(VIDEO INTRO: "Christmas Truce". https://www.youtube.com/watch?v=Dtkeaj-ubuQ)
As the soldiers enjoyed a "Peace at Christmas" during WW I, the threat of the Assyrian army disrupted any notice of peace for the Israelis. Isaiah spoke out to Judah during the critical years of Assyrian expansion, when the Northern Kingdom, Israel, was destroyed (Richards, L., & Richards, L. O. (1987). The teacher’s commentary (p. 365). Wheaton, IL: Victor Books.).
During Advent, peace is a gift that many desire but few expect. We fear conflict from family gatherings, conflict from unmet expectations and conflict from future uncertainty. Conflict is the hallmark of humanity apart from Christ. Peace is the gift of God for those in Christ.
"The Gift of Peace" is not only a historical reality, it is a future guarantee. God gave His son, the Prince of Peace to usher in a new era, a new kingdom of Peace. In Isaiah 2, the Prophet Isaiah saw: 1) Peace from the Person of God (Isaiah 2:1-2), and 2) Peace through the saving Purpose of God (Isaiah 2:3-5)
1) Peace from the Person of God (Isaiah 2:1-2)
Isaiah 2:1-2 [2:1]The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. [2]It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, (ESV)
While this verse obviously functions as a superscription, it certainly serves as a heading to chapters 2–4, and probably was intended to describe the collection of oracles which extends to chapter 12. Even so, the first vision is linked to the preceding description of Zion as ‘the City of Righteousness, the Faithful City’ (1:26), which is now portrayed in the glory she will be given in days to come. ‘The word that Isaiah … saw’ is an unusual expression; even so, ‘saw’ (from the same root as ‘vision’ in 1:1) is intended to convey no more than ‘received by divine revelation’. Isaiah literally saw “the word” (haddâḇâr.), which suggests that the revelation contained both visionary and verbal elements (Grogan, G. W. (1986). Isaiah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Isaiah, Jeremiah, Lamentations, Ezekiel (Vol. 6, p. 34). Grand Rapids, MI: Zondervan Publishing House.).
Please turn to Micah 4 (p.778)
The prophecy of 2:2–4 is found in substantially the same form in Micah 4:1–3, where (unlike here) it is an obvious link with preceding material. However, it does not necessarily follow that Isaiah is dependent on Micah. There is some probability attached to the suggestion that both spokesmen of Yahweh are citing an earlier source (which may also be partially reflected in Joel 3:9–12). It would seem that these words were popular in Jerusalem as a statement of the assured glory of Zion, and Isaiah, like his contemporary Micah, was led by the Spirit to use them in his own way to deepen the understanding that the people had of their situation (cf. 2:5; Micah 4:4–5). To the prophetic eye, the crises of the present are to be measured by the ultimate crisis of judgment and salvation toward which God is moving history (see Joel 2:28–3:21; Zeph. 1:7–2:3) (Crossway Bibles. (2008). The ESV Study Bible (p. 1243). Wheaton, IL: Crossway Bibles.).
Micah 4:1-5 [4:1]It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and it shall be lifted up above the hills; and peoples shall flow to it, [2]and many nations shall come, and say: "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths." For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.[3]He shall judge between many peoples, and shall decide for strong nations far away; 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 anymore; [4]but they shall sit every man under his vine and under his fig tree, and no one shall make them afraid, for the mouth of the LORD of hosts has spoken. [5]For all the peoples walk each in the name of its god, but we will walk in the name of the LORD our God forever and ever. (ESV)
The expression in verse 2 that "It that it shall come to pass in the latter/end of the days" (cf. Gen. 49:1; Num. 24:14; Deut. 31:29; but not used elsewhere in Isaiah) looks forwards into the distant future (in fact the Hebrew idiom involves looking backwards: the unknown future is envisaged as lying unseen behind one). It is a designation looking forward to the messianic era (Ezek. 38:16; Hos. 3:5; Mic. 4:1). The NT applied the expression to the period beginning with the first advent of Jesus Christ (Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3; 2 Pet. 3:3). Old Testament prophets, being without a clear word regarding the time between the Messiah’s two advents, linked the expression to the Messiah’s return to establish His earthly kingdom (MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 957). Nashville, TN: Word Pub.).
• It is an amazing thing to realize that even those who foretold of the messiah did not know exactly how it would come together. For us that should be comforting, for when God's plan seems perplexing, we can be at peace that He knows what He is doing and will do what He said.
‘The mountain of the house of the LORD/Yahweh’ pointed to Zion, where the temple was located as the focus of divine contact with humanity. Zion was not a particularly high mountain (730 metres, 2,400 feet), and was surrounded by higher peaks (Ps. 125:2), such as the Mount of Olives. Nevertheless here was the palace of the King, situated in his royal capital. In the prophet’s day this glorious reality was not grasped by other nations. However, in time to come its exclusive splendor will be seen by all as they assess not its topological or political significance, but its spiritual pre-eminence as the place where Yahweh is pleased to reveal himself. God chose a measly little hilltop in the land of Israel to be the place where he should be worshiped. It wasn’t impressive by the usual standards. And today the church is rarely impressive in the eyes of humanity (1 Corinthians 1:26). But in the latter days the nations will abandon their worldviews and ideologies and gladly give to the church their esteem as the world’s leader in worship (Ortlund, R. C., Jr., & Hughes, R. K. (2005). Isaiah: God saves sinners (p. 51). Wheaton, IL: Crossway Books.).
• This is the significance of Advent. Christ did not appear as the most glorious King, but His splendor was shown in His holiness and righteous works. His transfiguration was a foretaste of His glory. When He returns, He will do so in His full splendor.
It was also the case that since the vision was designed to speak in the first instance to the prophet’s contemporaries, it was expressed in terms that were meaningful to them—and to him. The prophet spoke of the temple mount as a metaphor for the Lord’s kingdom that will be exalted above all other kingdoms (cf. 11:9; 65:25; 66:20). Mount Zion and the temple on it were symbols of heaven and the heavenly sanctuary (Heb. 9:24). These earthly representations have passed away (Heb. 8:13); through the priesthood of the ascended Lord, the church comes directly to the heavenly reality (Heb. 12:22–24).( Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: bringing the light of the Reformation to Scripture: New King James Version (Is 2:2). Nashville: T. Nelson)
Ultimately the period described corresponds to the glorious consummation of God’s purposes on earth, which in its fullest dimension is messianic. Generally a prophet did not know how much time must elapse before the vision he saw would be fulfilled, but there was of course no doubt that its divine origin ensured its fulfillment when God determined. To be sure, we await Christ’s second coming for the complete fulfillment of this promise, but the partial fulfillment began at Pentecost (Oswalt, J. N. (1986). The Book of Isaiah, Chapters 1–39 (pp. 116–117). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
The worship that God desires is to transcend a formal temple gathering. That is why Isaiah speaks here of the Lord’s ‘house’ (not temple). A ‘temple’ is primarily a place for worship; a ‘house’ is primarily where the Lord has come to live among his people (cf. Exod. 29:42–46) (Motyer, J. A. (1999). Isaiah: an introduction and commentary (Vol. 20, p. 59). Downers Grove, IL: InterVarsity Press.)
• God desires that His people will transcend mere formal celebrations of peace to have His peace rule our hearts. When that happens we will have homes that exhibit peace. Then our corporate celebrations can truly celebrate peace. If we try to reverse the order from Corporate to Home to Heart then it will be a fake peace. If Peace starts in our hearts it will naturally flow to our homes and then our gatherings.
That the mountain of the house of the LORD shall/will be established’ does not describe a temporary phenomenon, but something that will continue unshaken by earthly turmoil because of its divinely provided durability ‘as the highest/head of the mountains’. “Highest” here probably means “most exalted in honor,” not actually physically highest. Christ himself is the ultimate “house” or dwelling place of God (John 1:14; 2:19–21). Through him the church becomes a temple (1 Cor. 3:16; Eph. 2:20–22), and through Christ’s exaltation the nations are drawn to him (Luke 24:47; John 12:32). (Crossway Bibles. (2008). The ESV Study Bible (p. 1243). Wheaton, IL: Crossway Bibles.).
Canaanite shrines (described here as the hills/high places’) were often located on mountain tops, where heaven and earth were seen as being at their closest. Now only one mountain will remain a centre for worship, as there is only one true God. In consequence of this it will be extraordinarily attractive. ‘All the nations shall flow/will stream to it’, not by external coercion, but because of Zion’s divinely bestowed radiance and appeal, which makes the river of pilgrims flow even uphill. In this the promise of blessing to the nations given to Abraham (Gen. 12:3) is restated. This miracle has already begun. It started at Pentecost 2,000 years ago (Acts 2), it is going on today through Christian missions, and it will be consummated in the latter days with an overflowing river of conversions to Christ (Ortlund, R. C., Jr., & Hughes, R. K. (2005). Isaiah: God saves sinners (p. 51). Wheaton, IL: Crossway Books.).
• The Glory of Christ revealed at Advent will become more and more attractive against shallow holiday trappings. Nothing in all of creation can provide the peace, that only faith in Christ provides.
Illustration: Christmas: The Harbinger of Peace
The Statue: "Christ of the Andes" is an impressive symbol of peace. Once Chile and Argentina were enemies and fought constantly. At last they decided it was in their mutual interest to live in peace. So, high upon their natural boundaries, the Andes Mountains, they erected a great statue of Christ with outstretched arms. The inscription reads: “Sooner shall these mountains crumble into dust than the Argentines and Chileans break the peace sworn at the feet of Christ the Redeemer.” (Jones, G. C. (1986). 1000 illustrations for preaching and teaching (p. 60). Nashville, TN: Broadman & Holman Publishers.)
Advent reminds us of the coming of peace to earth. Jesus was known as the Prince of peace. His motives, manner, and ministry all reflect peace. He said in Matthew 5:9 [9]"Blessed are the peacemakers, for they shall be called sons of God. (ESV)
2) Peace through the saving Purpose of God (Isaiah 2:3-5)
Isaiah 2:3-5 [3]and many peoples shall come, and say: "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths." For out of Zion shall go the law, and the word of the LORD from Jerusalem. [4]He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. [5]O house of Jacob, come, let us walk in the light of the LORD. (ESV)
A vast variety of peoples are pictured encouraging one another to come to Zion. It is not political or economic motives that inspire their journey, but faithful devotion. Their destination is ‘the house of the God of Jacob’, with ‘Jacob’ being used (as frequently throughout Isaiah) to refer to the descendants of the patriarch (cf. 41:8; Num. 23:7).
The peoples will not come there as tourists, but ‘so that he may teach us his ways’, literally, ‘from his ways’, which may suggest either that the ways are those Yahweh personally follows and which he will use as a model for the instruction of the nations, or that Yahweh’s instruction for the nations is so extensive that they expect only gradually and partially to learn from what he has to say to them. Still, that is the attraction of Jerusalem: it is the source of true learning regarding God’s purposes for humanity.
Furthermore, the pilgrims will not be content with gathering information; they intend to put their knowledge into practice in their lives as they ‘walk in his paths’. To walk is a biblical figure of speech that embraces the conduct of the whole of life. As Paul urged the Ephesians “to have a walk worthy of the calling with which you were called” (Eph. 4:1), he meant “to live a life” worthy of the call of God (McKenna, D., & Ogilvie, L. J. (1993). Isaiah 1–39 (Vol. 17, p. 70). Nashville, TN: Thomas Nelson Inc.).
• The strongest apologetic we have that God is a God of peace is if His peace rules our hearts. If we are certain of our redemption, and show confidence in Him through a life that knows His peace then we possess an attractive message of peace.
There then seems to be added the explanation that in that future period truth will not be confined to Zion but will be disseminated from there (cf. 51:4). The law and ‘the word of The LORD/Yahweh’, refers to the covenant stipulations of the Great King (cf. 36:4), whose rule is presented as reaching out from Zion (Ps. 72:8).
• Peace only comes through a strong force. We can't empty our minds and be at peace. Only when God's word fills our minds and translates into action can peace rule.
The universal rule of Yahweh is envisaged in verse 4 is a time when the disrupted conditions that prevail in a sin-twisted earth will be reversed and there will be inaugurated an era of peace. The ‘Judge’ refers to all aspects of Yahweh’s administration, including the judicial, in which Yahweh will ‘decide disputes/adjudicate for many peoples’, settling international disputes so that there will be no need for nations to resort to war. The resources released will enable armaments of destruction to be converted into implements of production, ‘ploughshares’, the metal cutting edge or tip of the plough, and ‘pruning-hooks’, knives used to tend vines. Enjoying the benefits of divine instruction and mediation, the nations will no longer pursue a militaristic agenda of training armies for warfare and of being ever ready to fight to settle disputes. Zion’s ultimate purpose has nothing to do with either Israel’s or Judah’s nationalistic dreams. Their wishes to be “nations like other nations” (1 Sam 8:5) have led to centuries of bloodshed and warfare. Nothing faintly resembling justice or righteousness has come from these (Watts, J. D. W. (1998). Isaiah 1–33 (Vol. 24, p. 28). Dallas: Word, Incorporated.).
Illustration: Isaiah’s vision for the house of the LORD may not be fully realized yet, but his prophecy of peace confronts every nation in the world every day. At the entrance to the United Nations headquarters in New York City, a sculpture of an artisan beating a sword into a plowshare greets every world leader, diplomat, and visitor who enters the building. Under the statue is engraved the word of the LORD from Isaiah, “They shall beat their swords into plowshares, and their spears into pruning hooks” (v. 4). Though the United Nations takes this verse as its motto, its inability to produce world peace simply points to the need for a supernatural work that will result in war being forever abolished (Harman, A. (2005). Isaiah: A Covenant to Be Kept for the Sake of the Church (p. 48). Scotland: Christian Focus Publications.)
When Mikhail Gorbachev led the Soviet Union and visited the United Nations, he was given a gift of golden cufflinks fashioned after the sculpture. If Gorbachev’s praying mother saw her son’s cufflinks, she would silently thank God for answering prayer. George Adam Smith, in his commentary on Isaiah in The Expositor’s Bible, sums up God’s ideal for His house: In the last days, He sees it as the “Light of the world, school of the nations, temple of the earth, seat of judgment, throne of God, and symbol of peace.” All of Isaiah’s prophecies and God’s promises are aimed at that glorious future (McKenna, D., & Ogilvie, L. J. (1993). Isaiah 1–39 (Vol. 17, p. 71). Nashville, TN: Thomas Nelson Inc.)
Please turn to Romans 5 (p.942)
The way God achieves peace, is through the Prince of Peace as we saw last week in Isaiah 9:6. The Prince of Peace. It is appropriate that this title should come as the last of the series, for it is the climactic one (cf. 32:17). When the gospel finally sweeps over the world, there will be neither the practice of nor even the inclination to engage in war. No widows and orphans will be left behind by a fallen soldier, no money consumed on military hardware, as Jesus settles our disputes with perfectly satisfying justice and mercy. All that money and talent and genius and effort will be deployed for life-enriching purposes. That is God’s promise. It is our only hope (Ortlund, R. C., Jr., & Hughes, R. K. (2005). Isaiah: God saves sinners (p. 52). Wheaton, IL: Crossway Books.)
Effecting Salvation, Christ fulfills the mandate of the Prince of Peace:
Romans 5:1-10 [5:1]Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. [2]Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. [3]More than that, we rejoice in our sufferings, knowing that suffering produces endurance, [4]and endurance produces character, and character produces hope, [5]and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us. [6]For while we were still weak, at the right time Christ died for the ungodly. [7]For one will scarcely die for a righteous person--though perhaps for a good person one would dare even to die-- [8]but God shows his love for us in that while we were still sinners, Christ died for us. [9]Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. [10]For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. (ESV)
What sort of king is this? He is a peaceful king, one who comes in peace and one who establishes peace, not by a brutal squashing of all defiance, but by means of a transparent vulnerability which makes defiance pointless. Somehow through him will come the reconciliation between God and man that will then make possible reconciliation between man and man (53:5; 57:19; 66:12; Luke 2:14; John 16:33; Rom. 5:1; Heb. 12:14). The effect will be on a global scale (11:6–9). When the nations accept the instruction of Yahweh and live in terms of it, the scourge of warfare will be abolished (cf. 60:18; 65:25).
• Does your life reflect that of peace? There is only one source of true peace. When admit that sin is rebellion against God, and ask for God's peace, then we realize that His peace is the only peace that will enable peace with God and one another.
Finally, verse 5 is a pivotal verse, which both attaches itself to what precedes it and also provides a basis for what the prophet goes on to say. Isaiah is not content just to reiterate this popular vision of the future destiny of Zion; he uses it as the basis for exhortation regarding the present conduct of the people, which he refers to as the “House of Jacob” which is the common expression in Isaiah, instead of “house of Israel” (see ch. 8:17; 10:20; 14:1; 29:22; 46:3; 48:1; 58:1). It has no particular force, merely signifying “Israelites.”( Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 31). London; New York: Funk & Wagnalls Company.)
If others will eventually recognize the supremacy of the God of Jacob (2:3), surely the ‘house of Jacob’, his family and descendants (cf. 46:3; 48:1; 58:1), should already ‘walk in the light’ which is their heritage (60:1–3). By using the plural ‘us’, the prophet invites them to join him in this enterprise. If the world is ever to say Come, let us go up (3), the Lord’s people must heed the call Come … let us walk (5): the first requirement in evangelism is to have a church that is worth joining! (Motyer, J. A. (1999). Isaiah: an introduction and commentary (Vol. 20, p. 58). Downers Grove, IL: InterVarsity Press.)
The invitation to walk in the light of the LORD, goes beyond a reference to the natural light that God has provided in creation to include the light that his saving presence extends to his people (Ps. 27:1). Walking in this light involves present conduct that conforms to the pattern desired by Yahweh so that they will enjoy the blessing of his favour shining on them (cf. Num. 6:25) both now and in the future (60:20). But, the Lord is the light in blessing and in judgment (10:17; 60:19, 20; cf. John 1:4; 8:12). People who exchange His light for the darkness of their corrupt minds (5:20; 8:20), will experience His judgment and live in the darkness of separation from God (5:30; 13:10; 59:9; cf. John 3:19, 20) (Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: bringing the light of the Reformation to Scripture: New King James Version (Is 2:5). Nashville: T. Nelson.).
Christ came as ‘a light for revelation to the Gentiles, and for glory to your people Israel’ (Luke 2:32) and promised that, when he was lifted up, he would draw all people to himself (John 12:32). That process has been continuing apace since Pentecost as, ‘beginning from Jerusalem’ (Luke 24:47), this ministry of teaching and of the promulgation of peace is effected through the church, which is the present manifestation of the temple of the living God (2 Cor. 6:16). But it will be finally and perfectly achieved only at Christ’s return, when there will be no temple because all will be temple (Rev. 21:22). Just as those of Isaiah’s day were called to renewed loyalty and action by the vision of what they would become, so too the people of God continue to be challenged by the vision of future glory to renewed dedication to the service of their Saviour. Glimpsing what awaits us at the end of the journey impels us to renewed endeavour to make our calling and election sure (2 Peter 1:10). God has given believer the gift of Peace, desires that we walk in Peace, that we pray for peace and we long for the returning Prince of Peace.
(Format note: Some base commentary from Mackay, J. L. (2008). A Study Commentary on Isaiah: Chapters 1–39 (Vol. 1, pp. 85–90). Darlington, England; Webster, New York: Evangelical Press.)
