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Isaiah II - Sins of Judah: Exalting Human Leaders (2:1 - 5:30)

Julian Spriggs M.A.

Related articles

Interpreting OT Prophets How prophets see their future
Syria / Aram The Assyrian empire
The Babylonian empire Syro-Ephraimite war
Assyrian invasion - 701 BC Dates of kings of Judah and Israel
The fall of Satan? Introduction to Isaiah

Commentary

I: Corruption of Judah (1:1-31) II: Sins of Judah (2:1 - 5:30)
III: Isaiah's Vision and Call (6:1-13) IV: Book of Immanuel (7:1 - 12:6)
V: Prophecies to the Nations (13:1 - 23:18) VI: The Day of the Lord (24:1 - 27:13)
VII: Folly of Trusting Egypt (28:1 - 33:24) VIII: The Choice: Desert or Garden (34:1 - 35:10)
IX: Historical Section - Assyria/Babylon (36:1 - 39:8) X: Book of Comfort - Introduction (40:1 - 66:24)
XI: Deliverance from Babylon by Cyrus (40:1 - 48:22) XII: Salvation through God's Servant (49:1 - 55:13)
XIII: Glorious Restoration of Zion (56:1 - 66:24)
Prev - Isaiah I Next - Isaiah III

Section Introduction

Through this section, there is an interchange between judgement and hope, showing the contrast between the present state of Israel, and what God plans for Israel. In the judgement, there is a focus on the leaders and the women, condemning them for idolatry and pride, as well as the people putting their trust in human leaders, rather than in the Lord. There are two main hope passages: the mountain of the Lord being raised up (2:1-5), and the prediction of the branch and restoration of the remnant (4:2-6).

Israel can only hope to fulfil God’s destiny for her by experiencing the judgement that is coming for her pride and idolatry. Israel is proud, and needs to be reduced to helplessness before she can experience the greatness of God. In his justice, God will bring his judgement, before restoring Israel through a work of his grace.

Section outline

1. The day of the Lord against Judah’s idolatry and pride (2:1-22)
2. Bad leaders will be removed (3:1 - 4:6)
3. The song of the vineyard (5:1-7)
4. Six woes on the vineyard (5:8-30)

1. The day of the Lord against Judah’s idolatry and pride (2:1-22)

Starting with hope, Isaiah states God’s intention is that Israel will be a lighthouse for the nations. However instead of the nations learning from Israel, Israel has been learning the idolatry of the nations. Because of this, the pride of Israel will be brought low as they try to hide from the glory and terror of the Lord on the great day. There are many references to the coming day of the Lord: “In days to come” (v2), "in (or on) that day' (v11, 17, 20), “The Lord of hosts has a day” (v12). The popular understanding was that the day of the Lord will be a time of blessing, prosperity and hope. This will be when Yahweh finally has victory over all Israel’s enemies, leaving Israel supreme. However, the day of the Lord will also be a day of judgement, even on his own people, because they have not been faithful to the covenant (as Amos 5:18).

Outline

1a. Nations learn at the mountain of God (2:1-5)
1b. Land filled with idols from nations (2:6-11)
1c. Pride of nations brought low on that day (2:12-17)
1d. Hide from the terror of the Lord (2:18-22)

1a. Nations learn at the mountain of God (2:1-5)

This section begins with a second superscription, indicating that it is distinct from chapter one: Isaiah’s word for Judah and Jerusalem.

Isaiah states what God’s intended destiny for Israel was - to be a lighthouse for the nations. On that day the temple on Zion will exalted as the centre of worship for all nations (v2), where the law will be taught to them (v3). The Gentile nations will come to Jerusalem to learn God’s ways. Yahweh will establish international peace, and wars will cease (v4). God’s people need to live their lives in the light of this glorious future (v5). The prophet Micah, a contemporary of Isaiah, used similar words when he stated the same hope for Israel (Micah 4:1-3). The fulfilment can be seen in the message of the Gospel being taken from Jersualem to the nations.

1b. Land filled with idols from nations (2:6-11)

By contrast, instead of the nations coming and learning from Israel (Israel being a blessing to the nations), Israel had been learning bad ways from the surrounding nations. They had forsaken the ways of the Lord, and followed the idolatry of the nations. Uzziah’s reign had been prosperous, but just like Solomon (1 Kg 11), he had multiplied gold, horses and chariots, which were forbidden in the law of Moses (Deut 17), as well as multiplying idols (v7-8).

As a result, the people are humbled, their pride will be brought low (v9-11). Only the Lord will be exalted. There are two repeated refrains: the first calling people to hide in the rocks from the terror and glory of the Lord (v10,19,21), a call repeated in the description of the great day of wrath in the Book of Revelation (6:15-17). The second refrain is that the all pride and haughtiness will be brought low, and only the Lord exalted on that day (v11,17). On the day of the Lord it is not only the pagans that will be judged, but also the Israelites who had broken the covenant.

1c. Pride of nations brought low on that day (2:12-17)

God has a day against everything that would exalt itself. Every manifestation of pride of the people and nations will be brought low and only God will be exalted (v11,17). All the strengths that the nations put their trust in and all their human achievements will be brought low on that day.

1d. Hide from the terror of the Lord (2:18-22)

On that day, idols will be thrown away because they will offer no protection from God. People will try to escape from the terror and glory of God by hiding in caves. The only answer is to turn from exalting and trusting in mortal humans, and trust only in the Lord (v22). Isaiah speaks out many times against human pride, saying that it will be brought down, and only the Lord should be exalted.

2. Bad leaders will be removed (3:1 - 4:6)

The popular thinking was that Judah and Jerusalem were secure and safe from God’s judgement because they were God’s chosen people. Because God dwelt in his temple in Jerusalem, he would never allow his shrine to be destroyed. After the northern kingdom of Israel rebelled, Judah remained faithful to the family of David, to the covenant and to Solomon’s temple on Mt. Zion. Some Psalms echo this confidence (eg Ps 45:1-17, 125:1-2). Micah predicted coming disaster, but was forbidden to preach such heresy (Mic 2:6), because they believed no harm would ever come to them (Mic 3:11). In spite of their misplaced confidence, the day of the Lord will be a day of judgement on Judah and the nations, but it will also be a day of hope. It refers to judgements of God within history, through invasions by Assyria, but also to the more distant future.

Outline

2a. Leaders taken away, people oppressed (3:1-7)
2b. Oppression by poor leaders (3:8-12)
2c. Judgement against elders and princes who crush the poor (3:13-15)
2d. Beauty of women taken away (3:16 - 4:1)
2e. Survivors cleansed, canopy of glory (4:2-6)

2a. Leaders taken away, people oppressed (3:1-7)

All support for Jerusalem will be removed, the bad leaders will be taken away, leaving anarchy, breakdown in social order, and economic collapse. This probably refers to the famine during a siege, and the policy of the Assyrians to take all leaders into exile, leaving only the poor and insignificant people behind in the land. In such times, people will be desperate for leadership, and will try to appoint anyone who has a cloak (v6), however unwilling they are.

2b. Oppression by poor leaders (3:8-12)

These incompetent leaders will oppress the people. Through their sins, they blatantly defy God, not even trying to hide them, just like Sodom. However, there is still a righteous remnant (v10) who will be blessed, but the guilty will be judged.

2c. Judgement against elders and princes who crush the poor (3:13-15)

God will bring a lawsuit against the leaders and princes who have devoured the nation (God’s vineyard), oppressed the poor and not given them justice. Isaiah, like Amos before him, rebukes them for their bribery, land speculation and greed.

2d. Beauty of women taken away (3:16 - 4:1)

Again, as Amos did (Amos 4:1), Isaiah speaks out against the extravagant wealth of the women. Their beauty will be replaced by shame when they are taken into exile. All their fancy dress and extravagant jewellery (v18-23) will be replaced by affliction and destitution (v17,24). Their men will die in battle, leaving them widows. The loss of life will be so great that in their desperation for marriage and continuation of their families and the removal of shame, they will welcome polygamy.

2e. Survivors cleansed, canopy of glory (4:2-6)

This section concludes with a note of hope, a promise of future cleansing and restoration. There is hope for the faithful remnant through the branch of the Lord (v2), who should be seen in contrast to the stump (6:13). The stump is a metaphor for the disaster from which there will be only a few survivors, while the branch is a metaphor for restoration and blessing of this remnant following the disaster. The branch later became a technical term for the Messiah (11:1), as well as in Jeremiah (Jer 23:5, 33:15), and Zechariah (Zech 3:8, 6:12). Through the branch, the survivors will be blessed with prosperity, and will be cleansed. The remnant will be recorded for life and purified by a spirit of judgment and burning. In the restoration, God will be present in cloud by day, and fire by night, as in the Exodus, protecting the people in a canopy of glory.

3. The song of the vineyard (5:1-7)

Before God can bring the blessings of the future, the problem of Israel’s sin must be dealt with. The hope brought through the cleansing of God’s branch cannot come before Israel honestly faces her failings and sin. God sings a love song for his beloved vineyard (a symbol of Israel), showing his deep love for his people a great sadness in having to discipline them. From the first line, it is introduced as a love song, but is written in the style of a lament, with the rhythm of a dirge. It has four sections:

The song begins with a setting (v1-2), describing how the vineyard was established by the owner (who is Yahweh) with great care, but it has only produced useless wild grapes. Secondly, the hearers are asked for a verdict (v3-4), to judge between the vineyard and its owner. The owner has done everything he could have done, but the vineyard has only yielded wild grapes. This shows that God’s judgement on the vineyard is reasonable and just. Thirdly, as a result, the owner decides to destroy the vineyard (v5-6). Its protection will be removed, so it will be trampled, left untended, and the blessing of rain removed.

Finally, the application of the song is made (v7-8). The vineyard is identified as the house of Israel and Judah, where God expected justice, but found only bloodshed. They have had all the blessings of God’s kingdom, but have rejected it and opposed God.

4. Six woes on the vineyard (5:8-30)

As a result of the failure of Israel the vineyard, God pronounces a series of six woes on his vineyard. Judgement will surely come for their greed for land, pursuit of pleasure, mocking of God and corruption. God’s anger will be kindled against his people, and he will call a distant nation as his tool of judgement.

Outline

4a. Two woes against greed and pleasure (5:8-17)
4b. Four woes against mocking God (5:18-24)
4c. Anger of Lord kindled (5:25)
4d. Whistle for nation far away (5:26-30)

4a. Two woes against greed and pleasure (5:8-17)

The first woe (v8-10) is against the greedy land-grabbing by the wealthy, like Naboth’s vineyard (1 Kg 21). Speculation over land was forbidden in the law, because land was allocated by God, and should remain in the family (Num 27:8-11). All land contracts had to end in fifty years, the year of jubilee (Lev 25:23-28). The penalty is famine and drought (v9-10), so God declares that their beautiful houses will be left empty and their land unproductive.

The second woe (v11-17) is on the decadent pursuit of pleasure by the rich, who are condemned for their partying and drunkenness, ignoring the deeds of the Lord. Judgement will surely come. Firstly through exile and starvation (v13), and secondly through death (v14). Sheol is hungry, and the proud leaders and their people will go down there, leaving the animals to graze on their land.

By contrast, the Lord of hosts exalted by justice, and shown to be holy by righteousness (v16). This is an important theme of Isaiah, and a great statement about who God really is. What makes God unique is his justice and righteousness, not just his power and strength. Humans are brought down in his presence because of their failure to love justice and do what is right, rather than their physical weaknesses. God’s true holiness is his continuing moral choice of justice and righteousness.

4b. Four woes against mocking God (5:18-24)

The final four woes come quickly. The third uses the image of a slave hauling a heavy burden, but the burden is iniquity (v18-19). They are mocking the ways of God, defying God, and demanding that God hurries to work in their favour. They see God merely as the one who works to fulfil their own selfish desires.

The fourth woe is on those who cause a perversion of good and evil (v20), reversing the values of light and darkness, sweetness and bitterness. The fifth woe is on those who exalt human wisdom (v21), those who are wise in their own eyes and are essentially self-seeking. The sixth woe sarcastically condemns the drunken leaders and judges who accept bribes and deprive the innocent of their rights. All of these who have rejected God’s instruction (through the law) will face his anger through his consuming fire.

4c. Anger of Lord kindled (5:25)

The anger of the Lord is the discipline of God, as he stretches out his right hand to punish his rebellious son. This is a repeated image in chapters 9 and 10. The blows of discipline originally given to Egypt through the plagues is now brought to his own people Israel.

4d. Whistle for nation far away (5:26-30)

God’s judgement will come through historical disasters 'on that day'. God is raising up a nation, calling the army of Assyria who will come from far away and attack Israel and Judah like a pride of lions attacking its prey, and roaring over their kill. He paints a vivid picture of the armies swiftly marching in strict order and discipline, bringing darkness over the land.

This is another of Isaiah’s themes: that the nations, even powerful Assyria, are merely tools in the hands of Yahweh to discipline his people. The great powerful armies of the empires were not the ones shaping history as they thought, but were being shaped and used by the One who controls all things (see 40:21-23, 45:1-5). God whistles and the armies come (v26, 7:18).

Prev - Isaiah I Next - Isaiah III

Related articles

Interpreting OT Prophets How prophets see their future
Syria / Aram The Assyrian empire
The Babylonian empire Syro-Ephraimite war
Assyrian invasion - 701 BC Dates of kings of Judah and Israel
The fall of Satan? Introduction to Isaiah

Commentary

I: Corruption of Judah (1:1-31) II: Sins of Judah (2:1 - 5:30)
III: Isaiah's Vision and Call (6:1-13) IV: Book of Immanuel (7:1 - 12:6)
V: Prophecies to the Nations (13:1 - 23:18) VI: The Day of the Lord (24:1 - 27:13)
VII: Folly of Trusting Egypt (28:1 - 33:24) VIII: The Choice: Desert or Garden (34:1 - 35:10)
IX: Historical Section - Assyria/Babylon (36:1 - 39:8) X: Book of Comfort - Introduction (40:1 - 66:24)
XI: Deliverance from Babylon by Cyrus (40:1 - 48:22) XII: Salvation through God's Servant (49:1 - 55:13)
XIII: Glorious Restoration of Zion (56:1 - 66:24)

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