And many people shall go, and say: Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the law shall come forth from Sion, and the word of the Lord from Jerusalem.

“And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.”

“What can this law proceeding from Zion, which is different from what was made law by Moses in the desert at Mount Sinai, be but the word of the gospel through our Savior Jesus Christ which proceeds from Zion through all the nations? For clearly it was in Jerusalem and Mount Zion, where our Savior and Lord lived and taught, that the law of the new covenant originated and from which it proceeded to all people.”

“Let us sing a victorious song of praise to the Lord!Who will lead us to such a company of angels? Who, longing for the heavenly feast and the angels' holiday, will say like the prophet, "I will lead them to the house of God: a multitude joyfully praising God and keeping festival"? The saints of old encourage us to be like that, saying, "Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob."”

“Ask a man of circumcision, a Jew after the flesh, which law and which word the prophet is talking about. About the law given through Moses? Let them show how this law comes "out of Zion." For Moses did not enter the land of possession, whereas Zion is in Judea. The Scripture was mistaken then, according to them, using one name instead of another, for it said Zion instead of Sinai or Horeb. But it refers to the holy law. Which one? When was it given? Where was it written? And "the word out of Jerusalem" as well? The Jew after the flesh says that Isaiah means preaching of the prophets. Yet the preaching of the prophets took place everywhere across Judea, not only in Jerusalem and throughout Israel but also in captivity, in Nineveh and throughout the earth. Let them restrain themselves then before the truth and receive the law giving of the Lord that comes from the watchtower, the God-bearing flesh from which he watched over human actions. "And the word of the Lord out of Jerusalem." Having started from there, the preaching of the gospel has been sown around the whole world.”

“The first law, the Old Testament, had come out of Mount Sinai by the lips of Moses; but it was foretold of the law Christ came to give: "The law shall come forth from Zion, and the word of the Lord from Jerusalem." This explains why Christ ordered repentance to be preached in his name among all peoples but beginning in Jerusalem.”

“The word which. Here he begins to reprove their guilt on the part of their conversion; and it is divided into three parts. In the first he reproves them for the guilt they were committing in the worship of idols; in the second, for that which they were committing in the oppression of men: chapter 3, "for behold"; in the third, for the guilt they were committing in the abuse of things: chapter 5, "I will sing to my beloved." The first is divided into two: into the title and the tract. The second is at "and it shall come to pass." And he here places the word at the beginning of the chapter, because the prophecy is especially about the incarnate Word. Amos 3: the Lord will not do a word, unless he shall have revealed his secret to his servants the prophets. And it shall come to pass. Here he carries out his intention. And it is divided into three parts. In the first he promises the remedy of salvation, lest by the weight of the guilt that follows he should lead them into despair; in the second he shows the guilt's culpability, at "thou hast cast off"; in the third he threatens the scourge of punishment, at "therefore forgive not." Concerning the first, three things are set down: first, the preparation of salvation; second, the conversion of the Gentiles, at "and they shall flow"; third, the calling of the Jews at the end, at "house of Jacob." Concerning the first, three things are set down. First, the time of salvation: whence he says, "And it shall come to pass." And he joins it to the preceding prophecy, or to that which he heard from the Lord, as Gregory says on the beginning of Ezekiel. "In the last days"; that is, in the time of grace, which is called the last, because no other observance of religion shall succeed it. Matthew, the last chapter: "behold I am with you even to the consummation of the world." Genesis 49: "gather yourselves together, sons of Israel, that I may announce to you the things that shall come to you in the last days." But it seems that this salvation, which is through the incarnation of the Son of God, ought to have been prepared from the beginning of the human race: because the sooner a disease is met with medicine, the more easily it is cured. To this it must be said that medicine ought to be offered according to the condition of the disease. And because the sin of man was through pride, by which he despised the precepts of God, it was fitting that, in order to receive the medicine of salvation, he should be prepared through humility, so that he might recognize the weakness of his own powers: because neither in the natural law nor in the written law, even when helped, could he provide for himself; and thus he would seek the medicine the more humbly and ardently, the less he found help for himself within himself. Second, the power of the one saving, when it is said, "the mountain of the house of the Lord," on which the house of the Lord is founded. Ezekiel 40: "he set me down upon a high mountain." Third, the degree of the one saving: "on the top of the mountains," that is, of the greater, "and it shall be raised above the hills," that is, the lesser princes. Below, chapter 52: "behold my servant shall understand, he shall be exalted and lifted up, and shall be exceedingly high." And they shall flow unto it. Here the conversion of the Gentiles is set down; and concerning this he sets down three things. First, the conversion itself; second, he declares the order of the conversion, at "and the peoples shall go"; third, he promises peace to those converted, at "and he shall judge the nations." He says, therefore, as to the first: "and they shall flow," in which multitude and haste are noted, "all nations," that is, some out of all the nations. Jeremiah 31: "I will bring them through the torrent of waters, in a straight way, and they shall not stumble in it." The order of the conversion was that through the calling of those who were of the Jews, the Gentiles were converted. And therefore he sets down three things concerning the second: first, those calling; second, the calling itself, at "come"; third, the reason of the order, at "for out of Sion." He says, therefore: "peoples," that is, those who were of the Jews, "many," not all — in which is noted the fewness of the Jews converted with respect to the multitude of the Gentiles — "shall go," believing with the steps of faith, "and shall say." 2 Corinthians 4: "we also believe, for which cause we also speak." Come. Here the calling is set down. Now they call unto three things: to the eminence of faith — whence he says, "come," by consent, "let us go up" by faith "to the mountain of the Lord," that is, to Christ, "and to the house of the God of Jacob," that is, to the Church. Jeremiah 31: "arise, and let us go up to Sion, to the Lord our God: for thus says the Lord: rejoice with gladness, Jacob." Hebrews 12: "the ascent to mount Sion," etc. Second, to doctrine, when he says: "he will teach us his ways," that is, the precepts by which one goes to him. Canticles 8: "there thou shalt teach me, and I will give thee a cup of spiced wine, and new wine of my pomegranates." Third, to obedience: "and we will walk," after him, "in his paths" of counsels. Jeremiah 6: "ask for the old paths, which is the good way, and walk in it." For out of Sion. Here he sets down the reason of the order, saying: "for out of Sion," not out of mount Sinai, "shall the law go forth," understood spiritually, "and the word of the Lord," that is, the Gospel, "out of Jerusalem," on account of the contemplation of peace: for salvation is of the Jews. John 4. And below, chapter 27: "they who go forth with vigor from Jacob shall flourish, and Israel shall bud."”

“And many people shall go and say,.... This is a prophecy of the numerous conversions among the Gentiles in the latter day, and agrees with Zac 8:20 and even the author of the old Nizzachon (p) interprets it of the gathering of the people to the Messiah. Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; the church of Christ, so called; See Gill on Isa 2:2. This expresses the concern that truly gracious souls have for the house of God, and his worship in it; they go up to it, considering it both as their duty and their privilege; and which they do frequently and constantly, with much spiritual pleasure, though sometimes with difficulty, finding their account in it, and knowing it is for the glory of God; and not content with so doing themselves, they encourage others to do so likewise; either professors of religion with them, who are negligent and backward through a spirit of slumber and slothfulness on them; through lukewarmness, coldness, and leaving their first love; through an over love to the world, and the things of it; and through a vain conceit of themselves, as being as knowing as their teachers, or wiser than they: or else such who have made no profession, who are quite ignorant of divine things, these they endeavour to bring with them, out of love to their souls, that they may be under the means of grace, in order to their conversion; and such as are inquiring the way to Zion, with their faces toward it, these they encourage to join with them in holy fellowship; and in all they set an example by a constant attendance themselves; they do not stir them up to go alone, either one or other, but propose to go with them. See Psa 122:1. and he will teach us of his ways: that is, the Lord the God of Jacob, the covenant God and Father of his church and people, who often in this prophecy go by the name of Jacob; he is the teacher, and there is none teacheth like him; and happy are they who are taught of God, and who have heard and learnt of the Father, and come to Christ: he taught men by his Son, when here on earth; who was a teacher that came from God, taught the way of God in truth, and with authority, as the Scribes and Pharisees did not: and then by his Spirit, sent after him to teach all things, and bring all things to remembrance; and since by his apostles and ministers, who have gifts, and a commission to teach men; though all human teachings are of no avail, without a divine blessing, unless accompanied with the anointing, which teacheth all things; and which will be abundantly bestowed in the latter day, when all the children of Zion, and that come to the house of the Lord, will be taught of God. Kimchi says, the teacher here is the King Messiah; the "us" to be taught are Gentiles, aliens from the commonwealth of Israel, and strangers to the covenants of promise, whom Christ, under the Gospel dispensation, has given his ministers a commission to teach; and here design such as are humble souls, and sensible of their ignorance, and who know something of Christ, and believe in him; yet, as they know but in part, they desire to know more. The things taught them are the "ways" of the Lord; his ways of love, grace, and mercy, in the salvation of men; the steps he took in eternity towards it, by consulting and contriving the best method of it, forming it in his Son, and agreeing with him in covenant about it, and choosing the persons in him he designed to save: and also his goings forth in time, by sending his Son into this world, to obtain salvation for them, and his Spirit into their hearts, to apply it to them; likewise the ways which he prescribes and directs his people to walk in, such as the ordinances of the Gospel, and every path of duty: and the place where these are taught is the church of God, and to this school all that desire to learn should go; and there is ever something more and more of these ways to be learnt; for they are not all learnt at once, only part of his ways; and it is but a small portion, we know of these in the present state, which God has taken in order to bring about our salvation. And we will walk in his paths; in Christ, the way, by faith, and in all his ordinances and paths of duty, according to the rule of his word; in imitation of him, and as he walked; in a dependence on his wisdom, grace, and strength, continuing therein; for walking is a progressive motion, and designs a series and course of obedience and perseverance in it: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem; by which is meant the law or doctrine of the Messiah, Isa 42:4 for the Hebrew word signifies any doctrine, and so the evangelical one, the law or doctrine of faith, of justification by faith in Christ's righteousness, Rom 3:27 together with all other doctrines of the same kind; called the "word of the Lord", which the Lord Christ is the author, preacher, sum, and substance of; the word of righteousness, peace, reconciliation, life, and salvation by him. This first began according to his commission and direction to be preached at Jerusalem, and from thence it went forth into all the world; and it is in Zion, in the church of God, it is now preached, and will be more clearly and fully in the latter day; and so is an argument and an encouraging reason to engage persons to go up thither and hear it. (p) Apud Wagenseil. Tela ignea, p. 29.”

“If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zac 8:21, Zac 8:23; Joe 2:28). from Jerusalem-- (Luk 24:47) an earnest of the future relations of Jerusalem to Christendom (Rom 11:12, Rom 11:15).”

“"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., Zac 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.”