This second major segment of the introduction to the book (chs. 1-5) contrasts what God intended Israel to be (2:1-5) with what she was (2:6-4:1) and what God will make of her in the future (4:2-6). Thus the progress of thought is from the ideal to the real and back to the ideal.
2:1a The presence of another superscription to the following prophecies (cf. 1:1), the only other one in Isaiah, bears witness to the composite nature of the book; it consists of several different prophecies. Probably one appears here to set off the prophecies that follow (in chs. 2-4 or chs. 2-5) from what preceded (in ch. 1).
2:1b-4 The glorious future of Israel presented here is in striking contrast to the condition of the nation in Isaiah's day described in chapter 1.29
"The last days"is a phrase that describes a distant time from the perspective of the prophet. The Hebrews regarded history as a series of days, the days of their lives.30When these days come to an end, in their last part, human history on this earth will end. New Testament Christians applied this term to the time following Messiah's coming (Acts 2:17; Heb. 1:2; James 5:3; 1 Pet. 1:5, 20; 2 Pet. 3:3; 1 John 2:18). Here it must mean after His second coming since these conditions did not follow His first coming.31
The term "mountain"is a symbol of a kingdom or nation elsewhere in the prophetic writings (e.g., Dan. 2:35; Amos 4:1). The ancients also regarded mountains as the homes of the gods. If Isaiah was using "mountain"as a figure of speech, he meant that Israel and her God would be the most highly exalted in the earth eventually. This will be the case during Messiah's earthly reign. The reference to "the mountain of the house of Yahweh"(v. 2), however, may indicate that the prophet had a more literal meaning in mind. He may have meant that the actual mountain on which the temple stood would be thrust higher in elevation. This may happen (cf. Ezek. 40:2; Zech. 14:4, 10), but the primary implication seems to be that Israel and Yahweh will be exalted in the world.
"The analogy of streams is particularly apt, because the major traditional oppressors of Israel were associated with great rivers--the Nile, the Tigris, and the Euphrates (cf. 8:6-8)."32
Israel's God would be recognized as theGod, and she would be seen as thenation among nations. Under the Old Covenant, the Israelites made pilgrimages to Jerusalem three times a year, but in the future the entire world will go there. In that day Yahweh's instruction will go forth from Jerusalem to the ends of the earth (v. 3). Jerusalem will be Messiah's capital city at this time.33He will judge everyone, and people will live in peace (v. 4).34Isaiah's description pictures a return to paradisiacal conditions (cf. 11:6-9).35
"From whence comes peace? From the recognition that God is the source of all good, that our needs and our destiny can be submitted to his judgment, and from the knowledge that he does all things well. . . . Until persons and nations have come to God to learn his ways and walk in them, peace is an illusion."36
Disarmament now is suicide because of man's greed and aggression. Nevertheless modern people should trust in the Lord more than in their military power, as the next section emphasizes.
In contrast to the hopeful tone of the sections that precede and follow it, this one is hopeless. In contrast to the dignity of humanity there, Isaiah presented its folly here.
Having begun this oracle by clarifying God's desire for Israel (2:1-4), the prophet proceeded to contrast her present condition. She depended on people rather than Himself, a condition that would result in divine discipline (2:5-4:1). Next, and in conclusion, he revealed that God would indeed bring what He determined for His chosen people to completion in the future (4:2-6). Israel's destiny would be glorious in spite of intervening judgment.
4:2 "In that day"connects this section of the oracle with its earlier parts and shows that all of it deals with a future time (cf. 2:12, 17, 20; 3:7, 18; 4:1). However here we learn that "that day"will be a day of glory and vindication for Israel as well as retribution and judgment.
In a general sense "The Branch of the Lord"refers to Israel, but this is also a messianic title here as elsewhere (cf. 11:1; 53:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12).53God would provide a source of fruitfulness and blessing, which a tree branch (stemming from David and ultimately from the Lord) is, to Israel (cf. 2 Sam. 23:5). The nation would not produce this on her own by trusting in people, but God Himself would provide it. "The fruit of the earth"probably refers to the fruitfulness of the earth that God would provide through Israel and, specifically, the Messiah.54God promised earlier to judge Israel with lack of fruitfulness because of her sin (4:1).
"The survivors of Israel"refers to those who would live through the judgments mentioned earlier in this passage. Since the time of these judgments includes the Exile and the Tribulation, and since the reference to the Branch points to messianic times, these survivors will probably be Jews who will still be alive at the end of the Tribulation. The daughters of Jerusalem previously sought to beautify themselves (3:16, 18; 4:1), but now the Lord would adorn them with fruitfulness.
4:3-4 The divine judgments that God will bring on the Israelites in the future (in the Tribulation) will have a purifying effect on many of them, specifically the elect (cf. 1:25; Ezek. 36:25-26; 39:23-26; Dan. 9:4-19; Mal. 3:2-5; Matt. 3:11). Those left alive to the end will be holy in conduct as well as set apart by God for His purposes.55This was only true to a very limited extent of those Israelites who returned from the Exile, as the post-exilic books of the Old Testament reveal.
The "daughters of Zion"throughout this oracle represent all the Israelites, not just the females in the nation (cf. 3:16, 17). The "spirit"in view (v. 4) is probably the abstract concept of "process"(cf. 19:14; 28:6; 29:10; 37:7).56
4:5-6 God definitely would not abandon His people Israel in the coming judgment but would share His presence with them and care for them by providing protection and guidance. Failure in leadership marked Israel in Isaiah's day (3:2-7), but God Himself would lead the nation in the future. In the past, God had done this by sheltering the wilderness wanderers with a cloudy pillar, but in the future a similar covering would protect the dwellers at Mount Zion. The daughters of Jerusalem tried desperately to secure husbands (v. 1), but God Himself would finally provide a marriage canopy (chamber) for His beloved in the future.
The same fire that judged His people, God Himself, would warm and protect them in all of their circumstances (cf. Ps. 91). He would control the forces of nature that the pagans believed the gods controlled. The Israelites saw a literal cloudy pillar in the wilderness, and perhaps this one in the future will be literal too, symbolic of His presence.
This oracle (2:1-4:6) reveals events that would happen in a "day"yet future from Isaiah's perspective. History has shown that some of the predictions of judgment found partial fulfillment in the exiles of Israel that preceded Messiah's appearing. However most of the judgment, and all of the blessing connected to Messiah, lies in the future from our perspective (cf. Matt. 24:4-30). It is mainly the Tribulation and Messiah's blessing of Israel in the Millennium to follow that is in view here.
