2:1 Apart from the list of kings, this verse is identical to 1:1 and probably indicates a separate section that the prophet has placed here as an indication of how the nation must repent and pursue godliness. The concentration on Zion is a significant indication of the importance of the Zion/Jerusalem theme to the book. “Zion” occurs forty-seven times in the book; the Psalms is the other biblical book in which the term occurs frequently, although its desolation is vividly portrayed throughout Lamentations as well. Zion was captured from the Jebusites by David (2 Sam. 5:6–10) and particularly associated with the Davidic king, even in exile. Zion is thus both the city of Jerusalem and a symbol of the city to come, through which the river of God flows (Rev. 22:1–3). In the NT, Zion is the “city of the living God” (Heb. 12:22) and the secure rock on which the Lamb stands (Rev. 14:1–5). As this chapter shows, there is a continual tension between Zion and Jerusalem, just as there is between Jacob and Israel. Trust in Yahweh is at the heart of experiencing the true blessing of the city of God.

2:2 The call to the nations echoes that to Abraham, in whom all the nations of the earth would be blessed (Gen. 12:3), and thus links it with the history of the whole people of God. This is placed against the background of cosmic upheaval accompanying the coming of God into his creation (cf. Isa. 40:4–5; Zech. 14:4–5; Luke 1:52). The great themes of God as Creator and Savior are at the heart of Isaiah’s message. Mountains (as in the Canaanite Zaphon or the Greek Olympus) were believed to be the dwelling place of the pagan gods, but Zion is the city of the Great King, the dwelling place of the true God. The fact that this is a divine gathering and not a mere human migration is emphasized by the word “flow,” whose usual meaning is reversed, as the peoples “flow” uphill.

2:3 Yet this divine call needs a human response; here the peoples come gladly and eagerly, anxious to share the good news with each other. They seek no longer their former national gods but Yahweh, Lord of the nations—the One, who transformed Jacob into Israel. To walk in his ways, however, we require teaching from the Word of the Lord. The prospect of God’s Word going out from Zion is fulfilled as the gospel spreads to the ends of the earth, beginning in Jerusalem (Acts 1:8).

2:4 The coming of the gospel brings peace to the world. This may seem a hopelessly idealistic prospect, as wars have raged, many of them because of religious reasons, throughout the centuries. Yet harmony comes partially when people have peace with God and fully when the king returns. In Isaiah 9:6 we meet the child who is called “Prince of Peace” and who will reign on the throne of David forever. The nations, having realized the folly of pride, will live in unity and peace. This will be discussed further in chapter 11.

2:5 The previous verses are no mere daydream but a motivation to God’s people to walk in the light now. The future reality is to be anticipated already to some extent in the present life of the church of God.

2:6–7 We love the words “If God is for us, who can be against us?” (Rom. 8:31), but here is the dark mirror image. If God is against us, all our securities are false. “Full of things from the east” perhaps refers to the way in which Israelites were adopting Assyrian and Babylonian superstitions and practices, which Ezekiel 16 so graphically portrays. The Philistines in the west may suggest that, instead of coming together to Zion, God’s people have searched all over the world for enlightenment. “Strike [or “clasp”] hands” may refer to making alliances with pagan nations.

This has been paralleled by a search for economic and military security. Wealth is not evil as such, nor is military security, represented by horses and chariots. However, these are feeble substitutes for trusting in Yahweh, as Isaiah will tell Ahaz (Isa. 7:9). Such securities will fail and lead to defeat and, ultimately, exile.

2:8 Isaiah has one word for such false securities: “idols.” A major element of his polemic against idolatry, particularly in chapters 40–55, is not so much its evil but its silliness. To make an idol is to make something not merely less than God, but less even than humanity. The word used here for “idols” is elilim (“worthless ones,” “nonentities”).

2:9–11 Instead of boasting in its achievements and security, humanity both in general and in particular (“each one”) is humbled. Instead of strutting on the world stage, mankind needs to hide from God’s judgment in nooks and crannies (cf. Rev. 6:15–17). The phrase “Do not forgive them” is odd, but the prophet is probably not directly commanding the Lord not to forgive; forgiveness is, after all, God’s prerogative. Rather, the prophet is declaring that the inevitable result of the people’s behavior is judgment by a holy God. There is no room for pride in the kingdom of God, for he will share his glory with no one else.

2:12 The phrase “Has a day” expresses the conviction that the “day of the Lord” is already fixed and will come in spite of seeming delay. This day will reverse all worldly standards of success and is thus a call to humility in the present.

2:13–17 Specific examples from both the natural and human world remind us that, when Adam fell, nature was cursed as well (Gen. 3:18). The “cedars of Lebanon” and “oaks of Bashan” were beautiful and impressive in themselves but here become a symbol of human pride, much as the tree in Nebuchadnezzar’s vision (Dan. 4:20–23) is a symbol of the king’s arrogance. Similarly, mountains may be another allusion to the thrones of the gods, in contrast to Zion. The tower and wall represent human security—there may be a reference here to Babel (Gen. 11:1–9). Maritime wealth is also castigated by the phrases “ships of Tarshish” and “beautiful craft.” These ships are good in themselves when used for trading and other peaceful purposes but become further evidence of human arrogance in the pursuit of far-flung empires. All of these represent the pride that is the natural condition of the human heart without the grace of God.

2:18–19 One day, idols will be seen for the illusions they are, whether material or spiritual, while the self-sufficiency of humanity will be exposed as futile. The caves and rocks provide no covering from the gaze of the one who sees everything (cf. Ps. 139:7–12). The “splendor of his majesty” will be at the heart of the great vision of Isaiah 6, in which the whole earth is filled with the glory of the Lord.

2:20–21 Another example of Isaiah’s skill in irony, which he often uses to show the emptiness of idolatry, is seen here in the contrast between apparently impressive silver and gold idols and moles and bats. Humanity without God is reduced to the level of creeping animals, skulking in caves. When God appears, he reduces human pride to ashes.

2:22 The chapter ends with a stern rebuke against trusting in mankind. Interestingly, it does not condemn trusting in idols.8 Rather, it is those who create idols that are ultimately foolish. Idolatry, with its pride in human craftsmanship, enthrones humanity at the center of the universe. The phrase “In whose nostrils is breath” echoes Genesis 2:7 and underlines that man without God simply would cease to exist. The same point is made by Daniel to Belshazzar (Dan. 5:23), as the king had worshiped lifeless idols but not the living God.

“Of what account is he?” means not that humanity is worthless but that they are not reliable guides to the way God is. The next chapters will explore trust and reliability, and this statement reminds us that no mortal can exalt himself above God—as Sennacherib of Assyria will learn (Isa. 37:21–35).