Verse-by-Verse Bible Commentary
Isaiah 4:5

Clarke's Commentary

Verse Isaiah 4:5. 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 Exodus 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, Exodus 13:21; Exodus 40:38. The prophet Zechariah, Zechariah 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.

Bridgeway Bible Commentary

New life (4:2-6)

Having judged his people and removed sin, God blesses the righteous that remain. This new blessing is symbolized by a tree that bursts into new life and by a field that brings fresh growth. A new Israel is born where the people of God are those whom he has saved and made holy (2-4). In the new Jerusalem God dwells among and protects his people in a relationship far more wonderful than in previous times (5-6).

Coffman's Commentaries on the Bible

“And seven women shall take hold of one man in that day, saying We will eat our own bread, and wear our own apparel: only let us be called by thy name; take thou away our reproach. “In that day shall the branch of Jehovah be beautiful and glorious, and the fruit of the land shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem shall be called holy, even everyone that is written among the living in Jerusalem. 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 justice, and by the spirit of burning. And Jehovah will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flame of fire by night; for over all the glory shall be spread a covering. And there shall be a pavilion for a shade in the day-time from the heat, and for a refuge, and for a covert from storm and from rain.”

Isaiah 4:1 is joined to Isaiah 3 in most versions of the Bible, because it is further prophecy of the ruin of the chosen people. What is meant is that at the time of fulfillment of Isaiah’s prophecy, men shall be so scarce, having been slain in war, that seven women desiring to have children to take away their reproach would offer to eat their own bread and provide their own clothing, if only the available man would have children by them and thus take their reproach away. Every Jewish woman considered childlessness the most terrible earthly reproach.

“The general tenor of this chapter, in its context, is that salvation lies on the far side of judgment. Israel’s glory must be that of new growth after destruction, and of holiness after a fiery cleansing, and of God’s `Shekinah’ - His manifested presence, as in the Exodus days.”Derek Kidner, New Bible Commentary Revised, p. 593,

Isaiah 4:5 here recalls the days during Israel’s wilderness wanderings when the pillar of cloud by day and the pillar of fire by night were constant witnesses of the presence and power of God to protect his people.

Isaiah 4:2 in this chapter mentions “the Branch of Jehovah,” using exactly the same word that is found in Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; and Zechariah 6:12, where in every instance the plain reference is to the Messiah; and it is our firm conviction that there is no reason to drop the capital letter and downgrade this reference to the fertility of the land or to anything else. We are aware, of course, of the radically conflicting views of commentators on this; and we shall note each position.

Kidner has this:

“Branch is a misleading term for `the shoot of new growth’ which is paralleled by `the fruit of the land.’ The point is that Israel must be reborn: from her roots a new crop must spring up when judgment has removed all her present glory and all but a few survivors. It is the renewed community that is in mind at this point; later, it will emerge that One Man will be this new growth.”Ibid., p. 594.

We acknowledge that many commentators follow this line, thus editing out of the sacred Old Testament another plain reference to the Lord Jesus Christ. Here is what is wrong with the viewpoint: (1) We do not allow that Kidner, or any other scholar, has the right to belittle the words of the sacred prophets as “misleading.” It is the inaccurate opinion of alleged scholars that is misleading. (2) The Branch is here represented as springing up out of the ground, whereas, Isaiah noted this Branch was to be a “Branch of Jehovah,” not a branch of the roots in the Old Israel, nor a branch out of the ground, but a “Branch of Jehovah!” Furthermore, in all the history of the human family, who else? pray tell, was ever a legitimate “Branch of Jehovah” except the Lord Jesus Christ? (3) Also, note the ridiculous postulation here that “Israel is to be reborn from her roots!” Contrast that impossible proposition with the statement of Jesus Christ that men must be born “from above” (John 3:3 ASV).

We are delighted that Gleason L. Archer has properly discerned the true meaning of the word “Branch” in Isaiah 4:2

“`The Branch of Jehovah’ (American Standard Version) refers to Christ himself, as the descendant of the promised line of David. The same word, literally sprout is used with reference to Messiah in Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; and Zechariah 6:12...Note that the ultimate prosperity is promised only to the escaped of Israel, although the nation as a whole must be rejected for disobedience. Only those who have been sanctified by the new birth, and inwardly transformed to mirror forth Christ’s holiness will be enrolled as citizens in the spiritual Jerusalem.”Gleason L. Archer, Wycliffe Old Testament Commentary, p. 615.

That this is indeed the true meaning of the passage is indicated in what immediately follows in Isaiah 5, where it is revealed that the Old Israel, the vineyard of the Lord, is no true vine at all, but a corrupt or degenerate vine, carrying the simple meaning that no “sprout” from that evil vine could be the Branch spoken of here. All of this becomes crystal clear in the light of Jesus’ teaching in John 15:1 ff. Jesus alone is the “true vine,” the new sprout, not off the old vine, but from God Himself as given to men in the person of God’s Son, Jesus Christ.

There is also a contrast in this short chapter (Isaiah 4) between the “filth of the daughters of Zion” and the glorious beauty that shall pertain to the glorified remnant of Israel in the new kingdom of Messiah.

Barnes' Notes on the Whole Bible

And the Lord will create - The meaning of this verse and the next is, that God would take his people into his holy care and protection. The idea is expressed by images drawn, in this verse, from the protection which he afforded to the Israelites in their journeying from Egypt. The word “create” means here, he will afford, or furnish, such a defense.

Upon every dwelling-place ... - Upon all the habitations of his people; that is, they shall be secure, and regarded as under his protection. The word “upon” refers to the fact that the pillar of cloud stood “over” the tabernacle in the wilderness, as a symbol of the divine favor and presence. So his protection should be “on” or “over” the houses of all his people; compare Psalms 92:4-6.

Of mount Zion - compare the note at Isaiah 1:8.

And upon her assemblies - Their convocations; their sacred assemblies, such as were called together on the Sabbath; Leviticus 23:2; Numbers 28:18. It refers here to their “future” assemblies, and, therefore, includes the Christian church assembled to worship God.

A cloud and smoke by day - This refers to the pillar of cloud that went before the Israelites in their journey in the wilderness; Exodus 13:21; Exodus 14:20.

By day - By day, this appeared to them as a cloud; by night, as a pillar of fire; Exodus 13:21-22. That is, it was always conspicuous, and could be seen by all the people. A pillar of cloud could not have been seen by night; and God changes the symbols of his presence and protection, so that at all times his people may see them. The meaning here is, that as God gave to the Israelites a symbol of his presence and protection, so he would be the protecter and defender of his people hereafter.

For upon all the glory - Above all the “glorious object;” that is, his church, his people. It is here called ‘the glory,’ as being a glorious, or an honorable object.

A defense - This word properly means “a covering, a protection,” from the verb “to cover,” and means that God will protect, or defend his people.

Calvin's Commentary on the Bible

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.

Smith's Bible Commentary

Chapter 4

Now Isaiah looks on through the Lord to the future.

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and we will wear our own clothes; only let us be called by your name, to take away our reproach ( Isaiah 4:1 ).

It was a reproach to a woman in those days, of course, not to bear a child. But there will be a shortage of men, so seven women will take hold of one man and say, "Hey, we'll take care of ourselves. We'll provide our own food and everything else, but we want you to take away our reproach and give your name really to our child."

But in that day shall the branch of the LORD be beautiful ( Isaiah 4:2 )

The branch of the Lord, of course, is one of the terms by which Christ is described, the branch of Jehovah. He is called, actually, the branch of David, and Jehovah's servant, the Branch, in Zechariah and the term branch is used many times in reference to Jesus Christ.

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. 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: 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. 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 defense. 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 the storm and from the rain ( Isaiah 4:2-6 ).

So going ahead again from the darkness of the impending judgment and the long period of time in which the Gentiles shall rule to the day of the Lord when He shall once again rule, and Israel and Jerusalem shall be blessed in the center of God's righteous reign upon the earth. "

Dr. Constable's Expository Notes

3. God’s determination for Israel 4:2-6

Having begun this oracle by clarifying God’s desire for Israel (Isaiah 2:1-4), the prophet proceeded to contrast her present condition. She depended on people rather than Himself, a condition that would result in divine discipline (Isaiah 2:5 to Isaiah 4:1). Next, and in conclusion, he revealed that God would indeed bring what He determined for His chosen people to completion in the future (Isaiah 4:2-6). Israel’s destiny would be glorious-in spite of intervening judgment.

Dr. Constable's Expository Notes

God definitely would not abandon His people Israel in the coming judgment, but would share His presence with them and care for them by providing protection and guidance. Failure in leadership marked Israel in Isaiah’s day (Isaiah 3:2-7), but God Himself would lead the nation in the future. In the past, God had done this by sheltering the wilderness wanderers with a cloudy pillar, but in the future a similar covering would protect the dwellers at Mount Zion. The daughters of Jerusalem tried desperately to secure husbands (Isaiah 4:1), but God Himself would finally provide a marriage canopy (chamber) for His beloved in the future.

The same fire that judged His people, God Himself, would warm and protect them in all of their circumstances (cf. Psalms 91). He would control the forces of nature that the pagans believed the gods controlled. The Israelites saw a literal cloudy pillar in the wilderness, and perhaps this one in the future will be literal too, symbolic of His presence.

This oracle (Isaiah 2:1 to Isaiah 4:6) reveals events that would happen in a "day" yet future from Isaiah’s perspective. History has shown that some of the predictions of judgment found partial fulfillment in the exiles of Israel that preceded Messiah’s appearing. However, most of the judgment, and all the blessing connected to Messiah, lies in the future from our perspective (cf. Matthew 24:4-30). It is mainly the Tribulation, and Messiah’s blessing of Israel in the Millennium to follow, that is in view here.

Gill's Exposition of the Whole Bible

And the Lord will create on every dwelling place of Mount Zion,.... That is, on every particular church of Christ in Gospel times, and especially in the latter day; which are the dwelling places of Father, Son, and Spirit, and of believers in Christ. The word o used signifies a place well fitted up, and prepared, and established, and settled; and such will be the churches of Christ in the latter day glory; they will be fitly framed together and built up, a habitation for God, through the Spirit; they will be beautified, and made glorious, and will be established upon the top of the mountains, and be tabernacles that shall not be taken down, whose stakes and cords shall not be removed and broken, Ephesians 2:21 and so will be sure dwellings, and quiet resting places; and happy will those be who will be the inhabitants of them, since they will have the best of company, the best of provisions, and all health and prosperity,

Isaiah 32:18:

and upon her assemblies; or "her convocations" p; in allusion to the holy convocations and solemn assemblies of the Israelites at their festivals, Leviticus 23:2 which are the churches of Christ, as before, consisting of men called by the grace of God, with a holy calling; called to be saints, and so are an assembly of saints, Psalms 89:7 called by means of the Gospel, as the Israelites were by the blowing of the trumpets, to assemble together, to hear the word, and attend every part of divine worship, Numbers 10:2 and as the invisible church is called Zion, and the general assembly,

Hebrews 12:22 so particular visible churches are called assemblies,

Ecclesiastes 12:11 and which will be very numerous in the latter day, and well attended.

A cloud and smoke by day, and the shining of a flaming fire by night; alluding to the Lord's going before the children of Israel in the wilderness, in a pillar of cloud by day, and in a pillar of fire by night; and to their being upon and covering the tabernacle, when it rested; and also to the cloud and smoke that were upon Mount Sinai, when the Lord was present there, Exodus 13:20 and as a cloud was frequently a symbol of the divine Presence, both in the Old and in the New Testament, Exodus 19:9 1 Kings 8:10 so it may here signify that the presence of God with his churches in the latter day will be very manifest and remarkable; he will be seen over them, and be the glory in the midst of them, Zechariah 2:5 and it may also denote the gracious protection of the churches by Christ from all their enemies; as the cloud stood between the Israelites and the Egyptians, when they passed through the Red sea, and secured them from them, Exodus 14:19 as well as a cloud, is refreshing and protecting from heat, as Christ then will be from heat of every kind. Exodus 14:19- :. And as the pillar of fire was to give light to the children of Israel, and direct them in their passage through the wilderness in the night time; so Christ will be the light of his people, by the very great illuminations of his spirit, and the clear preaching of the Gospel, which will give both light and heat; and from both which will arise such a bright shining light, as shall drive away the night of affliction, darkness, desertion, and sleepiness, which shall precede this glorious day. See

Isaiah 60:1 and this will be all the Lord's doing, a work of his almighty power, and therefore signified by a "creation"; it will be a new, strange, and marvellous work; wonderful in the eyes of the saints, and in the eyes of the world, that those who have been forsaken and hated should be made an eternal excellency, and the joy of many generations, Isaiah 60:15:

for upon all the glory [shall] he a defence; the glory of the churches in the latter day will greatly consist in the presence of God and Christ; in the pouring forth of the Spirit upon them; in the purity of Gospel doctrine, worship, and discipline among them; in the holiness of their lives and conversation; and in the peace, harmony, and unity, that shall subsist with them; and the defence of this glory will be partly the ministers of the Gospel, in the pure administration of the word and ordinances, as means, but principally the Lord himself, who will be a wall of fire about them, and will appoint salvation as walls and bulwarks to them, Zechariah 2:5.

o מכון a כון "paravit, disposuit". p על מקראיה "super convocationes ejus", Junius & Tremellius, Cocceius.

Henry's Complete Commentary on the Bible

      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 (Isaiah 4:2; Isaiah 4:2): In that day, that same day, at that very time, when Jerusalem shall be destroyed and the Jewish nation extirpated and dispersed, the kingdom of the Messiah shall be set up; and then shall be the reviving of the church, when every one shall fear the utter ruin of it.

      1. Christ himself shall be exalted. He is the branch of the Lord, the man the branch; it is one of prophetical names, my servant the branch (Zechariah 3:8; Zechariah 6:12), the branch of righteousness (Jeremiah 23:5; Jeremiah 33:15), a rod out of the stem of Jesse and a branch out of his roots (Isaiah 11:1; Isaiah 11:1), and this, as some think, is alluded to when he is called a Nazarene,Matthew 2:23. Here he is called the branch of the Lord, because planted by his power and flourishing to his praise. The ancient Chaldee paraphrase here reads it, The Christ, or Messiah, of the Lord. He shall be the beauty, and glory, and joy. (1.) He shall himself be advanced to the joy set before him and the glory which he had with the Father before the world was. He that was a reproach of men, whose visage was marred more than any man's, is now, in the upper world, beautiful and glorious, as the sun in his strength, admired and adored by angels. (2.) He shall be beautiful and glorious in the esteem of all believers, shall gain an interest in the world, and a name among men above every name. To those that believe he is precious, he is an honour (1 Peter 2:7), the fairest of ten thousand (Song of Solomon 5:10), and altogether glorious. Let us rejoice that he is so, and let him be so to us.

      2. His gospel shall be embraced. The success of the gospel is the fruit of the branch of the Lord; all the graces and comforts of the gospel spring from Christ. But it is called the fruit of the earth because it sprang up in this world and was calculated for the present state. And Christ compares himself to a grain of wheat, that falls into the ground and dies, and so brings forth much fruit,John 12:24. The success of the gospel is represented by the earth's yielding her increase (Psalms 67:6), and the planting of the Christian church is God's sowing it to himself in the earth,Hosea 2:23. We may understand it of both the persons and the things that are the products of the gospel: they shall be excellent and comely, shall appear very agreeable and be very acceptable to those that have escaped of Israel, to that remnant of the Jews which was saved from perishing with the rest in unbelief, Romans 11:5. Note, If Christ be precious to us, his gospel will be so and all its truths and promises--his church will be so, and all that belong to it. These are the good fruit of the earth, in comparison with which all other things are but weeds. It will be a good evidence to us that we are of the chosen remnant, distinguished from the rest that are called Israel, and marked for salvation, if we are brought to see a transcendent beauty in Christ, and in holiness, and in the saints, the excellent ones of the earth. As a type of this blessed day, Jerusalem, after Sennacherib's invasion and after the captivity in Babylon, should again flourish as a branch, and be blessed with the fruits of the earth. Compare Isaiah 37:31; Isaiah 37:32. The remnant shall again take root downward and bear fruit upward. And if by the fruit of the earth here we understand the good things of this life, we may observe that these have peculiar sweetness in them to the chosen remnant, who, having a covenant--right to them, have the most comfortable use of them. If the branch of the Lord be beautiful and glorious in our eyes, even the fruit of the earth also will be excellent and comely, because then we may take it as the fruit of the promise, Psalms 37:16; 1 Timothy 4:8.

      II. That God will reserve to himself a holy seed, Isaiah 4:3; Isaiah 4:3. When the generality of those that have a place and a name in Zion and in Jerusalem shall be cut off as withered branches, by their own unbelief, yet some shall be left. Some shall remain, some shall still cleave to the church, when its property is altered and it has become Christian; for God will not quite cast off his people,Romans 11:1. There is here and there one that is left. Now, 1. This is a remnant according to the election of grace (as the apostle speaks, Romans 11:5), such as are written among the living, marked in the counsel and fore-knowledge of God for life and salvation, written to life (so the word is), designed and determined for it unalterably; for "what I have written I have written." Those that are kept alive in killing dying times were written for life in the book of divine Providence; and shall we not suppose those who are rescued from a greater death to be such as were written in the Lamb's book of life?Revelation 13:8. As many as were ordained unto eternal life believed to the salvation of the soul,Acts 13:48. Note, All that were written among the living shall be found among the living, every one; for of all that were given to Christ he will lose none. 2. It is a remnant under the dominion of grace; for every one that is written among the living, and is accordingly left, shall be called holy, shall be holy, and shall be accepted of God accordingly. Those only that are holy shall be left when the Son of man shall gather out of his kingdom every thing that offends; and all that are chosen to salvation are chosen to sanctification. See 2 Thessalonians 2:13; Ephesians 1:4.

      III. That God will reform his church and will rectify and amend whatever is amiss in it, Isaiah 4:4; Isaiah 4:4. Then the remnant shall be called holy, when the Lord shall have washed away their filth, washed it from among them by cutting off the wicked persons, washed it from within them by purging out the wicked thing. They shall not be called so till they are in some measure made so. Gospel times are times of reformation (Hebrews 9:10), typified by the reformation in the days of Hezekiah and that after captivity, to which this promise refers. Observe, 1. The places and persons to be reformed. Jerusalem, though the holy city, needed reformation; and, being the holy city, the reformation of that would have a good influence upon the whole kingdom. The daughters of Zion also must be reformed, the women in a particular manner, whom he had reproved, Isaiah 3:16; Isaiah 3:16. When they were decked in their ornaments they thought themselves wondrously clean; but, being proud of them, the prophet call them their filth, for no sin is more abominable to God than pride. Or by the daughters of Zion may be meant the country towns and villages, which were related to Jerusalem as the mother-city, and which needed reformation. 2. The reformation itself. The filth shall be washed away; for wickedness is filthiness, particularly blood-shed, for which Jerusalem was infamous (2 Kings 21:16), and which defiles the land more than any other sin. Note, The reforming of a city is the cleansing of it. When vicious customs and fashions are suppressed, and the open practice of wickedness is restrained, the place is made clean and sweet which before was a dunghill; and this is not only for its credit and reputation among strangers, but for the comfort and health of the inhabitants themselves. 3. The author of the reformation: The Lord shall do it. Reformation-work is God's work; if any thing be done to purpose in it, it is his doing. But how? By the judgment of his providence the sinners were destroyed and consumed; but it is by the Spirit of his grace that they are reformed and converted. This is the work that is done, not by might, nor by power, but by the Spirit of the Lord of hosts (Zechariah 4:6), working both upon the sinners themselves that are to be reformed and upon magistrates, ministers, and others that are to be employed as instruments of reformation. The Spirit herein acts, (1.) As a spirit of judgment, enlightening the mind, convincing the conscience,--as a spirit of wisdom, guiding us to deal prudently, (Isaiah 52:13),-- as a discerning, distinguishing, Spirit, separating between the precious and the vile. (2.) As a Spirit of burning, quickening and invigorating the afflictions, and making men zealously affected in a good work. The Spirit works as fire, Matthew 3:11. An ardent love to Christ and souls, and a flaming zeal against sin, will carry men on with resolution in their endeavours to turn away ungodliness from Jacob. See Isaiah 32:15; Isaiah 32:16.

      IV. That God will protect his church, and all that belong to it (Isaiah 4:5; Isaiah 4:6); when they are purified and reformed they shall no longer lie exposed, but God will take a particular care of them. Those that are sanctified are well fortified; for God will be to them a guide and a guard.

      1. Their tabernacles shall be defended, Isaiah 4:5; Isaiah 4:5.

      (1.) This writ of protection refers to, [1.] Their dwelling places, the tabernacles of their rest, their own houses, where they worship God alone, and with their families. That blessing which is upon the habitation of the just shall be a protection to it, Proverbs 3:33. In the tabernacles of the righteous shall the voice of rejoicing and salvation be,Psalms 118:15. Note, God takes particular cognizance and care of the dwelling-places of his people, of every one of them, the poorest cottage as well as the statliest palace. When iniquity is put far from the tabernacle the Almighty shall be its defence, Job 23:23; Job 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 Exodus 13:21; Nehemiah 9:19. This pillar of cloud and fire interposed between the Israelites and the Egyptians, Exodus 14:20. Note, Though miracles have ceased, yet God is the same to the New-Testament church that he was to Israel of old; the very same yesterday, 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 Peter 1:5.

      2. Their tabernacle shall be a defence to them, Isaiah 4:6; Isaiah 4:6. God's tabernacle was a pavilion to the saints (Psalms 27:5); but, when that is taken down, they shall not want a covert: the divine power and goodness shall be a tabernacle to all the saints. God himself will be their hiding-place (Psalms 32:7); they shall be at home in him, Psalms 91:9. He will himself be to them as the shadow of a great rock (Isaiah 32:2; Isaiah 32:2) and his name a strong tower,Proverbs 18:10. He will be not only a shadow from the heat in the daytime, but a covert from storm and rain. Note, In this world we must expect change of weather and all the inconveniences that attend it; we shall meet with storm and rain in this lower region, and at other times the heat of the day no less burdensome; but God is a refuge to his people in all weathers.