Isaiah 4 commentary

This first verse belongs to the third chapter. When the troubles should come upon the land, as the unmarried state was deemed reproachful among the Jews, these women would act contrary to common usage, and seek husbands for themselves.

Not only the setting forth Christ's kingdom in the times of the apostles, but its enlargement by gathering the dispersed Jews into the church, is foretold. Christ is called the Branch of the Lord, being planted by his power, and flourishing to his praise. The gospel is the fruit of the Branch of the Lord; all the graces and comforts of the gospel spring from Christ. It is called the fruit of the earth, because it sprang up in this world, and was suited for the present state. It will be good evidence that we are distinguished from those merely called Israel, if we are brought to see all beauty in Christ, and holiness. As a type of this blessed day, Jerusalem should again flourish as a branch, and be blessed with the fruits of the earth. God will keep for himself a holy seed. When most of those that have a place and a name in Zion, and in Jerusalem, shall be cut off by their unbelief, some shall be left. Those only that are holy shall be left, when the Son of man shall gather out of his kingdom every thing which offends. By the judgment of God's providence, sinners were destroyed and consumed; but by the Spirit of grace they are reformed and converted. The Spirit herein acts as a Spirit of judgment, enlightening the mind, convincing the conscience; also as a Spirit of burning, quickening and strengthening the affections, and making men zealously affected in a good work. An ardent love to Christ and souls, and zeal against sin, will carry men on with resolution in endeavours to turn away ungodliness from Jacob. Every affliction serves believers as a furnace, to purify them from dross; and the convincing, enlightening, and powerful influences of the Holy Spirit, gradually root out their lusts, and render them holy as He is holy. God will protect his church, and all that belong to it. Gospel truths and ordinances are the glory of the church. Grace in the soul is the glory of it; and those that have it are kept by the power of God. But only those who are weary will seek rest; only those who are convinced that a storm is approaching, will look for shelter. Affected with a deep sense of the Divine displeasure, to which we are exposed by sin, let us at once have recourse to Jesus Christ, and thankfully accept the refuge he affords.

1. In that day shall seven women take hold of one man He pursues the same subject, and unquestionably this discourse is immediately connected with what goes before. This verse certainly ought not to have been separated from the preceding. By this circumstance he describes more fully the nature of that desolation and calamity which he had formerly threatened against the Jews; for hypocrites; unless the threatening be conceived in strong terms, either disregard or palliate warnings, so that God’s severity never produces its proper effect upon them. From the effect, therefore, he describes the appalling nature of the approaching calamity, that they may not indulge the hope of making an easy escape. As if he had said, “Do not imagine that it will be of moderate extent, lessening your numbers in a small degree; for utter destruction awaits you, so that hardly one man will be found for seven women.”

The phrase take hold of conveys the same meaning. It is, no doubt, inconsistent with the modesty of the sex that a woman should, of her own accord, offer herself to a man. But the Prophet says, that not only will they do this, but that seven women will, as it were, lay hands on a man, and keep hold of him; so small will be the number of men. The greatness of the calamity is likewise denoted by what immediately follows: we will eat our own bread, and wear our own apparel; for as it is a duty which belongs to a husband to support his wife and family, the women ask a husband for themselves on unreasonable conditions, when they release him from all concern about supplying them with food. Very great must, therefore, be the scarcity of men, when a great number of women, laying aside modesty, are not only constrained to solicit one man, but do not even shrink from the agreement to procure their own victuals, and request nothing more from a husband than to receive them within the bond of marriage.

Let thy name be called on us. It may be rendered, Let us be called by thy name; for when a woman passes into the family of her husband, she is called by his name, and loses her own, because the husband is her head. (1 Corinthians 11:3.) Hence the vail is a token of subjection, and Abimelech said to Sarah,

Thy husband Abraham shall be a covering to thy head. (Genesis 20:16.)

But if she remain unmarried, she is concealed under the name of her family. That this is the true meaning of that mode of expression is sufficiently evident from what Jacob says when blessing his grandchildren,

Let my name, and the name of my fathers, Abraham and Isaac, be called on them; (Genesis 48:16;)

that is, “Let them be reckoned as our descendants, and let them be partakers of the covenant, and never excluded from it, as were Esau and Ishmael.” In the same manner also do heathen writers speak; as, in Lucan, Marcia, wishing to return to Cato, says: “Grant me only the bare name of marriage; let permission be given that it may be inscribed on my tomb, Marcia the wife of Cato.” Da tantum nomen inane Connubii: liceat tumulo scripsisse, Catonis Marcia. Luc. Phars. 2:342.

And take away our reproach. Their reason for saying so is, that women are sometimes treated with disdain, when they do not obtain husbands, not only because they appear to be despised as unworthy, but because among the ancient people offspring was reckoned an important blessing, and therefore the Prophet says that they will be desirous to wipe away this reproach, and will employ every argument for that purpose. Lastly, he declares that the calamity will be so great, that almost all the men will be carried off.

2. In that day shall the branch of the Lord be for beauty and glory. In that day shall the branch of the Lord be beautiful and glorious. — Eng. Ver. The marginal reading is, beauty and glory. — Ed. This consolation is seasonably added; for the announcement of a dreadful calamity might have alarmed the godly, and led them to doubt as to the stability of God’s covenant being maintained amidst the destruction of the people. For there is a wide difference between the two statements, that the people will be like the sand of the sea, (Genesis 22:17; Isaiah 10:22,) and yet that they would be cut down by such a frightful massacre, that in the remnant there would be found no dignity, no magnificence, and hardly any name. Isaiah, therefore, according to the custom generally followed by himself and by the prophets, provides against this alarm, and, by adding a consolation, assuages their excessive terror, that believers may still rest assured that the Church will be safe, and may strengthen their hearts by good hope. As he spoke of the restoration of the Church in the second chapter, so he now promises that a new Church will arise, as a bud or shoot springs up in a field which was formerly uncultivated.

This passage is usually expounded as referring to Christ; and the opinion, plausible in itself, derives additional probability from the words of the prophet Zechariah:

Behold the man whose name shall be The Branch. (Zechariah 6:12.)

It is still further strengthened by the consideration, that the Prophet does not barely name this Branch, but mentions it with a title expressive of respect, as if he had intended to honor the Divinity of Christ. When he afterwards adds the fruits of the earth, they consider this as referring to his human nature. But after a careful examination of the whole, I do not hesitate to regard the Branch of God and the fruit of the earth as denoting an unusual and abundant supply of grace, which will relieve the hungry; for he speaks as if the earth, barren and exhausted after the desolation, would hold out no promise of future produce, in order that the sudden fertility might render the kindness of God the more desirable; as if the parched and barren fields would yield unexpected herbage.

This metaphor is frequently employed in Scripture, that the gifts of God spring up in the world.

Truth shall spring out of the earth, and righteousness shall look down from heaven. (Psalm 85:11.)

In like manner the Prophet afterwards says:

Let the earth open and bring forth salvation. (Isaiah 45:8.)

These words unquestionably denote a rich supply both of spiritual and of earthly blessings. That such is the meaning of the passage now under consideration is evident from the context; for Isaiah immediately afterwards adds, that it will be for honor and lustre to the delivered of Israel, Excellent and comely [Heb. beauty and glory] for them that are escaped of Israel, [Heb. for the escaping of Israel.] — Eng. Ver. that is, to the number left, whom the Lord will rescue from destruction.

The word פליטת (pheletath) is commonly translated escape, but here, as in many other passages, it is a collective noun, denoting those who have escaped. He declares that the elect will enjoy that happy fertility which he had promised, and therefore (verse 3) that those who shall be left will be holy. The meaning of the Prophet is, that the glory of God will be illustriously displayed when a new Church shall arise; as if he would create a people for himself out of nothing, and to enrich it with every kind of blessings.

They who limit it to the person of Christ expose themselves to the ridicule of the Jews, as if it were in consequence of scarcity that they tortured passages of Scripture for their own convenience. But there are other passages of Scripture from which it may be more clearly proved that Christ is true God and true man, so that there is no need of ingenious glosses. Yet I acknowledge that the Prophet speaks here about the kingdom of Christ, on which the restoration of the Church is founded. But it ought to be observed, that the consolation is not addressed indiscriminately to all, but only to the remnant, which has been marvellously rescued from the jaws of death.

Besides, as it might be deemed a cold consolation if he had only said that a small number would be saved, he discourses about the magnificent glory and dazzling brightness, to lead believers to hope that this diminution will do no harm; because the excellence of the Church does not consist in multitude but in purity when God bestows splendid and glorious communications of the Spirit of God on his elect. Hence we ought to draw a very useful doctrine, that though believers be exceedingly few, when they are like brands plucked out of the fire, (Zechariah 3:2,) yet that God will glorify himself amongst them, and will display in the midst of them a proof of his unspeakable greatness not less illustrious than amidst a large number.

3. And it shall come to pass that he who is left in Zion. He follows out the same statement, that when the pollution of the people shall have been washed away, what remains will be pure and holy. The explanation given by some, that they who shall be found written in the book of life will be called holy, appears to me to be too limited. These two clauses ought rather to be read separately, that all who shall be left in Zion will be holy, and that they who shall be left in Jerusalem will be written in the book of life. And this repetition is very frequent and customary among the Hebrews, when the prophets set forth under various titles the same gift of God. Thus, when it is said,

There shall be salvation in Jerusalem, and forgiveness of sins in Zion, (Joel 2:32,)

both must be viewed as referring to the same subject; but the grace of God is more fully extolled when the cause of salvation is declared to consist in a free pardon. There is a mistake here. In the verse quoted the prophet Joel does not speak of the forgiveness of sins; but our Author probably had his eye on the concluding clause, and in the remnant whom the LORD shall call, as resembling a part of this verse, and he that shall be left in Jerusalem, and on this ground adduced it as a parallel passage, but was not successful in pointing out where the parallelism lies. — Ed.

In this passage the argument is of the same kind; for he says that, when the filth shall have been washed away, the Church will be clean, and that all who shall have a place in her will truly be the elect of God. Now, it is certain that this does not apply universally to the external Church, into which many have been admitted under the designation of believers who have nothing that corresponds to their profession, and who even exceed the small number of good people, as the chaff exceeds the wheat in the barn. And although the captivity in Babylon had been employed by God, as a sieve, to remove a large portion of chaff, yet we know that the Church was still very far from being as pure as she ought to have been. But as at that time there was displayed, in some measure, a resemblance of that purity which will be truly and perfectly manifested after that

the lambs shall have been separated from the kids, (Matthew 25:32,)

when Isaiah speaks of those beginnings, he includes, as his custom is, a period extending to the end, when God will bring to perfection that which he then began.

It is the same thing which we see every day going forward; for although chastisements and punishments do not entirely remove all spots from the Church, yet when spots have been washed out, she recovers a part of her purity. Thus she suffers no loss by the strokes inflicted on her; because, while she is diminished, she is at the same time comforted by casting out many hypocrites; just as it is only by casting out the offensive or corrupt matter that a diseased body can be restored to health.

Hence we obtain a most useful consolation; for we are wont always to desire a multitude, and to estimate by it the prosperity of the Church. On the contrary, we should rather desire to be few in number, and that in all of us the glory of God may shine brightly. But because our own glory leads us in another direction, the consequence is, that we regard more a great number of men than the excellence of a few.

We ought also to learn what is the true glory of a Church; for she is truly prosperous when the saints have a place in her; though they be few and despised in the world, yet they render her condition prosperous and desirable. But as it will never happen in the world that the saints alone will hold a place in the Church, we ought patiently to endure a mixture, and, in the meantime, we ought to reckon it a most valuable blessing when she makes a near approach to the cleanness which ought to be found in her.

And they shall all be written among the living [or, to life] in Jerusalem. We have already said that by those who are written in the book of life are meant the elect of God; as if he had said that the profane multitude, which have only a name on the earth, will be cut off. The Prophet alludes to a mode of expression which often occurs in the Scriptures, as when Moses desires that he should be blotted out of the book of life, (Exodus 32:32,) rather than that the whole nation should be destroyed. Christ also says to the Apostles,

Rejoice because your names are written in heaven, (Luke 10:20;)

and Ezekiel says, They shall not be written in the catalogue of my people. He appears to refer to Ezekiel 13:9, where his version is, And they shall not be written in the writing, that is, in the catalogue, of my people. — Ed. Now, although God has no other book than his eternal counsel, in which he has predestinated us to salvation by adopting us for his children, yet this comparison is exceedingly suitable to our weakness, because in no other way could our mind conceive that God’s flock is known to him, so that none of the elect can ever be deprived of eternal life. Since, therefore, God has the names of his people in some manner written down, the decree of adoption, by which their eternal blessedness is secured, is called the book of life. The reprobate, though for a time they appear to be on a level with the sons of God, are excluded from this catalogue, as we see that they are cut off when he collects and separates his own people. This matter will not be fully completed before the last day; but as the children of God, by continually persevering, when the reprobate fall off, have their election made sure, it is no small consolation amidst their afflictions, when the temptations by which they are assailed do not cause them to fall from their steadfastness.

4. When the Lord shall have washed away the filth of the daughters of Zion. He still follows out the same statement; for in consequence of its being generally believed that those calamities by which the Church is diminished inflict upon her grievous injury, the Prophet more zealously inculcates the opposite opinion. And now, for the purpose of refuting that error, he argues, on the contrary, that by this method God washes away the filth, and removes the corruptions, of his Church.

The blood of Jerusalem. By blood I understand not only murders or other atrocious crimes, but defilements and stains of every description. This metaphor is a reduplication, (ἀναδίπλωσις,) by which he repeats the same thing twice; for, having formerly spoken of pollution in general, he now particularly mentions blood as one kind of ceremonial uncleanness. In short, he shows the fruits which spring from God’s chastisements. By them our spots are washed away. When abounding iniquity is not punished, we become corrupted along with others; and therefore it is necessary that God should earnestly warn us, and, like a physician, apply physic, and the lancet, and sometimes proceed to burning

By the spirit of judgment, and by the spirit of burning. Here judgment stands for uprightness from its effect; that is, when they who had deeply fallen are restored to their former condition. He adds, the spirit of burning, by which the filth must be burned and consumed. In this expression there are two things to be observed; first, that the purification of the Church is accomplished by the Spirit; and secondly, that from the effects which he produces the Spirit receives the name, sometimes of judgment and sometimes of burning; as if he had said, The judgment of the Spirit, The burning of the Spirit. Whenever, therefore, expressions of this sort occur in Scripture, “The Lord will do these things by the Spirit of truth, of power, of righteousness,” we may change the expression thus, “by the truth, by the power, by the righteousness, of the Spirit.” In this manner doth the Spirit of God work in us, from whom is both the beginning and the end of our salvation. From these terms, therefore, we ought to learn what are the chief effects which he produces. By his Spirit the Lord purifies our affections that he may renew and sanctify us. The word judgment explains what is of chief importance in the restoration of the Church; that is, when those things which were confused or decayed are restored to good order. Burning points out the plan and method by which the Lord restores the Church to her purity.

5. And Jehovah will create on every dwelling-place of Mount Zion. As if he had said that “there will not be a corner of Mount Zion on which the grace of God does not shine.” Dwelling-place and assembly I understand to mean the same thing; for assembly does not here denote a congregation, but the place where men assemble. With the design to express a full blessing, he alludes to what Moses relates, when the Lord delivered the people from Egyptian bondage, and sent

pillars of cloud by day and pillars of fire by night. (Exodus 13:21.)

It was customary with the prophets, in describing any remarkable blessing, to remind them of that deliverance from Egypt as an extraordinary work of God; for on that occasion God made a remarkable display of the boundless treasures of his grace in establishing his Church, and left out no proof of his kindness, in order to make known the happiness of that nation. But what chiefly deserved to be commemorated was, that by the covering of a cloud by day he protected them from excessive heat, and that by night a pillar of fire went before them, to prevent them from wandering or going astray.

It amounts to this, that when God shall bring back the Church from the captivity in Babylon, the deliverance will be of a kind not less striking and magnificent than when, at an early period, the nation went out of Egypt. Not that during their journey from Babylon to Judea they would be accompanied, as in the wilderness, by a cloud and a pillar of fire, but that he would display his grace and kindness by other methods not less remarkable. Just as if we were to say at the present day, “God will enlighten us by his Spirit of fire; He will give cloven tongues, (Acts 2:3,) to spread his Gospel throughout the whole world.” Such expressions ought not to be understood literally, as if the Spirit would be sent down from heaven under that visible sign; but by reminding them of the miracle, it would lead believers to expect that the same power of God, which the Apostles formerly experienced, will now be displayed in restoring the Church. Add to this, that the Prophet, by this mode of expression, points out an uninterrupted continuance of blessing; as if he had said, “Not only will God for a moment stretch out his hand for your deliverance, but as he always accompanied your fathers in the wilderness, so likewise he will deliver and protect you to the end.”

For on all the glory shall be a defense. This is connected with what he formerly said, that the bud or branch which should afterwards spring up would be for glory. It is as if he had said, “on all who shall bear the proof and marks of their deliverance.” Perhaps also he alludes to the passage in which it is related that the destroying angel passed over the houses which were marked without doing them any injury, (Exodus 12:23;) for as the sprinkling of blood at that time protected and saved them, so Isaiah promises that believers, when God has marked them, will be safe. This must be carefully observed; for we are reminded that we shall not become partakers of the grace of God in any other way than by bearing his image, and by his glory shining in us.

6. And a covering in the day-time shall be a shadow from the heat. Though the Prophet confirms what we have already noticed, that God will be our perpetual guide till he has brought us to the end of our journey, yet we are reminded that believers will always be exposed to numerous calamities. Scorching heat, and piercing cold, and still heavier distresses, press on them severely; when they escape from one danger, they meet with another. But the highest consolation is that against every inconvenience the shadow of the Lord will of itself be sufficient; for it will cover them in such a manner that nothing can injure or do them any harm. Although, therefore, various calamities and afflictions surround us on every side, still the Lord promises that he will assist us; as it is said in the Psalm,

The sun shall not scorch thee by day, nor the moon by night; for the Lord will preserve thee from all evil. (Psalm 121:6, 7.)

Nothing more is necessary than that we follow our calling, and perform our duty faithfully. It belongs equally to the condition of the good and of the bad that they suffer many inconveniencies; but bad men have no refuge, no place of concealment in which they may hide themselves, and they must be utterly overwhelmed. But blessed is the condition of the godly; for although they endure heat and cold, still they have a safe refuge in God. But that glory of which we formerly spoke must shine in us; otherwise we shall have no share in these things; and if we carry about with us God’s mark, whenever we shall be assailed by a tempest, let us rest assured that he will be our protection.

CHAPTER 5.

Isaiah Chapter 5:1-30

1. Now will I sing to my well-beloved a song of my beloved touching his vineyard. My well-beloved hath a vineyard in a very fruitful hill:

1. Cantabo, agedum, pro dilecto meo, canticum dilecti mei ad vineam suam. Vinea fuit dilecto meo in cornu filio olei.

2. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine-press therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.

2. Eam sepiverat, et elapidaverat, et plantaverat, ut vineam electam; turrim aedificaverat in medio ejus, et torcular in ea construxerat. Itaque speravit ut produceret uvas, et producit labruscas.

3. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.

3. Nunc igitur, habitator Ierusalem, et vir Iuda, judicate inter me et vineam meam.

4. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

4. Quid faciendum fuit amplius vineae meae, quod non fecerim ei? Quomodo expectavi ut proferret uvas, et tamen produxit labruscas?

5. And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:

5. Et nunc ostendam, agendum, vobis, quid ego facturus sim vineae meae. Auferam sepem ejus, ut sit in depastionem: interrumpam maceriem ejus, ut sit in conculcationem.

6. And I will lay it waste: it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.

6. Faciam ut sit deserta: non putabitur neque fodietur; et ascendet sentis et spina. Quinetiam nubibus praecipiam, ne super eam pluant.

7. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

7. Sane vinea Iehovae exercituum domus Israel est; et vir Iuda palmes ejus delectabilis. Inde expectavit judicium, et ecce oppressio; justitiam, et ecce clamor.

8. Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!

8. Vae qui conjungunt domum ad domum, agrum ad agrum copulant, donec non sit locus; ut collocemini scilicet vos soli in medio terrae.

9. In mine ears said the Lord of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.

9. Hoc in auribus Iehovae exercituum, Si non domus multae in solitudinem redigantur, magnae et pulchrae absque habitatore.

10. Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.

10. Quinetiam decem jugera vineae facient batum unum, et semen cori reddet ephi.

11. Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!

11. Vae qui mane surgunt ad sectandam ebrietatem, et qui tempus ad noctem extrahunt, dum vinum accendit eos.

12. And the harp and the viol, the tabret and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands.

12. Et est cythara, lyra, tympanum, tibia, et vinum, in conviviis eorum; opus autem Iehovae non respiciunt; nec opus manuum ejus considerant.

13. Therefore my people are gone into captivity, because they have no knowledge; and their honourable men are famished, and their multitude dried up with thirst.

13. Propterea in captivitatem abiit populus meus; quia non fuit praeditus scientia; et gloria ejus, viri famis, et multitudo ejus aruit siti.

14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.

14. Propterea dilatavit infernus animam suam, et os suum distendit absque modo descenditque gloria ejus; et multitudo ejus, et opulentia ejus, et qui laetatus est in ea.

15. And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

15. Et incurvabitur homo, et humiliabitur vir; oculi inquam sublimium humiliabuntur.

16. But the Lord of hosts shall be exalted in judgment, and God, that is holy, shall be sanctified in righteousness.

16. Exaltabitur autem Iehova exercituum in judicio, et Deus qui sanctus est sanctificabitur in justitia.

17. Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.

17. Et pascentur agni secundum rationem suam; et desolata pinguium advenae comedent.

18. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart-rope:

18. Vae trahentibus iniquitatem in funibus vanitatis, et tanquam vinculis plaustri peccatum.

19. That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!

19. Qui dicunt, Acceleret, festinet opus ejus, et videamus; appropinquet ac veniat consilium Sancti Israel, ut sciamus.

20. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

20. Vae qui dicunt malo bonum, et bono malum; qui faciunt lucem ex tenebris, et tenebras ex luce; qui vertunt amarum in dulce, et dulce in amarum.

21. Woe unto them that are wise in their own eyes, and prudent in their own sight!

21. Vae sapientibus in oculis suis, et qui coram seipsis sunt prudentes.

22. Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink;

22. Vae qui fortes sunt ab libandum vinum, et viris fortibus ad miscendam potionem:

23. Which justify the wicked for reward, and take away the righteousness of the righteous from him!

23. Qui justificant impium propter munus; justitiam autem justi tollunt ab eo.

24. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust; because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.

24. Propterea sicut devorat stipulam lingua ignis, et palea a flamma dissolvitur; sic radix eorum quasi putredo erit, et germen eorum quasi pulvis vanescet. Quoniam abjecerunt legem Iehovae exercituum, et eloquium Sancti Israel aversati sunt.

25. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcasses were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.

25. Idcirca exarsit furor Iehovae in populum suum; et extendens super eum manum suam percussit eum; et contremuerunt montes, fuitque cadaver eorum mutilum projectum in medio viarum; et in omnibus istis non est aversus furor ejus; sed adhuc manus ejus est extenta.

26. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly.

26. Et levabit signum ad gentes e longinquo; sibilabit Genti ab extremo terrae; et ecce velox et levis veniet.

27. None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:

27. Non erit lassus, neque impingens inter ipsos; nullus dormitabit neque dormiet; non solvetur ulli cingulum lumborum, neque rumpetur corrigia calceamentorum ejus.

28. Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind.

28. Sagittae ipsorum acutae erunt, et omnes arcus extenti. Ungulae equorum quasi silex; et rotae ipsorum quasi turbo reputabuntur.

29. Their roaring shall be like a lion, they shall roar like young lions; yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

29. Rugitus ejus sicut leonis; fremet instar leunculorum. Frendet atque apprehendet praedam. Spolia corradet, et nemo eripiet.

30. And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow; and the light is darkened in the heavens thereof.

30. Fremet super eum in die illo, quasi fremitus maris; tum aspiciet ad terram, et ecce tenebrae tribulationis; et lux obtenebrata erit in coelis.

CHAPTER 4

Is 4:1-6.

that day--the calamitous period described in previous chapter.

seven--indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Is 3:6) one man to marry them.

eat ... own bread--foregoing the privileges, which the law (Ex 21:10) gives to wives, when a man has more than one.

reproach--of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Is 4:2; Is 54:1, 4; Lu 1:25.

2. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Ex 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (Is 4:3); the means of it are the "spirit of judgment" and that of "burning" (Is 4:4). Their "defense" by the special presence of Jesus Christ is promised (Is 4:5, 6).

branch--the sprout of Jehovah. Messiah (Jr 23:5; 33:15; Zec 3:8; 6:12; Lu 1:78, Margin). The parallel clause does not, as Maurer objects, oppose this; for "fruit of the earth" answers to "branch"; He shall not be a dry, but a fruit-bearing branch (Is 27:6; Eze 34:23-27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (Joh 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Lu 2:4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (Is 11:1; 53:2; Re 22:16).

excellent--(He 1:4; 8:6).

comely--(So 5:15, 16; Eze 16:14).

escaped of Israel--the elect remnant (Ro 11:5); (1) in the return from Babylon; (2) in the escape from Jerusalem's destruction under Titus; (3) in the still future assault on Jerusalem, and deliverance of "the third part"; events mutually analogous, like concentric circles (Zec 12:2-10; 13:8, 9, &c.; 14:2; Eze 39:23-29; Joe 3:1-21).

3. left in Zion--equivalent to the "escaped of Israel" (Is 4:2).

shall be called--shall be (Is 9:6).

holy--(Is 52:1; 60:21; Re 21:27).

written--in the book of life, antitypically (Php 4:3; Re 3:5; 17:8). Primarily, in the register kept of Israel's families and tribes.

living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Da 12:1; Eze 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).

4. When--that is, After.

washed--(Zec 13:1).

filth--moral (Is 1:21-25).

daughters of Zion--same as in Is 3:16.

purged--purified by judgments; destroying the ungodly, correcting and refining the godly.

blood--(Is 1:15).

spirit--Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Psa 104:30). Here He is represented using His power as Judge.

burning--(Mt 3:11, 12). The same Holy Ghost, who sanctifies believers by the fire of affliction (Mal 3:2, 3), dooms unbelievers to the fire of perdition (1Co 3:13-15).

5. create--The "new creation" needs as much God's creative omnipotence, as the material creation (2Co 4:6; Ep 2:10). So it shall be in the case of the Holy Jerusalem to come (Is 65:17, 18).

upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Ex 13:21, 22; Psa 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (Le 23:2). The "cloud" became a "fire" by night in order to be seen by the Lord's people.

upon all the glory--"upon the glorious whole"; namely, the Lord's people and sanctuary [Maurer]. May it not mean, "Upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Ex 14:19, 20). So it shall be to literal Jerusalem hereafter (Zec 2:5). Also to the Church, the spiritual "Zion" (Is 32:18; 33:15-17; He 12:22).

tabernacle--Christ's body (Joh 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Joh 2:21; He 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Is 25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (Is 26:20, 21; 32:2).

covert--answering to "defense" (Is 4:5). The Hebrew for defense in Is 4:5, is "covering"; the lid of the ark or mercy seat was named from the same Hebrew word, caphar; the propitiatory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy Seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (Is 38:20).

And seven women - The division of the chapters has interrupted the prophet's discourse, and broken it off almost in the midst of the sentence. "The numbers slain in battle shall be so great, that seven women shall be left to one man." The prophet has described the greatness of this distress by images and adjuncts the most expressive and forcible. The young women, contrary to their natural modesty, shall become suitors to the men: they will take hold of them, and use the most pressing importunity to be married. In spite of the natural suggestions of jealousy, they will be content with a share only of the rights of marriage in common with several others; and that on hard conditions, renouncing the legal demands of the wife on the husband, (see Exo 21:10), and begging only the name and credit of wedlock, and to be freed from the reproach of celibacy. See Isa 54:4, Isa 54:5. Like Marcia, on a different occasion, and in other circumstances: -

Da tantum nomen inane

Connubii: liceat tumulo scripsisse, Catonis Marcia.

Lucan, 2:342. "This happened," says Kimchi, "in the days of Ahaz, when Pekah the son of Remaliah slew in Judea one hundred and twenty thousand men in one day; see 2Chr 18:6. The widows which were left were so numerous that the prophet said, 'They are multiplied beyond the sand of the sea,'" Jer 15:8.

In that day - These words are omitted in the Septuagint, and MSS.

The branch of the Lord "the branch of Jehovah" - The Messiah of Jehovah, says the Chaldee. And Kimchi says, The Messiah, the Son of David. The branch is an appropriate title of the Messiah; and the fruit of the land means the great Person to spring from the house of Judah, and is only a parallel expression signifying the same; or perhaps the blessings consequent upon the redemption procured by him. Compare Isa 45:8 (note), where the same great event is set forth under similar images, and see the note there.

Them that are escaped of Israel "the escaped of the house of Israel" - A MS. has בית ישראל beith yisrael, the house of Israel.

Written among the living - That is, whose name stands in the enrolment or register of the people; or every man living, who is a citizen of Jerusalem. See Eze 13:9, where, "they shall not be written in the writing of the house of Israel," is the same with what immediately goes before, "they shall not be in the assembly of my people." Compare Psa 69:28; Psa 87:6; Exo 32:32. To number and register the people was agreeable to the law of Moses, and probably was always practiced; being, in sound policy, useful, and even necessary. David's design of numbering the people was of another kind; it was to enroll them for his army. Michaelis Mosaisches Recht, Part iii., p. 227. See also his Dissert. de Censibus Hebraeorum.

The spirit of burning - Means the fire of God's wrath, by which he will prove and purify his people; gathering them into his furnace, in order to separate the dross from the silver, the bad from the good. The severity of God's judgments, the fiery trial of his servants, Ezekiel (Eze 22:18-22) has set forth at large, after his manner, with great boldness of imagery and force of expression. God threatens to gather them into the midst of Jerusalem, as into the furnace; to blow the fire upon them, and to melt them. Malachi, Mal 3:2, Mal 3:3, treats the same subject, and represents the same event, under the like images: - "But who may abide the day of his coming?

And who shall stand when he appeareth?

For he is like the fire of the refiner,

And like the soap of the fullers.

And he shall sit refining and purifying the silver;

And he shall purify the sons of Levi;

And cleanse them like gold, and like silver;

That they may be Jehovah's ministers,

Presenting unto him an offering in righteousness."

This is an allusion to a chemist purifying metals. He first judges of the state of the ore or adulterated metal. Secondly, he kindles the proper degree of fire, and applies the requisite test; and thus separates the precious from the vile.

And the Lord will create - One MS., the Septuagint, and the Arabic, have יביא yabi, He shall bring: the cloud already exists; the Lord will bring it over. This is a blessed promise of the presence of God in all the assemblies of his people.

Every dwelling place "the station" - The Hebrew text has, every station: but four MSS. (one ancient) omit כל col, all; very rightly, as it should seem: for the station was Mount Zion itself, and no other. See Exo 15:17. And the Septuagint, Arabic, and MSS., add the same word כל col, before מקראה mikraeha, probably right: the word has only changed its place by mistake. מקראיה mikrayeh, "the place where they were gathered together in their holy assemblies," says Sal ben Melech. But twenty-five of Kennicott's MSS., and twenty-two of De Rossi's fifty-three editions, besides the Septuagint, Syriac, and Arabic, have the word in the plural number.

A cloud and smoke by day - This is a manifest allusion to the pillar of a cloud and of fire which attended the Israelites in their passage out of Egypt, and to the glory that rested on the tabernacle, Exo 13:21; Exo 40:38. The prophet Zechariah, Zac 2:5, applies the same image to the same purpose: - "And I will be unto her a wall of fire round about;

And a glory will I be in the midst of her."

That is, the visible presence of God shall protect her. Which explains the conclusion of this verse of Isaiah; where the makkaph between כל col, and כבוד cabod, connecting the two words in construction, which ought not to be connected, has thrown an obscurity upon the sentence, and misled most of the translators.

For upon all the glory shall be a defense - Whatever God creates, he must uphold, or it will fail, Every degree of grace brings with it a degree of power to maintain itself in the soul.

A tabernacle - In countries subject to violent tempests, as well as to intolerable heat, a portable tent is a necessary part of a traveller's baggage, for defense and shelter. And to such tents the words of the text make evident allusion. They are to be met with in every part of Arabia and Egypt, and in various other places in the East.

In that day - In that calamitous time. Seven - Many. A certain number for an uncertain. One man - Because few men shall survive that dreadful stroke. Only - Own us for thy wives. Our reproach - Virginity was esteemed a reproach; children, the usual fruit of marriage, being both an honour to their parents, and a blessing of God, especially to that people, from some of whose loins the Messiah was to spring.

In that day - About that time: when the Lord shall have washed away the filth of Zion, by those dreadful judgments now described. The branch - The Messiah. The earth - The land which for the sins of the people was made barren, upon their return to Christ shall recover its fertility. Under this one mercy he includes all temporal blessings, together with spiritual and eternal. For them - That shall survive all the forementioned calamities.

Holy - Shall be really holy. Jerusalem - Of the people living in or belonging to Jerusalem.

When - This shall be accomplished when God hath throughly cleansed the Jewish nation from their sins. The blood - The blood - guiltiness, and especially that of killing the Lord of life. Burning - This is opposed to the former legal way of purification, which was by water. The Holy Spirit of old accompanied the preaching of the gospel, and did this work in part, and will do it fully. This spirit may well be called a spirit of judgment, because it executes judgment in the church, and in the consciences of men, separating the precious from the vile, convincing men of sin, and righteousness, and judgment. And the same spirit may be fitly called the spirit of burning, because he doth burn up and consume the dross which is in the church, and in the hearts of men, and inflames the souls of believers with love to God, and zeal for his glory.

Create - Will in a marvellous manner produce, as it were by a new creation. A cloud - A pillar of cloud and fire, like that wherewith he directed the Israelites, when they came out of Egypt: whereby he implies, that God would be their protector, and their glory. The glory - Upon all that church and people, which God will make so glorious; upon all holy assemblies of sincere Christians.

And there - Or, he, the Lord, shall be a tabernacle, to defend them from the heat of the sun, and other injuries of the weather.

AND in that day seven women shall take hold of one man , saying, We will eat our own bread, and wear our own apparel : onely let us be called by thy name , to take away our reproach .

Of which he hath hitherto been speaking, Chap. 2. & 3. and still continueth to speak. In that calamitous time.

Many. A certain number for an uncertain.

Shall sue to him, and even lay hands upon him, contrary to their Custom, and their natural Modesty.

Because few Men shall survive that dreadful Stroke. They who before were not contented with their own Husbands, are now glad of a Seventh part of an Husband.

We will ease thee of that Charge, which otherwise would fall upon thee by Gods Law, Exod. 21. 10.

Own us for thy Wives.

Virginity was esteemed a Reproach, especially among that People, because it was a Token of Contempt from Men, and of the Curse of God; Children, the usual Fruit of Marriage, being both an Honour to their Parents before Men, and a great Blessing of God, especially to that People, from some of whose Loins the Mess[illegible: 1+ letters]ah was to spring.

Marginal references: Heb. let thy name be called upon us.; Or, take thou away.; Luk. 1. 25.

2 In that day shall the Branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

About and after that time: when the Lord shall have washed away (as this time is particularly expressed, v. 4.) the filth of—Zion, by those dreadful Judgments now described.

Either, 1. the Church and People of Israel, oft called Gods vine or vineyard, as we saw before, and the Branch of Gods planting, Isa. 60. 21. or, 2. the Messiah, who is commonly defined in Scripture by this Title, the Branch, Isa. 11. 1. Ier. 23. 5. & 33. 15. Zech. 3. 8. whose name is expresly said to be the Branch, Zech. 6. 12. of whom not onely Christians, but even the Hebrew Doctors understand it. For after the foregoing Miseries were brought upon the Iews, by the Remainders of the Grecian Empire, of which Daniel prophecies so exactly and particularly, and afterwards by the Roman Empire, the Messiah was born; and after that utter Destruction brought upon the Jewish City, and Temple, and Nation, by Titus, the Kingdom of the Messiah became beautiful and glorious, as it here follows.

The Land which for the Sins of the People was made barren, upon their Repentance and return to Christ shall recover its former Fertility. Under this one Mercy he seems to understand all temporal Blessings, which, together with spiritual and eternal, God shall confer upon them; and withal to intimate the Fruitfulness of the People (the earth or land being oft put for its Inhabitants) in Knowledge, and Grace, and all good works.

That shall survive all the forementioned Calamities.

Marginal references: Heb. beauty and glory.; Heb. for the escaping of Israel.

3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy , even every one that is written among the living in Jerusalem :

i. e. Shall be really holy, as is said Chap. 60. 21. To be called is oft put for to be, as Gen. 21. 12. Isa. 1. 26. & 44. 5.

So this is a Restriction of the foregoing indefinite Proposition. Not all that are left, but a great number of them, shall be holy, even all that are written, &c. i. e. all the Elect, who are frequently described by this Character, that they are written in Gods or the Lambs book, or in the book of life, or of the living, Psal. 69. 28. Dan. 12. 1. Phil. 4. 3. Rev. 3. 5. & 13. 8. & 17, 8. &c. But this last Clause of the Verse is by some Learned Interpreters rendred thus, all that are in Ierusalem (i. e. a very great number of them, as such general Expressions are frequently used, or the generality of them) shall be written unto life, i. e. shall be such as are elected unto Salvation through Sanctification: Which may deserve consideration. So he notes the singular Priviledge of this People at this time, above the former Ages, in which many were called, but few were chosen.

Of the People living in or belonging to Ierusalem.

Marginal references: Or, to life▪ So Gr.

4 When the Lord shall have washed away the filth of the daughter of Zion , and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning .

This shall be accomplished when God hath thorowly cleansed the Iewish Nation from their Sins.

The Bloodguiltiness, and especially that of killing the Lord of Life, their own Messiah.

This is opposed to the former Legal way of Purification, which was by Water. By the spirit he seems to understand the Holy Spirit of God, to which this washing and purging Work is commonly ascribed, as 1 Cor. 6. 11. and elsewhere; which Spirit did accompany the Preaching of the Gospel, and did this Work in part in some of the Iews, and will do it more fully in the Body of the Nation. And this Spirit may well be called a spirit of judgment, because it executes Judgment in the Church, and in the Consciences of Men, separating the precious from the vile, convincing men of Sin, and Righteousness, and Judgment, Ioh. 16. 8, 9. manifesting the Secrets of mens Hearts, in the Preaching of the Word, 1 Cor. 14. 25. accusing and terrifying and punishing some, witnessing for and with others, and filling them with Peace and Joy in believing, hardning some, and softning and subduing others to God, as this Spirit is particularly promised to do the Iews, Zech. 12. 10. And the same Spirit may be fitly called the spirit of burning, as he is compared to fire, Mat. 3. 11. because he doth burn up and consume the Dross which is in the Church, and in the Minds and Hearts of men, and enflames the Souls of Believers with Love to God, and Zeal for his Glory.

Marginal references: Chap. 32. 15, 16.

5 And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud, and smoke by day, and the shining of a flaming fire by night : for upon all the glory shall be a defence.

Will in a marvellous manner produce, as it were by a new Work of Creation.

A Pillar of Cloud and Fire, like that wherewith the Lord directed and protected and honoured the Israelites, when they came out of Egy[illegible: 1+ letters]t: Whereby he implies, That God would be their Protector, and their Glory.

Upon all that Church and People, which God will make so glorious, not onely in his own Eyes, but even in the Eyes of the World; upon all holy Assemblies of sincere Christians.

Marginal references: Exod. 13. 21.; Or, above.; Heb. a covering.

6 And there shall be a tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain.

Or, he, i. e. the Lord, shall be a tab[illegible: 1+ letters]rnacle, or a tent, to defend them from the violent Heat of the Sun, and other Injuries of the Weather, which was the Use and Benefit of Tents.

Isa 4:1

When war shall thus unsparingly have swept away the men of Zion, a most unnatural effect will ensue, namely, that women will go in search of husbands, and not men in search of wives. “And seven women lay hold of one man in that day, saying, We will eat our won bread, and wear our own clothes; only let thy name be named upon us, take away our reproach.” The division of the chapters is a wrong one here, as this v. is the closing v. of the prophecy against the women, and the closing portion of the whole address does not begin till Isa 4:2. The present pride of the daughters of Zion, every one of whom now thought herself the greatest as the wife of such and such a man, and for whom many men were now the suitors, would end in this unnatural self-humiliation, that seven of them would offer themselves to the same man, the first man who presented himself, and even renounce the ordinary legal claim upon their husband for clothing and food (Exo 21:10). It would be quite sufficient for them to be allowed to bear his name (“let thy name be named upon us:” the name is put upon the thing named, as giving it its distinctness and character), if he would only take away their reproach (namely, the reproach of being unmarried, Isa 54:4, as in Gen 30:23, of being childless) by letting them be called his wives. The number seven (seven women to one man) may be explained on the ground that there is a bad seven as well as a holy one (e.g., Mat 12:45).

In Isa 4:1 the threat denounced against the women of Jerusalem is brought to a close. It is the side-piece to the threat denounced against the national rulers. And these two scenes of judgment were only parts of the general judgment about to fall upon Jerusalem and Judah, as a state or national community. And this again was merely a portion, viz., the central group of the picture of a far more comprehensive judgment, which was about to fall upon everything lofty and exalted on the earth. Jerusalem, therefore, stands here as the centre and focus of the great judgment-day. It was in Jerusalem that the ungodly glory which was ripe for judgment was concentrated; and it was in Jerusalem also that the light of the true and final glory would concentrate itself. To this promise, with which the address returns to its starting-point, the prophet now passes on without any further introduction. In fact it needed no introduction, for the judgment in itself was the medium of salvation. When Jerusalem was judged, it would be sifted; and by being sifted, it would be rescued, pardoned, glorified. The prophet proceeds in this sense to speak of what would happen in that day, and describes the one great day of God at the end of time (not a day of four-and-twenty hours any more than the seven days of creation were), according to its general character, as opening with judgment, but issuing in salvation.

Isa 4:2 “In that day will the sprout of Jehovah become an ornament and glory, and the fruit of the land pride and splendour for the redeemed of Israel.” The four epithets of glory, which are here grouped in pairs, strengthen our expectation, that now that the mass of Israel has been swept away, together with the objects of its worthless pride, we shall find a description of what will become an object of well-grounded pride to the “escaped of Israel,” i.e., to the remnant that has survived the judgment, and been saved from destruction. But with this interpretation of the promise it is impossible that it can be the church of the future itself, which is here called the “sprout of Jehovah” and “fruit of the land,” as Luzzatto and Malbim suppose; and equally impossible, with such an antithesis between what is promised and what is abolished, that the “sprout of Jehovah” and “fruit of the earth” should signify the harvest blessings bestowed by Jehovah, or the rich produce of the land. For although the expression zemach Jehovah (sprout of Jehovah) may unquestionably be used to signify this, as in Gen 2:9 and Psa 104:14 (cf., Isa 61:11), and fruitfulness of the land is a standing accompaniment of the eschatological promises (e.g., Isa 30:23., compare the conclusion of Joel and Amos), and it was also foretold that the fruitful fields of Israel would become a glory in the sight of the nations (Eze 34:29; Mal 3:12; cf., Joe 2:17); yet this earthly material good, of which, moreover, there was no lack in the time of Uzziah and Jotham, was altogether unsuitable to set forth such a contrast as would surpass and outshine the worldly glory existing before. But even granting what Hofmann adduces in support of this view - namely, that the natural God-given blessings of the field do form a fitting antithesis to the studied works of art of which men had hitherto been proud - there is still truth in the remark of Rosenmüller, that “the magnificence of the whole passage is at variance with such an interpretation.” Only compare Isa 28:5, where Jehovah Himself is described in the same manner, as the glory and ornament of the remnant of Israel. But if the “sprout of Jehovah” is neither the redeemed remnant itself, nor the fruit of the field, it must be the name of the Messiah. And it is in this sense that it has been understood by the Targum, and by such modern commentators as Rosenmüller, Hengstenberg, Steudel, Umbreit, Caspari, Drechsler, and others. The great King of the future is called zemach, ἀνατολή in the sense of Heb 7:14, viz., as a shoot springing out of the human, Davidic, earthly soil - a shoot which Jehovah had planted in the earth, and would cause to break through and spring forth as the pride of His congregation, which was waiting for this heavenly child. It is He again who is designated in the parallel clause as the “fruit of the land” (or lit., fruit of the earth), as being the fruit which the land of Israel, and consequently the earth itself, would produce, just as in Eze 17:5 Zedekiah is called a “seed of the earth.” The reasons already adduced to show that “the sprout of Jehovah” cannot refer to the blessings of the field, apply with equal force to “the fruit of the earth.” This also relates to the Messiah Himself, regarded as the fruit in which all the growth and bloom of this earthly history would eventually reach its promised and divinely appointed conclusion. The use of this double epithet to denote “the coming One” can only be accounted for, without anticipating the New Testament standpoint,From a New Testament point of view we might say that the “sprout of Jehovah” or “fruit of the earth” was the grain of wheat which redeeming love sowed in the earth on Good Friday; the grain of wheat which began to break through the ground and grow towards heaven on Easter Sunday; the grain of wheat whose golden blade ascended heavenwards on Ascension Day; the grain of wheat whose myriad-fold ear bent down to the earth on the day of Pentecost, and poured out the grains, from which the holy church not only was born, but still continues to be born. But such thoughts as these lie outside the historico-grammatical meaning. from the desire to depict His double-sided origin. He would come, on the one hand, from Jehovah; but, on the other hand, from the earth, inasmuch as He would spring from Israel. We have here the passage, on the basis of which zemach (the sprout of “Branch”) was adopted by Jeremiah (Jer 23:5 and Jer 33:15) and Zechariah (Zec 3:8; Zec 6:12) as a proper name for the Messiah, and upon which Matthew, by combining this proper name zemach (sprout) with nezer (Isa 11:1, cf., Isa 53:2), rests his affirmation, that according to the Old Testament prophecies the future Messiah was to be called a Nazarene. It is undoubtedly strange that this epithet should be introduced so entirely without preparation even by Isaiah, who coined it first. In fact, the whole passage relating to the Messiah stands quite alone in this cycle of prophecies in chapters 1-6. But the book of Isaiah is a complete and connected work. What the prophet indicates merely in outline here, he carries out more fully in the cycle of prophecies which follows in chapters 7-12; and there the enigma, which he leaves as an enigma in the passage before us, receives the fullest solution. Without dwelling any further upon the man of the future, described in this enigmatically symbolical way, the prophet hurries on to a more precise description of the church of the future.

Isa 4:3 “And it will come to pass, whoever is left in Zion and remains in Jerusalem, holy will he be called, all who are written down for life in Jerusalem.” The leading emphasis of the whole v. rests upon kadosh (holy). Whereas formerly in Jerusalem persons had been distinguished according to their rank and condition, without any regard to their moral worth (Isa 3:1-3, Isa 3:10-11; cf., Isa 32:5); so the name kadosh (holy) would now be the one chief name of honour, and would be given to every individual, inasmuch as the national calling of Israel would now be realized in the persons of all (Exo 19:6, etc.). Consequently the expression “he shall be called” is not exactly equivalent to “he shall be,” but rather presupposes the latter, as in Isa 1:26; Isa 61:6; Isa 62:4. The term kadosh denotes that which is withdrawn from the world, or separated from it. The church of the saints or holy ones, which now inhabits Jerusalem, is what has been left from the smelting; and their holiness is the result of washing. הנוּתר is interchanged with נהנּשׁאר. The latter, as Papenheim has shown in his Hebrew synonyms, involves the idea of intention, viz., “that which has been left behind;” the former merely expresses the fact, viz., that which remains. The character of this “remnant of grace,” and the number of members of which it would consist, are shown in the apposition contained in Isa 4:3. This apposition means something more than those who are entered as living in Jerusalem, i.e., the population of Jerusalem as entered in the city register (Hofmann); for the verb with Lamed does not mean merely to enter as a certain thing, but (like the same verb with the accusative in Jer 22:30) to enter as intended for a certain purpose. The expression להיּים may either be taken as a noun, viz., “to life” (Dan 12:2), or as an adjective, “to the living” (a meaning which is quite as tenable; cf., Psa 69:29; 1Sa 25:29). In either case the notion of predestination is implied, and the assumption of the existence of a divine “book of life” (Exo 32:32-33; Dan 12:1; cf., Psa 139:16); so that the idea is the same as that of Act 13:48 : “As many as were ordained to eternal life.” The reference here is to persons who were entered in the book of God, on account of the good kernel of faith within them, as those who should become partakers of the life in the new Jerusalem, and should therefore be spared in the midst of the judgment of sifting in accordance with this divine purpose of grace. For it was only through the judgment setting this kernel of faith at liberty, that such a holy community as is described in the protasis which comes afterwards, as in Psa 63:6-7, could possibly arise.

Isa 4:4 “When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged away the bloodguiltinesses of Jerusalem from the midst thereof, by the spirit of judgment and by the spirit of sifting.” “When,” followed by a preterite (equivalent to a fut. exact. as in Isa 24:13; Ges. §126, 5), introduces the circumstance, whose previous occurrence would be the condition of all the rest. The force of the future yâdiach (“shall have purged”) is regulated by that of the preterite râchatz, as in Isa 6:11; for although, when regarded simply by itself, as in Isa 10:12, the future tense may suggest the idea of a future prefect, it cannot have the force of such a future. The double purification answers to the two scenes of judgment described in chapter 3. The filth of the daughters of Zion is the moral pollution hidden under their vain and coquettish finery; and the murderous deeds of Jerusalem are the acts of judicial murder committed by its rulers upon the poor and innocent. This filth and these spots of blood the Sovereign Ruler washes and purges away (see 2Ch 4:6), by causing His spirit or His breath to burst in upon all the inhabitants of Jerusalem, both male and female. This breath is called “the spirit of judgment,” because it punishes evil; and “the spirit of sifting,” inasmuch as it sweeps or cleans it away. בּער is to be explained, as in Isa 6:13, in accordance with Deu 13:6 (5, Eng. Ver.; “put the evil away”) and other passages, such especially as Isa 19:13; Isa 21:9. The rendering given in the Septuagint and Vulgate, viz., “in the spirit of burning,” is founded upon the radical meaning of the verb, which signifies literally to burn up, and hence to clear away or destroy (see Comm. on Job, at Job 31:12, Eng. Tr.). Nevertheless, “burning” in connection with judgment is not definite enough, since every manifestation of divine judgment is a manifestation of fire; but it is not every judgment that has connected with it what is here implied - namely, the salutary object of burning away or, in other words, of winnowing. The “spirit” is in both instances the Spirit of God which pervades the world, not only generating and sustaining life, but also at times destroying and sifting (Isa 30:27-28), as it does in the case before us, in which the imperishable glory described in Isa 3:5 is so prepared.

Isa 4:5 “And Jehovah creates over every spot of Mount Zion, and over its festal assemblies, a cloud by day, and smoke, and the shining of flaming fire by night: for over all the glory comes a canopy.” Just as Jehovah guided and shielded Israel in the days of the redemption from Egypt in a smoke-cloud by day and a fire-cloud by night, which either moved in front like a pillar, or floated above them as a roof (Num 14:14, etc.), the perpetuation of His presence at Sinai (Exo 19:9, Exo 19:16.); so would Jehovah in like manner shield the Israel of the final redemption, which would no longer need the pillar of cloud since its wanderings would be over, but only the cloudy covering; and such a covering Jehovah would create, as the praet. consec. וּברא) (“and He creates”) distinctly affirms. The verb bârâh always denotes a divine and miraculous production, having its commencement in time; for even the natural is also supernatural in its first institution by God. In the case before us, however, the reference is to a fresh manifestation of His gracious presence, exalted above the present course of nature. This manifestation would consist by day in “a cloud,” and as the hendiadys “cloud and smoke” (i.e., cloud in form and smoke in substance) distinctly affirms, a smoke-cloud, not a watery cloud, like those which ordinarily cover the sky; and by night in a fiery splendour, not merely a lingering fiery splendour like that of the evening sky, but, as the words clearly indicate, a flaming brightness (lehâbâh ), and therefore real and living fire. The purpose of the cloud would not only be to overshadow, but also to serve as a wall of defence against opposing influences;The cloud derived its name, ‛ânân, not from the idea of covering, but from that of coming to meet one. The clouds come towards the man who gazes at them, inserting themselves between him and the sky, and thus forcing themselves upon his notice instead of the sky; hence the visible outer side of the vault of heaven is also called ‛anan (plur. ‛anân), just as the same word is used to denote the outermost portion of the branches or foliage of a tree which is the first to strike the eye (in contradistinction to the inner portions, which are not so easily seen, seven if visible at all). and the fire would not only give light, but by flaming and flashing would ward off hostile powers. But, above all, the cloud and fire were intended as signs of the nearness of God, and His satisfaction. In the most glorious times of the temple a smoke-cloud of this kind filled the Holy of holies; and there was only one occasion - namely, at the dedication of Solomon’s temple - on which it filled the whole building (1Ki 8:10); but now the cloud, the smoke of which, moreover, would be turned at night into flaming fire, would extend over every spot (mâcōn, a more poetical word for mâkōm) of Mount Zion, and over the festal assemblies thereon. The whole mountain would thus become a Holy of holies. It would be holy not only as being the dwelling-place of Jehovah, but as the gathering-place of a community of saints. “Her assemblies” (mikrâehâ) points back to Zion, and is a plural written defectively (at least in our editions),Such codices and ancient editions as Soncino (1488), Brescia (1494), and many others, have the word with the yod of the plural.  - as, for example, in Jer 19:8. There is no necessity to take this noun in the sense of “meeting halls” (a meaning which it never has anywhere else), as Gesenius, Ewald, Hitzig, and others have done, since it may also signify “the meetings,” though not in an abstract, but in a concrete sense (ecclesiae).It is doubtful whether the form מפעל (מפעל) is ever strictly a nomen actionis kal (Ges. §84, 14). Its meaning seems rather to be always concrete, even in Arabic, where menâm signifies a sleeping-place, sleeping-time, or a dream, but never sleep, or sleeping (like inse, Heb. shenâh, or naum, Heb. nūm).

The explanatory clause, “for over all the glory (comes) a canopy,” admits of several interpretations. Dr. Shegg and others take it in the general sense: “for defence and covering are coming for all that is glorious.” Now, even if this thought were not so jejune as it is, the word Chuppâh would not be the word used to denote covering for the sake of protection; it signifies rather covering for the sake of beautifying and honouring that which is covered. Chuppâh is the name still given by the Jews to the wedding canopy, i.e., a canopy supported on four poles and carried by four boys, under which the bride and bridegroom receive the nuptial blessing - a meaning which is apparently more appropriate, even in Psa 19:6 and Joe 2:16, than the ordinary explanation thalamus to torus. Such a canopy would float above Mount Zion in the form of a cloud of smoke and blaze of fire. (There is no necessity to take Chuppâh as a third pers. pual, since תּהיה, which follows immediately afterwards in Isa 4:6, may easily be supplied in thought.) The only question is whether Col Câbōd signifies “every kind of glory,” or according to Psa 39:6; Psa 45:14, “pure glory” (Hofmann, Stud. u. Krit. 1847, pp. 936-38). The thought that Jerusalem would now be “all glory,” as its inhabitants were all holiness, and therefore that this shield would be spread out over pure glory, is one that thoroughly commends itself. but we nevertheless prefer the former, as more in accordance with the substantive clause. The glory which Zion would now possess would be exposed to no further injury: Jehovah would acknowledge it by signs of His gracious presence; for henceforth there would be nothing glorious in Zion, over which there would not be a canopy spread in the manner described, shading and yet enlightening, hiding, defending, and adorning it.

Isa 4:6

Thus would Zion be a secure retreat from all adversities and disasters."And it will be a booth for shade by day from the heat of the sun, and for a refuge and covert from storm and from rain.” The subject to “will be” is not the miraculous roofing; for ânân (cloud) is masculine, and the verb feminine, and there would be no sense in saying that a Chuppâh or canopy would be a succâh or booth. Either, therefore, the verb contains the subject in itself, and the meaning is, “There will be a booth” (the verb hâyâh being used in a pregnant sense, as in Isa 15:6; Isa 23:13); or else Zion (Isa 4:5) is the subject. We prefer the latter. Zion or Jerusalem would be a booth, that is to say, as the parallel clause affirms, a place of security and concealment (mistor, which only occurs here, is used on account of the alliteration with machseh in the place of sether, which the prophet more usually employs, viz., in Isa 28:17; Isa 32:2). “By day” (yōmâm, which is construed with לצל in the construct state, cf., Eze 30:16) is left intentionally without any “by night” to answer to it in the parallel clause, because reference is made to a place of safety and concealment for all times, whether by day or night. Heat, storm, and rain are mentioned as examples to denote the most manifold dangers; but it is a singular fact that rain, which is a blessing so earnestly desired in the time of Chōreb, i.e., of drought and burning heat, should also be included. At the present day, when rain falls in Jerusalem, the whole city dances with delight. Nevertheless rain, i.e., the rain which falls from the clouds, is not paradisaical; and its effects are by no means unfrequently destructive. According to the archives of Genesis, rain from the clouds took the place of dew for the first time at the flood, when it fell in a continuous and destructive form. The Jerusalem of the last time will be paradise restored; and there men will be no longer exposed to destructive changes of weather. In this prediction the close of the prophetic discourse is linked on to the commencement. This mountain of Zion, roofed over with a cloud of smoke by day and the shining of a flaming fire by night, is no other than the mountain of the house of Jehovah, which was to be exalted above all the mountains, and to which the nations would make their pilgrimage; and this Jerusalem, so holy within, and all glorious without, is no other than the place from which the word of Jehovah was one day to go forth into all the world. But what Jerusalem is this? Is it the Jerusalem of the time of final glory awaiting the people of God in this life, as described in Rev 11 (for, notwithstanding all that a spiritualistic and rationalistic anti-chiliasm may say, the prophetic words of both Old and New Testament warrant us in expecting such a time of glory in this life); or is it the Jerusalem of the new heaven and new earth described in Rev 20:1-15 :21? The true answer is, “Both in one.” The prophet’s real intention was to depict the holy city in its final and imperishable state after the last judgment. But to his view, the state beyond and the closing state here were blended together, so that the glorified Jerusalem of earth and the glorified Jerusalem of heaven appeared as if fused into one. It was a distinguishing characteristic of the Old Testament, to represent the closing scene on this side the grave, and the eternal state beyond, as a continuous line, having its commencement here. The New Testament first drew the cross line which divides time from eternity. It is true, indeed, as the closing chapters of the Apocalypse show, that even the New Testament prophecies continue to some extent to depict the state beyond in figures drawn from the present world; with this difference, however, that when the line had once been drawn, the demand was made, of which there was no consciousness in the Old Testament, that the figures taken from this life should be understood as relating to the life beyond, and that eternal realities should be separated from their temporal forms.

Humiliation of the Daughters of Zion. (b. c. 758.)

1 And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

It was threatened (ch. iii. 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. xix. 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 (Exod. xxi. 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, 1 Cor. vii. 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 (ch. iii. 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.

The Future Glory of Zion. (b. c. 758.)

2 In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. 3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: 4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. 5 And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. 6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.

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 (v. 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 (Zech. iii. 8; vi. 12), the branch of righteousness (Jer. xxiii. 5; xxxiii. 15), a rod out of the stem of Jesse and a branch out of his roots (ch. xi. 1), and this, as some think, is alluded to when he is called a Nazarene, Matt. ii. 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 (1 Pet. ii. 7), the fairest of ten thousand (Cant. v. 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, John xii. 24. The success of the gospel is represented by the earth's yielding her increase (Ps. lxvii. 6), and the planting of the Christian church is God's sowing it to himself in the earth, Hos. ii. 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. xi. 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 ch. xxxvii. 31, 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, Ps. xxxvii. 16; 1 Tim. iv. 8.

II. That God will reserve to himself a holy seed, v. 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. xi. 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. xi. 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. xiii. 8. As many as were ordained unto eternal life believed to the salvation of the soul, Acts xiii. 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 2 Thess. ii. 13; Eph. i. 4.

III. That God will reform his church and will rectify and amend whatever is amiss in it, v. 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. ix. 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, ch. iii. 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 (2 Kings xxi. 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 (Zech. iv. 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. lii. 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, Matt. iii. 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. xxxii. 15, 16.

IV. That God will protect his church, and all that belong to it (v. 5, 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, v. 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, Prov. iii. 33. In the tabernacles of the righteous shall the voice of rejoicing and salvation be, Ps. cxviii. 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 xxiii. 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 Exod. xiii. 21; Neh. ix. 19. This pillar of cloud and fire interposed between the Israelites and the Egyptians, Exod. xiv. 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, to-day, 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, 1 Pet. i. 5.

2. Their tabernacle shall be a defence to them, v. 6. God's tabernacle was a pavilion to the saints (Ps. xxvii. 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 (Ps. xxxii. 7); they shall be at home in him, Ps. xci. 9. He will himself be to them as the shadow of a great rock (ch. xxxii. 2) and his name a strong tower, Prov. xviii. 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.

CHAP. IV.

Ver. 1. ANd in that day] ſc. that day of deſolation, chap. 3.26.

Seven women] i. e. many women: See the like Zach. 8.23. The women had been grievouſly threatened, chap. 3. the men alſo for their ſakes, ver. 25.26. and yet the Prophet hath not done with them; ſo hainous is ſin in either ſex.

Shall take hold of one man] who themſelves were wont to be ſued unto by many men: and perhaps were not content with their own Husbands when they had them alive, but were ſick of a Pluriſie.

We will eat our own bread, &c.] whereas the husband giveth to his wife food, rayment and due benevolence: theſe would crave the laſt only, which yet they could not do neither in this ſort, but by laying aſide womanlike modeſty.

Only let us be called by thy name] As wives uſed to be by their husbands names, both among the Jews and other Nations, as Mary Cleophas, Mary Zebedee, &c. Solomons wife was after his name called Shulamite, Cant. 6.13. and the Roman Ladies were wont to ſay to their husbands, Ʋbi tu Cajus, ibi ego Caja.

To take away our reproach] of want of husbands and children. See Pſalm 78.63. Judg. 11.36, 37. Jer. 30.17.

Ver. 2. In that day the branch of the Lord] Here the Prophet draweth to a cloſe of this excellent Sermon, and he concludeth it as he began, with a gracious promiſe of the coming and Kingdom of Chriſt, and of the felicity of his Subjects, which conſiſteth, firſt, in their ſanctity, ver. 3.4. Secondly, in their ſecurity, ver. 5.6. This is more amply ſet forth, chap. 11.

The branch of the Lord] The Lord Chriſt the Conſolation and Expectation of Iſrael, called elſwhere the Bud or Branch, Chap. 11.1. Zech. 3.8. & 6.12. (See the Notes there, Luke 1.78. The Day-ſpring from on high is by Beza rendred the Branch from on high) and the Branch of Righteouſneſs, Jer. 23.5. & 33.15. The Jew Doctors alſo underſtand it of the Meſſiah, Iſtud germen quod de virga Jeſſe virore virgineo pullulavit, ſaith Bernard. The Branch of the Lord he is called, ſaith Oecolampadius, becauſe being true God, he hath God to his Father in Heaven: and the Fruit of the earth, becauſe being alſo true man, he had the Virgin to his mother in earth. Ecce habet incarnationis myſterium. Lo here we have, ſaith he, the great Myſterie of God manifeſted in the fleſh. Others by the Fruit of the earth here do underſtand the body of the Church, which is as the Plant that groweth out of that Branch.

Shall be beautiful and glorious — excellent and comly] Heb. Beauty and glory, excellency and comlineſs, or gayneſs and goodlineſs, all in the abſtract, and yet all too little. All this Chriſt is and more to his Elect,Evaſores [illegible: 1 letter]rd. elis. who are here ſet forth by many Titles, as the eſcaped of Iſrael, the reſidue in Zion, the remnant in Jeruſalem, the written among the living there, &c. Saepe autem ad paupertatem aut pancitatem redigitur Eccleſia. Howbeit known to the Lord are all his, as well as if He had their Names ſet down in a book,

Ver. 3. He that is left in Zion] See on ver. 2.

Shall be called holy] Heb. holy ſhall be ſaid to him or of him: he ſhall have the Name and Note of a Saint, the comfort and the credit of it. Chriſts holineſs ſhall be both imputed and imparted unto them: He ſhall both expiate their ſins, and heal their Natures, pay their Debts, and give them a ſtock of grace and holineſs; ſo that men ſhall call them an holy people, chap. 62.12.

Even every one that is written among the Living] written in Gods book of Life, which is matter of greater joy then to have the Devils ſubdued unto us, Luk. 10.26. for a man may caſt out Devils, and yet be himſelf caſt to the Devil, Mat. 7.22, 23. but in Gods book of Life, there is no blots, no croſſings out: but as many as are ordain-to eternal Life believe,1 Pet. 1.4. See Ezek. 13. and the ſame are kept (as in a Gariſon) by the power of God through faith unto ſalvation. The Prophet ſeemeth her to allude to that cuſtom in Jeruſalem, of enrolling the names of all the Citizens, Pſalm 48.3. Chriſt Jeſus is the Maſter of the Rolls in Heaven, Rev. 13. wherein none are recorded but ſuch as are deſigned to glory and vertue, 1 Pet. 1.2. 2 Theſſ. 2.13. All others are ſaid to be dead in treſpaſſes and ſins,Ezra 2.63. Eph. 2.1. and to be written in the earth, Jer. 17.13. Thoſe Prieſts that could not produce their genealogy, were caſhiered by the Tirſhata: ſo ſhall thoſe one day be by Chriſt, whoſe names are not found written among the Living in Jeruſalem.

Sordes quae excunt & excer nuntur è corpore hominis per vari[illegible: 1 letter]s meatus.Ver. 4, When the Lord ſhall have waſhed away the filth] the ordure or excrement; ſin is the excrement of the ſoul, the ſuperfluity or garbage of naughtineſs, the Devils vomit. From this abominable filth Chriſt hath loved and waſhed his with his own blood, that he may make them Kings and Prieſts unto God and his Father, Rev. 1.5. He not only waſheth his people from their ſins, but taketh away their ſwiniſh Natures, whereby they would elſe return to their former wallowing in the mire, as ſo many Borboritae.

Of the Daughters of Zion] Whoſe pride in apparel, wantonneſs, luxury, &c. thoſe Peccadillo's as they are commonly counted, are here rightly called filth and blood by theſe Penitentiaries, whoſe property is to aggravate and lay load upon their former evil practices, which now ſwell like Toads in their eyes; neither can they find words had enough to call them by.

By the ſpirit of judgement] By pouring upon them the clean water of the Holy Spirit, whereby alſo they are enabled to make a right judgement of things that are excellent (or that differ) and to judge themſelves worthy to be deſtroyed for their many and mighty ſins.

And by the ſpirit of burning] ſo called becauſe it burneth up our corruptions; carnis vitia & carcinomata: and ſecondly, becauſe it enflameth our hearts with a zeal of Gods glory, making us all on a light fire, as Chryſoſtom ſaith that Peter was like a man made all of fire walking amongſt ſtubble. And of one that deſired to know what kind of man Baſil was, it is ſaid, there was preſented in a dream a Pillar of fire with this Motto, Talis eſt Baſilius, ſuch an one is Baſil.

Ver. 5. And the Lord will create] for the ſafeguard and ſecurity of his peculiar people, thus purified unto himſelf, Tit. 2.14. and that they may ſerve him without fear in holineſs and righteouſneſs before him all and every day of their lives, Luke 1. 74, 75. God (rather then fail) will create (as he did of old in Aegypt and the Wilderneſs) a cloud by day, a flaming fire by night; againſt heat, a Tabernacle; againſt ſtorm and rain, a Covert; any thing, every thing that heart can wiſh, or need require; dux erit & defenſor, lux erit & conſolator, He will be to all his a Sun and a ſhield; He will give grace and glory, &c. Pſalm 84.11. See Cant. 2.3.

Ʋpon every dwelling-place] upon every private houſe, and place of his peoples abode: their walls are continually before him, chap. 49.16. He loveth to look upon their Habitations, and will hedge them about, Job 1.10.

And upon her aſſemblies] or meeting-places for Gods ſervice. Howbeit this is to be taken cum exceptione crucis; the poor Proteſtants in France have not only been diſturbed but deſtroyed, at their Church-aſſemblies, by the Duke of Guiſe and other Popiſh Perſecutors. But the godly in ſuch a caſe glorifie God in the very fire, and bear fruit in ſuch a tempeſt, by Gods defence and benediction.

A cloud and ſmoake] Or a ſmoaky cloud, alluding to that cloudy Pillar, Exod. 13.21. & 14.19. which was a cloud by day, and a fire by night to Iſrael: ſo is Chriſt a cooling Refreſhment to his own in the ſcorching day of Temptation or trouble; and a comfortable Lamp of Light to direct and protect them through the Wilderneſs of this world. The Cloud was ſpread over them for a covering, Pſalm 105.39. and ſomtimes came betwixt them and their enemies behind them, Exod. 14.19. And this was done in Aegypt, where was no rain: how then was there a cloud? God created it.

For upon all the glory] Iſrael is called Gods glory, chap. 46.13. the houſe of his glory, chap. 6.7. a crown of glory, chap. 62.3. A Throne of glory, Jer. 4.21. Gods Ornament. Ezek 7.20. the beauty of his Ornament, and that ſet in Majeſty, ib. His Royal Diadem, Iſa. 62.3. His Jewels, Mal. 3.17. which he wears (as great men do their Jewels) to make him glorious in the eyes of men: they are the Signet on his right hand, Iſa. 49.

Shall be a covering] As the Cloud covered the Tabernacle, and as the Rams-skins covered the Ark from the violence of wind and weather: ſo will Chriſt the Church.

Ver. 6. And there ſhall be a Tabernacle for a ſhadow] Or, He ſhall be. Chriſt is a ſhelter and a ſhadow to his, when as all worldly comforts are but as ſo many Burning-glaſſes, to ſcorch the ſoul more.