Isa 2:3 | KD | STEP | “And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of His ways, and we will walk in His paths.” This is their signal for starting, and their song by the way (cf., Zec 8:21-22). What urges them on is the desire for salvation. Desire for salvation expresses itself in the name they give to the point towards which they are travelling: they call Moriah “the mountain of Jehovah,” and the temple upon it “the house of the God of Jacob.” Through frequent use, Israel had become the popular name for the people of God; but the name they employ is the choicer name Jacob , which is the name of affection in the mouth of Micah, of whose style we are also reminded by the expression “many peoples” ( ammim rabbim ). Desire for salvation expresses itself in the object of their journey; they wish Jehovah to teach them “out of His ways,” - a rich source of instruction with which they desire to be gradually entrusted. The preposition min (out of, or from) is not partitive here, but refers, as in , to the source of instruction. The “ways of Jehovah” are the ways which God Himself takes, and by which men are led by Him - the revealed ordinances of His will and action. Desire for salvation also expresses itself in the resolution with which they set out: they not only wish to learn, but are resolved to act according to what they learn. “We will walk in His paths:” the hortative is used here, as it frequently is (e.g., , vid., Ges. §128, 1, c ), to express either the subjective intention or subjective conclusion. The words supposed to be spoken by the multitude of heathen going up to Zion terminate here. The prophet then adds the reason and object of this holy pilgrimage of the nations: “For instruction will go out from Zion, and the word of Jehovah from Jerusalem.” The principal emphasis is upon the expressions “from Zion” and “from Jerusalem.” It is a triumphant utterance of the sentiment that “salvation is of the Jews” (Joh 4:22). From Zion-Jerusalem there would go forth thorah , i.e., instruction as to the questions which man has to put to God, and debar Jehovah , the word of Jehovah, which created the world at first, and by which it is spiritually created anew. Whatever promotes the true prosperity of the nations, comes from Zion-Jerusalem. There the nations assemble together; they take it thence to their own homes, and thus Zion-Jerusalem becomes the fountain of universal good. For from the time that Jehovah made choice of Zion, the holiness of Sinai was transferred to Zion ( ), which now presented the same aspect as Sinai had formerly done, when God invested it with holiness by appearing there in the midst of myriads of angels. What had been commenced at Sinai for Israel, would be completed at Zion for all the world. This was fulfilled on that day of Pentecost, when the disciples, the first-fruits of the church of Christ, proclaimed the thorah of Zion, i.e., the gospel, in the languages of all the world. It was fulfilled, as Theodoret observes, in the fact that the word of the gospel, rising from Jerusalem “as from a fountain,” flowed through the whole of the known world. But these fulfilments were only preludes to a conclusion which is still to be looked for in the future. For what is promised in the following v. is still altogether unfulfilled.

‏ Isaiah 2:3

Isa 2:3 “And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of His ways, and we will walk in His paths.” This is their signal for starting, and their song by the way (cf., Zec 8:21-22). What urges them on is the desire for salvation. Desire for salvation expresses itself in the name they give to the point towards which they are travelling: they call Moriah “the mountain of Jehovah,” and the temple upon it “the house of the God of Jacob.” Through frequent use, Israel had become the popular name for the people of God; but the name they employ is the choicer name Jacob, which is the name of affection in the mouth of Micah, of whose style we are also reminded by the expression “many peoples” (ammim rabbim). Desire for salvation expresses itself in the object of their journey; they wish Jehovah to teach them “out of His ways,” - a rich source of instruction with which they desire to be gradually entrusted. The preposition min (out of, or from) is not partitive here, but refers, as in Psa 94:12, to the source of instruction. The “ways of Jehovah” are the ways which God Himself takes, and by which men are led by Him - the revealed ordinances of His will and action. Desire for salvation also expresses itself in the resolution with which they set out: they not only wish to learn, but are resolved to act according to what they learn. “We will walk in His paths:” the hortative is used here, as it frequently is (e.g., Gen 27:4, vid., Ges. §128, 1,c), to express either the subjective intention or subjective conclusion. The words supposed to be spoken by the multitude of heathen going up to Zion terminate here. The prophet then adds the reason and object of this holy pilgrimage of the nations: “For instruction will go out from Zion, and the word of Jehovah from Jerusalem.” The principal emphasis is upon the expressions “from Zion” and “from Jerusalem.” It is a triumphant utterance of the sentiment that “salvation is of the Jews” (Joh 4:22). From Zion-Jerusalem there would go forth thorah, i.e., instruction as to the questions which man has to put to God, and debar Jehovah, the word of Jehovah, which created the world at first, and by which it is spiritually created anew. Whatever promotes the true prosperity of the nations, comes from Zion-Jerusalem. There the nations assemble together; they take it thence to their own homes, and thus Zion-Jerusalem becomes the fountain of universal good. For from the time that Jehovah made choice of Zion, the holiness of Sinai was transferred to Zion (Psa 68:17), which now presented the same aspect as Sinai had formerly done, when God invested it with holiness by appearing there in the midst of myriads of angels. What had been commenced at Sinai for Israel, would be completed at Zion for all the world. This was fulfilled on that day of Pentecost, when the disciples, the first-fruits of the church of Christ, proclaimed the thorah of Zion, i.e., the gospel, in the languages of all the world. It was fulfilled, as Theodoret observes, in the fact that the word of the gospel, rising from Jerusalem “as from a fountain,” flowed through the whole of the known world. But these fulfilments were only preludes to a conclusion which is still to be looked for in the future. For what is promised in the following v. is still altogether unfulfilled.