In the extremity of evils, Christ’s kingdom shall be a sanctuary.
Isa 4:1 In that day seven women will take hold of one man and say, “We will eat our own food and provide our own clothes; only let us be called by your name. Take away our disgrace!”
The Branch of the Lord Glorified
Isa 4:2 In that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel.
Isa 4:3 Those who are left in Zion, who remain in Jerusalem, will be called holy, all who are recorded among the living in Jerusalem.
Isa 4:1 In that day seven women will take hold of one man and say, “We will eat our own food and provide our own clothes; only let us be called by your name. Take away our disgrace!”
In that day. That is, the day described in ch. 3:24–26.
There is no break in the line of thought between chs. 3 and 4 . The chapter division at this point tends to obscure the meaning of ch. 4, which must be considered a continuation of ch. 3. For similar instances of inaccurate chapter division, see on 1 Sam. 4:1; 24:1; 2 Kings 7:1; 11:21; 24:20. In ch. 4:1 Isaiah pictures the climax of divine chastisement upon the unregenerate daughters of Zion.
Seven women. “In that day”—the day of war (see on ch. 3:24–26)—the flower of Hebrew manhood would have fallen before the arms of Assyria or been led off into captivity. There would be several unmarried women for every marriageable man. The women would appeal to the few men who remained, to marry them.
A number of these women, who had lived in luxury and ease, proudly fastidious in their perfumed splendor, would approach one man asking for such protection and comfort as marriage might afford. They would declare their willingness to work for their own food and clothing, normally the responsibility of the men in Israel (Ex. 21:10). In a country where polygamy was already common, such a situation would lead to an appreciable increase in plural marriages.
Some have applied the situation described in v. 1 directly to the church today, suggesting that the “seven women” represent nominal Christians, and the “one man,” Christ. These women, they explain, “take hold” of Christianity, not in sincerity (see Matt. 25:1–13), but superficially, hypocritically, and with a view to personal advantage only. The “seven women” propose to “eat” their “own bread” rather than the “true bread from heaven” (John 6:32), to “wear” their “own apparel”—the “filthy rags” of Isa. 64:6—rather than the perfect robe of Christ’s righteousness (Matt. 22:11–12). Thus applied, Isa. 4:1 is made to emphasize the value of sincerity in religious life, as opposed to self-righteousness and hypocrisy. Others have compared the “seven women” to religious groups of Christendom that have “a form of godliness” but deny “the power thereof” (2 Tim. 3:5).
Figurative applications of Isaiah’s words may have some spiritual value. It is always possible that a prophet’s declarations may have a secondary as well as a primary meaning. However, there is no inspired comment on this passage to guide the Bible student in making a secondary application. It is this fact that prompts the commentary writers to give only an immediate historical import to this passage. The message of Isa. 3:16 to 4:1 was originally addressed to the people of Jerusalem living in the prophet’s own day (see pp. 25–38), as the context makes evident.
Isa 4:1 In that day seven women will take hold of one man and say, “We will eat our own food and provide our own clothes; only let us be called by your name. Take away our disgrace!”
In Hebrew this is an imperative. To be childless was considered by Hebrew women a shame and reproach, a chastisement for sin (Gen. 30:23; 1 Sam. 1:6; Luke 1:25). The women of Judah desired motherhood, and were appealing to the men that remained, to become their husbands.
Isa 4:2 In that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel.
2. In that day. See on v. 1. This again refers to the day of God’s judgment on Israel, but this verse introduces another and brighter aspect of the picture. While the day of the Lord will bring doom to the wicked, it will also bring salvation to the righteous (see Matt. 16:27; Rom. 2:6–10; Rev. 22:12).
Verses 2–6 present a picture of Christ, “the branch” (see on Isa. 11:1), as Redeemer and Deliverer, and of the glorious work He will do for His people. Originally this prediction was to have been fulfilled to literal Israel, but owing to their failure as a nation it will be fulfilled, in principle, to spiritual Israel (see pp. 25–38), at the second coming of Christ.
The branch. Compare the Messianic prophecies of Isa. 11:1; Jer. 23:5, 6; 33:15; Zech. 3:8; 6:12, where Christ is referred to as “the Branch” (see PK 592). Israel would be desolate, as it were a withered tree (see Isa. 5:7), but a branch of righteousness would spring from the seed of David and bring forth fruits of righteousness. Literal Israel would perish as a nation, but Jesus would ultimately cause the earth to flourish with righteousness. This picture of a desolate earth at length bearing abundant fruit appears repeatedly throughout the Scriptures (see Ps. 72:16; Eze. 34:27; 47:6–9; Hosea 2:15, 21, 22; Joel 3:18; Amos 9:13).
The fruit of the earth. The original Land of Promise was a fruitful land (Ex. 3:8; 33:3; Num. 13:27; Deut. 8:7–10). It would bring forth its fruits in abundance if God’s people would only be faithful to Him (Deut. 28:1–12). But if they should prove unfaithful, there would be drought, desolation, and death (Lev. 26:14–39; Deut. 28:15–48; Hosea 2:1–13). In the end God would be gracious to His people and they would be restored to His favor. Indeed, the entire earth would be restored and the fruit of righteousness would fill it (see Isa. 35; 44:3–6; 55:10–13; 60:21; 61; 62; Jer. 3:18, 19; Eze. 34:25–31; Hosea 1:10; Joel 2:19–27; Amos 9:13–15; cf. 2 Peter 3:13).
Escaped of Israel. That is, the remnant that survives. The recently discovered Dead Sea scroll 1QIsa (see Vol. I, p. 31; Vol. IV, pp. 86–88) adds, “and of Judah.” Isaiah makes it clear that those who have remained true to the Lord, and through whom God brings blessings to the earth, will escape the ravages of war mentioned in ch. 3:25, 26 (see chs. 10:20–22; 37:31, 32).
At the time of Sennacherib’s invasions all the land of Judah, apart from the city of Jerusalem, fell temporarily into the hands of the Assyrian invaders. In Jerusalem alone a small remnant was left. Except for that remnant the destruction of Judah would have been as complete as that of Sodom and Gomorrah (ch. 1:9). To this small remnant Isaiah gave the gracious promise:
“The remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: for out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this” (ch. 37:31, 32). As there would be a remnant in those days that would not fall into the hands of the enemy, so in these last days there will likewise be a remnant whom the Lord will preserve and who will not fall into the hands of the evil one (see on Deut. 18:15; Vol. IV, pp. 35, 36; see GC 37; PK 592; PP 283–288).
Isa 4:3 Those who are left in Zion, who remain in Jerusalem, will be called holy, all who are recorded among the living in Jerusalem.
Shall be called holy. The great burden of Isaiah’s message was holiness. He saw the Lord seated upon His throne, and was deeply impressed with the holy character of God (ch. 6:3). The title he constantly applies to God is “the Holy One of Israel” (chs. 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14). This exact title is found outside Isaiah only six times in the Bible (2 Kings 19:22; Ps. 71:22; 78:41; 89:18; Jer. 50:29; 51:5). Isaiah’s constant objective was that Israel should forsake their sins and become a holy people.
Recorded among the living.
Literally, “written for life.” God keeps a record of every individual on earth. The names of some are recorded for life in the book of life. See Ex. 32:32; Ps. 69:28; Eze. 13:9; Dan. 12:1; Mal. 3:16; Phil. 4:3; Rev. 3:5; 13:8; 21:27. All whose names are not blotted out of the book of life will enter God’s kingdom a holy peopl
Isa 4:3 Those who are left in Zion, who remain in Jerusalem, will be called holy, all who are recorded among the living in Jerusalem.
All who are willing to forsake their sins will be cleansed of their filthiness by the blood of Christ.
The filth. All who are willing to forsake their sins will be cleansed of their filthiness by the blood of Christ. “The blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7). “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9; cf. Ps. 51:2, 10, 11).
He will cleanse the bloodstains from Jerusalem by a spirit of judgment and a spirit of fire.
As Jesus was with His people then to guide, to guard, and to bless, so He will be with His people today on their way to the heavenly Canaan (see Zech. 2:5).
Isa 4:5 Then the LORD will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over everything the glory will be a canopy.
Like a pavilion, the overshadowing Presence will provide guidance, assurance, safety, and peace.
Isa 4:6 It will be a shelter and shade from the heat of the day, and a refuge and hiding place from the storm and rain.
A shelter. The pavilion God promises His people will protect them from every trial, every difficulty, every danger, that may rise to threaten them (see Ps. 27:5; 91:1; Isa. 26:3, 4).
ELLEN G. WHITE COMMENTS
2, 3 GC 485; PK 592; 5T 476
3 GC 37
4 DA 107
5, 6 PP 283 6 PP 191