Verse-by-Verse Bible Commentary
Isaiah 2:2

Clarke's Commentary

Verse Isaiah 2:2. In the last days - "In the latter days"] "Wherever the latter times are mentioned in Scripture, the days of the Messiah are always meant," says Kimchi on this place: and, in regard to this place, nothing can be more clear and certain. And the mountain of the Lord's house, says the same author, is Mount Moriah, on which the temple was built. The prophet Micah, Micah 4:1-4, has repeated this prophecy of the establishment of the kingdom of Christ, and of its progress to universality and perfection, in the same words, with little and hardly any material variation: for as he did not begin to prophesy till Jotham's time, and this seems to be one of the first of Isaiah's prophecies, I suppose Micah to have taken it from hence. The variations, as I said, are of no great importance.

Isaiah 2:2. הוא hu, after ונשא venissa, a word of some emphasis, may be supplied from Micah, if dropped in Isaiah. An ancient MS. has it here in the margin. It has in like manner been lost in Isaiah 53:4, (see note on the place, Isaiah 53:4- :) and in Psalms 22:29, where it is supplied by the Syriac, and Septuagint. Instead of כל הגוים col haggoyim, all the nations, Micah has only עמים ammim, peoples; where the Syriac has כל עמים col ammim, all peoples, as probably it ought to be.

Isaiah 2:3. For the second אל el, read ואל veel, seventeen MSS., one of my own, ancient, two editions, the Septuagint, Vulgate, Syriac, Chaldee, and so Micah, Micah 4:2.

Isaiah 2:4. Micah adds עד רחק ad rachok, afar off, which the Syriac also reads in this parallel place of Isaiah. It is also to be observed that Micah has improved the passage by adding a verse, or sentence, for imagery and expression worthy even of the elegance of Isaiah: -

"And they shall sit every man under his vine,

And under his fig tree, and none shall affright them:

For the mouth of JEHOVAH, God of hosts, hath spoken it."

The description of well established peace, by the image of "beating their swords into ploughshares, and their spears into pruning-hooks," is very poetical. The Roman poets have employed the same image, Martial, xiv. 34. "Falx ex ense."

"Pax me certa ducis placidos curvavit in usus:

Agricolae nunc sum; militis ante fui."

"Sweet peace has transformed me. I was once the property of the soldier, and am now the property of the husbandman."

The prophet Joel, Joel 3:10, hath reversed it, and applied it to war prevailing over peace: -

"Beat your ploughshares into swords,

And your pruning-hooks into spears."

And so likewise the Roman poets: -

________________ Non ullus aratro

Dignus honos: squalent abductis arva colonis,

Et curvae rigidum falces conflantur in ensem.

Virg., Georg. i. 506.

"Agriculture has now no honour: the husbandmen being taken away to the wars, the fields are overgrown with weeds, and the crooked sickles are straightened into swords."

Bella diu tenuere viros: erat aptior ensis

Vomere: cedebat taurus arator equo

Sarcula cessabant; versique in pila ligones;

Factaque de rastri pondere cassis erat.

Ovid, Fast. i. 697.

"War has lasted long, and the sword is preferred to the plough. The bull has given place to the war-horse; the weeding-hooks to pikes; and the harrow-pins have been manufactured into helmets."

The prophet Ezekiel, Ezekiel 17:22-24, has presignified the same great event with equal clearness, though in a more abstruse form, in an allegory; from an image, suggested by the former part of the prophecy, happily introduced, and well pursued: -

"Thus saith the Lord JEHOVAH:

I myself will take from the shoot of the lofty cedar,

Even a tender scion from the top of his scions will I

pluck off:

And I myself will plant it on a mountain high and

eminent.

On the lofty mountain of Israel will I plant it;

And it shall exalt its branch, and bring forth fruit,

And it shall become a majestic cedar:

And under it shall dwell all fowl of every wing;

In the shadow of its branches shall they dwell:

And all the trees of the field shall know,

That I JEHOVAH have brought low the high tree;

Have exalted the low tree;

Have dried up the green tree;

And have made the dry tree to flourish:

I JEHOVAH have spoken it, and will do it."

The word ונתתי venathatti, in this passage, Ezekiel 17:22, as the sentence now stands, appears incapable of being reduced to any proper construction or sense. None of the ancient versions acknowledge it, except Theodotion, and the Vulgate; and all but the latter vary very much from the present reading of this clause. Houbigant's correction of the passage, by reading instead of ונתתי venathatti, ויונקת veyoneketh, and a tender scion - which is not very unlike it, perhaps better ויונק veyonek, with which the adjective רך rach will agree without alteration - is ingenious and probable; and I have adopted it in the above translation. - L.

Bridgeway Bible Commentary

Jerusalem as it should be and as it is (2:1-22)

God’s people always looked for the day when Jerusalem would be the religious centre of the world, where people of all nations would go to be taught the ways of God. In that day there would be no more war, but contentment and prosperity (2:1-4). (A note on the new Jerusalem is included in the introduction to Chapters 40-66, where the subject of Jerusalem’s future glory is considered more fully.) Such hope for the future is all the more reason why Judah should walk in the ways of God now (5).
But the people of Judah, instead of leading other nations to know God and enjoy his peace, follow the idolatry and superstitious practices of those nations. Instead of trusting in God, they spend much energy building up their wealth and increasing their fighting force (6-8). Because they proudly trust in their own achievements, God will bring them low. God alone is to be exalted (9-11).
Israel and Judah had always hoped for the time when God would give them victory over all their enemies. Isaiah warns them that before God acts against their enemies, he must act against them (12). All the things they proudly trust in for security, whether natural resources, defence fortifications or prosperous trade, will be destroyed (13-16). Neither arrogant self-confidence nor devotion to idols will save them (17-18).
People will see the worthlessness of the things in which they have trusted, and will flee in a last desperate effort for safety when the day of God’s judgment comes (19-21). They will at last see the uselessness of putting confidence in anything of human origin (22).

Coffman's Commentaries on the Bible

“The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established upon the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, 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 Jehovah from Jerusalem. And he will judge between the nations, and will decide concerning 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.”

This is one of the most important passages in the Word of God, so important, in fact, that God gave the same message through two different prophets. Micah 4:1-3 has this:

“But in the latter days, it shall come to pass, that the mountain of Jehovah’s house shall be established on the top of the mountains, and it shall be exalted above the hills; and peoples shall flow into it. And many nations shall go and say, Come ye, and let us go up to the mountain of Jehovah, and 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 Jehovah from Jerusalem; and he will judge between many peoples, and will decide concerning strong nations afar off; 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.”

It is a great hoax among critical commentators in this era of Biblical exegesis to engage in very erudite and scholarly guessing as to who copied whom, whenever very similar, or identical passages are encountered. To us, such scholarly doodlings are ridiculous. All such allegations are founded on the incredible proposition that God could never have given the same message to more than one prophet. Where is any authority for a canard like that? Jesus gave identical, or nearly identical, teachings on many occasions, as witnessed by the two records of the Lord’s prayer in Matthew and in Luke, and also his repeated prophecies of his Passion. As An example of the critical comment offered on passages like this, we cite the words of Rawlinson:

“The resemblance of this prophecy to Micah 4:1-3 is so close as to necessitate the conclusion that either one of the two prophets copied from the other or that both copied from an earlier document.”G. Rawlinson, The Pulpit Commentary, Vol. 10, p. 30.

The tremendous importance of these passages in Micah and Isaiah is such that there cannot possibly be any wonder that God gave the same message twice. In the first place, this teaching is not talking about the earthly Jerusalem at all, but the “heavenly Jerusalem” which is our mother (Galatians 4:26). God simply was not speaking of the literal Jerusalem, nor of the Law of Moses in any sense whatever in this passage. Moses’ law never went forth from Jerusalem, but from Sinai; and “many peoples” have never flowed unto the literal Jerusalem, but unto the spiritual Jerusalem which is Mount Zion (Hebrews 12:22).

That God Himself actually revealed this prophecy to Isaiah is affirmed in Isaiah 2:1, and no believer has a right to understand it any other way.

“It shall come to pass in the latter days” “Whenever the latter times are mentioned in Scripture, the times of the Messiah are always meant; and, with regard to this passage, nothing could be more clear and certain.”Robert Lowth, Isaiah with Notes (London, 1837), p. 149.

It is significant that here is revealed the earthly center from which the true authority would be issued, that being here designated as Jerusalem, and not Rome, Salt Lake City, Boston, or any other “source” of true religion.

“Jehovah’s house shall be established” This is not a reference to the Jewish temple, but to the Church of Jesus Christ. As an apostle expressed it, addressing a faithful church, “Ye are the temple of God” (1 Corinthians 3:16). Other passages that identify God’s “house” are Hebrews 12:18-23 and 1 Timothy 3:5.

Perhaps the most difficult portion of this prophecy to understand is the last portion of it which speaks of beating swords into plowshares and spears into pruning hooks, which is often misunderstood to teach that war shall pass away as an instrument of national policy and that universal peace on earth shall prevail. This is totally in error. Christ himself taught that “there shall be wars and rumors of wars” throughout the current dispensation” (Matthew 24:6). What we actually have, therefore, is a statement of the way it will be among the citizens of the kingdom of God, or the church of Messiah.

Here the prophet is certainly not speaking of the world, for its peoples will war continually, but rather of the all nations and many peoples who will come to Jehovah’s house. He is describing the citizens of the new kingdom.Homer Hailey, Commentary on Isaiah (Grand Rapids: Baker Book House, 1985), p. 49.

The fulfillment of this prophecy is seen in the general practice of believers in all generations. Except for the example of the apostate Medieval church’s acceptance of war as an instrument used to further their secular ends, God’s people have consistently rejected war as an instrument of evangelism or for any other purpose. This is a sure indication that denies authenticity, in the sight of Christ, to the followers of Mohammed.

Homer Hailey’s writing on the subject of the swords and plowshares is by far the best that we have encountered on this subject. The new kingdom would not be extended or defended by the weapons of carnal warfare’ because the apostle Paul gave us a list of our spiritual weapons in Ephesians 6.

Another most important teaching of these verses is the call of the Gentiles to be co-members with the old Israel in the new kingdom of God which was announced by John the Baptist in Matthew 3. This is the specific teaching of verse 3 in this chapter (above).

An example of the teaching of Millennialists is the following: “All will be governed by Christ’s judicial decision; weapons of war will be converted to tools of peace; the Millennial kingdom will be a warless society.”Gleason L. Archer, op. cit., p. 613.

All such postulations are founded upon a mistaken view of the Millennium, which contrary to popular superstition has already been in progress ever since the resurrection of Christ. The present dispensation is, without doubt, the Millennium of Scripture; and, as we learn from the Book of Revelation, it is not a time of universal peace, but of conflict. The Four Horsemen of the Apocalypse give the true picture of this Millennium. The White Horse indeed continually goes forth conquering and to conquer in the preaching of the Gospel; but he was followed by the Red Horse of war and carnal conflict. Contrary to the popular current myth, the sacred prophecy did not depict that Red Horse as disappearing from history, but as going all the way to the end, followed by the Black Horse of famine and the Pale Horse of death. See my exposition of this whole sequence in Volume 12 of my New Testament Series of Commentaries, pp. 128-137.

Of course, we are aware of the urgent postulations of critical enemies of the Bible who, because of their a priori dictum that the Messianic hope did not enter the minds of Jewish prophets until after the exile, are determined not to allow the true interpretation of countless Old Testament prophecies that contradict their silly rules. The ultimate hope of the heavenly Messiah was not invented by post-exilic prophets. It shines in the great Protoevangelium of Genesis 3:15, in the prophecy of Jacob that the scepter should not depart from Judah until the coming of Shiloh (Genesis 49:10), and in that magnificent prophecy of Micah 5:2 which speaks of that great Ruler of Israel “whose goings forth have been from of old, even from everlasting!” Pray tell, WHO in heaven and earth could this Ruler be if not the Messiah. NO! As Eiselen pointed out, “One cannot escape the suspicion that specific objections (to prophecies like these we have just cited and to many others in Isaiah...J.B.C.) are meant simply to bolster up the assumption urged by many scholars that the pre-exilic age did not know any Messianic hope.”Frederick Carl Eiselen, op. cit., p. 137. Of course, this is a profound fact; and, unless one wishes to be deceived, his first duty is to reject the arbitrary, irresponsible, and unbelieving rules of exegesis laid down by the critical enemies of Christianity.

All of the fog about multiple Isaiah’s and the ridiculous late-dating of various chapters in this prophecy are nothing at all except the efforts of unbelievers to identify the genuine prophecies of Isaiah with their post-exilic nonsense about the origin of Messianic Hope, which was most certainly known by Moses in his great prophecy of” A PROPHET LIKE UNTO ME.” See our somewhat extensive dissertation on this in Vol. IV of the Pentateuchal Series, pp. 203-210.

That the eighth-century Isaiah did indeed prophecy repeatedly of the Holy Messiah is abundantly testified in the New Testament, where our Lord and the New Testament writers quoted Isaiah, duly crediting him with literally dozens of quotations! One of the great joys which we unhesitatingly promise believers is the study of many of those wonderful Messianic prophecies in this incredibly beautiful prophecy.

Barnes' Notes on the Whole Bible

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

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

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

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

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

Shall be established - Shall be fixed, rendered permanent.

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

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

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

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

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

Calvin's Commentary on the Bible

2.And it shall come to pass in the last of the days ⁽³⁵⁾ When he mentions the end or completion of days, let us remember that he is speaking of the kingdom of Christ; and we ought also to understand why he gives to the kingdom of Christ this appellation. It was because till that time everything might be said to be in a state of suspense, that the people might not fix their eyes on the present condition of things, which was only a shadow, but on the Redeemer, by whom the reality would be declared. Since Christ came, therefore, if that time be compared with ours, we have actually arrived at the end of ages. It was the duty of the fathers who lived at that time to go, as it were, with outstretched arms to Christ; and since the restoration of all things depended on his coming, it is with good reason that they are enjoined to extend their hope to that period. It was indeed always useful for them to know, that under Christ the condition of the Church would be more perfect; more especially because they were held under figures, for the Lord was pleased to arouse them in various wavy for the express purpose of keeping them in suspense.

But there was a peculiar importance attached to this prediction; for, during four hundred years or thereby, there were innumerable occasions on which they might have fainted, had they not called to remembrance that fullness of days, in which the Church was to be perfectly restored. During the various storms, therefore, by which the Church was nearly overwhelmed, every believer, when shipwrecked, seized on this word as a plank, that by means of it he might be floated into the harbour. Yet it ought to be observed, that while the fullness of days began at the coming of Christ, it flows on in uninterrupted progress until he appear the second time for our salvation. (Hebrews 9:28.)

That the mountain of the Lord’s house shall be established This vision might be thought to wear the aspect of absurdity, not only because Zion was a little hill of no extraordinary height, just as if one should compare a handful of earth to huge mountains; but because he had but a little before predicted its destruction. How, then, could it be believed that Mount Zion, after having lost all her greatness, would again shine with such lustre as to draw upon her the eyes of all the nations ? And yet she is extolled as if she hail been loftier than Olympus.” Let the Gentiles,” says Isaiah, “boast as much as they please of their lofty mountains; for they shall be nothing in comparison of that hill, though it be low and inconsiderable.” According to nature, this certainly was very improbable. What! shall Zion be hung up in the clouds? And therefore there can be no doubt that wicked men scoffed at this prediction; for ungodliness has always been ready to break forth against God.

Now the peculiarity which I have noticed tended to weaken the belief of this prediction; for when Zion, after the destruction of the temple, had fallen into the deepest disgrace, how could she rise again so suddenly? And yet it was not in vain that Isaiah prophesied; for at length this hill was actually raised above all the mountains, because from it was heard the voice of God, and sounded through the whole world, that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence.

The use of this prophecy deserves our attention. It was, that Isaiah intended to bring consolation, which would support the minds of the people during the captivity; so that, although there should be no temple, and no sacrifices, and though all should be in ruins, still this hope would be cherished in the minds of the godly, and, amidst a condition so desolate and so shockingly ruinous, they would still reason thus: “The mountain of the Lord is indeed forsaken, but there he will yet have his habitation; and greater shall be the glory of this mountain than of all others.” To prevent them, therefore, from doubting that such would be the result, the Prophet has here, as it were, sketched a picture in which they might behold the glory of God; for although the mountain was still in existence, yet a disgraceful solitude made it almost an object of detestation, since it had lost its splendor in consequence of having been forsaken by God. But it was the duty of the pious to look not at those ruins, but at this vision. Moreover, the reason why he speaks in such lofty terms concerning the exaltation of Mount Zion is sufficiently evident from what follows; because thence proceeded the Gospel, in which the image of God shines. Other mountains might excel it in height; but as the glory of God has surpassing excellence, so the mountain in which he is manifested must also be highly distinguished. It was not, therefore, on her own account that he extolled Mount Zion, but in respect of her ornament, the splendor of which would be communicated to the whole world.

(35) In the last days. — Eng. Ver.

Smith's Bible Commentary

Chapter 2

Now chapter 2 is introduced again.

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem ( Isaiah 2:1 ).

And now God takes him off to the future.

And it shall come to pass in the last days [or in the latter days], that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it ( Isaiah 2:2 ).

So Isaiah goes from the dark, bleak history and now he jumps forward to a day yet future when Jesus Christ the Messiah comes and establishes the kingdom. And the Jews, as the scripture said, will look upon Him whom they have pierced, and they will recognize Him and they will weep over Him. Weep over their national blindness and their failure to recognize that He was their Messiah. And He will establish His kingdom there on the top of the mountains in Jerusalem.

Traditionally, it is felt that the top of Mount Zion will be the place of the throne of Jesus Christ in the Kingdom Age. And this is going ahead now to the Kingdom Age. All nations show flow unto it.

And many people shall go and say, Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he shall 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 ( Isaiah 2:3 ).

So the Bible tells us in other passages that the kings of the earth will come to Jerusalem to offer their gifts unto the Lord and to just have celebrations there.

Now who are the kings of the earth that are referred to here? Now you're looking at King Charles. In Revelation, chapter 1, as he speaks of Jesus Christ he said, "Unto Him who loved us, and gave himself for us and hath made us unto our God kings and priests," and we shall reign with Him on the earth. To the church he said, "He that overcometh will I grant that he shall sit with Me on the throne of My kingdom, even as I have sat down at the throne of my Father's kingdom. And they shall rule over the earth with a rod of iron." And then in Revelation chapter 5, as the lamb takes the scroll out of the right hand of Him who is sitting upon the throne when the prayers of the saints are offered before the throne of God, the golden vials full of odors which are the prayers of the saints they sang a new song saying, "Worthy is the lamb to take the scroll and loose the seals, for He was slain and He has redeemed us by His blood out of all the nations, tribes, tongues and people and hath made us unto our God kings and priests and we shall reign with Him upon the earth."

So actually, it's talking about you when it says, "Come, 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." Wouldn't it be exciting to go to Jerusalem and just sit down and let Jesus teach us for a while? You know that sounds so exciting to me. And that's just thrilling to me the concept and the whole idea to realize that we'll be having annual trips to Jerusalem just to sit there and to listen to the Lord expound the love, and the grace, and the goodness of God unto us. The law of the Lord. He will teach us of His ways. "For out of Zion shall go forth the law and the word of the Lord from Jerusalem."

And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning hooks: and nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come, let us walk in the light of the LORD ( Isaiah 2:4-5 ).

Looking forward to that glorious day when Jesus is reigning and the military budgets are used for agricultural development, beating their swords into plowshares and their spears into pruning hooks.

Last year over one trillion dollars were spent throughout the world forging swords and spears, weapons of war. Military budgets of the world totaled over a trillion dollars last year, and this year we're expanding our military budget. There are many who are warning that war is imminent. I have a personal friend who is a high-ranking officer who has kept in touch with me. He's back in the Pentagon right now going through briefings. And he said, "Chuck, we've never been closer to war before. We're on the verge." And he said, "Everybody is scared."

But a day is coming when no one is going to have to fear war anymore. We're not gonna have to fear mass destruction. You're not going to have to fear the exotic poison gases, neutron, hydrogen bombs. They'll study war no more; the war colleges will all be closed. The Lord will reign. Now this is the blessing that is to come, but before the blessing can come there is going to be some rough times.

Therefore thou has forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers. Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots: Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made ( Isaiah 2:6-8 ):

So the idea of man worshipping and serving the creature rather than the Creator is brought up here. Men worshipping the works of their own hands more than the Creator. What an apt description of humanism. And really, the materialism of the present day where man has placed his value upon the material objects, the works of his own hands rather than upon the Lord. God speaks of this time.

And the mean man bows down, and the great man humbles himself: therefore forgive them not. Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty. 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. 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 ( Isaiah 2:9-12 ):

Now this could very well be referring to the time after the exodus of the church, for when the church makes its exodus out of the world, it's gonna be a time of great world prosperity, for a time. At the beginning of the reign of the man of sin, people are gonna be singing, "Happy days are here again," because this man is gonna come in with a program of peace and of economic prosperity, and they will move in to take the wealth of the church that has departed. So they're gonna have this twenty acres and these buildings, my house, my car. They can have it all. And suddenly they're gonna have all this extra thrown in to the whole economy and you won't have the housing shortage in Orange County. There will be a lot of empty houses for people to move into. People can grab a second car, and they're going to really get into a real materialistic kick because of all of these things that have been left. But then, after three and a half years, then God is gonna bring down the proud; God is gonna begin to smite the earth.

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 they will be brought low; and upon all the cedars of Lebanon, those that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon the pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD ( Isaiah 2:12-19 ),

Remember in Revelation in the sixth seal it said and they cry unto the rocks and the mountains, "Fall on us and hide us from the face of the Lamb, for the day of His wrath has come and who shall be able to stand"? Going into the holes of the rocks and the caves of the earth, for the fear of the Lord.

and for the glory of his majesty, when he arises to shake terribly the eaRuth ( Isaiah 2:19 ).

God said, "Once more I'm gonna shake this earth until everything that can be shaken shall be shaken until only that which cannot be shaken shall remain." And all of these lofty works of man... Man, I wouldn't want to be in downtown Los Angeles when this shaking takes place; all of these lofty works of man brought low.

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; 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 arises to shake terribly the eaRuth ( Isaiah 2:20-21 ).

You read how that in Athens and Italy there after the earthquakes the people were living outside. They were afraid to go back into the houses because of the shaking and all. It would be the same experience only on a worldwide basis where people will be afraid to move back in the houses. And they would get a cave or something to live in for a while for fear of the shaking that is taking place as God once more shakes the earth terribly.

Cease ye from man, whose breath is in his nostrils ( Isaiah 2:22 ):

In other words, don't trust in man. He has to breathe just like you do. Better to trust in God and put your confidence in Him.

for wherein is man to be accounted of? ( Isaiah 2:22 ) "

Dr. Constable's Expository Notes

The glorious future of Israel presented here is in striking contrast to the condition of the nation in Isaiah’s day described in chapter 1. An almost identical prophecy appears in Micah 4:1-3 (cf. Psalms 2, 46). Perhaps Isaiah quoted Micah here, or Micah quoted Isaiah, or both of them quoted another prophet. [Note: See Delitzsch, 1:111.]

"The last days" is a phrase that describes a distant time from the perspective of the prophet. The Hebrews regarded history as a series of days, the days of their lives. The title of the Books of Chronicles means literally "the words of the days." When these days come to an end, in their last part, human history on this earth will end. New Testament Christians applied this term to the time following Messiah’s coming (Acts 2:17; Hebrews 1:2; James 5:3; 1 Peter 1:5; 1 Peter 1:20; 2 Peter 3:3; 1 John 2:18). Here, it must mean after His second coming, since these conditions did not follow His first coming. [Note: See John H. Sailhamer, "Evidence from Isaiah 2," in A Case for Premillennialism: A New Consensus, pp. 79-102.]

"The expression ’the last days’ (acharith hayyamim, ’the end of the days’), which does not occur anywhere else in Isaiah, is always used in an eschatological sense. It never refers to the course of history immediately following the time being, but invariably indicates the furthest point in the history of this life-the point which lies on the outermost limits of the speaker’s horizon." [Note: Delitzsch, 1:113.]

The term "mountain" is sometimes a symbol of a kingdom, nation, authority, or rule elsewhere in the prophetic writings (e.g., Daniel 2:35; Daniel 2:44-45; Amos 4:1; Revelation 17:9-11). The ancients also regarded mountains as the homes of the gods. If Isaiah was using "mountain" as a figure of speech, he meant that Israel and her God would be the most highly exalted in the earth eventually. This will be the case during Messiah’s earthly reign. The reference to "the mountain of the house of Yahweh" (Isaiah 2:2), however, may indicate that the prophet had a more literal meaning in mind. He may have meant that the actual mountain on which the temple stood would be thrust higher in elevation. This may happen (cf. Ezekiel 40:2; Zechariah 14:4; Zechariah 14:10), but the primary implication seems to be that Israel and Yahweh will be exalted in the world.

"The analogy of streams is particularly apt, because the major traditional oppressors of Israel were associated with great rivers-the Nile, the Tigris, and the Euphrates (cf. Isaiah 8:6-8)." [Note: Grogan, p. 35.]

Israel’s God would be recognized as the God, and she would be seen as the nation among nations. Under the Old Covenant, the Israelites made pilgrimages to Jerusalem three times a year, but in the future the entire world will go there. In that day, Yahweh’s instruction will go forth from Jerusalem to the ends of the earth (Isaiah 2:3). Jerusalem will be Messiah’s capital city at this time. [Note: See John F. Walvoord, Israel in Prophecy, p. 121.] He will judge everyone, and people will live in peace (Isaiah 2:4). There will be a rebellion against Messiah’s rule at the end of the Millennium (cf. Revelation 20:7-10), but this will involve unbelievers fighting against Him, not one another.

"The prophet saw the new Jerusalem of the last days on this side, and the new Jerusalem of the new earth on the other (Rev. xxi. 10), blended as it were together, and did not distinguish the one from the other." [Note: Delitzsch, 1:113.]

Isaiah’s description pictures a return to paradisiacal conditions (cf. Isaiah 11:6-9). The amillennial interpretation of this passage sees the church as fulfilling what Isaiah wrote of Jerusalem and Judah, and the gospel as going out to the whole world, as illustrated by the following quotation.

"Such instruments [as swords, plowshares, spears, and pruning hooks] are mentioned only as symbols" [Note: Young, 1:109.]

"From whence comes peace? From the recognition that God is the source of all good, that our needs and our destiny can be submitted to his judgment, and from the knowledge that he does all things well. . . . Until persons and nations have come to God to learn his ways and walk in them, peace is an illusion." [Note: Oswalt, p. 118.]

Disarmament now is suicide because of man’s greed and aggression. Nevertheless, modern people should trust in the Lord more than in their military power, as the next section emphasizes.

Gill's Exposition of the Whole Bible

And it shall come to pass in the last days,.... The days of the Messiah, as Aben Ezra rightly interprets it; and it is a rule laid down by Kimchi and Ben Melech, that wherever the last days are mentioned, the days of the Messiah are intended. The days of the Messiah commenced in the latter part of the Old Testament dispensation, or Jewish world, towards the close of their civil and church state, at the end of which he was to come, Habakkuk 2:3 and accordingly did, which is called the end of the world, and the last days; that is, of that state, Hebrews 1:2 and ushered in the world to come, or Gospel dispensation, which is properly the days of the Messiah, reaching from his first to his second coming; the first of which were the times of John the Baptist, Christ and his apostles; the latter days of that dispensation take in the rise and reign of antichrist, 1 Timothy 4:1 the last days of it are those which bring in the perilous times, the spiritual reign of Christ, and the destruction of antichrist, and which will precede the personal coming of Christ, 2 Timothy 3:1 and these are the days here referred to.

[That] the mountain of the Lord's house shall be established in the top of the mountains; by "the mountain" of the Lord's house is meant, not Mount Moriah, on which the temple was built, as Kimchi interprets it; nor the temple itself, as the Targum; though in the last days of it, and at the first coming of the Messiah, that had a greater glory than ever it had before, through the personal presence of Christ in it; through the effusion of the Holy Spirit upon the apostles there, on the day of Pentecost; and through the Gospel being first preached here by Christ and his apostles, from whence it went forth into all the world, as is afterwards predicted it should; but the kingdom of Christ, which is his church, is here designed; called "the Lord's house", because of his building, and where he dwells, and which he will at this time beautify and glorify; the materials of it are lively stones, or true believers; laid on Christ the foundation, into which there is no right entrance but through faith in him, who is the door, and where is plenty of provisions; the pillars and beams of it are the ministers of the Gospel, and its windows are the ordinances: here Christ is as a Son over his own house; he is the Master of it, the High Priest and Prophet in it; and his servants are the stewards of it, to give to everyone their portion; and happy are they that have a name and a place in it: and it is called "the mountain", in allusion to Mount Zion, on which the temple stood; because of its immovableness, being secured in the everlasting and electing love of God, and in the unalterable covenant of grace, founded on the Rock Christ, and guarded by the mighty power of God. This is "established in the top of the mountains"; in Christ, who is higher than the kings of the earth, signified by mountains,

Revelation 17:9 who is the Head of all principality and power; not in their first head, or in themselves, is the establishment of the saints, but in Christ, 2 Corinthians 1:21 he is the stability of their persons, of their grace, and of their life, spiritual and eternal. Here it seems to denote the superiority of the kingdom and interest of Christ to all civil and religious states; the settlement and security of it; its standing above them, and continuance when they shall be no more, even all antichristian states, both Papal, Pagan, and Mahometan,

Revelation 16:19

and shall be exalted above the hills; Mount Zion is above Mount Sinai, or the Gospel dispensation is preferable to the legal one. It is an observation of Jarchi, that it shall be exalted by a greater sign or miracle that shall be done in it than was done in Sinai, Carmel, and Tabor; the law was given on Sinai, and many wonders wrought; but on Zion the Messiah himself appeared, and his Gospel was published, and miracles wrought by him. And in the latter day, when Christ, and he alone, shall be exalted, as he will at the time this prophecy refers to, Isaiah 2:11 the church will be exalted; the glory of the Lord will be risen upon her; the interest of Christ will exceed all other interests; his religion will be the prevailing one; the kingdoms of this world will become his; and his dominion will be from sea to sea, and from the rivers to the end of the earth. This may also denote the visibility of the kingdom and church of Christ; it will be as a city on a hill; and however obscure the church is now, being in the wilderness, it will at this time be visible to all:

and all nations shall flow unto it; that is, many out of all nations shall be converted, and come freely and willingly to join themselves to the church of Christ; they shall come in great numbers, in company together, and that continually, like flowing streams; they shall first flow to the Lord, and to his goodness, and then to his church and ordinances; see Isaiah 60:4.

Henry's Complete Commentary on the Bible

      1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.   2 And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.   3 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.   4 And he shall judge among the nations, and shall rebuke many people: 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.   5 O house of Jacob, come ye, and let us walk in the light of the LORD.

      The particular title of this sermon (Isaiah 2:1; Isaiah 2:1) is the same with the general title of the book (Isaiah 1:1; Isaiah 1:1), only that what is there called the vision is here called the word which Isaiah saw (or the matter, or thing, which he saw), the truth of which he had as full an assurance of in his own mind as if he had seen it with his bodily eyes. Or this word was brought to him in a vision; something he saw when he received this message from God. John turned to see the voice that spoke with him. Revelation 1:12.

      This sermon begins with the prophecy relating to the last days, the days of the Messiah, when his kingdom should be set up in the world, at the latter end of the Mosaic economy. In the last days of the earthly Jerusalem, just before the destruction of it, this heavenly Jerusalem should be erected, Hebrews 12:22; Galatians 4:26. Note, Gospel times are the last days. For 1. They were long in coming, were a great while waited for by the Old-Testament saints, and came at last. 2. We are not to look for any dispensation of divine grace but what we have in the gospel, Galatians 1:8; Galatians 1:9. 3. We are to look for the second coming of Jesus Christ at the end of time, as the Old-Testament saints did for his first coming; this is the last time,1 John 2:18.

      Now the prophet here foretels,

      I. The setting up of the Christian church, and the planting of the Christian religion, in the world. Christianity shall then be the mountain of the Lord's house; where that is professed God will grant his presence, receive his people's homage, and grant instruction and blessing, as he did of old in the temple of Mount Zion. The gospel church, incorporated by Christ's charter, shall then be the rendezvous of all the spiritual seed of Abraham. Now it is here promised, I. That Christianity shall be openly preached and professed; it shall be prepared (so the margin reads it) in the top of the mountains, in the view and hearing of all. Hence Christ's disciples are compared to a city on a hill, which cannot be hid,Matthew 5:14. They had many eyes upon them. Christ himself spoke openly to the world,John 18:20. What the apostles did was not done in a corner,Acts 26:26. It was the lighting of a beacon, the setting up of a standard. Its being every where spoken against supposes that it was every where spoken of. 2. That is shall be firmly fixed and rooted; it shall be established on the top of the everlasting mountains, built upon a rock, so that the gates of hell shall not prevail against it, unless they could pluck up mountains by the roots. He that dwells safely is said to dwell on high,Isaiah 33:16; Isaiah 33:16. The Lord has founded the gospel Zion. 3. That it shall not only overcome all opposition, but overtop all competition; it shall be exalted above the hills. This wisdom of God in a mystery shall outshine all the wisdom of this world, all its philosophy and all its politics. The spiritual worship which it shall introduce shall put down the idolatries of the heathen; and all other institutions in religion shall appear mean and despicable in comparison with this. See Psalms 68:16. Why leap ye, ye high hills? This is the hill which God desires to dwell in.

      II. The bringing of the Gentiles into it. 1. The nations shall be admitted into it, even the uncircumcised, who were forbidden to come into the courts of the temple at Jerusalem. The partition wall, which kept them out, kept them off, shall be taken down. 2. All nations shall flow into it; having liberty of access, they shall improve their liberty, and multitudes shall embrace the Christian faith. They shall flow into it, as streams of water, which denotes the abundance of converts that the gospel should make and their speed and cheerfulness in coming into the church. They shall not be forced into it, but shall naturally flow into it. Thy people shall be willing, all volunteers, Psalms 110:3. To Christ shall the gathering of the people be,Genesis 49:10. See Isaiah 60:4; Isaiah 60:5.

      III. The mutual assistance and encouragement which this confluence of converts shall give to one another. Their pious affections and resolutions shall be so intermixed that they shall come in in one full stream. As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion (Isaiah 2:3; Isaiah 2:3): "Come, and let us go up to the mountain of the Lord; though it be uphill and against the heart, yet it is the mountain of the Lord, who will assist the assent of our souls towards him." Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith. See Psalms 122:1. Many shall say this. Those that have had it said to them shall say it to others. The gospel church is here called, not only the mountain of the Lord, but the house of the God of Jacob; for in it God's covenant with Jacob and his praying seed is kept up and has its accomplishment; for to us now, as unto them, he never said, Seek you me in vain,Isaiah 45:19; Isaiah 45:19. Now see here, 1. What they promise themselves in going up to the mountain of the Lord; There he will teach us of his ways. Note, God's ways are to be learned in his church, in communion with his people, and in the use of instituted ordinances--the ways of duty which he requires us to walk in, the ways of grace in which he walks towards us. It is God that teaches his people, by his word and Spirit. It is worth while to take pains to go up to his holy mountain to be taught his ways, and those who are willing to take that pains shall never find it labour in vain. Then shall we know if we follow on to know the Lord. 2. What they promise for themselves and one another: "If he will teach us his ways, we will walk in his paths; is he will let us know our duty, we will by his grace make conscience of doing it." Those who attend God's word with this humble resolution shall not be sent away without their lesson.

      IV. The means by which this shall be brought about: Out of Zion shall go forth the law, the New-Testament law, the law of Christ, as of old the law of Moses from Mount Sinai, even the word of the Lord from Jerusalem. The gospel is a law, a law of faith; it is the word of the Lord; it went forth from Zion, where the temple was built, and from Jerusalem. Christ himself began in Galilee, Matthew 4:23; Luke 23:5. But, when he commissioned his apostles to preach the gospel to all nations, he appointed them to begin in Jerusalem, Luke 24:47. See Romans 15:19. Though most of them had their homes in Galilee, yet they must stay at Jerusalem, there to receive the promise of the Spirit,Acts 1:4. And in the temple on Mount Zion they preached the gospel, Acts 5:20. This honour was allowed to Jerusalem, even after Christ was crucified there, for the sake of what it had been. And it was by this gospel, which took rise from Jerusalem, that the gospel church was established on the top of the mountains. This was the rod of divine strength, that was sent forth out of Zion,Psalms 110:2.

      V. The erecting of the kingdom of the Redeemer in the world: He shall judge among the nations. He whose word goes forth out of Zion shall by that word not only subdue souls to himself, but rule in them, Isaiah 2:4; Isaiah 2:4. He shall, in wisdom and justice, order and overrule the affairs of the world for the good of his church, and rebuke and restrain those that oppose his interest. By his Spirit working on men's consciences he shall judge, and rebuke shall try men and check them; his kingdom is spiritual, and not of this world.

      VI. The great peace which should be the effect of the success of the gospel in the world (Isaiah 2:4; Isaiah 2:4): They shall beat their swords into ploughshares; their instruments of war shall be converted into implements of husbandry; as, on the contrary, when war is proclaimed, ploughshares are beaten into swords,Joel 3:10. Nations shall then not lift up sword against nation, as they now do, neither shall they learn war any more, for they shall have no more occasion for it. This does not make all war absolutely unlawful among Christians, nor is it a prophecy that in the days of the Messiah there shall be no wars. The Jews urge this against the Christians as an argument that Jesus is not the Messiah, because this promise is not fulfilled. But, 1. It was in part fulfilled in the peaceableness of the time in which Christ was born, when wars had in a great measure ceased, witness the taxing,Luke 2:1. 2. The design and tendency of the gospel are to make peace and to slay all enmities. It has in it the most powerful obligations and inducements to peace; so that one might reasonably have expected it should have this effect, and it would have had it if it had not been for those lusts of men from which come wars and fightings. 3. Jew and Gentiles were reconciled and brought together by the gospel, and there were no more such wars between them as there had been; for they became one sheepfold under one shepherd. See Ephesians 2:15. 4. The gospel of Christ, as far as it prevails, disposes men to be peaceable, softens men's spirits, and sweetens them; and the love of Christ, shed abroad in the heart, constrains men to love one another. 5. The primitive Christians were famous for brotherly love; their very adversaries took notice of it. 6. We have reason to hope that this promise shall yet have a more full accomplishment in the latter times of the Christian church, when the Spirit shall be poured out more plentifully from on high. Then there shall be on earth peace. Who shall live when God doeth this? But do it he will in due time, for he is not a man that he should lie.

      Lastly, Here is a practical inference drawn from all this (Isaiah 2:5; Isaiah 2:5): O house of Jacob! come you, and let us walk in the light of the Lord. By the house of Jacob is meant either, 1. Israel according to the flesh. Let them be provoked by this to a holy emulation,Romans 11:14. "Seeing the Gentiles are thus ready and resolved for God, thus forward to go up to the house of the Lord, let us stir up ourselves to go too. Let is never be said that the sinners of the Gentiles were better friends to the holy mountain than the house of Jacob." Thus the zeal of some should provoke many. Or, 2. Spiritual Israel, all that are brought to the God of Jacob. Shall there be such great knowledge in gospel times (Isaiah 2:3; Isaiah 2:3) and such great peace (Isaiah 2:4; Isaiah 2:4), and shall we share in these privileges? Come then, and let us live accordingly. What ever others do, come, O come! let us walk in the light of the Lord. (1.) Let us walk circumspectly in the light of this knowledge. Will God teach us his ways? Will he show us his glory in the face of Christ? Let us then walk as children of the light and of the day,Ephesians 5:8; 1 Thessalonians 5:8; Romans 13:12. (2.) Let us walk comfortably in the light of this peace. Shall there be no more war? Let us then go on our way rejoicing, and let this joy terminate in God, and be our strength, Nehemiah 8:10. Thus shall we walk in the beams of the Sun of righteousness.

Spurgeon's Verse Expositions of the Bible

A Vision of the Latter-Day Glories

April 24th, 1859 by C. H. SPURGEON (1834-1892)

"And it shall come to pas in the last days that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it." Isaiah 2:2 ., & Micah 4:1 .

The prophets of God wore anciently called seers, for they had a supernatural sight which could pierce through the gloom of the future and behold the things which are not seen as yet, but which God hath ordained for the last times. They frequently described what they saw with spiritual eyes after the form or fashion of something which could be seen by the eye of nature. The vision was so substantial that they could picture it in words, so that we also may behold in open vision, the glorious things which they beheld after a supernatural sort. Let us imagine Isaiah as he stood upon Mount Zion. He looked about him and there were "the mountains that are round about Jerusalem" far outvying it in height, but yielding to Zion in glory. Dearer to his soul than even the snow-capped glories of Lebanon which glittered afar off was that little hill of Zion, for there upon its summit stood the temple, the shrine of the living God. the place of his delight, the home of song, the house of sacrifice, the great gathering-place whither the tribes went up, the tribes of the Lord. to serve Jehovah, the God of Abraham. Standing at the gate of that glorious temple which had been piled by the matchless art of Solomon, he looked into the future and he saw, with tearful eye, the structure burned with fire; he beheld it cast down and the plough driven over its foundations. He saw the people carried away into Babylon, and the nation cast off for a season. Looking once more through the glass he beheld the temple rising from its ashes, with glory outwardly diminished, but really increased. He saw on till he beheld Messiah himself in the form of a little babe carried into the second temple; he saw him there, and he rejoiced; but ere he had time for gladness his eye glanced onward to the cross; he saw Messias nailed to the tree; he beheld his back ploughed and mangled with the whip. "Surely he hath borne our griefs and carried our sorrows," arid the prophet, and he paused awhile to bemoan the bleeding Prince of the House of David. His eye was now doomed to a long and bitter weeping, for he saw the invading hosts of the Romans setting up the standard of desolation in the city. He saw the holy city burned with fire and utterly destroyed. His spirit was almost melted in him. But once more he flew through time with eagle wing, and scanned futurity with eagle eye; he soared aloft in imagination, and began to sing of the last days the end of dispensations and of time. He saw Messias ones again on earth. He saw that little hill of Zion rising to the clouds reaching to heaven itself. He beheld the New Jerusalem descending from above, God dwelling among men, and all the nations flowing to the tabernacle of the Most High God, where they paid him holy worship. We shall not, to-day, look through all the dim vista of Zion's tribulations. We will leave the avenue of troubles and of trials through which the church has passed and is to pass, and we will come, by faith, to the last days; and may God help us while we indulge in a glorious vision of that which is to be ere long, when "the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it." The prophet saw two things in the vision. He saw the mountain exalted, and he beheld the nations flowing to it. Now will you use your imagination for a moment; for there is a picture here which I can scarcely compare to anything, except one of Martin's magnificent paintings, in which he throws together such masses of light and shade that the imagination is left at liberty to stretch her wings and fly to the utmost height. In the present instance, you will not be able to outstrip the reality, however high you may endeavor to soar; for that which is in our text will certainly be greater than that which the preacher can utter, or that which you may be able to conceive. Transport yourselves for a moment to the foot of Mount Zion. As you stand there, you observe that it is but a very little hill. Bashan is far loftier, and Carmel and Sharon outvie it. As for Lebanon, Zion is but a little hillock compared with it. If you think for a moment of the Alps, or of the loftier Andes, or of the yet mightier Himalayas, this mount Zion seems to be a very little hill, a mere mole-hill insignificant, despicable, and obscure. Stand there for a moment, until the Spirit of God touches your eye, and you shall see this hill begin to grow. Up it mounts, with the temple on its summit, till it outreaches Tabor. Onward it grows, till Carmel, with its perpetual green, is left behind, and Salmon, with its everlasting snow sinks before it. Onward still it grows, till the snowy peaks of Lebanon are eclipsed. Still onward mounts the hill, drawing with its mighty roots other mountains and hills into its fabric; and onward it rises, till piercing the clouds it reaches above the Alps; and onwards still, till the Himalayas seem to be sucked into its bowels, and the greatest mountains of the earth appear to be but as the roots that strike out from the side of the eternal hill; and there it rises till you can scarcely see the top, as infinitely above all the higher mountains of the world as they are above the valleys. Have you caught the idea, and do you see there afar off upon the lofty top, not everlasting snows, but a pure crystal table-land, crowned with a gorgeous city, the metropolis of God, the royal palace of Jesus the King. The sun is eclipsed by the light which shines from the top of this mountain; the moon ceases from her brightness, for there is now no night: but this one hill, lifted up on high, illuminates the atmosphere, and the nations of them that are saved are walking in the light thereof. The hill of Zion hath now outsoared all others, and all the mountains and hills of the earth are become as nothing before her. This is the magnificent picture of the text. I do not know that in all the compass of poetry there is an idea so massive and stupendous as this a mountain heaving, expanding, swelling, growing, till all the high hills become absorbed, and that which was but a little rising ground before, becomes a hill the top whereof reacheth to the seventh heavens. Now we have here a picture of what the church is to be. Of old, the church was like Mount Zion, a very little hill. What saw the nations of the earth when they looked upon it? a humble man with twelve disciples. But that little hill grew, and some thousands were baptized in the name of Christ; it grew again and became mighty. The stone cut out of the mountain without hands began to break in pieces kingdoms, and now at this day the hill of Zion stands a lofty hill. But still, compared with the colossal systems of idolatry, she is but small. The Hindoo and the Chinese turn to our religion, and say, "It is an infant of yesterday; ours is the religion of ages." The Easterns compare Christianity to some miasma that creeps along the fenny lowlands, but their systems they imagine to be like the Alps, outsoaring the heavens in height. Ah, but we reply to this, "Your mountain crumbles and your hill dissolves, but our hill of Zion has been growing, and strange to say, it has life within its bowels, and grow on it shall, grow on it must, till all the systems of idolatry shall become less than nothing before it, till false gods being cast down, mighty systems of idolatry being overthrown, this mountain shall rise above them all, and on, and on, and on, shall this Christian religion grow, until converting into its mass all the deluded followers of the heresies and idolatries of man, the hill shall reach to heaven, and God in Christ shall be all in all." Such is the destiny of our church, she is to be an all-conquering church, rising above every competitor. We may more fully explain this in two or three ways. The church will be like a high mountain, for she will be pre-eminently conspicuous. I believe that at this period the thoughts of men are more engaged upon the religion of Christ than upon any other. It is true, and there be few that will deny it, that every other system is growing old: gray hairs are scattered here and there, although the followers of these religions know it. As for Mahomet, has he not become now effete with grey old age? And the sabre once so sharp to slay the unbeliever hath it not been blunted with time and rested into its scabbard? As for the old idolatries, the religion of Confucius, or of Budha, where are their missionaries, where the old activity that made minor idolatries bow before them? They are now content to be confined within their own limit, they feel that their hour is come that they can grow no further, for their strong man is declining into old age. But the Christian religion has become more conspicuous now than ever it was. In every part of the world all people are thinking of it; the very gates of Japan once fast closed are now open to it, and soon shall the trumpet voice of the gospel be heard there, and the name of Jesus the Son of the Highest shall there be proclaimed by the lips of his chosen servants. The hill is already growing, and mark you, it is to grow higher yet; it is to be so conspicuous, that in every hamlet of the world the name of Christ shall be known and feared. There shall not be a Bedouin in his tent, there shall not be a Hottentot in his kraal, there shall not be a Laplander in the midst of his eternal snow, or an African in that great continent of thirst, that shall not have heard of Christ. Rising higher, and higher, and higher, from north to south, from east to west, this mountain shall be beheld; not like the star of the north which cannot be seen in the south, nor like the "cross" of the south which must give way before the "bear" of the north this mountain, strange to say it, contrary to nature shall be visible from every land. Far-off islands of the sea shall behold it, and they that are near shall worship at the foot thereof. It shall be pre-eminently conspicuous in clear, cloudless radiance gladdening the people of the earth. This I think is one meaning of the text, when the prophet declares "that the mountain of the Lord's house shall be established in the top of the mountains. and shall be exalted above the hills." This, however, is but a small part of the meaning. He means that the church of Christ shall become awful and venerable in her grandeur. It has never been my privilege to be able to leave this country for any time, to stand at the foot of the loftier mountain" of Europe, but even the little hills of Scotland, where half way up the mist is slumbering, struck me with some degree of awe. These are some of God's old works, high and lofty, talking to the stars, lifting up their heads above the clouds as though they were ambassadors from earth ordained to speak to God in silence far aloft. But poets tell us and travelers who have but little poetry say the same that standing at the foot of some of the stupendous mountains of Europe, and of Asia, the soul is subdued with the grandeur of the scene. There, upon the father of mountains, lie the eternal snows glittering in the sun-light, and the spirit wonders to see such mighty things as these? such massive ramparts garrisoned with storms. We seem to be but as insects crawling at their base, while they appear to stand like cherubims before the throne of God, sometimes covering their face with clouds of mist, or at other times lifting up their while heads, and singing their silent and eternal hymn before the throne of the Most High. There is something awfully grand in a mountain, but how much more so in such a mountain as is described in our text, which is to be exalted above all hills, and above all the highest mountains of the earth. The church is to be awful in her grandeur. Ah! now she is despised; the infidel barketh at her, it is all he can do; the followers of old superstitions as yet pay her but little veneration. The religion of Christ, albeit that it has to us all the veneration of eternity about it "For his goings forth were of old, even from everlasting" yet to men who know him not Christianity seems to be but a young upstart, audaciously contending with hoary-headed systems of religion. Ay, but the day shall come when men shall bow before the name of Christ, when the cross shall command universal homage, when the name of Jesus shall stay the wandering Arab and make him prostrate his knee at the hour of prayer, when the voice of the minister of Christ shall be as mighty as that of a king, when the bishops of Christ's church shall be as princes in our midst, and when the sons and daughters of Zion shall be every man of them a prince, and every daughter a queen. The hour cometh, yea, and now draweth nigh, when the mountain of the Lord's house in her awful grandeur shall be established on the top of the mountains. There is yet, however, a deeper and larger meaning. It is just this that the day is coming when the church of God shall have absolute supremacy. The church of Christ now has to fight for her existence. She hath many foes, and mighty ones too, who would snatch the chaplet from her brow, blunt her sword, and stain her banners in the dust; but the day shall come when all her enemies shall die; there shall not be a dog to move his tongue against her. she shall be so mighty that there shall be nought left to compete with her. As for Rome, you shall seek but find it not. It shall be hurled like a millstone in the flood. As for Mahomed's lustful superstition, they shall ask for it, but the imposter shall not be found. As for false gods, talk to the bittern and the owl, to the mole, and to the bat, and they shall tell you where they shall be discovered. The church of Christ at that time shall not have kings of the earth to bind her, and to control her, as if she were but a puny thing, nor shall she have them to persecute her and lift up their iron arm to crush her; but she, then, shall be the queen and empress of all nations; she shall reign over all kings; they shall bow down and lick the dust of her feet; her golden sandals shall tread upon their necks; she, with her scepter, with her rod of iron, shall break empires in pieces like earthen vessels. She shall say, "Overturn! overturn! overturn! until he come, whose right it is; and I will give it HIM" The destiny of the church is universal monarchy. What Alexander fought for, what Ceasar died to obtain, what Napoleon wasted an his life to achieve, that Christ shall have: the universal monarchy of the broad acres of the earth. "The sea is his, and he made it, and his hands formed the dry land." The whole earth shall come, and worship, and bow down, and kneel before the Lord our Maker; for every knee shall bow, and every tongue shall confess that Jesus Christ is Lord to the glory of God the Father. You have now, I think, the meaning of the text, the church growing and rising up till she becomes conspicuous, venerable, and supreme. And now let me pause here a moment, to ask how this is to be done. How is this to be done? I reply, there are three things which will ensure the growth of the church. The first is the individual exertion of every Christian. I do not think that all the exertions of the church of Christ will ever be able to reach the climax of our text. I think we shall see something more than natural agency, even though employed by the Spirit, before the church of Christ shall be exalted to that supremacy of which I have spoken; but, nevertheless, this is to contribute to it. In the olden times, when men raised cairns to the memory of departed kings, it was usual to put a heap of stones over the tomb, and every passer-by threw another stone. In course of age. those mounds grew into small hills. Now the church of Christ in the present day is growing something in that way. Each Christian converted to Christ throws his stone; we each do our measure. By the grace of God let us each make sure of one stone being deposited there, and strive to add another by laboring to be the instruments of bringing someone else to Christ; in this way the church will grow; and as year after year rolls on, each Christian serving his Master, the church will increase; and it shall come to pass in the last times, that even by the efforts of Christ's people, owned by God the Holy Spirit, this mountain shall be highly exalted in the midst of the hills. This however, although all that we can do, is not, I think, all that we have to expect. We can do no more, but we may expect more. Besides, the church of Christ differs from all other mountains in this: that she has within her a living influence. The ancients fabled that under Mount Etna, Vulcan was buried. Some great giant, they thought, lay there entombed; and when he rolled over and over, the earth began to tremble, and the mountains shook, and fire poured forth. We believe not the fable, but the church of God, verily, is like this living mountain. Christ seems to be buried within her; and when he moves himself his church rises with him. Once he was prostrate in the garden; then Zion was but a little hill; then he rose, and day-by-day as he is lifted up his church rises with him; and in the day when he shall stand on Mount Zion, then shall his church be elevated to her utmost height. The feet is, that the church, though a mountain, is a volcano not one that spouts fire, but that hath fire within her; and this inward fire of living truth, and living grace, makes her bulge out, expands her side, and lifts her crest, and onwards she must tower, for truth is mighty, and it must prevail grace is mighty, and must conquer Christ is mighty, and he must be King of kings. Thus you see that there is something more than the individual exertions of the church; there is a something within her that must make her expand and grow, till she overtops the highest mountains, But mark you, the great hope of the church, although it is reckoned madness by some to say it, is the second advent of Christ. When he shall come, then shall the mountain of the Lord's house be exalted above the hills. We know not when Jesus may come. All the prophets of modern times have only been prophets from the fact that they have made profit by their speculations; but with the solitary exception of that pun upon the word, I believe they have not the slightest claim upon your credit; not even men who are doctors of divinity, who can spoil an abundance of paper with their prophesies of second Adventism; "Of that day and that hour knoweth no man, no, not the angels of God." Christ may come this morning; while I am addressing you Christ may suddenly appear in the clouds of heaven. he may not come for many a weary age. but come he must; in the last days he must appear; and when Christ shall come he will make short work of that which is so long a labor to his church. His appearance will immediately convert the Jews. They have looked for Messias a king. there he is, in more than regal splendor. They shall see him. they shall believe on him; he will then tell them that he is the Messiah whom their fathers crucified. Then will they look on him whom they have pierced, and they will mourn for their sin, and gathering round their great Messiah in glorious march they shall enter and be settled in their own land. They shall once more become a great and mighty nation, nay, a Jew shall become a very prince among men, firstborn in the church of God. Then shall the fullness of the Gentiles be converted and all kindreds and people shall serve the Son of David. Mark, the church is to rise first, and when the church has risen to eminence and greatness, the nations will flow unto her. Her rising will not be owing to the nations, but to the advent of Christ, and after she has become great, conspicious, and supreme, then will the nations flow to her. I am looking for the advent of Christ, it is this that cheers me in the battle of life the battle and cause of Christ. I look for Christ to come, somewhat as John Bunyan described the battle of Captain Credence with Diabolus. The inhabitants of the town of Mansoul fought hard to protect their city from the prince of darkness, and at last a pitch battle was fought outside the walls. The captains and the brave men of arms fought all day till their swords were knitted to their hands with blood; many and many a weary hour did they seek to drive back the Diabolians. The battle seemed to waver in the balance, sometimes victory was on the side of faith, and anon, triumph seemed to hover over the crest of the prince of hell; but just as the sun was setting, trumpets were heard in the distance, Prince Emmanuel was coming, with trumpets sounding, and with banners flying, and while the men of mansoul passed onwards sword in hand, Emmanuel attacked their foes in the rear, and getting the enemy between them twain, they went on, driving their enemies at the swords point, till at last, trampling over their dead bodies, they met, and hand to hand the victorious church saluted its victorious Lord. Even so must it be. We must fight on day-by-day and hour-by-hour; and when we think the battle is almost decided against us, we shall hear the trump of the archangel, and the voice of God, and he shall come, the Prince of the kings of the earth: at his name, with terror they shall melt, and like snow driven before the wind from the bare side of Salmon shall they fly away; and we, the church militant, trampling over them, shall salute our Lord, shouting, "Hallelujah, hallelujah, hallelujah, the Lord God Omnipotent reigneth." Thus then, have I explained the first part of the text. II. The second part of the text we have to consider, is this sentence "AND ALL NATIONS SHALL FLOW UNTO IT." Here is a figure, perhaps not so sublime, but quite as beautiful as the first. Still endeavor to retain in your minds the picture of this stupendous mountain, reaching above the clouds, seen by all mankind, in either hemisphere, a wonder of nature which could not be accomplished by the ordinary rules of art, but which divine wisdom will be able to perform. Well, wonder of wonders, you see all the nations of the earth converging to this great mountain, as to a common center. Once in the year all the people of Israel were wont to go to the little hill of Zion; and now, once for all, you see, not Israel, but all the nations of the earth comming to this great hill of Zion, to worship the Most High God. The white sails are on the Atlantic, and the ships are 'dying before the wind, even as the bird flitteth through the sky. What bear they? What is their noble cargo? Lo! they come from far, bringing the sons and daughters of Zion from the ends of the earth. See you there the camel and the dromedary, the great caravan passing over the pathless desert? What are these and what is their costly freight? Lo they are bringing the daughters of God, and the sons of Zion up to the Most High God, to worship him. From all parts of the earth you see them coming from the freezing cold and from the burning heat, from the far-off islands of the sea, and from the barren sands they come; they come, all converging towards the great center of their high and holy worship. This we are not to understand of course, literally, but as a figure of the great spiritual fact that all the souls of men shall tend to Christ, and to union with his church. Again, I beg you carefully to observe the figure. It does not say they shall come to it, but they shall "flow unto it." Understand the metaphor. It implies first their number. Now our churches are increased, converts drop into the churches; drop after drop the pool is filled. But in those days they shall flow into it; now it is but the pouring out of water from the bucket; then it shall be as the rolling of the cataract from the hillside, it shall flow into it. Now our converts, however numerous, are comparatively few, but then a nation shall be born in a day. The people shall renounce their gods at once. Whole nations shall of a sudden by an irresistible impulse flow into the church, not one by one, but in one vast mass. The power of God shall be seen in bringing whore rations into the church of God. You have seen the river flowing onward to the sea, with its banks all swollen, bearing its enormous contribution to the boundless ocean. So shall it be in the last days; each nation shall be like a river, rolling towards the foot of this great mountain, the church of the living God. Happy, happy, happy day, when India and China with their teeming myriads, and all the nations of the earth, with their multitude of tongues, shall flow into the mountain of God! But the text conveys the idea not only of numbers, but of (I know the exact word, but then I do not like to use it, for fear some should not know the meaning of it, it means that the nations of the earth shall come willingly to it) spontaneity. That was the word I wanted to use; but wherefore should we use big words; when we might find little ones. They are to come willingly to Christ; not to be driven, not to be pumped up, not to be forced to it, but to be brought up by the word of the Lord, to pay him willing homage; they are to flow to it. Just as the river naturally flows down-hill by no other force than that which is its nature, so shall the grace of God be so mightily given to the sons of men, that no acts of parliament, no state churches, no armies will be used to make a forced conversion. "The nations shall flow unto it." Of themselves, made willing in the day of God's power, they shall flow to it. Whenever the church of God is increased by unwilling converts it loses strength; whenever men join the church because of oppression, which would drive them to make a profession of religion, they do not flow, the church is weakened, end not strengthened, but in those days the converts shall be voluntarily won shall come in willingly by divine grace; they shall flow unto it. But yet again, this represents the power of the work of conversion. They "shall flow to it." Imagine an idiot endeavoring to stop the river Thames. He gets for himself a boat, and there he stands, endeavoring to push back the stream. He objects to it flowing towards the sea. and with his hands he tries to put it back. Would you not soon hear laughter along the banks? Ah, fool, to attempt to stop the stream! Now, the word "flow," here conveys just the idea. "The nations shall flow unto it." The Secularist may rise up and say, "Oh, why be converted to this fanatical religion? Look to the things of time." The false priests may rouse themselves with all their anger to defy Christ, and endeavor to keep their slaves; but all their attempts to stop conversion will be like an idiot seeking to drive back a mighty stream with his puny hands. "All nations shall flow unto it." What an idea it is! Oh, take your stand to-day, like prophets of the Lord, and look into the future. To day the church appears like the dry bed of a torrent; here I stand, and I see a little water flowing in a secret and thread-like stream, amongst the stones. So little is it that I can scarcely detect it, but I take the glass of prophecy, I look far onward, and I see a rolling mass of water, such as is sometimes seen in the rapid rivers of Africa; and there it is, coming with thundering sound. Wait for a few more years, and that torrent, like Kishon's mighty river, sweeping all before it, shall fill this dry bed, and swell on, and on, and on, with tumultuous waves of joy, till it meets the ocean of Christ's universal reign, and loses itself in God. Here you see, then, you have more than your imagination can grasp. This stupendous mountain, and all the nations of the earth vast numbers with immense force spontaneously coming up to the house of the living God. Now, I shall close by a practical address, very brief, and I trust very earnest. Is it not a great subject for praise that the nations of the earth may flow to the hill of God and to his house? If I were to tell you that all the nations of Europe were climbing the sides of the Alps, you would ask me, "And what benefit do they gain thereby? They must pass over the slippery fields of ice and they may lose their lives in the midst of the bottomless chasms that are overhung by the mighty precipices; they may suddenly be overwhelmed and buried in the all-destroying avalanche, and should they reach the summit they must fall down exhausted. What is there that men should covet in those barren heights; rarefied air and cold would soon destroy them, should they attempt to exist there." Ah, but it is not so with God's hill. There shall be no snow upon its summit, but the warmth and light of Jehovah's love, there shall be no chasms in its side wherein souls may be destroyed, for there shall be a way, and a highway, (the unclean shall not pass over it) a way so easy that the wayfaring man shall not err therein. The mountains of which we read in Scripture were some of them such, that if they were accessible no one would desire to climb them. There were bounds set round about Sinai, but had there been no bounds who would hare wished to ascend it? A mountain that burned with fire, and upon which there was a sound as of a trumpet waxing exceeding loud and long. No, brethren, we are not come to a mountain like Sinai with its supernatural thunders; we are not come to a hill bare, and barren, and bleak, and difficult to climb, like the mountains of earth; but the hill of God, though it is a high hill, is a hill up which on hands and knees the humble penitent may readily ascend. Ye are come to a mountain which is not forbidden to you. there are no bounds set about it to keep you off, but you are freely bidden and freely invited to come to it. And the God who invited you will give you grace to come. If he has given you the will to come, he will give you grace to climb the sides of the hill, till you shall reach its upper glories, and stand on its summit transported with delight. While I am talking about the nations that will flow to Christ, might we not weep to think that there are so many in this congregation that are not flowing to Christ but are going from him? Ah! soul; what are the splendours of the Millennium to thee, if thou art his enemy? For when he tramples his foes in his hot displeasure, thy blood shall stain his garments, even as the garments of the wine-pressers are stained with the blood of the grape. Tremble, sinner, for the advent of Christ must be thy destruction though it shall be the church's Joy and comfort. Ye say, "Come quickly." Know ye not that to you the day of the Lord is darkness and not light, for that day burneth as an oven, and they that are proud and do wickedly shall be as stubble, and the fire shall consume them with burning heat. Oh! ye people that to-day hear the words of Jesus! ye are now this day invited to come to the mountain of his church, on which stands his cross and his throne. Ye weary, heavy laden, sin-destroyed sin-ruined souls, ye that know and feel your need of Jesus ye that weep because of sin, ye are bidden to come now to Christ's cross. to look to him who shed his brood for the ungodly, and looking to him, you shall find peace and rest; so that when he cometh with rainbow wreath, and robes of storm, you shall be able to see him, not with alarm and terror, but with joy and gladness. for you shall say, "Here he is, the man who died for me has come to claim me, he who bought me has come to receive me; my judge is my Redeemer, and I will rejoice in him." Oh! turn ye, ye English heathens turn ye unto God! ye inhabitants of London, some of you as vile as the inhabitants of Sodom. turn ye, turn ye to God! O Lord Jesus! by thy grace turn every one of us to thyself! Bring in thine elect; let thy redeemed rejoice in thee; and then let the fullness of the nations flow unto then, and thine shall be the glory, for ever and ever.