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With this chapter begins a new sermon, which is continued in the two following chapters. The subject of this discourse is Judah and Jerusalem, Isa 2:1. In this chapter the prophet speaks, I. Of the glory of the Christians, Jerusalem, the gospel-church in the latter days, in the accession of many to it (Isa 2:2,3), and the great peace it should introduce into the world (Isa 2:4), whence he infers the duty of the house of Jacob, Isa 2:5. II. Of the shame of the Jews, Jerusalem, as it then was, and as it would be after its rejection of the gospel and being rejected of God. 1. Their sin was their shame, Isa 2:6-9. 2. God by his judgments would humble them and put them to shame, Isa 2:10-17. 3. They should themselves be ashamed of their confidence in their idols and in an arm of flesh, Isa 2:18-22. And now which of these Jerusalems will we be the inhabitants of—that which is full of the knowledge of God, which will be our everlasting honour, or that which is full of horses and chariots, and silver and gold, and such idols, which will in the end be our shame?

Analysis of Isaiah 2, Isaiah 3, and Isaiah 4

The prophecy in this and the two following chapters, constitutes one continued discourse. At what time it was delivered is not known, and cannot be ascertained by the prophecy itself. Dr. Lowth supposes it was in the time of Jotham, or Uzziah, and this opinion is probably correct, for it is to be presumed that in collecting the prophecies, those would be placed first which were first delivered. Besides, the prophecy relates to a time of prosperity, when the fruits of commerce abounded, and did much to corrupt the people (see Isaiah 2:7, Isaiah 2:16, Isaiah 2:20; Isaiah 3:18-23), and this accords best with the time of Uzziah, or the time of Jotham. Some have referred it to the return from Babylon, others to the times of the Messiah. The description in Isaiah 2:2-4, and Isaiah 4:5-6, cannot easily be referred to any other times than those of the Messiah.

The main scope of the prophecy is, to denounce the crimes which prevailed in the time when it was delivered; to threaten certain punishment for these crimes; and to assure the nation that there would be happier times when those crimes should have received their appropriate punishment, and when the nation should be reformed. The prophecy has relation solely to the kingdom of Judah, Isaiah 2:1. The prophet opens the prophecy Isaiah 2:2 by a brief but striking statement of the happy period when the Messiah should come, and the happy influence of his advent, Isaiah 2:2-4. It would seem, in looking at the entire prophecy, as if he had been contemplating the sins of the nation which then abounded, until his heart was sickened, and he involuntarily cast his mind forward to brighter and happier days when these things should cease, and the Messiah should reign in his glory. See Introduction, Section 7. The future times of the Messiah he exhibits, by showing Isaiah 2:2 that the benefits of the true religion would be extended to all people, and would be so conspicuous as to attract their attention, as if the temple, the place of the worship of the true God, should be made conspicuous in the sight of all nations. It would excite a deep interest, and a spirit of earnest inquiry everywhere Isaiah 2:3, and the effect of his reign would be to put an end to wars, and to introduce ultimately universal peace Isaiah 2:4. In view of that, the prophet Isaiah 2:5 exhorts all the people to turn from their sins, and to walk in the light of Jehovah. This leads him to a statement of the crimes which he would seem to have been contemplating, and the punishment which must follow from their prevalence. The statement of the crimes and their punishment is somewhat intermingled, but they may be exhibited so as to be contemplated separately and distinctly.

Crimes

Forsaking Jehovah;

Patronage of soothsayers;

Alliance with strangers Isaiah 2:6;

Accumulation of treasures;

Preparation of war-chariots Isaiah 2:7;

Universal and debasing idolatry Isaiah 2:8-9.

Punishments

God would so judge them as to produce universal consternation Isaiah 2:10.

He would humble their pride, and bring them low Isaiah 2:11-12.

He would smite and destroy all their wealth, and the sources of national corruption and depravity Isaiah 2:13-17.

He would entirely destroy the idols Isaiah 2:13.

He would produce universal terror and alarm Isaiah 2:19-21.

In view of these heavy judgments, the prophet calls on the people Isaiah 2:22 to cease to trust in men, since all were mortal, and unworthy of their confidence.

In Isaiah 3, the description of the punishment of the nation is continued Isaiah 3:1-15, intermingled with the account of their sins.

There would be calamity, the removal of the means of support, and the removal of the men in whom the nation had reposed confidence Isaiah 3:1-4.

There would be oppression, and a violation of, and disregard of all the proper laws of social life Isaiah 3:5.

There would be a state of anarchy and calamity, so that no one would be willing to be a leader, or undertake to remove the difficulties of the nation, or hold an office of trust Isaiah 3:6-7.

Jerusalem would be ruined Isaiah 3:8.

The cause of this was pride and hypocrisy Isaiah 3:8-9.

The prophet states the principles of the divine administration - that it should be well with the righteous, but ill with the wicked Isaiah 3:12-15.

The rulers of the nation were corrupt and oppressive Isaiah 3:12-15.

The chapter closes Isaiah 3:16-26 with a graphic description of the gaiety, pride, and folly of the female part of the Jewish community, and with the assurance that they would be involved in the calamities which were coming upon the nation.

Isaiah 4:1-6 is a continuation of the same prophecy. It contains the following parts:

1. A statement of the general calamity of the nation, indicated by the fact that the "men" would be destroyed, and that the women would apply to the few that remained that they might be called by their name, and their reproach be taken away Isaiah 4:1.

2. At that future time there would be a looking to the Messiah; a feeling that God only could interpose and save them; and a high estimate placed on the 'Branch of Jehovah' - the Messiah, to whom alone they could look for deliverance Isaiah 4:2.

3. The people would turn to God, and there would be a reformation from their national sins Isaiah 4:3-4. The judgments of Yahweh would be effectual to the removal of the special crimes which the prophet had denounced, and the nation would become holy.

God would, in that future time, become the protector of his people, and the symbols of his presence and protection would be manifest everywhere in the midst of them Isaiah 4:5-6.

It is evident, therefore, that this prophecy was uttered when the nation was proud, haughty, and hypocritical; when they had been successfully engaged in commerce, and when the means of luxury abounded; when the national pride and vanity were manifested in dress, and luxury, and in the oppressive acts of the rulers; when general disorder and anarchy prevailed, and when a part of the nation at least was idolatrous. The entire prophecy may be regarded as a condemnation of these sins, and a solemn declaration that "for" these sins, wherever they prevail, the judgments of God will be poured out on a people. The prophecy, also, contemplates happier and purer times, and contains the assurance that the "series" of judgments which God would bring on a guilty people would "ultimately" have the effect to purify them, and that all these crimes and calamities would be succeeded by the pure and peaceful reign of the Messiah. It is in accordance with the manner of Isaiah, when he surveys existing crimes; when he sees the degradation of his countrymen, and is deeply distressed; when he portrays the judgments that must "certainly" come upon them; and when, as if sickened with the contemplation of their crimes and calamities, his mind seeks repose in the contemplation of the purer and happier period when the Messiah should reign, and peace, prosperity, and purity should prevail.

Prophecy concerning the kingdom of the Messiah, and the conversion of the Gentile world, Isaiah 2:1-5. Great wickedness and idolatry of the unbelieving Jews, Isaiah 2:6-9. Terrible consternation that will seize the wicked, who shall in vain seek for rocks and mountains to hide them from the face of God in the day of his judgments, Isaiah 2:10-17. Total destruction of idolatry in consequence of the establishment of Messiah's kingdom, Isaiah 2:18-21. An exhortation to put no confidence in man, Isaiah 2:22.

The prophecy contained in the second, third, and fourth chapters, makes one continued discourse. The first five verses of chap. 2 foretell the kingdom of Messiah, the conversion of the Gentiles, and their admission into it. From the sixth verse to the end of the second chapter is foretold the punishment of the unbelieving Jews for their idolatrous practices, their confidence in their own strength, and distrust of God's protection; and moreover the destruction of idolatry, in consequence of the establishment of Messiah's kingdom. The whole of the third chapter, with the first verse of the fourth, is a prophecy of the calamities of the Babylonian invasion and captivity; with a particular amplification of the distress of the proud and luxurious daughters of Sion; Isaiah 4:2-6 promises to the remnant, which shall have escaped this severe purgation, a future restoration to the favor and protection of God.

This prophecy was probably delivered in the time of Jotham, or perhaps in that of Uzziah, as Isaiah is said to have prophesied in his reign; to which time not any of his prophecies is so applicable as that of these chapters. The seventh verse of the second, and the latter part of the third chapter, plainly point out times in which riches abounded, and luxury and delicacy prevailed. Plenty of silver and gold could only arise from their commerce; particularly from that part of it which was carried on by the Red Sea. This circumstance seems to confine the prophecy within the limits above mentioned, while the port of Elath was in their hands; it was lost under Ahaz, and never recovered.

INTRODUCTION TO Isaiah 2

This chapter contains a vision or prophecy of the enlargement of Christ's kingdom and interest, and of the glory of his church in the latter day, by the calling of the Gentiles, and the numerous conversions of them to it, and of the abolition of idolatry, and the destruction of the antichristian party. The inscription to it is in Isaiah 2:1 the prophecy itself follows; the date of it is the last days; the subject matter of it, the kingdom, interest, and church of Christ, signified by the mountain of the Lord's house; its glorious estate is expressed by its establishment on the mountains; by its exaltation above the hills; and by the great numbers that should flock to it, and should encourage one another to go up to it, in order to learn the ways of God, and walk in them; the means of which is the Gospel preached, that should go out of Jerusalem; the effect of that is peace among the nations: hence the house of Jacob is exhorted to walk in the light held forth by it, Isaiah 2:2 and then the reasons are given of God's rejecting and forsaking some that bear the Christian name, called the house of Jacob; namely, their Heathenish superstition, idolatry, covetousness, and confidence in their riches; who are sarcastically called upon to hide themselves in the rocks for fear of the Lord, Isaiah 2:6 when the judgments of God are denounced on the proud and lofty, comparable to cedars, oaks, mountains, hills, high towers, fenced walls, and ships of the ocean, at which time, Christ, and he alone, will be exalted, and idolatry utterly abolished; the consequence of which will be the utmost dread and terror to all idolaters, Isaiah 2:11 and the chapter is concluded with an exhortation to such to cease from the man of sin, and have him in no account, Isaiah 2:22.

Ch. 2–4

In these three chapters we seem to have one of the minor collections of Isaianic oracles from which the present book of Isaiah has been compiled (see Introd., p. lxvii). That they once existed as a separate volume is strongly suggested by two circumstances. (a) The form of the superscription (Isaiah 2:1) as compared with that of ch. Isaiah 1:1. The repetition of the full designation of the prophet, without any note of time or subject specially applicable to what follows, would seem to indicate that this heading was written independently of the general title in ch. 1. (b) The artistic unity and completeness of the section as a whole confirms the impression of its original independence. It contains (1) an introduction (Isaiah 2:2-4), describing the future glory of Zion as the religious metropolis of the world; (2) a series of discourses in which the prophet assails the prevalent vices and evils of his own day, and announces the judgment about to fall on the nation (Isaiah 2:5 [6]–4:1); and (3) a conclusion (Isaiah 4:2-6), shewing how through judgment the ideal set forth at the outset shall be realised in the blessings reserved for those who escape the judgment. The enclosing of the oracles of judgment between two passages of Messianic import affords clear evidence of literary design: which is admitted even by critics who (see below) question the Isaianic authorship of the opening and closing sections.

With regard to the date little difference of opinion exists. At least the middle portion (Isaiah 2:6 to Isaiah 4:1) is assigned with hardly a dissentient voice to the very earliest period of Isaiah’s prophetic career. In Isaiah 2:6-22, the material prosperity attained under Uzziah still exists in undiminished splendour, and (since Isaiah did not receive his prophetic call till the year of that king’s death) the passage is most naturally assigned to the succeeding reign, that of Jotham. Ch. 3 may have been written somewhat later. Its picture of anarchy may have been suggested by tendencies which Isaiah saw around him, caused by the removal of a strong hand from the helm; and at all events Isaiah 2:12 applies to no king so well as to the weak and irresolute Ahaz. On the other hand, the absence of any explicit allusion to the Assyrians shews that the prophecies belong to the very beginning of the reign, prior to the events recorded in ch. 7. The whole passage is thus of great importance as a record of the impressions and ideas with which Isaiah entered on public life.

II. 1. On the scope of the heading see Introd. Note above.—The word … saw] The combination of the verb “see” with the obj. “word” is not uncommon: Jeremiah 38:21; Habakkuk 2:1; Amos 1:1; Micah 1:1, and cf. Isaiah 13:1; Habakkuk 1:1 (burden). In such expressions both words have undergone a certain process of generalisation; “word” denoting the substance of the prophetic revelation, in whatever way received, and “see” (ḥâzâh) describing the spiritual intuition by which the prophet was enabled to apprehend it. (See on ch. Isaiah 1:1)

Isa 2:1-22.

1. The inscription.

The word--the revelation.

The word - This indicates that this is the commencement of a new prophecy. It has no immediate connection with the preceding. It was delivered doubtless at a different time, and with reference to a different class of events. In the previous chapter the term "vision" is used Isaiah 2:1, but the meaning is substantially the same. The term "word" דבר dâbâr, denotes a "command, a promise, a doctrine, an oracle, a revelation, a message, a thing," etc. It means here, that Isaiah foresaw certain "future events" or "things" that would happen in regard to Judah and Jerusalem.

Judah ... - see the notes at Isaiah 1:1.

The word that Isaiah the son of Amoz saw,.... That is, the vision which he saw, for a new one here begins, though agreeable to what goes before; or the prophecy of future things, which he had given to him in a visionary way. The Targum paraphrases it,

"the word of prophecy, which Isaiah, the son of Amoz, prophesied:''

or the thing, the "decree", as some choose to render it, the purpose of God concerning things to come, which was revealed to the prophet, and he here declares:

concerning Judah and Jerusalem; the church and people of God, and what should befall them and their enemies in the latter day: this inscription stands for this and the three following chapters.