Albert Barnes Commentary Isaiah 4

In that day – This refers to the time of calamity mentioned at the end of the previous chapter. This is a continuation of that prophecy, and there was no reason why these six verses should have been made a separate chapter. That the passage refers to the Messiah is apparent from what has been stated in the note at the commencement of the prophecy (Isaiah 2:1–4), and from the expressions that occur in the chapter itself; see the notes at Isaiah 4:2, Isaiah 4:5–6.

Seven women – The number “seven” is often used to denote a large though indefinite number (Leviticus 26:28; Proverbs 24:16; Zechariah 3:9). It means that the calamity would be so great, and so many men would fall in battle, that many women would, contrary to their natural modesty, become suitors to a single man to obtain him as a husband and protector.

Shall take hold – This means ‘will apply to.’ The expression ‘shall take hold’ denotes the earnestness of their application.

We will eat our own bread ... – We do not ask this in order to be maintained. We will forego what the law (Exodus 21:10) enjoins as the duty of the husband if he has more than one wife.

Only let us be called by thy name – Let us be regarded as thy wives. The wife then, as now, assumed the name of the husband. A remarkably similar expression occurs in Lucan (Book 2, line 342). Marcia there presents a similar request to Cato:

Da tantum nomen inane
Connubii; liceat tumulo scripsisse, Catonis Marcia.

‘Indulge me only with the empty title of wife.
Let there only be inscribed on my tomb, “Marcia, wife of Cato.”’

To take away my reproach – The reproach of being unmarried; compare Genesis 30:23; 1 Samuel 1:6.

The branch of the Lord - צמח יהוה y^ehovâh tsemach. "The sprout" of Yahweh. This expression, and this verse, have had a great variety of interpretations. The Septuagint reads it, "In that day God shall shine in counsel with glory upon the earth, to exalt, and to glorify the remnant of Israel." The Chaldee renders it, "In that day, the Messiah of the Lord shall be for joy and glory, and the doers of the law for praise and honor to those of Israel who are delivered." It is clear that the passage is designed to denote some significant blessing that was to succeed the calamity predicted in the previous verses. The only question is, to what does the prophet refer? The word 'branch' (צמח tsemach) is derived from the verb (צמח tsâmach) signifying "to sprout, to spring up," spoken of plants. Hence, the word "branch" properly means that which "shoots up," or "sprouts" from the root of a tree, or from a decayed tree .

The Messiah is thus said to be a root of Jesse (Romans 11:12); (compare Isaiah 11:1, note; Isaiah 11:10, note); and the root and offspring of David (Revelation 22:16), as being a "descendant" of Jesse; that is, as if Jesse should fall like an aged tree, yet the "root" would sprout up and live. The word 'branch' occurs several times in the Old Testament, and in most, if not all, with express reference to the Messiah; (Jeremiah 23:5): Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign; (Jeremiah 33:15): In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; (Zechariah 3:8); (Zechariah 6:12). In all these places, there can be no doubt that there is reference to him who was "to spring up" from David, as a sprout does from a decayed and fallen tree, and who is, therefore, called a "root," a "branch" of the royal stock.

There is, besides, a special beauty in the figure.

The family of David, when the Messiah was to come, would be fallen into decay and almost extinct. Joseph, the husband of Mary, though of the royal family of David (Matthew 1:20; Luke 2:4), was poor, and the family had lost all claims to the throne. In this state, as from the decayed root of a fallen tree, a "sprout" or "branch" was to come forth with more than the magnificence of David, and succeed him on the throne.

The name 'branch,' therefore, came to be significant of the Messiah, and to be synonymous with 'the son of David.' It is so used, doubtless, in this place, as denoting that the coming of the Messiah would be a joy and honor in the days of calamity to the Jews. Interpreters have not been agreed, however, in the meaning of this passage. Grotius supposed that it referred to Ezra or Nehemiah, but "mystically to Christ and Christians." Vogellius understood it of the "remnant" that should return from the Babylonian captivity. Michaelis supposed that it refers to the Jews, who should be a "reformed" people after their captivity, and who should spring up with a new spirit. Others have regarded it as a poetic description of the extraordinary fertility of the earth in future times. The reasons for referring it to the Messiah are plain:

1. The word has this reference in other places, and the representation of the Messiah under the image of a branch or shoot is, as we have seen, common in the Scriptures. Thus, also, in (Isaiah 53:2), he is called also שׁרשׁ shoresh — root, and יונק yônēq — a tender plant, a sucker, sprout, shoot, as of a decayed tree (Job 14:7; Job 15:30; Ezekiel 17:22). And in reference to the same idea, perhaps, it is said (Isaiah 53:8), that he was נגזר nı̂g^ezar — cut off, as a branch, sucker, or shoot is cut off by the vine-dresser or farmer from the root of a decayed tree. And thus, in (Revelation 5:5), he is called ῥίζα Δαβὶδ riza Dabid - the root of David.

2. This interpretation accords best with the "magnificence" of the description (Isaiah 4:5–6); and,

3. It was so understood by the Chaldee interpreter, and, doubtless, by the ancient Jews.

Shall be beautiful and glorious - Hebrew, 'Shall be beauty and glory;' that is, shall be the chief ornament or honor of the land; shall be that which gives to the nation its chief distinction and glory. In such times of calamity, his coming shall be an object of desire, and his approach shall shed a rich splendor on that period of the world.

And the fruit of the earth - הארץ פרי p^erı̂y hâ'ârets correctly rendered "fruit of the earth, or of the land." The word 'earth' is often in the Scriptures used to denote the land of Judea, and perhaps the article here is intended to denote that that land is particularly intended. This is the parallel expression to the former part of the verse, in accordance with the laws of Hebrew poetry, by which one member of a sentence expresses substantially the same meaning as the former; see the Introduction, Section 8.

If the former expression referred to the "Messiah," this does also. The 'fruit of the earth' is that which the earth produces, and is here not different in signification from the "branch" which springs out of the ground. Vitringa supposes that by this phrase the Messiah, according to his human nature, is meant. So Hengstenberg ("Christology, in loc.") understands it; and supposes that as the phrase "branch of Yahweh" refers to his divine origin, as proceeding from Yahweh; so this refers to his human origin, as proceeding from the earth. But the objections to this are obvious:

1. The second phrase, according to the laws of Hebrew parallelism, is most naturally an echo or repetition of the sentiment in the first member, and means substantially the same thing.

2. The phrase 'branch of Yahweh' does not refer of necessity to his divine nature. The idea is that of a decayed tree that has fallen down, and has left a living root which sends up a shoot, or sucker; and can be applied with great elegance to the decayed family of David. But how, or in what sense, can this be applied to Yahweh? Is Yahweh thus fallen and decayed? The idea properly is, that this shoot of a decayed family should be nurtured up by Yahweh; should be appointed by him, and should thus be "his" branch. The parallel member denotes substantially the same thing; 'the fruit of the earth' - the shoot which the earth produces - or which springs up from a decayed family, as the sprout does from a fallen tree.

3. It is as true that his human nature proceeded from God as his divine. It was produced by the Holy Spirit, and can no more be regarded as 'the fruit of the earth' than his divine nature (Luke 1:35; Hebrews 10:5).

4. This mode of interpretation is suited to bring the whole subject into contempt. There are plain and positive passages enough to prove that the Messiah had a divine nature, and there are enough also to prove that he was a man; but nothing is more adapted to produce disgust in relation to the whole subject, in the minds of skeptical or of thinking men, than a resort to arguments such as this in defense of a great and glorious doctrine of revelation.

Shall be excellent - Shall be "for exaltation," or "honor."

Comely - Hebrew, 'For an ornament;' meaning that "he" would be an honor to those times.

For them that are escaped of Israel - Margin, 'The escaping of Israel.' For the remnant, the small number that shall escape the calamities - a description of the pious portion of Israel who then escaped from all calamities - would rejoice in the anticipated blessings of the Messiah’s reign, or would participate in the blessings of that reign. The idea is not, however, that the number who would be saved would be "small," but that they would be characterized as those who had "escaped," or who had been rescued.

He who is left in Zion - This properly refers to the remnant that would remain after the mass of the people would be cut off by wars, or be carried into captivity. If it refers to the few that would come back from Babylon, it means that they would be reformed, and would be a generation different from their fathers—which was undoubtedly true. If it refers, as the connection seems to indicate, to the times of the Messiah, then it speaks of those who are left, while the great mass of the nation would be unbelievers, and would be destroyed. The mass of the nation would be cut off, and the remnant that was left would be holy; that is, all true friends of the Messiah would be holy.

Shall be called holy - That is, will be holy. The expression to be called is often used in the Scriptures as synonymous with to be.

Everyone who is written among the living - The Jews were accustomed to register the names of all the people. Those names were written in a catalogue, or register, of each tribe or family. To be written in that book, or register, meant to be alive, for when a death occurred, the name was struck out (Exodus 32:32; Daniel 12:1; Ezekiel 13:9).

The expression also came to denote all who were truly the friends of God—those whose names are written in his book, the book of life. In this sense, it is used in the New Testament (Philippians 4:3; Revelation 3:5; Revelation 17:5).

It is understood this way in this place by the Chaldee Paraphrase: "Everyone will be called holy who is written to eternal life; he will see the consolation of Jerusalem." If the reference here is to the Messiah, then the passage denotes that under the reign of the Messiah, all who would be found enrolled as His followers would be holy.

An effectual separation would subsist between them and the mass of the people. They would be enrolled as His friends, and they would be a separate, holy community (Compare 1 Peter 2:9).

When the Lord - That is, after God has done this, then all that are written among the living will be called holy. The prophet in this verse states the benefits of affliction in purifying the people of God. He had said, in the previous verse, that all who should be left in Zion would be called holy. He here states that previous to that, the defilement of the people would be removed by judgment.

Shall have washed away - The expression to wash is often used to denote to purify in any way. Alluding to this fact is the beautiful promise in Zechariah 13:1; see the note at Isaiah 1:16.

The filth - This word here refers to their moral defilement—their pride, vanity, haughtiness; and perhaps to the idolatry and general sins of the people. As the prophet, however, in Isaiah 3:16-23, had particularly specified the sins of the female part of the Jewish people, the expression here probably refers especially to them, and to the judgments that were to come upon them (Isaiah 3:24).

It is not departing from the spirit of this passage to remark that the church is purified, and true religion is often promoted, by God’s humbling the pride and vanity of women. A love of excessive ornament, a fondness for dress and display, and an exhibition of great gaiety often stand grievously in the way of pure religion.

The daughters of Zion - See Isaiah 3:16.

And shall have purged - This is synonymous with the expression to wash. It means to purify, to remove, as one removes blood from the hands by washing.

Blood of Jerusalem - Crime, blood-guiltiness—particularly the crime of oppression, cruelty, and robbery, which the prophet had charged on them (Isaiah 1:15).

By the spirit of judgment - This refers, doubtless, to the calamities, or punishment, that would come upon the nation; principally, to the Babylonian captivity. After God had humbled and reformed the nation by a series of judgments, then those who were purified by them would be called holy. The word spirit here cannot be shown to be the Holy Spirit, especially as the Holy Spirit is not represented in the Scriptures as the agent in executing judgment.

It perhaps would be best denoted by the word influence, or power. The word properly denotes wind, air, motion (Genesis 8:1; Job 1:19), then breathing, exhalation, or breath (Job 7:7; Psalms 33:6).

Hence, it means the soul. It also means God’s influence, or his putting forth his power and life-giving energy in animating and sustaining the universe. Furthermore, as in this case, it means his putting forth any influence in accomplishing his works and designs.

And by the spirit of burning - Fire is often, in the Scriptures, the emblem of punishment and also of purifying (compare the note at Matthew 3:11-12). The Chaldee translates this, ‘by the word of judgment, and by the word of consuming.’ The reference is to the punishments that would be sent to purify the people before the coming of the Messiah.

And the Lord will create - The meaning of this verse and the next is that God would take his people into his holy care and protection. The idea is expressed by images drawn, in this verse, from the protection which he afforded to the Israelites in their journeying from Egypt. The word “create” means here, he will afford, or furnish, such a defense.

Upon every dwelling-place ... - Upon all the habitations of his people; that is, they will be secure, and regarded as under his protection. The word “upon” refers to the fact that the pillar of cloud stood “over” the tabernacle in the wilderness, as a symbol of the divine favor and presence. So his protection should be “on” or “over” the houses of all his people .

Of mount Zion - (Compare to the note at Isaiah 1:8).

And upon her assemblies - Their convocations; their sacred assemblies, such as were called together on the Sabbath (Leviticus 23:2; Numbers 28:18). It refers here to their “future” assemblies, and, therefore, includes the Christian church assembled to worship God.

A cloud and smoke by day - This refers to the pillar of cloud that went before the Israelites in their journey in the wilderness (Exodus 13:21; Exodus 14:20).

By day - By day, this appeared to them as a cloud; by night, as a pillar of fire (Exodus 13:21–22). That is, it was always conspicuous, and could be seen by all the people.

A pillar of cloud could not have been seen by night; and God changes the symbols of his presence and protection so that at all times his people may see them. The meaning here is that as God gave to the Israelites a symbol of his presence and protection, so he would be the protector and defender of his people hereafter.

For upon all the glory - Above all the “glorious object;” that is, his church, his people. It is here called ‘the glory,’ as being a glorious, or an honorable object.

A defense - This word properly means “a covering, a protection,” from the verb “to cover,” and means that God will protect, or defend his people.