Isaiah 2:15 Commentaries: Against every high tower, Against every fortified wall,
Isaiah 2:15
And on every high tower, and on every fenced wall,
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(15) Upon every high tower.—Generic as the words are, they have a special reference to the fortifications which were the glory of Uzziah’s reign, and were continued by his successors (2Chronicles 26:9-10; 2Chronicles 27:3-4; Hosea 8:14; Micah 5:11; comp. also Isaiah 22:8-11, Psalm 48:13).

2:10-22 The taking of Jerusalem by the Chaldeans seems first meant here, when idolatry among the Jews was done away; but our thoughts are led forward to the destruction of all the enemies of Christ. It is folly for those who are pursued by the wrath of God, to think to hide or shelter themselves from it. The shaking of the earth will be terrible to those who set their affections on things of the earth. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of pride, or by the providence of God depriving them of all the things they were proud of. The day of the Lord shall be upon those things in which they put their confidence. Those who will not be reasoned out of their sins, sooner or later shall be frightened out of them. Covetous men make money their god; but the time will come when they will feel it as much their burden. This whole passage may be applied to the case of an awakened sinner, ready to leave all that his soul may be saved. The Jews were prone to rely on their heathen neighbours; but they are here called upon to cease from depending on mortal man. We are all prone to the same sin. Then let not man be your fear, let not him be your hope; but let your hope be in the Lord your God. Let us make this our great concern.Every high tower - Towers, or fortresses, were erected for defense and protection. They were made on the walls of cities, for places of observation (compare the note at Isaiah 21:5), or in places of strength, to be a refuge for an army, and to be a point from which they might sally out to attack their enemies. They were "high" to afford a defense against being scaled by an enemy, and also that from the top they might look abroad for observation; and also to annoy an enemy from the top, when the foe approached the walls of a city.

Every fenced wall - הומה בצוּרה betsûrâh hômâh. The word "fenced," בצוּרה betsûrâh, is from בצר bâtsar, to make inaccessible, and hence, to fortify. It denotes a wall that is inaccessible, or strongly fortified. Cities were commonly surrounded by high and strong walls to defend them from enemies. The sense is, God would overturn all their strong places of refuge and defense.

15. tower … wall—Towers were often made on the walls of cities.

fenced—strongly fortified.

To which you resorted and trusted for your defence. And upon every high tower, and upon every fenced wall. Which may signify everything that serves to support and defend the antichristian hierarchy, particularly the secular powers. The Targum paraphrases it,

"and upon all that dwell in a high tower, and upon all that reside by a fortified wall.''

And upon every high tower, and upon every fenced wall,
15, 16. Works of human art are last mentioned as being nearer to the sinful pride of man, which is the ultimate cause of the judgment.Verse 15. - Upon every high tower. Uzziah and. Jotham had, both of them, paid much attention to fortifications, and had especially "built towers," both at Jerusalem and in other parts of Judaea (2 Chronicles 26:9, 10; 2 Chronicles 27:4). Isaiah means to pour contempt on these indications of "trust in an arm of flesh," and to say that they will be of no avail when the time of calamity arrives. Every fenced wall. "On the wall of Ophel" Jotham had "built much" (2 Chronicles 27:3). Hosea (Hosea 8:14) and Micah (Micah 4:11) also notice the trust of Judah in her fortresses, and threaten their destruction. It was a state ripe for judgment, from which, therefore, the prophet could at once proceed, without any further preparation, to the proclamation of judgment itself."Thus, then, men are bowed down, and lords are brought low; and forgive them - no, that Thou wilt not." The consecutive futures depict the judgment, as one which would follow by inward necessity from the worldly and ungodly glory of the existing state of things. The future is frequently used in this way (for example, in Isaiah 9:7.). It was a judgment by which small and great, i.e., the people in all its classes, were brought down from their false eminence. "Men" and "lords" (âdâm and ish, as in Isaiah 5:15; Psalm 49:3, and Proverbs 8:4, and like άνθρωπος and ανήρ in the Attic dialect), i.e., men who were lost in the crowd, and men who rose above it - all of them the judgment would throw down to the ground, and that without mercy (Revelation 6:15). The prophet expresses the conviction (al as in 2 Kings 6:27), that on this occasion God neither could nor would take away the sin by forgiving it. There was nothing left for them, therefore, but to carry out the command of the prophet in Isaiah 2:10 : "Creep into the rock, and bury thyself in the dust, before the terrible look of Jehovah, and before the glory of His majesty." The glorious nation would hide itself most ignominiously, when the only true glory of Jehovah, which had been rejected by it, was manifested in judgment. They would conceal themselves in holes of the rocks, as if before a hostile army (Judges 6:2; 1 Samuel 13:6; 1 Samuel 14:11), and bury themselves with their faces in the sand, as if before the fatal simōm of the desert, that they might not have to bear this intolerable sight. And when Jehovah manifested Himself in this way in the fiery glance of judgment, the result summed up in Isaiah 2:11 must follow: "The people's eyes of haughtiness are humbled, and the pride of their lords is bowed down; and Jehovah, He only, stands exalted in that day." The result of the process of judgment is expressed in perfects: nisgab is the third pers. praet., not the participle: Jehovah "is exalted," i.e., shows Himself as exalted, whilst the haughty conduct of the people is brought down (shâphel is a verb, not an adjective; it is construed in the singular by attraction, and either refers to âdâm, man or people: Ges. 148, 1; or what is more probable, to the logical unity of the compound notion which is taken as subject, the constr. ad synesin s. sensum: Thiersch, 118), and the pride of the lords is bowed down (shach equals shâchach, Job 9:13). The first strophe of the proclamation of judgment appended to the prophetic saying in Isaiah 2:2-4 is here brought to a close. The second strophe reaches to Isaiah 2:17, where Isaiah 2:11 is repeated as a concluding verse.
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