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APOCALYPTIC COMMENTARY

  Isaiah

2

Isaiah 2

The end-time restoration of Zion/Jerusalem contrasts Jehovah’s judgment of the world at his coming.
1 A prophecy concerning Judea and Jerusalem which Isaiah the son of Amoz saw in vision:

Beyond chapter 1—the preface of his book—Isaiah again represents the chapters that follow as a single “prophecy” or “word” (dabar), not simply as revelations strung together that are unrelated to each other. The full meaning of the Hebrew verb haza, for which the English language has no equivalent, is to “see in vision.” The passage in verses 2-4 that follows chapter 2’s introductory verse appears also in the Book of Micah (Micah 4:1-3), Isaiah’s disciple and friend. In an end-time context, the names “Judea” and “Jerusalem” function as codenames of Jehovah’s people who live in that day (cf. Isaiah 1:1).

2 In the latter daysthe mountain of Jehovah’s houseshall become establishedasa the head of the mountains;it shall be preeminent among the hills,and all nations will flow to it.

Isaiah’s locating the fulfillment of his prophecy in “the latter days” or “end-time” (’aharit hayyamim) ties his entire “vision” of events (Isaiah 1:1) to that time frame. One way Isaiah does this is to predict the same event several times in different combinations with other events, domino fashion, throughout his book. By that means, he establishes a single scenario of events, all of which connect to the present passage’s context of the “end-time.” Isaiah’s Seven-Part Structure—a synchronous literary structure that establishes a single scenario for his entire book—connects to the same end-time time frame.

The mountain of Jehovah’s house. While the word “mountain” may refer to a literal mountain, Isaiah additionally establishes a metaphorical meaning for this term by means of synonymous parallels that identify a “mountain” as a “nation” or “kingdom” (Isaiah 13:4; 64:1-2; cf. 52:7; and Babylon as a “destroying mountain,” Jeremiah 51:24-25). The “mountain of Jehovah’s house” thus signifies the nation of Jehovah’s house, in which the term “house” refers to his temple (Isaiah 66:1, 20). From that holy place, Jehovah directs the affairs of his people and of all nations (cf. Isaiah 6:1, 9-13; 56:6-8).

As the head of the mountains. When we apply the metaphorical meaning of this passage, we are reminded of Jehovah’s promise to his people Israel that if they would keep the terms of the Sinai Covenant they would become the head of the nations as a covenant blessing (Deuteronomy 28:13). A secondary meaning of the word “head” (ro’s)—also “chief” or “top”—on the other hand, alludes to a physical location. (While the Masoretic Text uses the preposition “in” [be], the older, Dead Sea scroll of Isaiah reads “as” [ke].) In the end-time context of this passage, therefore, both meanings may apply.

All nations will flow to it. To this prominent end-time nation, other nations and peoples are drawn. The verb “flow” or “stream” (nhr)—as in “nations” or “Gentiles” (goyim) “flowing” or “streaming”—is a word link that connects this passage to two others that predict “nations” or “Gentiles” (goyim) “flowing” or “streaming” (nhr). Both deal with the return of Jehovah’s people from among the nations in a new exodus to Zion (Isaiah 60:3-5; 66:12). Those passages thus suggest that verses 2-3 portray the new exodus to Zion, while that event is here given a time frame—the “end-time” (’aharit hayyamim).

3 Many peoples shall go, saying,Come, let us go upto the mountain of Jehovah,to the house of the God of Jacob,that he may instruct us in his ways,that we may follow in his paths.For out of Zion shall go forth the law,and from Jerusalem the word of Jehovah.

While verse 2 speaks of “all nations,” verse 3 mentions “many peoples.” Because the return of Jehovah’s people in the new exodus to Zion occurs from among “all nations” (Isaiah 52:10-12), “many peoples” more definitively identifies remnants of all nations (Isaiah 11:11-12, 15-16; 49:22). The verb “go up” or “ascend” (‘lh) denotes the ascent of Jehovah’s people to a higher spiritual level (cf. Isaiah 40:31) and compares their return from exile to Israel’s ancient pilgrimage to the temple (Psalm 122:1-4; Isaiah 30:29) where the Levites taught Jehovah’s law and word (2 Chronicles 30:1, 22; 35:2-3).

The restoration of Jehovah’s law and word—the terms of his covenant—forms an integral part of “the restoration of all things” (Acts 3:21) that existed in ancient Israel. Together with temple ordinances and blessings pertaining to Jehovah’s covenant, the way is thus prepared for the long-awaited millennium of peace to begin (v 4). While the names Zion and Jerusalem identify a category of Jehovah’s people who repent (Isaiah 1:27; 40:1-2; 55:6-7; 59:20), they additionally allude to two millennial centers from which Jehovah’s law and word go forth to all nations (Isaiah 4:3; 12:4-6; 33:20; 51:4-5).

4 He will judge between the nationsand arbitrate for many peoples.They will beat their swords into plowshares,their spears into pruning hooks:nation will not lift the sword against nation,nor will they learn warfare any more.

The millennial peace Jehovah establishes follows a war to end all wars (Isaiah 14:4-7). The nations who comprise the earth’s millennial inhabitants engage in agriculture rather than warfare (Isaiah 30:23-24; 61:5; 65:10, 21-22). Never again do they “lift up,” “sustain,” or “elevate” (yissa’) tyrants such as the king of Assyria/Babylon—Jehovah’s sword of destruction. By Isaiah’s definition, those who “judge” are principally Jehovah and his servant (Isaiah 5:16; 11:3-4; 16:5; 33:22; 51:5), although certain “judges” additionally judge in Jehovah’s theocratic millennial government (Isaiah 1:26; 28:6).

5 O house of Jacob, come,let us follow the light of Jehovah.

A transitional verse between the previous passage and what follows, it addresses the Jacob/Israel category of Jehovah’s people. If they repent and follow Jehovah’s light, they may qualify for the new exodus of his people to Zion and escape the destruction that engulfs the world. Jehovah’s “light” has three applications, which follow each other consecutively. First are Jehovah’s law and precepts: “The law shall go forth from me; my precepts shall be a light to the peoples. Then, suddenly, I will act: My righteousness shall be at hand and my salvation proceed” (Isaiah 51:4-5; emphasis added).

Jehovah’s servant and forerunner—his righteousness (Isaiah 41:2)—follows next: “I have created you and appointed you to be a covenant for the people, a light to the nations” (Isaiah 42:6; emphasis added; cf. 62:1); “It is too small a thing for you to be my servant to raise up the tribes of Jacob and to restore those preserved of Israel. I will also appoint you to be a light to the nations, that my salvation may be to the end of the earth” (Isaiah 49:6; emphasis added). Lastly, in the millennial age, “Jehovah will be an endless Light when your days of mourning are fulfilled” (Isaiah 60:20; emphasis added).

6 For you, O Jehovah, have forsaken your people,the house of Jacob, because,like the Philistines,they provide themselves withbmystics from the Eastand are content with the infantile heathen.

Jehovah “forsakes” those of the Jacob/Israel category who, instead of repenting and ascending to the Zion/Jerusalem category, choose alternative oracles to his. Those who were “your people”—expressing the covenant formula (Exodus 6:7; Leviticus 26:12)—now follow the customs of the peoples round about against which Moses had warned (Deuteronomy 12:29-31; 31:16-18). Jehovah’s covenants with his people comprehend all the divine knowledge a people can possibly attain. To turn to pagan sources for spiritual enlightenment is to cut oneself off from the light that Jehovah personifies (v 5).

7 Their land is full of silver and goldand there is no end to their wealth;their land is full of horsesand there is no end to their chariots. 8 Their land is full of idols:they adore the works of their hands,things their own fingers have made.

The expressions “their land is full of” and “there is no end to” repeat themselves in parallel as if to dramatize a surfeit of worldly possessions. Isaiah sums up the “silver,” “gold,” “wealth,” “horses,” and “chariots” of Jehovah’s people as mere “idols” (’elilim). Enamored with “the works of their hands,” his people have become steeped in materialism—a pernicious form of idolatry. It is at the height of this overabundance of “things” or their modern equivalents, moreover, that Jehovah’s Day of Judgment approaches for his people, hastening the time of his coming to reign on the earth (vv 10, 12, 19, 21).

9 Mankind is brought lowwhen men thus debase themselves.Forbear them not!

Because a society consists of the sum total of those who make it up, people’s cumulative unrepented transgressions eventually lead to their demise. Aggrandizing man and his works debases a society. Those who tolerate or promote wickedness drag others down with them. The things of man’s own making, in which people take pride, thus become their downfall. When self-sufficiency replaces gratitude to God, their Creator, and when the blessings of his covenants their righteous ancestors attained are taken for granted or attributed to themselves, that is the time Jehovah intervenes to humble his people.

10 Go into the rocks; hide in the dustfrom the awesome presence of Jehovahand from the brightness of his glory.

While to the righteous Jehovah’s coming is a relief and comfort from the oppression of the wicked, to the wicked it is a terrifying ordeal (v 19; Isaiah 25:9; 35:3-4; 66:13-16). Two conditions thus lead up to Jehovah coming: (1) the wickedness of the wicked reaching a point that justifies their destruction; and (2) the righteousness of the righteous—those who prove faithful to Jehovah under all conditions—reaching a point that requires their deliverance. “Dust,” a chaos motif, describes the final, de-created state of the wicked who both “hide” and end up there (Isaiah 26:5; 29:5; 41:2; 47:1-2).

11 The haughty eyes of men shall be loweredand man’s pride abased;Jehovah alone shall be exalted in that day.

Man’s abasement and Jehovah’s exaltation characterize this and the following verses (vv 12-22). What is high and mighty, Jehovah lays low, and by so doing gains glory (Isaiah 5:16; 13:11, 19; 26:4-6; 47:1-5). What is of him—including his people who keep the terms of his covenant—is exalted together with him (Isaiah 46:13; 52:1-3; 60:1-2; 62:1-3). The words “in that day” denote Jehovah’s Day of Judgment, also called the “Day of Jehovah” and “day of vengeance” (Isaiah 13:6, 9; 30:25; 34:8; 61:2). Then takes place a reversal of circumstances between the righteous and the wicked.

12 Jehovah of Hosts has a day in storefor all the proud and arrogantand for all who are exalted,that they may be brought low.

Just as the world’s righteous inhabitants have looked forward to a time when the earth assumes a paradisiacal glory and they can at last live in peace, so its prerequisite is the removal from the earth of those who are preventing it from coming to pass at the time wickedness reaches its apogee: “The Day of Jehovah will come as a cruel outburst of anger and wrath to make the earth a desolation, that sinners may be annihilated from it. . . . I have decreed calamity for the world, punishment for the wicked; I will put an end to the arrogance of insolent men and humble the pride of tyrants” (Isaiah 13:9, 11).

13 It shall come against all the loftycedars of Lebanon that lift themselves up high,and against all the oaks of Bashan, 14 against all high mountains and elevated hills, 15 against every tall tower and reinforced wall, 16 against [all vessels at sea,]cboth merchant shipsd and pleasure craft.

While the preceding passage depicts the idolatry and pride of Jehovah’s people (vv 6-12), this passage portrays Jehovah’s Day of Judgment coming on a series of geo-physical objects. That disparity is resolved when we discern the objects’ metaphorical meaning: they, too, represent peoples and their transitory human establishment: “Mountains” and “hills” represent large and small nations (cf. vv 2-3); “cedars” and “oaks” designate people (Isaiah 14:8; 61:3; Psalm 92:12); “towers” and “walls” signify human institutions (Isaiah 5:5; 30:13, 25); “ships” denote the shipping industry (Isaiah 23:1, 14).

In a real sense Jehovah’s Day of Judgment is also the day of the king of Assyria/Babylon (Isaiah 7:17; 14:16-17). Like a mythical Mesopotamian god, the archtyrant goes a-conquering and cuts down the cedars of Lebanon: “On account of my vast chariotry I have conquered the highest mountains, the farthest reaches of Lebanon. I have felled its tallest cedars, its choicest cypresses. I have reached its loftiest summit, its finest forest” (Isaiah 37:24; cf. 10:5, 15). The Hebrew prophets thus use the name “Lebanon” to figuratively represent Jehovah’s people Israel (Isaiah 60:13; Jeremiah 22:23; Ezekiel 17:3).

17 The haughtiness of men shall be abased,and man’s pride brought low;Jehovah alone shall be exalted in that day.

The virtual repetition of verse 11 reiterates that it is principally people and the things in which they take pride that Jehovah lays low; while, on the other hand, he says, “My anger is not upon those who take pride in me” (Isaiah 13:3). A reversal of parts of verses 11 and 17 shows that these and many concepts Isaiah presents in parallel are synonymous and interchangeable. Consistent with Isaiah’s pattern of humiliation before exaltation and exaltation before humiliation, moreover, even the righteous are first humbled before being exalted, whereas the wicked who exalt themselves are humbled in the end.

18 He will utterly supplant the false gods.

The “false gods” (’elilim) people worship aren’t just their wealth and the works of their hands as listed in verses 7-8. They include also man and his institutions as listed in verses 13-16. Isaiah makes a connection between pride and false gods (vv 17-18) to show that people have become their own gods. Instead of acknowledging their Creator as the source of their prosperity, they assume it is their own doing. By supplanting the false gods, Jehovah cuts through the spiritual blindness his people’s idolatry has caused and reinstates a standard of values based on eternal realities—on things as they really are.

19 Men will go into caves in the rocksand holes in the ground,from the awesome presence of Jehovahand from the brightness of his glory,when he arises and strikes terror on earth. 21 Men will go into crevices in the rocksand fissures in the cliffs,from the awesome presence of Jehovahand from the brightness of his glory,when he arises and strikes terror on earth.

The virtual repetition in these verses of verse 10, and the addition of Jehovah’s “arising and striking terror on earth,” drives home the dreadful consequences of idol worship as Jehovah’s coming in glory draws near. While his “arising” (qumo) spells doom for the wicked, Jehovah makes provision for the righteous (Isaiah 33:10-17; cf. 31:2-5). To those who trust in him, Jehovah’s “awesome presence” and the “brightness of his glory” signify imminent deliverance (Isaiah 4:5-6; 60:1-2, 19-20). But to those who fear, who lack trust in him, hiding in the earth appears their only recourse.

20 In that day men will throw awayto the moles and to the batstheir idols of silver and gods of goldwhich they have made for themselvesto adore.

Relying on gods that cannot save, the wicked carry with them their inventions into their subterranean dens only to realize that in Jehovah’s Day of Judgment they are of no use at all: “All who manufacture idols are deranged; the things they cherish profit nothing. Those who promote them are themselves sightless and mindless, to their own dismay. Who would fashion a god or cast an idol that cannot benefit them? Their whole society is confused; their fabricators are mere mortals. Were they all to assemble and take their stand [before me], they would at once cringe in fear” (Isaiah 44:9-11).

22 Desist from the things of man,in whose nostrils is but breath!For of what consideration is he?

Of himself, man is nothing: “What is man that you are mindful of him, a human being that you should pay attention to him?” (Psalm 8:4); “All flesh is grass, and at its best like a blossom of the field. Though the spirit of Jehovah breathe within it, the people themselves are but grass—grass that withers, flowers that fade. Only the word of our God endures forever” (Isaiah 40:6-7). As Jehovah is no respecter of persons, man should not be either (Deuteronomy 1:17; Acts 10:34-35). The things of this world are but a shadow of his. Preoccupation with what is of man robs a person of what is of God.

  • a2 So 1QIsaa; MT has bet essentiae: in/as.
  • b6 Hebrew conjunctive wě emended to preposition bě.
  • c16 So LXX; not in MT.
  • d16 Hebrew ships of Tarshish.


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