Isaías 2

Isaías 2:1-4

Johnson - Sermon Series on Isaiah H. Van Dyke Parunak - Isaiah Commentary Ron Teed Isaiah Commentary David Thompson - Sermon Series on Isaiah As mentioned elsewhere one of the "older" commentaries that tends to take a more literal approach to interpretation is Jamieson, Fausset, and Brown's Commentary Critical and Explanatory on the Whole Bible. CAVEATS ON OTHER MODERN COMMENTARIES Ed Young (professor of Old Testament, Westminster Theological Seminary) has written what many would consider the most authoritative commentary on Isaiah (The Book of Isaiah, Volume 1-3) and indeed it is a laudatory work as Young comments on Isaiah verse by verse and even phrase by phrase, which makes it easy to study his comments. While I would agree with many of his commentary notes (and will utilize them where appropriate in these verse by verse notes), unfortunately Young approaches the interpretation of Isaiah from a non-literal perspective. For example in his concluding remarks on Isaiah 2:2 he writes… In the light of the New Testament we may say that the reference of this prophecy (Ed: He is referring specifically to Isaiah 2:1-4) is to the church which Jesus Christ founded. Beginning at Jerusalem the disciples went throughout the world proclaiming the true salvation. (Young, Ed: The Book of Isaiah - Volume 1, Chapters 1-18. Page 102. Eerdmans Pub. 1992) (Bolding added) And so as one reads Young's comments on Isaiah's prophecies, one encounters a distinct tendency to avoid a literal interpretation of Israel, etc, instead interpreting the passages as speaking of and being fulfilled in the church. For example in his comments on Isa 2:3, Young feels that… Zion is the center of truth. If a man wishes to hear the truth he must go to the place where the truth is to be found, namely, the church of the living God, where the truth of the gospel is taught. (Ibid, Page 103). And so according to Ed Young, Zion is not really Zion but the church! This genre of spiritualization (or allegorizing) of Isaiah, makes it very difficult to comprehend the original intent of his prophecies, given the fact that they were clearly spoken to Judah and Jerusalem (Is 1:1, 2:1). (See Dr Tony Garland's discussions [1] A The Art and Science of Interpretation, [2] The Rise of Allegorical Interpretation) [3] Understanding Symbols and Figures) Raymond Ortlund, an excellent writer (far better than the one you are reading in these notes), in the generally excellent series of commentaries edited by R K Hughes, entitled "Preaching the Word," is the author of the series' commentary on Isaiah. Unfortunately, Ortlund like Young takes a non-literal approach and often "spiritualizes" the interpretation of eschatological passages in Isaiah. Observe for example Ortlund's comments on Isaiah 2:2… in the latter days the nations will abandon their worldviews and ideologies and gladly give to the church their esteem as the world’s leader in worship. (Ortlund, Raymond: Isaiah God Saves Sinners - Preaching the Word. Crossway. 2005) (Bolding added for emphasis). Non-literal commentators encounter considerable difficulty when they come to passages like Isaiah 2:4 which are clearly unfulfilled prophecy and which clearly speaks of a Person Who in context can only logically be interpreted as the Messiah. Ortlund has an interesting approach to such a clear cut Messianic passage writing… Look how desirable it is, from a universally human point of view, to be allured to Christ (Ed: So far this sounds like a literal interpretation but read on)… When the gospel finally sweeps over the world, there will be neither the practice of nor even the inclination to engage in war. No widows and orphans will be left behind by a fallen soldier, no money consumed on military hardware, as Jesus settles our disputes with perfectly satisfying justice and mercy. All that money and talent and genius and effort will be deployed for life-enriching purposes. That is God’s promise. It is our only hope. And what is the power of that hope right now? (Ibid, page 52). And so Ortlund literally (and I think correctly) states that the Messiah will settle disputes, but there is no explanation of where Jesus will be when He accomplishes this wonderful objective. And because Ortlund never makes mention of the Millennial Kingdom in 496 pages (!), he is forced to be somewhat vague. Dear reader, before you castigate me for being too harsh on these respected and learned men (and I am not being facetious), please understand that my intent is not to denigrate a dear brother in Christ. All who are in Christ are on the same team and serve the same Lord. Furthermore in contrast to Ed Young and Raymond Ortlund, I have not had years of seminary training and therefore the reader should be cautious when reading my verse by verse comments on Isaiah (cp Bereans in Acts 17:11-note). My approach to Isaiah may be too simple and too literal, but it is the only way that I can logically interpret Isaiah's prophecies that he himself definitely states are given specifically to Judah and Jerusalem (Is 1:1-note, Isa 2:1). He does not state they are given to the New Testament Church. I should also state that I am not a dispensationalist, but a "simplistic literalist". So if the plain sense of Isaiah's words make good sense, I will not attempt to make some other sense out of his prophecies (eg, by allegorizing or spiritualizing) for fear that I may end up with comments that are essentially nonsense. I will make every attempt to avoid speculation, although there will be some speculative remarks because of the obscure nature of some of Isaiah's statements (I will try to identify any speculative remarks). Finally, non-literal works like those of Young and Ortlund often have excellent application to the NT Church and it would be a serious mistake to discount their contributions to the body of Christ. For this reason, as stated earlier I will occasionally quote from these as well as other non-literal works. I realize that many of the writers I quote are dispensational (John Walvoord, H A Ironside, Dwight Pentecost, S Lewis Johnson, Thomas Constable, et al), and the primary reason that they are utilized is because they tend to interpret the Scriptures more literally. Isaiah 2:3 And many peoples will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that He may teach us concerning His ways and that we may walk in His paths." For the law will go forth from Zion and the word of the LORD from Jerusalem. (NASB: Lockman) English Translation of the Greek (Septuagint): And many nations shall go and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will tell us his way, and we will walk in it: for out of Sion shall go forth the law, and the word of the Lord out of Jerusalem. Amplified: And many people shall come and say, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that He may teach us His ways and that we may walk in His paths. For out of Zion shall go forth the law and instruction, and the word of the Lord from Jerusalem. (Amplified Bible - Lockman) KJV: And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. NET: many peoples will come and say, "Come, let us go up to the LORD's mountain, to the temple of the God of Jacob, so he can teach us his requirements, and we can follow his standards." For Zion will be the center for moral instruction; the LORD will issue edicts from Jerusalem. (NET Bible) NJB: many peoples will come to it and say, 'Come, let us go up to the mountain of Yahweh, to the house of the God of Jacob that he may teach us his ways so that we may walk in his paths.' For the Law will issue from Zion and the word of Yahweh from Jerusalem. (NJB) NLT: Many nations will come and say, "Come, let us go up to the mountain of the LORD, to the Temple of the God of Israel. There he will teach us his ways, so that we may obey him." For in those days the Lord's teaching and his word will go out from Jerusalem. (NLT - Tyndale House) Young's Literal: And gone have many peoples and said, 'Come, and we go up unto the mount of Jehovah, Unto the house of the God of Jacob, And He doth teach us of His ways, And we walk in His paths, For from Zion goeth forth a law, And a word of Jehovah from Jerusalem. And many peoples will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob: Jer 31:6; 50:4,5; Zec 8:20,21,22,23 Isaiah 2 Resources - Multiple Sermons and Commentaries Play these beautiful songs… Paul Wilbur - Up to Jerusalem Paul Wilbur - Praise Adonai Paul Wilbur - I Lift Up My Eyes Paul Wilbur - Kadosh Paul Wilbur - Hinei ma Tov (Behold How Good) - for brothers to dwell together in unity Paul Wilbur - Who is like the Lord In the Millennial Kingdom, the peoples of the earth will seek the God of Jacob (cp Is 14:1, 27:13, 66:23, Zec 8:23, Zec 14:16) in His holy habitation, the Millennial Temple in Jerusalem. And many peoples will come - This is a dramatic reversal from the events that will have transpired just prior to the Lord's return to judge the godless Gentile nations. Zechariah 14:2 records in the Day of the LORD (which is the "last" of the last days) that Jehovah "will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city." (Zech 14:2-note) Joel records Jehovah's prophetic promise - "I will gather all the nations and bring them down to the valley of Jehoshaphat. Then I will enter into judgment with them there On behalf of My people and My inheritance, Israel, Whom they have scattered among the nations; And they have divided up My land." (Joel 3:2-note) But you might be asking if the nations or Gentiles are judged then who are these Gentiles who will seek to come and see the LORD on His holy mountain? First, note that while most of the world will not be saved by the eternal Gospel (Rev 14:6-note) but will receive the mark of the beast (Rev 13:16-17-note), the Antichrist (the Man of Lawlessness - 2 Th 2:3-note), during Daniel's Seventieth Week, the last 7 years, which ends with 3.5 years of horrible time of the Great Tribulation (Begins - Mt 24:15-note, named - Mt 24:21-note) which will be terminated by Messiah's return (Mt 24:22-note). Second, not all Gentiles will receive the mark of the Beast. When Jesus returns to earth as the Righteous Judge, He will carry out the judgment of the sheep and the goats Jesus Himself giving this prophecy... “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. 32 “All the nations (GENTILES) will be gathered before Him (THESE ARE THE GENTILES NOT KILLED WHEN MESSIAH DESTROYS THE ARMIES OF THE WORLD IN Rev 19:17-21-note); and He will separate them from one another, as the shepherd separates the sheep from the goats; 33 and He will put the sheep on His right (SAVED GENTILES), and the goats on the left (UNSAVED GENTILES). 34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35 ‘For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; 36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 “Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? 38 ‘And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 ‘When did we see You sick, or in prison, and come to You?’ 40 “The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine (THE JEWS LIVING DURING THE TRIBULATION), even the least of them, you did it to Me.’ 41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 “Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 “Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ 46“These will go away into eternal punishment, but the righteous into eternal life.” (Mt 25:31-46) (The Judgment of the Nations, Part 2) Those Gentiles who are judged by Christ as Sheep will enter into His Millennial Kingdom. It is these Gentiles who will say "Come, let us go...." "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob - Gentiles in the Millennial Kingdom will desire to go to the mountain of the LORD, for this will be where the King of kings, our Lord Jesus Christ, will reign in power and glory. Note that Isaiah does not say ALL PEOPLES but MANY PEOPLES - Apparently not all will go up to the mountain. Are these people who are born during the Millennium and who do not believe in Messiah? We cannot say for sure, but we know that this will occur because of Rev 20:7-10-note. We can say that Zechariah's prophecy suggest that not ALL will go up to the mountain... Then it will come about that any who are left of all the nations (GENTILES) that went against Jerusalem will go up from year to year to worship the King, the LORD of hosts, and to celebrate the Feast of Booths. 17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them. 18 If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the LORD smites the nations who do not go up to celebrate the Feast of Booths. 19 This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Booths. (Zech 14:16-19-note) The mountain of the LORD - This is the location currently known as Temple Mount, the site of previous Jewish Temples (of Solomon and Herod) and the site of the Lord's Temple in the Millennium, the site currently (2018) under Muslim dominion, but that will change in the future! The house of the God of Jacob - The Temple of Messiah. See Ezekiel's vision of the Millennial Temple. How will the peoples come to the mountain of the LORD? Isaiah mentions a highway of holiness (Isa. 11:16; 19:23; 35:8) which will be a literal highway from Egypt to Assyria, on which the nations will travel the temple where Messiah be reigns (Is 9:6, 7-note; Ezek. 43:7; Zec 14:1, 2, 3, 4, 5,9,16, 17, 18, 19, 20, 21). And why will they come? The next phrase explains what attracts the nations to the Holy One in the Holy City. That He may teach us concerning His ways and that we may walk in His paths: Dt 6:1; Ps 25:8,9; Mt 7:24; Lk 11:28; Jn 7:17; Acts 10:33; Jas 1:25 Isaiah 2 Resources - Multiple Sermons and Commentaries THE PURPOSE OF MANY PEOPLES PILGRIMAGE That He may teach us - This what every house of the LORD should be, a place where His pure Word is taught! And this is why the nations will be attracted to the mountain of the LORD. It is only fitting that the Lord Jesus Christ Himself and His personal teaching should be the primary attraction. What a privilege we have today in the Church Age to sit at the feet of Jesus in His Word, taught by His Spirit, Who in turn empowers to walk according to His teachings, walking worthy of the Lord. (Eph 4:1-note). NET Note on His paths - In this context God's "ways" are the standards of moral conduct he decrees that people should live by. Teach us… we may walk in His paths - Messiah will teach the Jewish believers and they will walk in His paths (cp Ezek 36:27). Note that sound doctrine (His ways) precedes sacred duty (walk in His paths). To think lightly of the study of sound doctrine is to jeopardize our fulfillment of God's command for us to be holy as He is holy (Lv 11:44, 45 1Pe 1:14-note, 1Pe 1:15, 16-note). Remember that as D L Moody once said "A holy life will make the deepest impression. Lighthouses blow no horns, they just shine." Isaiah records… Pay attention to Me, O My people, and give ear to Me, O My nation; for a law will go forth from Me, and I will set My justice for a light of the peoples. (Is 51:4) He will teach all (both Jews and Gentiles) who are in the Millennial Kingdom for Isaiah writes that… the earth will be full of the knowledge of the LORD as the waters cover the sea. (Is 11:9) From Zion… from Jerusalem - These are synonyms in this passage (cp Is 4:3; 40:9; 52:1; 62:1). Isaiah refers to Zion more than any other OT writer… Zion - 46 of 154 uses in the OT are by Isaiah - see in depth study of Zion Isa. 1:8, 27; 2:3; 3:16, 17, 4:3, 4, 5; 8:18; 10:12, 24, 32; 12:6; 14:32; 16:1; 18:7; 24:23; 28:16; 29:8; 30:19; 31:4, 9; 33:5, 14, 20; 34:8; 35:10; 37:22, 32; 40:9; 41:27; 46:13; 49:14; 51:3, 11, 16; 52:1f, 7f; 59:20; 60:14; 61:3; 62:1, 11; 64:10; 66:8 He may teach us - Who? In context the God of Jacob, the Messiah. When comparing Scripture with Scripture, this is a reference to the rule and reign of Christ as King in the Millennium, ruling in Zion or Jerusalem. Dwelling Places of God In the Garden of Eden, God walked with Adam and Eve (cp Ge 3:8) and then man (Enoch, Noah) walked with God (Ge 5:22, 24; 6:9). Then God desired to dwell with him (Ex 25:8, 29:45, cp 1Ki 6:12, 13). His glory came to the tabernacle (Ex. 40:34), but when Israel sinned, the glory departed (1Sa 4:21, 22). The glory dwelt in the temple (1Ki 8:10,11), but then departed again because of the sins of the people (Ezek 11:22,23 - see related study on the Glory of the LORD: Past, Present, Future). God's promise to Israel was that He would dwell in their midst (Zech 2:10 partially fulfilled in Jn 1:14, but the complete fulfillment including Zec 2:11, 12 awaiting His glorious return to take His throne in Jerusalem, Mt 25:31, Rev 20:4-note, Zech 8:21, 14:16, 17, Isa 2:3-note). The glory came in the person of Jesus Christ (Jn 1:14) but His own rejected Him (Jn 1:11). Today He dwells now in believers individually (1Co 6:19, 20-note) and the church collectively (1Co 3:16, Ep 2:20, 21, 22-note). In the Millennium Jehovah will reveal Himself as Jehovah Shammah - The LORD is There (Ezek 48:35) taking His throne in the earthly city of Jerusalem. And finally one wonderful day God’s glory will be revealed in the New Heaven and the New Earth and the perfect city, a heavenly Jerusalem, where His people will dwell forever (Rev. 21:3-note, Re 21:22-note). For the law will go forth from Zion and the word of the LORD from Jerusalem: Is 51:4,5; Ps 110:2; Lk 24:47; Ac 1:8; 13:46,47,48; Ro 10:18 For = term of explanation. What is Isaiah explaining? John Walvoord comments that… Jesus Christ (is) the supreme King of the millennial kingdom. In Psalm 2:6, in spite of the opposition of the kings of the earth, God declares His purpose: “Yet I have set my king upon my holy hill of Zion.” This purpose will be fulfilled in the millennial kingdom in the reign of Jesus Christ as the Son of David. As Lewis Sperry Chafer has succinctly stated: Every Old Testament prophecy on the kingdom anticipates His kingly office: (a) Christ will yet sit on the throne as David’s heir (2Sa 7:16; Ps 89:20–37; Is 11:1-16; Je 33:19, 20, 21). (b) He came as a King (Luke 1:32, 33). (c) He was rejected as a King (Mk 15:12, 13; Lk 19:14; cf. Ge 37:8; Ex 2:14). (d) He died as a King (Matt 27:37). (e) When He comes again, it is as a King (Rev 19:16; cf. Lk 1:32–33)” (L. S. Chafer, Systematic Theology, VII, 233). The fact that Christ will reign over the earth is of course imbedded in practically every prophecy concerning the millennial kingdom. The absolute character of His reign is indicated in Isaiah 11:3–5. This central prophecy is confirmed by the angel to Mary in announcing the coming birth of Christ in these words: “He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end” (Luke 1:32–33). It should be clear from the details surrounding these predictions that these prophecies are not being fulfilled in the present age, nor are they a description of the sovereignty of God in the heavenly sphere. Many other Scriptures can be cited to substantiate the reign of Christ as King in the millennium of which the following are representative: Isaiah 2:1–4; 9:6, 7; 11:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; 16:5; 24:23; 32:2; 40:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11; 42:3, 4; 52:7, 8, 9, 10, 11, 12, 13, 14, 15; 55:4 ; Da 2:44; 7:27 ; Mic 4:1, 2, 3, 4, 5, 6, 7, 8; 5:2, 3, 4, 5 ; Zech 9:9; 14:16, 17 . These passages if interpreted in the ordinary literal meaning lead to the conclusion that Christ is the King who will reign over the earth in the millennial period. (The Doctrine of the Millennium — Part I The Righteous Government of the Millennium) Isaiah 2:4 And He will judge between the nations, and will render decisions for many peoples; and they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, and never again will they learn war. (NASB: Lockman) English Translation of the Greek (Septuagint): And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plow-shares, and their spears into sickles: and nation shall not take up sword against nation, neither shall they learn to war any more. Amplified: And He shall judge between the nations and shall decide [disputes] for many peoples; and they shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. [Mic. 4:1-3.] (Amplified Bible - Lockman) KJV: And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. NET: He will judge disputes between nations; he will settle cases for many peoples. They will beat their swords into plowshares, and their spears into pruning hooks. Nations will not take up the sword against other nations, and they will no longer train for war. (NET Bible) NJB: Then he will judge between the nations and arbitrate between many peoples. They will hammer their swords into ploughshares and their spears into sickles. Nation will not lift sword against nation, no longer will they learn how to make war. (NJB) NLT: The LORD will settle international disputes. All the nations will beat their swords into plowshares and their spears into pruning hooks. All wars will stop, and military training will come to an end. (NLT - Tyndale House) Young's Literal: And He hath judged between the nations, And hath given a decision to many peoples, And they have beat their swords to ploughshares, And their spears to pruning-hooks, Nation doth not lift up sword unto nation, Nor do they learn any more -- war. And He will judge between the nations, and will render decisions for many peoples: Is 11:3,4; 1Samuel 2:10; Psalms 82:8; 96:13; 110:6; John 16:8, 9, 10, 11; Acts 17:31; Revelation 19:11 Isaiah 2 Resources - Multiple Sermons and Commentaries A HYMN and A PRAYER… Come, Lord, and tarry not; Bring the long looked for day; O, why these years of waiting here, These ages of delay? Come, and begin Thy reign Of everlasting peace; Come, take the kingdom to Thyself, Great King of righteousness. (Cp, Ps 122:6 - Pray for the peace of Jerusalem… ; Mt 6:10 [note] - Thy kingdom come… ) He will judge - This is clearly not yet fulfilled. This describes the glorious reign of the Messiah. Clearly even in the Millennial reign of Christ, nations will still have disagreements with one another (so there will be sinners in the Millennial age!), but instead of settling them by conflicts as in the current age, differences will be settled by the just Judge, whose decisions are perfectly righteous. In Proverbs we read "By me kings reign, and rulers decree justice." (Pr 8:15) Psalm 2:8-9 Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. ‘You shall break them with a rod of iron, You shall shatter them like earthenware.’” (note) Will Judge (08199)(shaphat) is a verb that means to judge or govern. While it frequently translated judge, this is somewhat misleading as shaphat is not typical of the modern concept of judge (as in a court of law), but is much more inclusive -- to function as ruler or governor - individuals (Jdg. 16:31; 1 Sa 7:16), king (1 Ki. 3:9) and in the present context refers to God Himself, the Messiah, (Ps. 50:6; 75:7) because He is the source of authority and will eventually conduct all judgments (Ps. 96:13). In the new age Messiah will arbitrate decisions. Render decisions (NET "settle causes")(03198)(yakach) is a verb meaning to argue, to convince, to convict, to judge, to reprove. Yakach denotes education and discipline as a result of God's judicial actions. This embraces all aspects of education from the conviction of the sinner to chastisement and punishment, from the instruction of the righteous by severe tests to his direction by teaching and admonition Baker - The word usually refers to the clarification of people's moral standing, which may involve arguments being made for them (Job 13:15; Isa. 11:4) or against them (Job 19:5; Ps. 50:21). The word may refer to the judgment of a case between people (Gen. 31:37, 42) or even (in the days before Christ) to someone desired to mediate between God and humankind (Job 9:33). The word may also refer to physical circumstances being used to reprove sin (2 Sam 7:14; Hab. 1:12). Reproving sin, whether done by God (Prov. 3:12) or persons (Lev. 19:17), was pictured as a demonstration of love, but some people were too rebellious or scornful to be reproved (Prov. 9:7; 15:12; Ezek. 3:26). In Genesis 24:14, 44, the word referred to God's appointment (or judgment) of Rebekah as the one to be married to Isaac. (The Complete Word Study Dictionary – Old Testament) Yakach is translated in Isa 2:4 with the verb elegcho which literally means bring to the light, to expose and in the NT, generally as showing someone that he has done something wrong and summoning him to repent bring to light, expose (JN 3.20); convince, Gilbrant on yakach - Occurring both in Hebrew and in Jewish Aramaic, this verb has as its basic meaning "to set right," "to show what is right" or "to decide." It never occurs in the Qal stem, but appears three times in the Niphal (Gen. 20:16; Job 23:7; Isa. 1:18), fifty-four times in the Hiphil, and once each in the Hophal (Job 33:19) and Hithpael (Mic. 6:2). This word is sometimes used in a legal sense, "to render judgment" as a judge (cf. the Arabic cognate). One of the clearest instances is Gen. 31:37, where Jacob scolds Laban for accusing him of theft: "Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren, that they may judge betwixt us both." In v. 42, he refers to the dream the previous night where God warned Laban not to harm Jacob: "God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight." The NASB translates here, "So He rendered judgment last night." Similar meanings are also found in 1 Chr. 12:17 and Isa. 11:3. Job 9:33 uses the participle form to describe the one who gives a judicial decision, translated "judge." The word is used in a non-judicial context in Gen. 24:14, 44 to describe God's choice or appointment of Rebekah as a bride for Isaac. Sometimes the word is followed by le ; the combination means "to decide for" someone (Isa. 2:4; 11:4; Mic. 4:3). In Gen. 31:37, it is used with bayin , "to decide between." A second category of usages falls into the forensic category, "to accuse" or "to bring a charge," acting in the role of a lawyer. In this sense, the verb may be followed by an accusative to show the accusation and le to describe the person charged (Job 19:5). See also Job 13:15; 15:3. (The Ethiopic cognate can be used in non-judicial contexts, meaning "to start an argument.") Yahweh is sometimes the One Who brings charges against his people Israel, because they have repeatedly broken the provisions of his Covenant with them. Isaiah 1:18 can be explained in this way. After listing the broken stipulations of the Covenant, Isaiah calls the nation to repentance. "Come let us reason together" thus means "Come let us debate our case in court." Micah 6:2 similarly pictures the Lord indicting Israel, arguing the case against her. Isaiah 11:3f explains that the Messiah, the Branch, "shall not judge after the sight of his eyes neither reprove after the hearing of his ears." He carries out his part of the Covenant with perfect knowledge and justice, so that He can legitimately condemn people who break their part. A third meaning of the word falls into the moral or pedagogical category, "to rebuke" or "to correct." No longer is this a public judicial circumstance; these uses take place in relationships between individuals. Often, the word carries the idea of a verbal rebuke. Sometimes, God does the rebuking (2 Ki. 19:4; 1 Chr. 16:21; Job 22:4; Pss. 50:8; 105:14; Isa. 37:4). More often, people are the ones who reprove those around them (Gen. 21:25; Job 6:25f; 40:2; Prov. 9:7f; 15:12; 19:25; 24:25; 28:23; Isa. 29:21; 25:12; Jer. 2:19; Ezek. 3:26; Hos. 4:4; Amos 5:10). Leviticus 19:17 explains that it is a positive duty to confront neighbors when they sin: "Thou shalt surely rebuke your neighbor" (ASV). The context explains the reasons for rebuking the neighbor: to maintain the holiness of God (v. 2), to avoid complicity in his sin and to demonstrate love rather than hate for him (v. 18). The purpose of rebuking is to call a person to repentance and restoration, not for destructive or selfish ends. Rebuke can extend to actual correction or chastisement. Second Samuel 7:14 says that God will "chasten him with the rod of men, and with the stripes of the children of men." The same meaning occurs in Job 13:10 and Ps. 141:5. These verses obviously go beyond verbal reproof to actual chastening by some disciplinary action. Scripture teaches that a follower of God can consider such correction to be a blessing (Job 5:17) because it demonstrates God's love for the person (Prov. 3:12; cf. Heb. 12:5f). The psalmist does, however, ask God not to discipline in anger (Pss. 6:1; 38:1). (Complete Biblical Library Hebrew-English Dictionary) Yakach - 55v - adjudicates(1), appointed(2), argue(3), argument prove(1), chastened(1), cleared(1), complained(1), correct(2), decide(3), dispute(1), make a decision(1), offer reproof(1), plead(1), prove(1), reason(2), rebuke(6), rebukes(2), refuted(1), render decisions(2), rendered judgment(1), reprove(9), reproved(2), reprover(1), reproves(7), surely reprove(2), umpire(1). Gen. 20:16; Gen. 21:25; Gen. 24:14; Gen. 24:44; Gen. 31:37; Gen. 31:42; Lev. 19:17; 2 Sam. 7:14; 2 Ki. 19:4; 1 Chr. 12:17; 1 Chr. 16:21; Job 5:17; Job 6:25; Job 6:26; Job 9:33; Job 13:3; Job 13:10; Job 13:15; Job 15:3; Job 16:21; Job 19:5; Job 22:4; Job 23:7; Job 32:12; Job 33:19; Job 40:2; Ps. 6:1; Ps. 38:1; Ps. 50:8; Ps. 50:21; Ps. 94:10; Ps. 105:14; Ps. 141:5; Prov. 3:12; Prov. 9:7; Prov. 9:8; Prov. 15:12; Prov. 19:25; Prov. 24:25; Prov. 25:12; Prov. 28:23; Prov. 30:6; Isa. 1:18; Isa. 2:4; Isa. 11:3; Isa. 11:4; Isa. 29:21; Isa. 37:4; Jer. 2:19; Ezek. 3:26; Hos. 4:4; Amos 5:10; Mic. 4:3; Mic. 6:2; Hab. 1:12 Between the nations… peoples - both terms often refer to Gentiles in the OT. Thus there is no uneasy calm but peace based on righteousness (cf. Is 11:1-9+; Ps 72). In the abolition of every cause of conflict, war itself disappears; and peace, with its economic consequences (cf. Isa 2:4 with passages like Isa 35:1-2+), takes its place. The words "swords" and "plowshares" occur in reverse order in Joel 3:10. Chuck Smith writes that "When Jesus reigns in the Kingdom Age no one will have to fear war anymore." And they will hammer their swords into plowshares and their spears into pruning hooks: Is 9:7; 11:6, 7, 8, 9; Ps 46:9; Ho 2:18; Joel 3:10; Mic 4:3; Zec 9:10 Is 60:17,18; Ps 72:3, 4, 5, 6, 7 Isaiah 2 Resources - Multiple Sermons and Commentaries NOT WAR AND PEACE BUT FROM WAR TO PEACE! Hammer their swords into plowshares - The opposite of Joel 3:10 (Time context of Joel's prophecy = nations of the world are exhorted to prepare for war at the Second Coming). This action reflects the nature of Messiah's millennial kingdom of peace. Plowshare - Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow. (NET Note) Pruning hooks - This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117–18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security. (NET Note) Beat your plowshares into swords, And your pruning hooks into spears; Let the weak say, "I am a mighty man." Gary Smith rightly reasons that "All war preparations can end when people focus on God, Who is the true source of their security. (New American Commentary – Volume 15a: Isaiah 1-39.)