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Commentary on Isaiah 4 verses 2–6
By the foregoing threatenings Jerusalem is brought into a very deplorable condition: every thing looks melancholy. But here the sun breaks out from behind the cloud. Many exceedingly great and precious promises we have in these verses, giving assurance of comfort which may be discerned through the troubles, and of happy days which shall come after them, and these certainly point at the kingdom of the Messiah, and the great redemption to be wrought out by him, under the figure and type of the restoration of Judah and Jerusalem by the reforming reign of Hezekiah after Ahaz and the return out of their captivity in Babylon; to both these events the passage may have some reference, but chiefly to Christ. It is here promised, as the issue of all these troubles,
I. That God will raise up a righteous branch, which shall produce fruits of righteousness (Isa 4:2): In that day, that same day, at that very time, when Jerusalem shall be destroyed and the Jewish nation extirpated and dispersed, the kingdom of the Messiah shall be set up; and then shall be the reviving of the church, when every one shall fear the utter ruin of it.
1.Christ himself shall be exalted. He is the branch of the Lord, the man the branch; it is one of prophetical names, my servant the branch (Zac 3:8; Zac 6:12), the branch of righteousness (Jer 23:5; Jer 33:15), a rod out of the stem of Jesse and a branch out of his roots (Isa 11:1), and this, as some think, is alluded to when he is called a Nazarene, Mat 2:23. Here he is called the branch of the Lord, because planted by his power and flourishing to his praise. The ancient Chaldee paraphrase here reads it, The Christ, or Messiah, of the Lord. He shall be the beauty, and glory, and joy. (1.) He shall himself be advanced to the joy set before him and the glory which he had with the Father before the world was. He that was a reproach of men, whose visage was marred more than any man's, is now, in the upper world, beautiful and glorious, as the sun in his strength, admired and adored by angels. (2.) He shall be beautiful and glorious in the esteem of all believers, shall gain an interest in the world, and a name among men above every name. To those that believe he is precious, he is an honour (Pe1 2:7), the fairest of ten thousand (Sol 5:10), and altogether glorious. Let us rejoice that he is so, and let him be so to us.
2.His gospel shall be embraced. The success of the gospel is the fruit of the branch of the Lord; all the graces and comforts of the gospel spring from Christ. But it is called the fruit of the earth because it sprang up in this world and was calculated for the present state. And Christ compares himself to a grain of wheat, that falls into the ground and dies, and so brings forth much fruit, Joh 12:24. The success of the gospel is represented by the earth's yielding her increase (Psa 67:6), and the planting of the Christian church is God's sowing it to himself in the earth, Hos 2:23. We may understand it of both the persons and the things that are the products of the gospel: they shall be excellent and comely, shall appear very agreeable and be very acceptable to those that have escaped of Israel, to that remnant of the Jews which was saved from perishing with the rest in unbelief, Rom 11:5. Note, If Christ be precious to us, his gospel will be so and all its truths and promises - his church will be so, and all that belong to it. These are the good fruit of the earth, in comparison with which all other things are but weeds. It will be a good evidence to us that we are of the chosen remnant, distinguished from the rest that are called Israel, and marked for salvation, if we are brought to see a transcendent beauty in Christ, and in holiness, and in the saints, the excellent ones of the earth. As a type of this blessed day, Jerusalem, after Sennacherib's invasion and after the captivity in Babylon, should again flourish as a branch, and be blessed with the fruits of the earth. Compare Isa 37:31, Isa 37:32. The remnant shall again take root downward and bear fruit upward. And if by the fruit of the earth here we understand the good things of this life, we may observe that these have peculiar sweetness in them to the chosen remnant, who, having a covenant - right to them, have the most comfortable use of them. If the branch of the Lord be beautiful and glorious in our eyes, even the fruit of the earth also will be excellent and comely, because then we may take it as the fruit of the promise, Psa 37:16; Ti1 4:8.
II. That God will reserve to himself a holy seed, Isa 4:3. When the generality of those that have a place and a name in Zion and in Jerusalem shall be cut off as withered branches, by their own unbelief, yet some shall be left. Some shall remain, some shall still cleave to the church, when its property is altered and it has become Christian; for God will not quite cast off his people, Rom 11:1. There is here and there one that is left. Now, 1. This is a remnant according to the election of grace (as the apostle speaks, Rom 11:5), such as are written among the living, marked in the counsel and fore-knowledge of God for life and salvation, written to life (so the word is), designed and determined for it unalterably; for "what I have written I have written." Those that are kept alive in killing dying times were written for life in the book of divine Providence; and shall we not suppose those who are rescued from a greater death to be such as were written in the Lamb's book of life? Rev 13:8. As many as were ordained unto eternal life believed to the salvation of the soul, Act 13:48. Note, All that were written among the living shall be found among the living, every one; for of all that were given to Christ he will lose none. 2. It is a remnant under the dominion of grace; for every one that is written among the living, and is accordingly left, shall be called holy, shall be holy, and shall be accepted of God accordingly. Those only that are holy shall be left when the Son of man shall gather out of his kingdom every thing that offends; and all that are chosen to salvation are chosen to sanctification. See Th2 2:13; Eph 1:4.
III. That God will reform his church and will rectify and amend whatever is amiss in it, Isa 4:4. Then the remnant shall be called holy, when the Lord shall have washed away their filth, washed it from among them by cutting off the wicked persons, washed it from within them by purging out the wicked thing. They shall not be called so till they are in some measure made so. Gospel times are times of reformation (Heb 9:10), typified by the reformation in the days of Hezekiah and that after captivity, to which this promise refers. Observe, 1. The places and persons to be reformed. Jerusalem, though the holy city, needed reformation; and, being the holy city, the reformation of that would have a good influence upon the whole kingdom. The daughters of Zion also must be reformed, the women in a particular manner, whom he had reproved, Isa 3:16. When they were decked in their ornaments they thought themselves wondrously clean; but, being proud of them, the prophet call them their filth, for no sin is more abominable to God than pride. Or by the daughters of Zion may be meant the country towns and villages, which were related to Jerusalem as the mother-city, and which needed reformation. 2. The reformation itself. The filth shall be washed away; for wickedness is filthiness, particularly blood-shed, for which Jerusalem was infamous (Kg2 21:16), and which defiles the land more than any other sin. Note, The reforming of a city is the cleansing of it. When vicious customs and fashions are suppressed, and the open practice of wickedness is restrained, the place is made clean and sweet which before was a dunghill; and this is not only for its credit and reputation among strangers, but for the comfort and health of the inhabitants themselves. 3. The author of the reformation: The Lord shall do it. Reformation-work is God's work; if any thing be done to purpose in it, it is his doing. But how? By the judgment of his providence the sinners were destroyed and consumed; but it is by the Spirit of his grace that they are reformed and converted. This is the work that is done, not by might, nor by power, but by the Spirit of the Lord of hosts (Zac 4:6), working both upon the sinners themselves that are to be reformed and upon magistrates, ministers, and others that are to be employed as instruments of reformation. The Spirit herein acts, (1.) As a spirit of judgment, enlightening the mind, convincing the conscience, - as a spirit of wisdom, guiding us to deal prudently, (Isa 52:13), - as a discerning, distinguishing, Spirit, separating between the precious and the vile. (2.) As a Spirit of burning, quickening and invigorating the afflictions, and making men zealously affected in a good work. The Spirit works as fire, Mat 3:11. An ardent love to Christ and souls, and a flaming zeal against sin, will carry men on with resolution in their endeavours to turn away ungodliness from Jacob. See Isa 32:15, Isa 32:16.
IV. That God will protect his church, and all that belong to it (Isa 4:5, Isa 4:6); when they are purified and reformed they shall no longer lie exposed, but God will take a particular care of them. Those that are sanctified are well fortified; for God will be to them a guide and a guard.
1.Their tabernacles shall be defended, Isa 4:5.
(1.)This writ of protection refers to, [1.] Their dwelling places, the tabernacles of their rest, their own houses, where they worship God alone, and with their families. That blessing which is upon the habitation of the just shall be a protection to it, Pro 3:33. In the tabernacles of the righteous shall the voice of rejoicing and salvation be, Psa 118:15. Note, God takes particular cognizance and care of the dwelling-places of his people, of every one of them, the poorest cottage as well as the statliest palace. When iniquity is put far from the tabernacle the Almighty shall be its defence, Job 23:23, 26. [2.] Their assemblies or tabernacles of meeting for religious worship. No mention is made of the temple, for the promise points at a time when not one stone of that shall be left upon another; but all the congregations of Christians, though but two or three met together in Christ's name, shall be taken under the special protection of heaven; they shall be no more scattered, no more disturbed, nor shall any weapon formed against them prosper. Note, we ought to reckon it a great mercy if we have liberty to worship God in public, free from the alarms of the sword of war or persecution.
(2.)This writ of protection is drawn up, [1.] In a similitude taken from the safety of the camp of Israel when they marched through the wilderness. God will give to the Christian church as real proofs, though not so sensible, of his care of them, as he then gave to Israel. The Lord will again create a cloud and smoke by day, to screen them from the scorching heat of the sun, and the shining of a flaming fire by night, to enlighten and warm the air, which in the night is cold and dark. See Exo 13:21; Neh 9:19. This pillar of cloud and fire interposed between the Israelites and the Egyptians, Exo 14:20. Note, Though miracles have ceased, yet God is the same to the New Testament church that he was to Israel of old; the very same yesterday, today, and for ever. [2.] In a similitude taken from the outside cover of rams' skins and badgers' skins that was upon the curtains of the tabernacle, as if every dwelling place of Mount Zion and every assembly were as dear to God as that tabernacle was: Upon all the glory shall be a defense, to save it from wind and weather. Note, The church on earth has its glory. Gospel truths and ordinances, the scriptures and the ministry, are the church's glory; and upon all this glory there is a defence, and ever shall be, for the gates of hell shall not prevail against the church. If God himself be the glory in the midst of it, he will himself be a wall of fire around about it, impenetrable and impregnable. Grace in the soul is the glory of it, and those that have it are kept by the power of God as in a strong-hold, Pe1 1:5.
2.Their tabernacle shall be a defence to them, Isa 4:6. God's tabernacle was a pavilion to the saints (Psa 27:5); but, when that is taken down, they shall not want a covert: the divine power and goodness shall be a tabernacle to all the saints. God himself will be their hiding-place (Psa 32:7); they shall be at home in him, Psa 91:9. He will himself be to them as the shadow of a great rock (Isa 32:2) and his name a strong tower, Pro 18:10. He will be not only a shadow from the heat in the daytime, but a covert from storm and rain. Note, In this world we must expect change of weather and all the inconveniences that attend it; we shall meet with storm and rain in this lower region, and at other times the heat of the day no less burdensome; but God is a refuge to his people in all weathers.
(Verse 5) And the Lord will create (or created) over every place of Mount Zion, and where he is invoked, a cloud by day, and smoke and the brightness of a flaming fire at night. For in Christ there is a new creation, of which we read elsewhere: The old things have passed away: behold, all things have become new (2 Corinthians 5:17). Regarding this, the Septuagint translated: And he will come, and there will be every place of Mount Zion, and all the things that are around it, a cloud will cover during the day, and the light of a flaming fire at night. But who will come except him, of whom it is written: He will come from Zion to free them (Isaiah 59:20, according to the Septuagint). And of whom another prophet mentions: Yet a little while, and he who is to come will come, and will not delay (Habakkuk 2:3). When he comes, the people will be restored to their former happiness, which they once had in the desert; the Lord will lead them during the day with a pillar of cloud, and during the night with a pillar of fire (Exodus 13): so that they may not be disturbed either in prosperity or in adversity. And in the psalm it is said: By day the sun shall not scorch you, nor the moon by night (Ps. CXX, 6). But in this place smoke signifies not error and ignorance, but glory, according to what we shall read in the same prophet, according to the opinion of some: And the house was filled with smoke (Isaiah 6). And in Joel, concerning the grace of the Holy Spirit which descends upon the apostles, it is said: I will pour out my spirit, and they shall prophesy (Joel II). And I will show wonders in the sky above and signs on the earth below, blood and fire and clouds of smoke (Acts 2:17). I think this signifies that which is said in the Psalms: He touches the mountains, and they smoke (Psalm 104:32).
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SUMMARY
Isaiah 4:5 offers a profound prophetic vision of God's future, sovereign presence and unwavering protective care over His purified remnant in Jerusalem, specifically Mount Zion. Following a period of divine judgment and spiritual cleansing, this verse assures the surviving faithful that the Lord Himself will miraculously manifest His glory and provide an unfailing, visible defense, reminiscent of His miraculous guidance and protection during the Exodus, ensuring a secure and holy habitation for His people.
CONTEXT
Literary Context: Isaiah 4:5 serves as the climactic conclusion to a significant prophetic section (chapters 2-4), often termed the "Little Apocalypse" due to its focus on eschatological judgment and subsequent glorious restoration. This verse immediately follows a vivid description of a severely diminished but divinely purified remnant in Jerusalem—those who are "left in Zion and remain in Jerusalem" and are declared "holy" by God Isaiah 4:3. The preceding verses speak of the "branch of the LORD" bringing beauty and glory, and a necessary cleansing of the moral and spiritual "filth of the daughters of Zion" Isaiah 4:4. Thus, verse 5 culminates this purification process, promising a tangible divine presence and impenetrable protection as the ultimate blessing for the sanctified community, signaling a new era of covenant faithfulness and security.
Historical & Cultural Context: Mount Zion was not merely a geographical feature but the spiritual and political heart of Jerusalem, the city chosen by God as the place for His name to dwell among His people 1 Kings 8:29. The imagery employed in Isaiah 4:5—"a cloud and smoke by day, and the shining of a flaming fire by night"—is a direct and potent allusion to the pillar of cloud and fire that miraculously guided and protected Israel during their wilderness wanderings after the Exodus from Egypt Exodus 13:21-22. This imagery would have resonated deeply with an Israelite audience, immediately recalling God's tangible presence, divine guidance, and impenetrable protection during the foundational moments of their national identity. It powerfully suggests a return to a covenantal intimacy and visible manifestation of God's power, akin to the miraculous beginnings of their nation.
Key Themes: This verse profoundly contributes to several overarching themes woven throughout the book of Isaiah and broader prophetic literature. The primary theme is Divine Presence and Protection, emphasizing God's unwavering commitment to dwelling with and safeguarding His people. It highlights the concept of a Holy Remnant, a purified group preserved by God's grace through judgment, for whom these unparalleled blessings are reserved. The promise of "glory" and "defence" also underscores the theme of Restoration and Security for Jerusalem, transforming it into a city of unparalleled divine favor and impenetrable safety. This vision anticipates a future where God's dwelling place is not confined to a temple, but encompasses "every dwelling place of mount Zion, and upon her assemblies," signifying a pervasive and intimate divine presence over all aspects of His people's lives and communal gatherings, echoing other prophetic visions of a restored Jerusalem, such as in Zechariah 2:5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 4:5 is rich in Symbolism, primarily through the vivid imagery of the "cloud and smoke by day, and the shining of a flaming fire by night." These elements are not merely meteorological phenomena but potent symbols of God's manifest presence, divine guidance, and unwavering protection, directly alluding to the Exodus narrative. This constitutes a powerful Allusion or Typology, drawing a direct parallel between God's historical care for Israel in the wilderness and His future, eschatological care for His restored people in Zion. The "defence" (Hebrew chuppâh) functions as a profound Metaphor, portraying God's protective covering as a canopy, evoking images of shelter, intimacy, and security, much like a bridal canopy offers privacy and safety. The verse also employs Contrast between day and night, highlighting the continuous and ceaseless nature of God's vigilant care. The overall effect is one of profound assurance, emphasizing God's commitment to His people through visible, miraculous means.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 4:5 powerfully articulates the biblical truth of God's desire to dwell with His people and provide them with ultimate security. This verse underscores the concept of divine immanence—God's active presence within His creation and among His chosen—and connects it to His steadfast covenant faithfulness. The imagery of the cloud and fire, deeply rooted in the Exodus, establishes a theological continuity: just as God was tangibly present to guide and protect Israel in their foundational journey, He promises a renewed, even greater, manifestation of His presence and defense for His purified people in the eschatological age. This divine covering signifies not just physical safety but spiritual inviolability, where God's glory itself becomes the impenetrable shield against all threats, ensuring a holy and secure dwelling place for those who belong to Him. This vision speaks to God's ultimate plan to restore His people to a state of perfect communion and security under His direct, glorious reign.
REFLECTION AND APPLICATION
Isaiah 4:5 offers profound comfort and assurance to believers today, even though we do not witness a literal cloud and fire. The enduring principle is that God's presence is our ultimate defense and source of security. In a world fraught with uncertainty, fear, and spiritual opposition, this verse reminds us that God is actively present with His people, providing a spiritual canopy of protection. It encourages us to trust in His sovereign care, knowing that He is faithful to His promises, even through periods of purification or hardship. Our "glory" as God's redeemed children, indwelt by His Spirit, is surrounded by His impenetrable defense. This should inspire us to live confidently, knowing that our lives, our homes, and our gatherings as the church are under the watchful eye and protective hand of our glorious God, who Himself is our shield and exceeding great reward. We are called to rest in this divine assurance, allowing it to shape our perspective and embolden our faith.
Questions for Reflection
FAQ
What is the significance of the cloud and fire imagery in Isaiah 4:5?
Answer: The imagery of "a cloud and smoke by day, and the shining of a flaming fire by night" is a direct and powerful allusion to the pillar of cloud and fire that guided and protected the Israelites during their wilderness wanderings after the Exodus from Egypt Exodus 13:21-22. Its significance in Isaiah 4:5 is multifaceted:
What does "for upon all the glory shall be a defence" mean?
Answer: This phrase encapsulates the ultimate promise of Isaiah 4:5. The "glory" (Hebrew kâbôwd) refers to the splendor, honor, and blessed state of the purified city of Zion and its inhabitants, which is a direct reflection of God's own manifest presence within it. The "defence" (Hebrew chuppâh) means a canopy or covering, often with connotations of intimacy and protection, like a bridal canopy. Therefore, the phrase implies that God's very presence and the resulting glory bestowed upon His people will serve as an impenetrable, divine canopy of protection. It means:
CHRIST-CENTERED FULFILLMENT
Isaiah 4:5 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of God's presence, glory, and protective defense for His people. While Isaiah envisioned a visible, localized manifestation of God's presence over Zion, the New Testament reveals that in Christ, God's glory tabernacled among humanity in a personal, incarnate way John 1:14. Jesus is the "radiance of God's glory and the exact representation of his being" Hebrews 1:3, the "Immanuel," meaning "God with us" Matthew 1:23. Through His atoning work, Christ purifies His church, making them a holy remnant, and He Himself becomes their spiritual "defence." The "glory" upon which the defense rests is now the glory of Christ, which indwells believers through the Holy Spirit Colossians 1:27. The promise of a protective canopy over "every dwelling place" and "assemblies" is realized in the spiritual security and unity of the church, the body of Christ, where He is present whenever two or three are gathered in His name Matthew 18:20. Ultimately, this prophecy points forward to the New Heavens and New Earth, the New Jerusalem, where there will be no need for sun or moon, "for the glory of God gives it light, and the Lamb is its lamp" Revelation 21:23, and God Himself will dwell fully with His redeemed people, providing eternal security and perfect presence Revelation 21:3-4.