Isa 2-4 | TNotes | STEP | 2:1 vision (literally word ): This heading (see 1:1 ) likely introduces the revelation of chs 2–12 . The main focus of this section is on Judah , but a handful of passages expand that focus to include the nations in general (2:2-4 ), humanity at large (2:6-22 ), Syria and the northern kingdom of Israel (chs 7

2:1 ^a vision (literally word): This heading (see 1:1 ^b) likely introduces the revelation of chs 2–12 ^c. The main focus of this section is on Judah, but a handful of passages expand that focus to include the nations in general (2:2-4 ^d), humanity at large (2:6-22 ^e), Syria and the northern kingdom of Israel (chs 7–9 ^f), and the Assyrians (ch 10 ^g).
Summary for Isa 2:2-4: 2:2-4 ^h God’s gracious salvation would one day extend beyond Israel and Judah. This would prompt the nations to come to Zion, not in battle but to be blessed there and live by the rules of God’s kingdom. Isaiah encouraged Judah to look at the benefits that the nations would enjoy. He wanted to stimulate the people of Judah (2:5 ⁱ) to jealousy and provoke them to follow the Lord so that they would not be left out in that day. This section is repeated almost verbatim in Micah 4:1-3 ^j. 2:2 ^k In the Old Testament, the expression the last days is a general reference to the future era (see Jer 49:39 ^l; Ezek 38:16 ^m; Hos 3:5 ⁿ); in the New Testament, it is used to refer to the period that began with the coming of the Lord Jesus (Heb 1:2 ^o) and more specifically to the period immediately preceding the end of the present age (2 Pet 3:3 ^p).

• The mountain of the Lord’s house referred to the Temple Mount. This location symbolized God’s glorious exaltation (see Isa 6:1 ^q) and his kingdom on earth. Isaiah’s focus on God’s exalted and supreme kingship flows out of his famous vision of God (ch 6 ^r).

• Far from being a narrow nationalistic dream, Isaiah’s prophetic hope extended beyond Judah and Jerusalem to include people from all over the world.
2:3 ^s Human society will undergo changes as people conform to God’s revelation and follow his ways and paths.

• Judah received the revelation (teaching ... word) but did not obey it (1:10-15 ^t); however, the nations will be ready to do God’s will.
2:4 ^u The Kingdom of God is evident when conflict and violence end, and it is characterized by peace (Rom 14:17 ^v). People will cooperate willingly or they will be forced to end their hostilities (Ps 46:9 ^w). The nations will submit to divine arbitration rather than go to war (see Isa 1:18-20 ^x).

• The words mediate and settle refer to God’s acts here, but later verses show the Messiah as the executor of justice (11:3-4 ^y). When this takes place, war will cease, and the nations will change their instruments of war into agricultural tools.

• swords into plowshares: Cp. Joel 3:10 ^z, where the nations are exhorted to hammer their plowshares into swords.
Summary for Isa 2:5-4:1: 2:5–4:1 ^aa Isaiah condemned Israel’s and Judah’s arrogance and self-exaltation, warning them that only God was to be exalted. All attempts by humans to lift themselves up will actually result in humiliation.
Summary for Isa 2:5-22: 2:5-22 ^ab The prophet threatened judgment and scoffed at human pride. All human structures (religious, economic, military, social) will come under divine scrutiny and be found deficient on the day of the Lord—that final day in history when God will judge the wicked once and for all (1 Cor 1:8 ^ac; 1 Thes 5:2 ^ad; 2 Thes 2:2 ^ae; 2 Pet 3:10 ^af; Rev 20:7-15 ^ag). At times, the prophets also used the expression “the day of the Lord” (or others like it, such as “that day”) to refer to special instances of God’s judgment upon wickedness during the course of history (see Isa 13:6 ^ah, 9 ^ai; Ezek 13:5 ^aj; 30:3 ^ak; Obad 1:15 ^al). On the day of the Lord, God alone will be exalted, while all human wickedness and pride will be struck down. The glorious day of God’s coming will fill wicked and arrogant humans with terror (Isa 2:10 ^am, 19 ^an, 21 ^ao). 2:5 ^ap Come ... let us walk: Walking in God’s light (his revelation) will lead to glorious participation in his kingdom (see 60:1 ^aq; 1 Jn 1:7 ^ar). God is the only light that overcomes the darkness of sin and evil (Isa 9:2 ^as). People cannot generate such light in and of themselves (59:9 ^at) but must walk in the light God provides, as they trust him and live in obedience to his will (50:10 ^au).

• The phrase descendants of Jacob alludes to Israel’s special historic relationship with the Lord as well as their history of sinfulness and rebellion (see 14:1 ^av; 48:1 ^aw).
2:6 ^ax The Lord had rejected his people to discipline them (8:17 ^ay). While not permanent, the rejection seriously threatened their expectations of a glorious future.

• sorcerers: These practitioners of pagan religion were expressly banned from Israel (Deut 18:10-11 ^az).

• The Philistines were Israel’s ancient enemies (Isa 9:12 ^ba; 11:14 ^bb; 14:29 ^bc, 31 ^bd).
Summary for Isa 2:7-8: 2:7-8 ^be Isaiah pointed out all the things that people substitute for the true God: material achievements and securities (silver ... treasures), military strength (warhorses ... chariots), and objects of affection (idols). Such wealth and military strength characterized the reign of King Uzziah (2 Chr 26:6-21 ^bf). Elsewhere, Isaiah pointed out the sheer folly of worshiping anything that is made with one’s own hands (see Isa 44:9-20 ^bg; 45:16 ^bh).
2:10 ^bi In the day of God’s judgment, people will seek refuge in caves in the rocks, natural hiding places in the rocky land of Judah, rather than repent in humility before almighty God. Kings and leaders as well as slaves and free persons will seek protection from judgment (see also Rev 6:15 ^bj).

• The terror of the Lord refers to God’s unbridled wrath against wickedness that will be revealed on the day of the Lord’s judgment. The prophecy shifts from Israel (Isa 2:5-6 ^bk) to humanity at large. The Lord is against anything and anyone that exalts and trusts in human structures and beliefs rather than in him (2:11-12 ^bl, 22 ^bm).
Summary for Isa 2:11-12: 2:11-12 ^bn A key theme in Isaiah is that the Lord will be exalted and humble people will be restored (57:15 ^bo), while proud and mighty people are humbled (26:5 ^bp).

• The day of judgment and the “day of reckoning” are also called the “day of the Lord.” There are seven such references in chs 2–4 ^bq (2:11 ^br, 17 ^bs, 20 ^bt; 3:6 ^bu, 18 ^bv; 4:1 ^bw, 2 ^bx).
Summary for Isa 2:13-16: 2:13-16 ^by The prophet used several images of human strength to elaborate on 2:11-12 ^bz. 2:13 ^ca The cedars of Lebanon were prized trees used in the construction of Solomon’s Temple and palace (1 Kgs 5:6 ^cb) and other important buildings (Ezra 3:7 ^cc). They represented wealth and power (2 Chr 25:18 ^cd; Pss 92:12 ^ce; 104:16 ^cf), yet these mighty trees were as nothing before the Lord (Isa 10:34 ^cg; 33:9 ^ch; see the boast of Sennacherib in 37:24 ^ci).

• The oaks of Bashan were also an image of strength and splendor (Ezek 27:6 ^cj); they, too, will disappoint (Isa 33:9 ^ck; Nah 1:4 ^cl; Zech 11:2 ^cm).
2:16 ^cn every magnificent vessel: Ornate sea-going vessels were a sign of prosperity.
2:17 ^co The day of judgment is the “day of the Lord” (see 13:4-13 ^cp).
Summary for Isa 2:20-21: 2:20-21 ^cq Animals such as rodents and bats lead a shadowy, subterranean existence. Those who worship idols will become like them in attempting to escape the Lord’s judgment.
2:22 ^cr The judgment prophecy of 2:6-21 ^cs is set between two related exhortations: to trust the Lord (2:5 ^ct) and not to put trust in human beings (2:22 ^cu).

• Human strength is temporary, frail as breath (see Ps 90 ^cv).

‏ Isaiah 3

Summary for Isa 3:1-12: 3:1-12 ^cw These verses continue the subject of judgment against Israel’s leadership (see 1:23-25 ^cx). The removal of leadership at all levels would allow the mob to gain control. Chaos and famine would turn Judah and Jerusalem into a social wasteland. 3:1 ^cy take away ... bread ... water: God had long ago warned of famine, with its horrible conditions that sometimes led to desperate acts, as one possible judgment for wickedness (Lev 26:26-29 ^cz).
Summary for Isa 3:2-3: 3:2-3 ^da Regardless of their status, all military, civil, judicial, and religious leaders would be removed in the day of judgment (39:7 ^db; 2 Kgs 24:14-16 ^dc). God would eventually give his people good leaders again (Isa 1:26 ^dd) but not diviners and others who used pagan forms of revelation (47:9 ^de, 12-13 ^df; see Deut 18:10-12 ^dg).
3:4 ^dh Conditions would be so severe that boys and toddlers would qualify as candidates for office. By this, Isaiah either meant that adult leaders would be so decimated that only children would be left alive to assume the role or simply that the new leaders would be as immature, unwise, strong willed, and inexperienced as children.
Summary for Isa 3:6-7: 3:6-7 ^di Things would be so bad (a heap of ruins) that no one would want to take leadership. The people would become so desperate that anyone providing food or clothes (3:7 ^dj) could be the leader of the people. In fact, however, no one would have food or clothing (see 4:1 ^dk).
Summary for Isa 3:8-9: 3:8-9 ^dl The failure of human strength and societal organization can be a form of divine judgment.

• to his face: The people of Judah had become bold in their wickedness like the people of Sodom (3:9 ^dm; see also 1:9-10 ^dn).
3:9 ^do The very look on their faces: At this time people boldly displayed their rebellion against God.
3:10 ^dp The godly—the righteous remnant—will receive God’s rewards (see 40:10 ^dq).
3:11 ^dr The wicked who practice and execute injustice will receive God’s just punishment.
3:13 ^ds The Lord is both the prosecutor and the supreme judge in this trial against his people.
3:14 ^dt elders and rulers: Wickedness and abuse by ungodly and incompetent leadership thwarts God’s purpose for his people (see also 3:12 ^du). Therefore, leaders come under more severe judgment because they bear responsibility for the welfare of those under them.

• my vineyard: See the Song of the Vineyard (5:1-7 ^dv).
3:15 ^dw The Lord cares for the poor. These were the marginalized and oppressed (see 1:17 ^dx), but God is their protector (see 25:4 ^dy). God called for his people to share his concern for the poor, but the Israelites were exploiting them to gain wealth (see 3:14 ^dz).
Summary for Isa 3:16-4:1: 3:16–4:1 ^ea This passage applies the prophet’s teaching on arrogance (see 2:11-12 ^eb) to the people of Jerusalem. An alternate understanding is that this passage applies specifically to the women of Jerusalem. 3:16 ^ec The dramatic descriptions show how the people of Jerusalem loved their refined way of life. They openly displayed their proud self-reliance, power, and prestige.

• Beautiful Zion: See thematic note for Zion at end of chapter.
Summary for Isa 3:17-25: 3:17-25 ^ed In a reversal of fortune, the affluent and proud people of Jerusalem would suffer disgrace. Some of their ornaments (3:18 ^ee) likely were amulets to keep evil away, but they could not ward off the calamity of judgment. These items of beauty were status symbols and represented financial security.
3:25 ^ef The men ... will die in battle: Part of the city’s hopeless destitution would be the deaths of the men.

Thematic note: Zion
Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7 ^eg; see also 2 Chr 3:1 ^eh). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35 ^ei; 87:2 ^ej; 97:8 ^ek; 132:13 ^el). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13 ^em; 126:1 ^en; 137:1 ^eo) and again in AD 70.
Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2 ^ep; 76:2 ^eq; 84:7 ^er; 135:21 ^es; see Isa 26 ^et). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28 ^eu). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6 ^ev; Heb 12:22-24 ^ew). Zion is on a high mountain (Ps 48:2 ^ex) at the center of God’s kingdom on earth (99:2 ^ey; 132:13 ^ez), and God’s throne is there (9:11 ^fa). Therefore, godly prayers and praise focus on Zion (53:6 ^fb; 65:1 ^fc; 147:12 ^fd; 149:2 ^fe), and redemption is sought there (14:7 ^ff; 20:2 ^fg; 50:2 ^fh; 53:6 ^fi). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6 ^fj; 110:2 ^fk).
Zion is symbolic of God’s protection and blessings (Pss 46:4-11 ^fl; 48:1-14 ^fm; 51:18 ^fn; 128:5 ^fo; 134:3 ^fp). Anyone who trusts in the Lord is as secure as Mount Zion (125:1 ^fq), but those who reject the Lord also reject the security of Zion and have no future (129:5-8 ^fr).
The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24 ^fs; see also Gal 4:24-26 ^ft; Rev 3:12 ^fu; 21:2-4 ^fv). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10 ^fw), a city in which all men and women of faith are citizens (Heb 12:22-24 ^fx). Because the Lord knows no geographical limitations (1 Kgs 8:27 ^fy), the true Zion he inhabits is the hearts of all who worship him.

Passages for Further Study
2 Sam 5:7 ^fz; 1 Kgs 8:1 ^ga; Pss 14:7 ^gb; 48:1-14 ^gc; 50:2 ^gd; 51:18 ^ge; 68:16 ^gf; 78:68 ^gg; 87:2 ^gh, 5 ^gi; 125:1 ^gj; 128:5 ^gk; 132:13 ^gl; 133:3 ^gm; 135:21 ^gn; 147:12 ^go; Isa 1:27 ^gp; 2:3 ^gq; 3:16-17 ^gr, 26 ^gs; 4:3-5 ^gt; 8:18 ^gu; 10:12 ^gv, 24 ^gw, 32 ^gx; 16:1 ^gy; 24:23 ^gz; 29:8 ^ha; 30:19 ^hb; 31:4 ^hc, 9 ^hd; 33:20 ^he; 37:22 ^hf, 32 ^hg; 40:9 ^hh; 41:27 ^hi; 52:1-2 ^hj; 60:14 ^hk; 62:1 ^hl; 64:10 ^hm; Jer 26:18 ^hn; 51:35 ^ho; Lam 2:13 ^hp; Joel 2:32 ^hq; 3:16-17 ^hr; Amos 1:2 ^hs; Obad 1:21 ^ht; Mic 3:12 ^hu; 4:2 ^hv; Zeph 3:14 ^hw, 16 ^hx; Zech 1:14 ^hy, 17 ^hz; 2:7 ^ia; 8:2-3 ^ib; 9:9 ^ic; Heb 12:22 ^id; Rev 14:1 ^ie

‏ Isaiah 4

4:1 ^if During Isaiah’s ministry, Jerusalem’s population was so decimated through war, famine, and disease (3:1-3 ^ig; 6:13 ^ih; 14:30 ⁱⁱ; 22:2 ^ij; 37:4 ^ik) that there were few men left, creating an absence of leadership (see 3:1-12 ^il). Even worse conditions lay ahead with the approaching war between Judah and the alliance of Syria and Israel in 734–732 BC (2 Chr 28 ^im) and eventually the conquest and fall of Jerusalem (605–586 BC).
Summary for Isa 4:2-6: 4:2-6 ⁱⁿ In bold contrast to the desperate picture of 3:16–4:1 ^io, this prophecy of salvation and hope (see also 2:2-4 ^ip) promised cleansing, consecration, and the renewal of God’s presence with the remnant. The imagery in 4:5-6 ^iq alludes to Israel’s exodus from Egypt, when a pillar of cloud and of fire guided and protected them. Israel’s restoration from exile would be a second exodus. 4:2 ^ir The branch in this context probably refers to the remnant that would constitute Israel’s new beginning after the Exile (see 6:13 ^is). Some also understand it as representing the ideal descendant of David, the Messiah (see 11:1 ^it; Jer 23:5 ^iu; 33:15-16 ^iv; Zech 3:8 ^iw; 6:12 ^ix).

• A beautiful and glorious transformation from shame and disgrace (Isa 3:17-25 ^iy) to fertility and beauty would manifest God’s presence and blessing among the remnant (4:6 ^iz).

• The fruit of the land, nature itself, would also be transformed from desolation to glory. Elsewhere, Isaiah described the future circumstances as resembling the Garden of Eden (see 51:3 ^ja; 65:22 ^jb). The message of renewal finds its ultimate fulfillment in the new creation (see Rom 8:19-27 ^jc; 2 Cor 5:17 ^jd; Gal 6:15 ^je; Eph 2:15 ^jf; 4:24 ^jg; Rev 21:22-27 ^jh).

• Those who survive in Israel—the remnant—would be the true citizens of Zion.
4:3 ^ji To be holy was the requirement for citizenship in Zion, where God dwells in his glorious majesty (see 6:3 ^jj; Heb 12:14 ^jk).

• The remnant would have their names recorded among the living in the Book of Life (Exod 32:32 ^jl; Dan 12:1 ^jm; Mal 3:16 ^jn; Rev 3:5 ^jo; 20:12 ^jp).
4:4 ^jq God’s judgment has a purifying effect on his covenant people (see Mal 3:3 ^jr). Justice must be satisfied before restoration can be offered.
4:5 ^js The references to a canopy of cloud ... and smoke and flaming fire recall God’s continuous presence and protection during the exodus from Egypt (Exod 13:21-22 ^jt; 14:21-22 ^ju).
4:6 ^jv shelter (literally shadow; see 32:2 ^jw): See 32:2 ^jx; God’s protection would keep the remnant safe from enemies and from the destruction he would bring on the wicked (33:14-16 ^jy).