1Und an jenem Tage werden sieben Weiber einen Mann ergreifen und sprechen: Wir wollen unser eigenes Brot essen und uns mit unseren eigenen Kleidern bekleiden; nur laß uns nach deinem Namen genannt werden, nimm unsere Schmach hinweg. 2An jenem Tage wird der Sproß Jehovas zur Zierde und zur Herrlichkeit sein, und die Frucht der Erde zum Stolz und zum Schmuck für die Entronnenen Israels. 3Und es wird geschehen, wer in Zion übriggeblieben und wer in Jerusalem übriggelassen ist, wird heilig heißen, ein jeder, der zum Leben eingeschrieben ist in Jerusalem: 4wenn der Herr den Unflat der Töchter Zions abgewaschen und die Blutschulden Jerusalems aus dessen Mitte hinweggefegt haben wird durch den Geist des Gerichts und durch den Geist des Vertilgens. 5Und Jehova wird über jede Wohnstätte des Berges Zion und über seine Versammlungen eine Wolke und einen Rauch schaffen bei Tage, und den Glanz eines flammenden Feuers bei Nacht; denn über der ganzen Herrlichkeit wird eine Decke sein. 6Und eine Hütte wird sein zum Schatten bei Tage vor der Hitze, und zur Zuflucht und zur Bergung vor Sturm und vor Regen.
Jamieson Fausset Brown Bible Commentary 2 (
Isa 4:1-
Isa 4:6)
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 (
Exod 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (
Isa 4:3); the means of it are the "spirit of judgment" and that of "burning" (
Isa 4:4). Their "defense" by the special presence of Jesus Christ is promised (
Isa 4:5-
Isa 4:6).
branch--the sprout of JEHOVAH. Messiah (
Jer 23:5;
Jer 33:15;
Zech 3:8;
Zech 6:12;
Luke 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 (
Isa 27:6;
Ezek 34:23-
Ezek 34:27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (
John 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (
Luke 2:4,
Luke 2:7,
Luke 2:24); a sprout with more than David's glory, springing as from a decayed tree (
Isa 11:1;
Isa 53:2;
Rev 22:16).
excellent-- (
Heb 1:4;
Heb 8:6).
comely-- (
Song 5:15-
Song 5:16;
Ezek 16:14).
escaped of Israel--the elect remnant (
Rom 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 (
Zech 12:2-
Zech 12:10;
Zech 13:8-
Zech 13:9, &c.;
Zech 14:2;
Ezek 39:23-
Ezek 39:29; Joel 3:1-21).
3 left in Zion--equivalent to the "escaped of Israel" (
Isa 4:2).
shall be called--shall be (
Isa 9:6).
holy-- (
Isa 52:1;
Isa 60:21;
Rev 21:27).
written--in the book of life, antitypically (
Phil 4:3;
Rev 3:5;
Rev 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" (
Dan 12:1;
Ezek 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (
Joel 3:17).
4 When--that is, After.
washed-- (
Zech 13:1).
filth--moral (
Isa 1:21-
Isa 1:25).
daughters of Zion--same as in
Isa 3:16.
purged--purified by judgments; destroying the ungodly, correcting and refining the godly.
blood-- (
Isa 1:15).
spirit--Whatever God does in the universe, He does by His Spirit, "without the hand" of man (
Job 34:20;
Ps 104:30). Here He is represented using His power as Judge.
burning-- (
Matt 3:11-
Matt 3:12). The same Holy Ghost, who sanctifies believers by the fire of affliction (
Mal 3:2-
Mal 3:3), dooms unbelievers to the fire of perdition (
1Cor 3:13-15).
5 create--The "new creation" needs as much God's creative omnipotence, as the material creation (
2Cor 4:6;
Eph 2:10). So it shall be in the case of the Holy Jerusalem to come (
Isa 65:17-
Isa 65:18).
upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (
Exod 13:21-
Exod 13:22;
Ps 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (
Lev 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 (
Exod 14:19-
Exod 14:20). So it shall be to literal Jerusalem hereafter (
Zech 2:5). Also to the Church, the spiritual "Zion" (
Isa 32:18;
Isa 33:15-
Isa 33:17;
Heb 12:22).
tabernacle--Christ's body (
John 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (
John 2:21;
Heb 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (
Isa 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 (
Isa 26:20-
Isa 26:21;
Isa 32:2).
covert--answering to "defense" (
Isa 4:5). The Hebrew for defense in
Isa 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 (
Isa 38:20).
A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare
Isa 5:15-
Isa 5:16 with
Isa 2:17; and
Isa 5:1 with
Isa 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare
Isa 5:26 with
Isa 7:18; and
Isa 5:25 with
Isa 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Isa. 7:1-8:22); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.
