded them that were not able to rise …” (cf. 2 Sam. 23:10). Qum may also be used very much like ˓amad to indicate the continuation of something—e.g., “Thy kingdom shall not continue” (1 Sam. 13:14). Sometimes it indicates validity, as when a woman’s vow shall not “stand” (be valid) if her father forbids it (Num. 30:5). Also see Deut. 19:15, which states that a matter may be “confirmed” only by the testimony of two or more witnesses. In some passages, qum means “immovable”; so Eli’s eyes were “set” (1 Sam. 4:15). Another special use of qum is “rise up again,” as when a childless widow complains to the elders, “My husband’s brother refuseth to raise up unto his brother a name in Israel …” (Deut. 25:7). In other words, the brother refuses to continue that name or “raise it up again.” When used with another verb, qum may suggest simply the beginning of an action. When Scripture says that "[Jacob] rose up, and passed over the [Euphrates] river” (Gen. 31:21), it does not mean that he literally stood up—merely that he began to cross the river. Sometimes qum is part of a compound verb and carries no special meaning of its own. This is especially true in commands. Thus Gen. 28:2 could simply be rendered, “Go to Padan-aram,” rather than, “Arise, go …” (KJV). Other special meanings emerge when qum is used with certain particles. With ˓al, “against,” it often means “to fight against or attack”: “A man riseth against his neighbor, and slayeth him …” (Deut. 22:26). This is its meaning in Gen. 4:8, the first biblical occurrence. With the particle be (“against”), qum means “make a formal charge against”: “One witness shall not rise up against a man …” (Deut. 19:15). With I (“for”), qum means “to testify in behalf of”: “Who will rise up for me against the evildoers?” (Ps. 94:16).The same construction can mean “to deed over,” as when Ephron’s field was deeded over (KJV, “made sure”—Gen. 23:17). Qum - Over 600 uses in 592 verses - NAS translates qum as - Usage: accomplished(1), accuses(1), arise(103), arise and let us go(1), arisen(1), arises(6), arose(136), assailants(1), assume(1), avail(1), brighter(1), build(1), carried(3), carry(4), caused(1), certainly help(1), certainly help him to raise(1), come(2), confirm(13), confirmed(3), confirming(1), confirms(1), deeded over(2), dim(1), endure(4), enemies(1), erect(2), erected(10), establish(20), established(11), fulfill(3), fulfilled(4), fulfillment(1), get(8), gets(1), go ahead(1), go ahead and confirm(1), got(2), grown(1), lift(2), make it good(1), obliging*(1), observed(2), opponent(1), pass(1), passes(1), posted(1), prepared(1), raise(29), raised(12), raises(3), raising(1), remained(1), restore(1), rise(73), risen(11), rises(10), rising(2), rose(36), rouse(2), set(22), setting(1), spent(1), stand(31), stands(2), station(1), stirred(1), stood(8), strengthen(1), succeed(1), surely stand(1), take his stand(1), taken(1). Gen 4:8; 6:18; 9:9, 11, 17; 13:17; 17:7, 19, 21; 18:16; 19:1, 33, 35; 21:18, 32; 22:3, 19; 23:3, 7, 17, 20; 24:10, 54, 61; 25:34; 26:3; 27:19, 31, 43; 28:2; 31:13, 17, 21, 35; 32:22; 35:1, 3; 37:7, 35; 38:8, 19; 41:30; 43:8, 13, 15; 46:5; 49:9; Exod 1:8; 2:17; 6:4; 10:23; 12:30f; 15:7; 21:19; 24:13; 26:30; 32:1, 25; 33:8, 10; 40:2, 17f, 33; Lev 19:32; 25:30; 26:1, 9; 27:14, 17, 19; Num 1:51; 7:1; 9:15; 10:21, 35; 11:32; 16:2, 25; 22:13f, 20f; 23:18f, 24; 24:9, 17, 25; 25:7; 30:4f, 7, 9, 11ff; 32:14; Deut 2:13, 24; 6:7; 8:18; 9:5, 12; 10:11; 11:19; 13:1; 16:22; 17:8; 18:15, 18; 19:11, 15f; 22:4, 26; 25:6f; 27:2, 4, 26; 28:7, 9, 36; 29:13, 22; 31:16; 32:38; 33:11; 34:10; Josh 1:2; 2:11; 3:16; 4:9, 20; 5:7; 6:26; 7:10, 12f, 26; 8:1, 3, 7, 19, 29; 18:4, 8; 24:9, 26; Judg 2:10, 16, 18; 3:9, 15, 20; 4:9, 14; 5:7, 12; 7:9, 15, 19; 8:20f; 9:18, 32, 34f, 43; 10:1, 3; 13:11; 16:3; 18:9, 30; 19:3, 5, 7, 9f, 27f; 20:5, 8, 18f, 33; Ruth 1:6; 2:15; 3:14; 4:5, 7, 10; 1 Sam 1:9, 23; 2:8, 35; 3:6, 8, 12; 4:15; 9:3, 26; 13:14f; 15:11, 13; 16:12f; 17:35, 48, 52; 18:27; 20:25, 34, 41f; 21:10; 22:8, 13; 23:4, 13, 16, 24; 24:4, 7f, 20; 25:1, 29, 41f; 26:2, 5; 27:2; 28:23, 25; 31:12; 2 Sam 2:14f; 3:10, 21; 6:2; 7:12, 25; 11:2; 12:11, 17, 20f; 13:15, 29, 31; 14:7, 23, 31; 15:9, 14; 17:1, 21ff; 18:31f; 19:7f; 22:39f, 49; 23:1, 10; 24:11, 18; 1 Kgs 1:49f; 2:4, 19, 40; 3:12, 20f; 6:12; 7:21; 8:20, 54; 9:5; 11:14, 18, 23, 40; 12:15; 14:2, 4, 12, 14, 17; 15:4; 16:32; 17:9f; 19:3, 5, 7f, 21; 21:7, 15f, 18; 2 Kgs 1:3, 15; 3:24; 4:30; 6:15; 7:5, 7, 12; 8:1f, 21; 9:2, 6; 10:12; 11:1; 12:20; 13:21; 16:7; 21:3; 23:3, 24f; 25:26; 1 Chr 10:12; 17:11; 21:18; 22:16, 19; 28:2; 2 Chr 3:17; 6:10, 41; 7:18; 10:15; 13:4, 6; 20:19; 21:4, 9; 22:10; 28:12, 15; 29:12; 30:14, 27; 33:3; Ezra 1:5; 3:2; 9:5; 10:4ff, 10; Neh 2:12, 18, 20; 3:1; 4:14; 5:13; 9:3ff, 8; Esth 5:9; 7:7; 8:4; 9:21, 27, 29, 31f; Job 1:20; 4:4; 7:4; 8:15; 11:17; 14:12; 15:29; 16:8, 12; 19:18, 25; 20:27; 22:28; 24:14, 22; 25:3; 27:7; 29:8; 30:12, 28; 31:14; 41:26; Ps 1:5; 3:1, 7; 7:6; 9:19; 10:12; 12:5; 17:7, 13; 18:38f, 48; 20:8; 24:3; 27:3, 12; 35:2, 11; 36:12; 40:2; 41:8, 10; 44:5, 26; 54:3; 59:1; 68:1; 74:22f; 76:9; 78:5f; 82:8; 86:14; 88:10; 89:43; 92:11; 94:16; 102:13; 107:29; 109:28; 113:7; 119:28, 38, 62, 106; 124:2; 127:2; 132:8; 139:2, 21; 140:10; Prov 6:9; 15:22; 19:21; 24:16, 22; 28:12, 28; 30:4; 31:15, 28; Eccl 4:10; 12:4; Song 2:10, 13; 3:2; 5:5; Isa 2:19, 21; 7:7; 8:10; 14:9, 21f, 24; 21:5; 23:12f; 24:20; 26:14, 19; 27:9; 28:18, 21; 29:3; 31:2; 32:8f; 33:10; 40:8; 43:17; 44:26; 46:10; 49:6ff; 51:17; 52:2; 54:17; 58:12; 60:1; 61:4; Jer 1:17; 2:27f; 6:4f, 17; 8:4; 10:20; 11:5; 13:4, 6; 18:2; 23:4f, 20; 25:27; 26:17; 28:6; 29:10, 15; 30:9, 24; 31:6; 33:14; 34:18; 35:14, 16; 37:10; 41:2; 44:25, 28f; 46:16; 49:14, 28, 31; 50:32; 51:12, 29, 64; Lam 1:14; 2:19; 3:62; Ezek 3:22f; 7:11; 13:6; 16:60, 62; 26:8; 34:23, 29; Dan 8:27; 9:12; Hos 6:2; 10:14; Amos 2:11; 5:2; 6:14; 7:2, 5, 9; 8:14; 9:11; Obad 1:1; Jonah 1:2f, 6; 3:2f, 6; Mic 2:8, 10; 4:13; 5:5; 6:1; 7:6, 8; Nah 1:6, 9; Hab 1:6; 2:7; Zeph 3:8; Zech 11:16 Isaiah 2:20 In that day men will cast away to the moles and the bats their idols of silver and their idols of gold, which they made for themselves to worship, (NASB: Lockman) English Translation of the Greek (Septuagint): For in that day a man shall cast forth his silver and gold abominations, which they made in order to worship vanities and bats; Amplified: In that day men shall cast away to the moles and to the bats their idols of silver and their idols of gold, which they made for themselves to worship, (Amplified Bible - Lockman) KJV: In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; NET: At that time men will throw their silver and gold idols, which they made for themselves to worship, into the caves where rodents and bats live, (NET Bible) NJB: That day, people will fling to moles and bats the silver idols and golden idols which have been made for them to worship, (NJB) NLT: In that day men will cast away to the moles and the bats Their idols of silver and their idols of gold, Which they made for themselves to worship, (NLT - Tyndale House) Young's Literal: In that day doth man cast his idols of silver, And his idols of gold, That they have made for him to worship, To moles, and to bats, In that day men will cast away to the moles and the bats their idols of silver and their idols of gold, which they made for themselves to worship: Is 30:22; 31:7; 46:1; Ho 14:8; Php 3:7,8 In that day - What day? The "day" Isaiah has just described "When He (Messiah) arises to make the earth tremble", the day the Messiah returns as King of kings and Lord of lords. In that day - 86x in 83v in the Bible - Lev. 7:35; Num. 32:10; Deut. 31:17f; 1 Sam. 3:12; 8:18; Isa. 2:11, 17, 20; 3:18; 4:1f; 5:30; 7:18, 20f, 23; 10:20, 27; 11:10; 12:4; 17:4, 7, 9; 19:16, 18f, 21, 23f; 20:6; 22:8, 12, 20, 25; 23:15; 24:21; 25:9; 26:1; 27:1f, 12f; 28:5; 31:7; 52:6; Jer. 4:9; 48:41; 49:22, 26; 50:30; Hos. 2:16, 18, 21; Joel 3:18; Amos 2:16; 8:3, 9, 13; 9:11; Mic. 4:6; 5:10; Zeph. 3:11, 16; Zech. 2:11; 3:10; 9:16; 12:3f, 6, 8f, 11; 13:1f, 4; 14:4, 6, 8f, 13, 20f We see a parallel passage in Isaiah 31… Isaiah 31:7 For in that day (In context when is that day? Is 31:4 "LORD of hosts [will] come down to wage war on Mount Zion and on its hill" = Second Coming) every man will cast away his silver idols and his gold idols, which your sinful hands have made for you as a sin. Men will cast away… their idols - There seems to be some irony here if moles are indeed rodents (or even worse "dung beetles"), for men will throw aside things they had previously placed great value on and throw them aside to things people generally detest. As an aside, it's too late to cast them away, for the external objects are still set up on the altar of the worshipper's heart! And God looks at the heart (1Sa 16:7). And when He returns, not only will the earth tremble but so too will the idolaters, for they will realize that the true Object, the only One worthy of their worship is the King of kings and Lord of lords. Oh, beloved, let us worship Him today in spirit and in truth, so that we might see His glory, His resplendent glory that would overshadow any idols we might have in our heart and might cast them out today. Moles (02663) (chaphor) is the only OT use and derives from a verb which conveys the basic idea of to dig in the ground for some reason. The Dictionary of Biblical Languages with Semantic Domains writes that this is a "ceremonially unclean rodent: the holy shrew-mouse Crocidura religiosa." NIV translates it as "rodents". A R Faussett writes in regard to moles that… Others translate “mice.” The sense is, under ground, in darkness. Grogan notes that instead of moles… The NEB reads "dung beetles" for "moles" (KJV; NIV, "rodents"). Herbert (in loc.) says, "The Hebrew word must mean a digging creature, but moles do not inhabit rocky places. This beetle gathers animal droppings as food, rolls the dung into a ball and carries it into a crevice. Known as the scarab, it was venerated in Egypt." (Grogan, G. Isaiah -EBC) Bats - in caves. Moles - in holes. This is where men will try to hide! Idols… made for themselves to worship - Idols are not just for show. They are not passive entities. Idols are manmade creations with the prescribed function of facilitating creature worship rather than Creator worship (Ro 1:22, 23-note, Ro 1:25-note) The reference to man-made idols reminds one of Is 44:9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, Is 46:1, 2, 3, 4, 5, 6, 7. The idols will completely vanish - Vanish (02498) (chalaph) See above for comments on Isaiah 2:18. Related Resources: Greek studies on - Idols = eidolon; Idolater = eidololatres; Idolatry = eidololatreia Isaiah 2:8 commentary which discusses idols Idols (0457) (elil) (Used in Is 2:8, 18, 20; 10:10, 11; 19:1, 3; 31:7) describes that which is worthless, good for nothing, of no value. The spelling of the Hebrew word for idol is very close to the Hebrew word for God. The term for God however relates to the idea of strength or power, which makes Isaiah's contrast with "nothing" (eliyl) all that more pointed and dramatic! Worthless and good for nothing is a fitting name for objects of worship made by human hands, for they will all burn one day! The Septuagint (Lxx) translates elil with the adjective cheiropoietos which literally means made by hands (man made) and is used again to translate "idols" in Isaiah 19:1. Isaiah 2:21 In order to go into the caverns of the rocks and the clefts of the cliffs before * the terror of the LORD and the splendor of His majesty, when He arises to make the earth tremble. (NASB: Lockman) English Translation of the Greek (Septuagint): to enter into the caverns of the solid rock, and into the clefts of the rocks, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth. Amplified: To go into the caverns of the rocks and into the clefts of the ragged rocks from before the terror and dread of the Lord and from before the glory of His majesty, when He rises to shake mightily and terribly the earth. (Amplified Bible - Lockman) KJV: To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth. NET: so they themselves can go into the crevices of the rocky cliffs and the openings under the rocky overhangs, trying to escape the dreadful judgment of the LORD and his royal splendor, when he rises up to terrify the earth. (NET Bible) NJB: and go into the crevices of the rocks and the clefts in the cliffs, in terror of Yahweh, at the brilliance of his majesty, when he arises to make the earth quake. (NJB) NLT: In order to go into the caverns of the rocks and the clefts of the cliffs, Before the terror of the LORD and the splendor of His majesty, When He arises to make the earth tremble. (NLT - Tyndale House) Young's Literal: To enter into cavities of the rocks, And into clefts of the high places, Because of the fear of Jehovah, And because of the honour of His excellency, In His rising to terrify the earth. In order to go into the caverns of the rocks and the clefts of the cliffs before * the terror of the LORD and the splendor of His majesty, when He arises to make the earth tremble: Is 2:10,19; Exodus 33:22; Job 30:6; Song 2:14 Isaiah 2 Resources - Multiple Sermons and Commentaries In order to go into the caverns… - Isaiah explains how the idols vanish as men come to realize that in the presence of the splendor and majesty of the LORD, their handmade images are worthless. How applicable this is to all of us, for even as believers we so easily can fall into the trap of giving other things a higher priority than the glorious, majestic One, Who alone is worthy of such an exalted position. What are your "idols" beloved? Do you have any? One day they will vanish. It is notable that for the third time (Is 2:10-note, Is 2:19, 21) in this section Isaiah sees sinners running from the Righteous One. Dear reader if you are an unrepentant, unsaved sinner, you will seek to run from His Holiness one day. I plead with you to make the choice to run into the cleft of the Rock of Ages… Seek (command) the LORD while He may be found (Ed: When He arises to make the earth tremble it is too late!). Call (command) upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the LORD, and He will have compassion on him; and to our God, for He will abundantly pardon. (Isa 55:6, 7) Turn (command to "Look unto") to Me, and be saved (command), all the ends of the earth; for I am God, and there is no other. (Isa 45:22 - the passage God's Spirit used to save C H Spurgeon -C. H. Spurgeon's Testimony) Caverns (05366) (neqarah) a large crack, fissure or split in a rock which is such a size that it allows people to hide in or take refuge in. The only other OT use presents a dramatic contrast… Ex 33:22 and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. Comment: Moses was to see only the "afterglow" which was but a foretaste of the majesty of His splendor. These pride filled in Is 2:21 will see the majesty of His splendor and seek to hide just like Adam and Eve did after they sinned (Ge 3:8). Rocks (06697) (tsur) is a mass of stone material and the context determines the size and shape of the rock. For example, the context of the first use in Scripture (Ex 4:25) clearly pictures a small rock. It is sad that most of mankind will refuse to run (by grace through faith) into the Rock of salvation (Ex 17:6 "rock" = type of Christ in 1Co 10:6, cp 2Sa 22:47, Ps 89:26-note, Ps 19:14-note). When men refuse to hide in the Rock of our Salvation from the righteous wrath of God (cp Ro 1:16-note, Ro 1:17-note), the One Who could be their Cornerstone (Christ our foundation - cp Is 28:16, 1Pe 2:6-note) becomes their stumbling Stone (into a Christless perdition, cp 2Th 1:9, Mt 25:34, 41, 46). See related resource - Scriptural Study of Christ the Rock, the Stone, the Cornerstone. Clefts (05585) (ca'iyph) is a fissure in a rock which is used only 6 times in Scripture - Jdg 15:8, 11; Isa. 2:21; 17:6; 27:10; 57:5. The idea is that of a large rock which overhangs or of a crevice which is large enough for lodging (Samson - Jdg 15:8, 11). In Isa 2:21 the context clearly describes a place where one can seek refuge. It was also a place used for sacred sacrificial rites of a pagan nature (Is 57:5). This word in some contexts refers to branches (Isa 17:6, 27:10). While the first use of ca'iyph describes the place that unrepentant sinners run to seek refuge from God's wrath, the last use by Isaiah describes the cleft as a site for "sacred" child sacrifices (cp Je 32:35, Ezek 20:26, 31)! How fitting that they would run to seek refuge in the place of their most perfidious practices! Isaiah 57:5 Who inflame yourselves among the oaks, under every luxuriant tree (cp sites of rebellious, deceitful "fertility" worship = Judah and Israel's idolatry = spiritual adultery - Je 3:6, Ezek 16:16), who slaughter the children in the ravines, under the clefts of the crags? Cliffs (05553) (sela) comes from a root which means lofty and refers to a rock or cliff. The irony is that these proud men refuse to run to the Rock of our salvation, of Whom David testified (from his experience)… The Lord is my Rock (sela) and my Fortress and my Deliverer, My God, my Rock, in Whom I take refuge; My Shield and the Horn of my salvation, my Stronghold. (Ps 18:2-note)