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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 4:1.
It was threatened (Isa 3:25) that the mighty men should fall by the sword in war, and it was threatened as a punishment to the women that affected gaiety and a loose sort of conversation. Now here we have the effect and consequence of that great slaughter of men, 1. That though Providence has so wisely ordered that, communibus annis - on an average of years, there is nearly an equal number of males and females born into the world, yet, through the devastations made by war, there should scarcely be one man in seven left alive. As there are deaths attending the bringing forth of children, which are peculiar to the woman, who was first in transgression, so, to balance that, there are deaths peculiar to men, those by the sword in the high places of the field, which perhaps devour more than child-bed does. Here it is foretold that such multitudes of men should be cut off that there should be seven women to one man. 2. That by reason of the scarcity of men, though marriage should be kept up for the raising of recruits and the preserving of the race of mankind upon earth, yet the usual method of it should be quite altered, - that, whereas men ordinarily make their court to the women, the women should now take hold of the men, foolishly fearing (as Lot's daughters did, when they saw the ruin of Sodom and perhaps thought it reached further than it did) that in a little time there would be none left (Gen 19:31), - that whereas women naturally hate to come in sharers with others, seven should now, by consent, become the wives of one man, - and that whereas by the law the husband was obliged to provide food and raiment for his wife (Exo 21:10), which with many would be the most powerful argument against multiplying wives, these women will be bound to support themselves; they will eat bread of their own earning, and wear apparel of their own working, and the man they court shall be at no expense upon them, only they desire to be called his wives, to take away the reproach of a single life. They are willing to be wives upon any terms, though ever so unreasonable; and perhaps the rather because in these troublesome times it would be a kindness to them to have a husband for their protector. Paul, on the contrary, thinks the single state preferable in a time of distress, Co1 7:26. It were well if this were not introduced here partly as a reflection upon the daughters of Zion, that, notwithstanding the humbling providences they were under (Isa 3:18), they remained unhumbled, and, instead of repenting of their pride and vanity, when God was contending with them for them, all their care was to get husbands - that modesty, which is the greatest beauty of the fair sex, was forgotten, and with them the reproach of vice was nothing to the reproach of virginity, a sad symptom of the irrecoverable desolations of virtue.
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"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.
(Chapter IV, Verse 1) And in that day, seven women will take hold of one man, saying: We will eat our own bread and wear our own clothing, only let us be called by your name; take away our reproach. When the most beautiful of the city of Jerusalem fall by the sword and the strong ones perish in battle, and its gates mourn and lament; and it becomes desolate due to the scarcity of people, with the warriors being killed, seven women will take hold of one man, desiring to have offspring in Zion and descendants in Jerusalem. They say that they have food and clothing, only so that they will not appear without a husband and be subject to the curse that is written: Cursed is the barren woman, who does not bear children in Israel (Deuteronomy 7). Zacharias also agrees with this interpretation: In those days, ten men from all the languages of the nations will seize the hem of a Jewish man, saying: We will go with you, for we have heard that God is with you (Zech. VIII, 23). The number seven and ten are familiar to the Jews due to the Sabbath and the Ten Commandments of the law, and therefore they often use them; although according to the ambiguity of the Hebrew language, which interprets the word Saba () as both seven and several or an oath, it may not mean seven in this passage, but rather several. This according to the letter. However, in the coming of the Lord and Savior, the seven women, that is, the seven graces of the Holy Spirit, of whom the same Prophet will speak in the following words: A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. (Isaiah 11:1-2) They will lay hold of Jesus, whom they have long desired, for they could find no other in whom they could find eternal rest. And John the Baptist confirms in the Gospel: And he who sent me said to me: Upon whom you see the Holy Spirit descending and remaining upon him, he is the one (John 1:33). In Zachariah, we also read about a stone with seven eyes, and in a golden candlestick, seven lamps and seven tubes, and two olive trees on either side of the lampstand, firmly rooted (Zechariah 3). However, the grace of the Holy Spirit, possessing all things, does not need explanation. But because he always suffered reproach among men, while no one living was seeking the gifts of the Holy Spirit, therefore they desire to invoke the name of Jesus, so that what was imperfect in the Law may be fulfilled in the Gospel.
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Summary
Isaiah 4:1 presents a stark prophetic image of the devastating consequences of divine judgment upon Judah and Jerusalem, immediately following the pronouncements of societal collapse in the preceding chapter. It depicts a future day of extreme demographic imbalance, where seven women desperately seek to marry a single man, offering to forgo traditional marital provisions in exchange for the social status and removal of the profound "reproach" associated with being unmarried and childless in ancient Israelite society. This verse powerfully illustrates the depth of national calamity and the societal upheaval resulting from widespread sin and rebellion against God, setting the stage for the subsequent promise of a purified remnant.
Context
Literary Context
Isaiah 4:1 serves as a direct and immediate continuation of the pronouncements of judgment found in Isaiah 3. Chapter 3 details the stripping away of Judah's leaders, the societal chaos, the arrogance and impending humiliation of its women, and the desolation of Jerusalem. The phrase "And in that day" (Hebrew: yôwm) explicitly links this verse to the severe consequences of the moral and spiritual decay described previously. The decimation of men, hinted at by the scarcity described in Isaiah 4:1, is a direct result of the wars and divine chastisements outlined in Isaiah 3:25-26, where Jerusalem's men fall by the sword and her gates lament. This verse, therefore, paints a vivid picture of the aftermath of that judgment, setting the stage for the hope of a purified remnant introduced in Isaiah 4:2.
Historical & Cultural Context
In ancient Israelite society, a woman's identity, security, and social standing were intrinsically tied to her husband and her ability to bear children, especially sons. Marriage was not merely a personal union but a crucial component of family lineage, tribal continuity, and economic stability. Being unmarried or childless was considered a profound "reproach" (cherpâh), a public disgrace or shame, often perceived as a sign of divine disfavor (see Genesis 30:23 and Luke 1:25). The offer by the seven women to "eat our own bread, and wear our own apparel" is highly significant; it indicates an extreme reversal of traditional marital norms where the husband was the primary provider. This desperate offer underscores the overwhelming social pressure and the severe demographic imbalance caused by war, famine, or plague, leading to a drastic scarcity of eligible men.
Key Themes
This verse powerfully contributes to several key themes prevalent in Isaiah. Firstly, it amplifies the theme of Divine Judgment, demonstrating the severe and tangible consequences of Judah's unfaithfulness, leading to societal breakdown and demographic catastrophe. This judgment is a direct consequence of the people's rebellion and idolatry, as detailed throughout Isaiah 1-5. Secondly, it highlights the theme of Scarcity and Desperation, particularly concerning the plight of women in a post-judgment society where basic social structures have collapsed. The women's willingness to forgo traditional marital rights underscores their profound desperation and the inversion of societal norms. Thirdly, the verse emphasizes the theme of Identity and Reproach, illustrating how deeply ingrained the societal value of marriage and progeny was, and the lengths to which individuals would go to remove the stigma of being unnamed or without a family line. This desperation for a "name" foreshadows the later emphasis on God providing a new identity for His remnant, as seen in passages like Isaiah 62:2.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer." In this context, "take hold" signifies a desperate, almost forceful, grasping or seizing. It conveys the women's urgent and determined effort to secure a man, highlighting their dire circumstances and the complete reversal of typical courtship roles where men would pursue women.
From an unused root meaning to be hot, "yôwm" refers to "a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term)." In prophetic literature, "that day" often refers to a specific, decisive period of divine intervention, typically one of judgment, but sometimes also of salvation. Here, it clearly points to a future time of severe calamity for Judah, directly linking to the preceding prophecies of judgment and desolation.
From a root meaning "to pluck, pull off," this term signifies "contumely, disgrace, the pudenda; rebuke, reproach(-fully), shame." For a woman in ancient Israel, "reproach" was the deep social and emotional shame associated with being unmarried, childless, or barren. It implied a lack of status, security, and the inability to contribute to the continuation of the family line, often seen as a divine curse or a sign of being overlooked by God. The women's plea to have this "reproach" taken away underscores the immense weight of this social stigma.
Verse Breakdown
"And in that day seven women shall take hold of one man,"
This clause establishes the setting and the extreme demographic imbalance. "That day" refers to the future time of judgment and calamity upon Judah. The ratio of "seven women" to "one man" is a hyperbole, vividly illustrating the catastrophic decimation of the male population, likely due to war, famine, or plague as prophesied in Isaiah 3. The women "taking hold" emphasizes their desperate, active initiative in a society where men typically initiated marriage, highlighting the profound societal disruption.
"saying, We will eat our own bread, and wear our own apparel:"
This part of the women's plea reveals their willingness to completely subvert traditional marital expectations and patriarchal norms. Normally, a husband was responsible for providing food ("bread") and clothing ("apparel") for his wife, signifying his role as protector and provider. By offering to provide for themselves, the women demonstrate the extreme lengths they are willing to go, sacrificing financial support and traditional security, solely for the sake of gaining a husband's "name."
"only let us be called by thy name, to take away our reproach."
This final clause articulates the core motivation behind the women's desperate offer. To be "called by thy name" means to be identified as belonging to the man, to be his wife, and thereby gain social status, protection, and the possibility of bearing children to continue a lineage. Their ultimate goal is to "take away our reproach"—the profound shame and disgrace of being unmarried and childless, which in that culture was a significant social and spiritual burden, often seen as a sign of divine disfavor.
Literary Devices
Isaiah 4:1 employs several powerful literary devices to convey its message of impending judgment and desperation. Hyperbole is strikingly evident in the exaggerated ratio of "seven women to one man," which vividly underscores the catastrophic loss of life among men and the resulting demographic crisis. This exaggeration serves to heighten the sense of desolation and the severity of God's judgment, emphasizing the utter devastation that will befall Judah. Symbolism is also present: "bread" and "apparel" symbolize the basic provisions and security traditionally offered by a husband, while the "name" symbolizes identity, belonging, and social standing within the community. The "reproach" itself is a potent symbol of social disgrace and perceived divine disfavor, a burden the women are desperate to shed. Furthermore, there is a strong element of Irony in the women's offer. In a patriarchal society where women were traditionally dependent on men for provision and status, the women are now willing to forgo the former (provision) to secure the latter (status and name), highlighting the complete inversion of societal norms due to the severity of the judgment.
Theological and Thematic Connections
Isaiah 4:1 serves as a stark reminder of the devastating consequences of national sin and rebellion against God. It illustrates that divine judgment, while spiritual in its origin, often manifests in tangible, societal breakdown, affecting demographics, social structures, and individual well-being. The desperate plea of the women highlights the deep human need for belonging, identity, and the removal of shame, a need that ultimately points beyond human solutions to a divine source of restoration. This verse, though grim, sets the stage for the subsequent verses in Isaiah 4, which introduce the hope of a purified remnant and the "Branch of the Lord," signifying God's ultimate plan for redemption even amidst severe discipline.
Reflection and Application
Isaiah 4:1, though depicting a specific historical judgment, carries profound timeless lessons for us today. It serves as a sobering reminder that societal and individual choices have consequences, and persistent rebellion against God's ways can lead to severe forms of brokenness and desolation, both spiritual and tangible. The desperation of the women to escape "reproach" speaks to the universal human longing for acceptance, identity, and worth. In a world often driven by external validation, social media pressures, and the pursuit of superficial status, this verse prompts us to examine where we seek our identity and security. While the women sought a human name to remove their shame, believers find their true name and identity in Christ, where all reproach is ultimately taken away. This passage also encourages us to consider the ripple effects of sin within a community and the importance of seeking God's righteousness, trusting that even in the midst of judgment, God preserves a remnant and offers a path to purification and restoration, demonstrating His enduring faithfulness.
Questions for Reflection
FAQ
What is the "reproach" that the women want to take away?
The "reproach" (Hebrew: cherpâh) refers to the deep social shame and disgrace associated with being unmarried and childless in ancient Israelite society. In a culture where a woman's identity, security, and contribution were largely tied to her role as a wife and mother, being without a husband or children was seen as a significant misfortune. This situation was often interpreted as a sign of divine displeasure or a curse, bringing profound public and personal shame. The women's desperate plea highlights the immense cultural pressure to be married and to bear children, thereby securing their social standing and ensuring the continuation of a family line, which was paramount in their society.
Does this verse imply polygamy is acceptable or commanded?
No, this verse does not imply that polygamy is acceptable or commanded by God. Instead, it describes a dire and abnormal situation resulting from severe divine judgment upon Judah. The scenario of "seven women taking hold of one man" is a hyperbolic depiction of the extreme scarcity of men due to war and calamity, illustrating the profound desperation of the women to escape their social "reproach." It highlights a societal breakdown and a reversal of norms, not a divine endorsement of polygamy. While polygamous practices are recorded in the Old Testament, they are rarely presented as ideal or free from negative consequences, and the New Testament clearly upholds monogamy as God's original design for marriage, as seen in Matthew 19:4-6.
Christ-Centered Fulfillment
While Isaiah 4:1 graphically portrays the devastating consequences of sin and the resulting human desperation, it subtly points forward to the ultimate solution found in Christ. The "reproach" that the women desperately seek to remove finds its true and complete removal in the person and work of Jesus. He is the one who bears our ultimate reproach, the shame and disgrace of our sin, on the cross, as Hebrews 12:2 declares He "endured the cross, despising the shame." Through His sacrifice, believers are no longer defined by their sin or societal standing but are "called by His name," receiving a new identity as children of God (see John 1:12 and 1 John 3:1). The scarcity of men in Isaiah 4:1 highlights humanity's inability to provide ultimate security or remove deep-seated shame, underscoring the need for a divine solution. This solution is found in Christ, who is the "Branch of the Lord" mentioned in the very next verse (Isaiah 4:2), the one who brings beauty, glory, and purification, offering a spiritual provision and a secure identity that far surpasses any earthly name or societal status. In Him, all who believe are eternally provided for and freed from every form of reproach, finding their true belonging and worth in the family of God (see Ephesians 2:19).