Chapter Four

1–3. The beautiful shoot of the Lord. 4. Purification of Israel. 5–6. Its external well-being.

Isaiah 4:1. Then seven women shall seize one man in that day, and shall say, “We will eat our own bread and wear our own clothing; only let us be called by your name, — remove from us our shame. A conclusion to the preceding prophecy about Judean women. “Seven women” — that is, a multitude of women will remain without husbands, which in antiquity among the Judeans was considered a matter of shame to a woman. The Law of Moses contemplated the possibility of one man marrying several women. (Exod 21:10). Isa 4:2-6. Following the storm over Jerusalem the sun will shine again. The storm of God’s wrath shall purify the heavy sinful atmosphere in which Jerusalem lived, and gradually a new life will grow, which will be brought by it. “The shoot of the Lord,” or the Messiah, is called according to his earthly origin — the fruit of the land (Judean). People will become holy and worthy to draw near to the Almighty. The cloud of God’s glory will overshadow Zion as a sign of God’s good pleasure toward this ancient sacred mountain. Jerusalem itself will become a new city, in which the crimes that had taken place in it before will no longer occur.

Isaiah 4:2. In that day the shoot of the Lord shall appear in beauty and glory, and the fruit of the land in magnificence and splendor, for the survivors of the sons of Israel. “In that day” — the same as in the end of days or in the last days (compare Isa 2:2). “The shoot of the Lord” — Zemach Iehova. This expression of the prophet is interpreted differently. Some understand here simply the fertility of the land, as well as in the following expression, fruit of the land. But with such a narrow and extremely superficial understanding, one cannot agree, especially since this fertility will be represented as a reason for adornment (Zebi) of Israel. Moreover, the parallel passage from chapter 28 of Isaiah: “the Lord of hosts will be a glorious crown and splendid diadem for the remnant of His people” (verse 5) directly speaks against such understanding, for one cannot put God and the fertility of the land on the same level. Finally, fertility, that is, full fields, can serve as adornment of the land, not the people. Others (for example, Orelli) see in this Zemach a messianic salvation, which the Lord grants to the Judeans after judgment over them or a new and holy life, which grew under the action of the rays of divine grace. But this interpretation also appears very artificial, since salvation is thought of as something separate from the saved. It is most correctly to see this interpretation, which has been accepted from of old in both Jewish and Christian churches. Therefore, the interpretation of Zemach Iehova — is the Messiah Himself. The correctness of such explanation is confirmed by parallel passages from other prophecies of Isaiah and from the book of the prophets Jeremiah and Zechariah. In Jeremiah (Jer 23 and Jer 33:15) under the name Zemach, clearly the messianic king of the house of David is set forth. In the prophet Zechariah this term becomes already a proper name of the Messiah (Zech 6 and Zech 3:8). Isaiah himself gives basis for such understanding (see Isa 53:2). 5 “Fruit of the land” — an expression synonymous with the expression: “shoot of the Lord,” but more correctly translated as “fruit of the country.” By this the prophet indicates that the Messiah will be a Jew by earthly birth. Accordingly, in chapter 9 of Isaiah (verse 6) it is said that “a Child is born for us,” that is, for the Judeans. However, Isaiah did not want to say by this that the Messiah will be the savior of the Jews alone. In verse 3, those who enjoy the blessings of the Messianic kingdom are called, besides those remaining on Zion, all those who will be recognized by God as worthy to enter this kingdom — a clear indication of the universality of future salvation. 6 “Survivors” — to be understood: from the terrible judgments of God.

Isaiah 4:3. Then those remaining on Zion and those surviving in Jerusalem shall be called holy, all those written in the book of life in Jerusalem, “Shall be called” — that is, according to the usage of this verb in many places of the Bible, they shall truly be such. “Holy,” that is, consecrated to God and at the same time cleansed from sins (compare Isa 6:13). “Book of life” — lists of citizens having the right to live in the city. Here, of course, we are speaking of the fact that God recognizes many as worthy to dwell in the closest communion with Him (compare Exod 32:32).

Isaiah 4:4. when the Lord shall wash away the filth of the daughters of Zion and cleanse the blood of Jerusalem from its midst with the spirit of judgment and with the spirit of burning. “Filth” — the same as sins (compare Ps 50:9-11). “Blood of Jerusalem,” that is, the blood of innocent people, with which the streets and squares of Jerusalem were often soaked (compare Matt 23:35). “With the spirit of judgment and with the spirit of burning” — more accurately from the Hebrew, with the wind (the image is borrowed from winnowing grain on the threshing floor) of judgment and with the wind of cleansing or devastation. Both expressions indicate the action of a terrible judgment of God.

Isaiah 4:5. And the Lord shall create over every place of the mountain of Zion and over its assemblies a cloud and smoke in the daytime and a shining of flaming fire at nighttime; for over all the glory there shall be a canopy. Isaiah 4:6. And there shall be a tabernacle for a shadow by day from the heat, and for a refuge and shelter from the storm and rain. “Assemblies” — festive solemn assemblies of the Judeans on Mount Zion temple. The LXX translators, however, better conveyed the meaning of the Hebrew expression with the words: all the surroundings (of Zion), which gives a clearer indication of the universality of future salvation. “Cloud..., smoke... and shining” — long since known symbols of the Divine presence among the chosen people (Num 14:14; Exod 13:21). Opponents of the authenticity of this short speech of the prophet Isaiah point to very weak grounds for proving their opinion. (Absence of rhythm, later images and ideas). On the contrary, this speech stands in direct connection with the preceding speech of chapter 3 (verses 1–15) about the bad rulers of Judea, in place of whom there will appear, for the greatness and glory of Judea, the Shoot of the Lord. If in verses 16 and following of chapter 3 the prophet condemned the passion of the women of Jerusalem for trivial ornaments, then here he speaks consecutively about the true adornment for the remnant of Israel, which will appear when the uncleanness of the women of Zion is washed away (Isa 4:4). Finally, the main idea of the speech — about the salvation of the remnant after the terrible judgments of God — is fully in agreement with Isaiah’s general view of the future of the Judean nation. * * * Notes The Slavonic text in translation from the Greek LXX reads: In that day God shall shine in counsel with glory on the earth, to exalt and glorify the remnant of Israel. While not losing the prophetic meaning of the coming of the Messiah, the presence of the word “in counsel” makes it possible to see an indication of the Trinity of the Lord. At the same time, the words “fruit of the land” somewhat contradict the established terminology about the incarnate heavenly seed, “brings down to earth” the person of the Messiah. Translator’s note. It is interesting to compare the Russian and Slavonic texts of Isa 9:6. Russian: ...and His name shall be called: Wonderful, Counselor, Mighty God, Father of Eternity, Prince of Peace. Slavonic: ...and He is called by name: Counselor of great counsel, wonderful, advisor, Mighty God, sovereign, Prince of Peace, Father of the age to come...