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-chariotsIsaiah 2:7 Isaiah 2:7;
Universal and debasing idolatryIsaiah 2:8-9 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.