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Peace and Security through Obedience

In days to come

the mountain of the L ord’s house

shall be established as the highest of the mountains,

and shall be raised up above the hills.

Peoples shall stream to it,

and many nations shall come and say:

“Come, let us go up to the mountain of the L ord,

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 instruction,

and the word of the L ord from Jerusalem.

He shall judge between many peoples,

and shall arbitrate between strong nations far away;

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;

but they shall all sit under their own vines and under their own fig trees,

and no one shall make them afraid;

for the mouth of the L ord of hosts has spoken.

For all the peoples walk,

each in the name of its god,

but we will walk in the name of the L ord our God

forever and ever.

Restoration Promised after Exile

In that day, says the L ord,

I will assemble the lame

and gather those who have been driven away,

and those whom I have afflicted.

The lame I will make the remnant,

and those who were cast off, a strong nation;

and the L ord will reign over them in Mount Zion

now and forevermore.

And you, O tower of the flock,

hill of daughter Zion,

to you it shall come,

the former dominion shall come,

the sovereignty of daughter Jerusalem.

Now why do you cry aloud?

Is there no king in you?

Has your counselor perished,

that pangs have seized you like a woman in labor?

Writhe and groan, O daughter Zion,

like a woman in labor;

for now you shall go forth from the city

and camp in the open country;

you shall go to Babylon.

There you shall be rescued,

there the L ord will redeem you

from the hands of your enemies.

Now many nations

are assembled against you,

saying, “Let her be profaned,

and let our eyes gaze upon Zion.”

But they do not know

the thoughts of the L ord;

they do not understand his plan,

that he has gathered them as sheaves to the threshing floor.

Arise and thresh,

O daughter Zion,

for I will make your horn iron

and your hoofs bronze;

you shall beat in pieces many peoples,

and shall devote their gain to the L ord,

their wealth to the Lord of the whole earth.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

The Prophet blends here things in their nature wholly contrary, — that the Jews were for a time to be cut off, — and that afterwards they were to recover their former state. Why, he says, dost thou cry out with crying? We must notice the Prophet’s design. He did not intend to overturn what he had before stated; but as the minds of the godly might have fainted amidst so many changes, the Prophet here gives them support, that they might continue firm in their faith; and hence he says, Why dost thou cry aloud with loud crying? That is, “I see that grievous troubles will arise capable of shaking even the stoutest hearts: time will be changeable; it will often be, that the faithful will be disturbed and degraded; but though various tumults may arise, and tempests throw all things into confusion, yet God will redeem his people.” We now then see what the Prophet means by saying, Why dost thou now cry? Why dost thou make an uproar? for the verb here properly means, not only to cry out, but also to sound the trumpet; as though he said, Why do the Jews so much torment themselves? There is he says, no doubt, a good reason.

And he adds, Is there no king among thee? This was doubtless the reason why the Jews so much harassed themselves; it was, because God had deprived them of their kingdom and of counsel: and we know what Jeremiah has said, ‘Christ,’ that is, the anointed of the Lord, ‘by whose life we breathe, is slain,’ (Lamentations 4:20.) Since, then, the whole Church derived as it were its life from the safety of its king, the faithful could not be otherwise than filled with amazement when the kingdom was upset and abolished; for the hope of salvation was taken away Is there, then, not a king among thee? and have thy counselors perished? Some think that the unfaithfulness of the people is here indirectly reproved, because they thought themselves to be destitute of the help of God and of his Christ, as though he said, — “Have ye forgotten what God has promised to you, that he would be your king for ever, and would send the Messiah to rule over you? nay, has he not promised that the kingdom of David would be perpetual? Whence then, is this fear and trembling, as though God no longer reigned in the midst of you, and the throne of David were hopelessly overturned?” These interpreters, in confirmation of this opinion, say, that Christ is here distinguished by the same title as in Isaiah 9:7; where he is called יועף, ivots, a counselor. But as in this verse, it is the Prophet’s design to terrify, and to reprove rather than to alleviate the grievousness of evils by consolation; it is more probable, that their own destitution is set before the people; as though Micah said, “What cause have you for trembling? Is it because your king and all his counselors have been taken away?” But what immediately follows proves that this sorrow arose from a just cause; it was because they were stripped of all those things which had been till that time the evidences of God’s favor.