And the mighty man shall be bowed down. This may be called the summing up, for it points out the end and result of those chastisements, that all may be cast down, and that the Lord alone may be exalted. We have formerly met with a similar statement, (Isaiah 2:11,17,) and on that occasion we explained what was the Prophet's meaning; [1] which is, that he shows the design of the chastisements which God inflicts on us. Adversity is so hateful to us, that we can perceive nothing good in it. When he speaks of punishments, we detest and abhor them, because we do not perceive the justice of God. But the prophets remind us of another consideration, that so long as men go on in their sins regardlessly, the justice of God is in some degree smothered, and never shines so brightly as when he punishes our sins. This fruit is indeed very great, and ought to be preferred to the salvation of all men; for the glory of God, which shines in his righteousness, ought to be more highly esteemed than all things else. There is, therefore, no reason why we should so greatly dread the chastisements which God inflicts upon us, but we ought to embrace with reverence what the prophets declare concerning them. In this way, however, the Prophet has severely chastised arrogant hypocrites. who become the more insolent when they are not punished; as if he had said, "Do you imagine that, when God has endured you so long, you will at last be able to tread him under your feet? Assuredly he will arise, and will be exalted in your destruction." As the Prophet has employed, first, the word 'dm (adam) and next 'ys (ish), it is supposed that this denotes both the noble and the mean; as if he had said, "Not only will the common people perish, but likewise those who are eminent for riches, honor, and high rank." I cheerfully adopt this opinion; for 'ys (ish) is derived from strength and 'dm (adam) from earth. But if any one prefer a more simple interpretation, I leave it to his judgment. However this may be, the Prophet includes all men, both the highest and the lowest.

Footnotes

1 - See [10]p. 116 of this volume.

And the mean man the mighty man - The expressions here mean that "all" ranks would be subdued and punished; see the note at Isaiah 2:9.
The eyes of the lofty - see Isaiah 2:11, note; Isaiah 2:17, note.
Shall be exalted in judgment - In his justice; he shall so manifest his justice as to be exalted in the view of tbe people.
Shall be sanctified - Shall be "regarded" as holy. He shall so manifest his righteousness in his dealings, that it shall be seen and felt that he is a holy God.

And the mean man shall be brought down,.... To hell, or the grave, as well as the rich and noble:
and the mighty man shall be humbled; laid low in the dust, and be equal to the poor; for, in the grave, princes and peasants are alike; or they shall be all alike, in the same low and miserable condition:
and the eyes of the lofty shall be humbled; when famine and distress, ruin and misery, come upon them, then shall the pride of those be abased, as it was; who boasted of their riches and honour, of their descent and parentage, as the children of Abraham, and as being free men, and never in bondage; of their righteousness and good works; not submitting to the righteousness of Christ; but despising it, and looking with disdain upon, and treating with contempt, such as they thought less holy than themselves. The Scribes and Pharisees, the members of the sanhedrim, and rulers of the people, together with the whole body of the nation, are meant; who were all of the same cast and complexion, being conceited of themselves, and proud boasters.

(Compare Isaiah 2:9, Isaiah 2:11, Isaiah 2:17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Isaiah 5:13).

The prophet now repeats a thought which formed one of the refrains of the second prophetic address (Isaiah 2:9, Isaiah 2:11, cf., Isaiah 2:17). It acquires here a still deeper sense, from the context in which it stands. "Then are mean men bowed down, and lords humbled, and the eyes of lofty men are humbled. And Jehovah of hosts shows Himself exalted in judgment, and God the Holy One sanctifies Himself in righteousness." That which had exalted itself from earth to heaven, would be cast down earthwards into hell. The consecutive futures depict the coming events, which are here represented as historically present, as the direct sequel of what is also represented as present in Isaiah 5:14 : Hades opens, and then both low and lofty in Jerusalem sink down, and the soaring eyes now wander about in horrible depths. God, who is both exalted and holy in Himself, demanded that as the exalted One He should be exalted, and that as the Holy One He should be sanctified. But Jerusalem had not done that; He would therefore prove Himself the exalted One by the execution of justice, and sanctify Himself (nikdash is to be rendered as a reflective verb, according to Ezekiel 36:23; Ezekiel 38:23) by the manifestation of righteousness, in consequence of which the people of Jerusalem would have to give Him glory against their will, as forming part of "the things under the earth" (Philippians 2:10). Jerusalem has been swallowed up twice in this manner by Hades; once in the Chaldean war, and again in the Roman. But the invisible background of these outward events was the fact, that it had already fallen under the power of hell. And now, even in a more literal sense, ancient Jerusalem, like the company of Korah (Numbers 16:30, Numbers 16:33), has gone underground. Just as Babylon and Nineveh, the ruins of which are dug out of the inexhaustible mine of their far-stretching foundation and soil, have sunk beneath the ground; so do men walk about in modern Jerusalem over the ancient Jerusalem, which lies buried beneath; and many an enigma of topography will remain an enigma until ancient Jerusalem has been dug out of the earth again.

The mighty - All of them, both high and low, shall be brought to destruction.