Isaiah 4:5 Ulasan

In this chapter we have, I. A threatening of the paucity and scarceness of man (Isa 4:1), which might fitly enough have been added to the close of the foregoing chapter, to which it has a plain reference. II. A promise of the restoration of Jerusalem's peace and purity, righteousness and safety, in the days of the Messiah (Isa 4:2-6). Thus, in wrath, mercy is remembered, and gospel grace is a sovereign relief, in reference to the terrors of the law and the desolations made by sin.

INTRODUCTION TO ISAIAH 4 The "first" verse of this chapter Isa 4:1 seems more properly to belong to the preceding chapter, which declares such a scarcity of men, through the destruction of them in war, there predicted, that there should be seven women to one man; who, contrary to their natural modesty, would make suit to him; and, contrary to custom, propose to provide their own food and raiment, only desiring to be called by his name. After which, Isa 4:2, follows a prophecy of Christ, who is described by his names, the branch of the Lord, and the fruit of the earth; and by proper epithets of him, as such, beautiful, glorious, excellent, and comely; and by the persons to whom he is so, the escaped of Israel, to whom various blessings are promised; as the sanctification of them, the source of which is their election, and the means of it the spirit of judgment and burning, Isa 4:3 and the protection and preservation of them, by the Lord's creating, as for Israel of old, a cloud of smoke to rest upon them by day, and a shining of flaming fire by night, and by being himself a tabernacle to screen them from heat in the day, and a place of refuge to cover them from storm and rain, Isa 4:5.

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, Eph 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, Isa 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, Lev 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, Psa 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, Num 10:2 and as the invisible church is called Zion, and the general assembly, Heb 12:22 so particular visible churches are called assemblies, Ecc 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, Exo 13:20 and as a cloud was frequently a symbol of the divine Presence, both in the Old and in the New Testament, Exo 19:9, Kg1 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, Zac 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, Exo 14:19 as well as a cloud, is refreshing and protecting from heat, as Christ then will be from heat of every kind. See Gill on Isa 4:6. 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 Isa 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, Isa 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, Zac 2:5. (o) a "paravit, disposuit". (p) "super convocationes ejus", Junius & Tremellius, Cocceius.

(Verse 5) And the Lord will create (or created) over every place of Mount Zion, and where he is invoked, a cloud by day, and smoke and the brightness of a flaming fire at night. For in Christ there is a new creation, of which we read elsewhere: The old things have passed away: behold, all things have become new (2 Corinthians 5:17). Regarding this, the Septuagint translated: And he will come, and there will be every place of Mount Zion, and all the things that are around it, a cloud will cover during the day, and the light of a flaming fire at night. But who will come except him, of whom it is written: He will come from Zion to free them (Isaiah 59:20, according to the Septuagint). And of whom another prophet mentions: Yet a little while, and he who is to come will come, and will not delay (Habakkuk 2:3). When he comes, the people will be restored to their former happiness, which they once had in the desert; the Lord will lead them during the day with a pillar of cloud, and during the night with a pillar of fire (Exodus 13): so that they may not be disturbed either in prosperity or in adversity. And in the psalm it is said: By day the sun shall not scorch you, nor the moon by night (Ps. CXX, 6). But in this place smoke signifies not error and ignorance, but glory, according to what we shall read in the same prophet, according to the opinion of some: And the house was filled with smoke (Isaiah 6). And in Joel, concerning the grace of the Holy Spirit which descends upon the apostles, it is said: I will pour out my spirit, and they shall prophesy (Joel II). And I will show wonders in the sky above and signs on the earth below, blood and fire and clouds of smoke (Acts 2:17). I think this signifies that which is said in the Psalms: He touches the mountains, and they smoke (Psalm 104:32).

139. And the Lord created. Here he shows their security from enemies, and he continues the metaphor: for because he had compared tribulation to burning, he compares security to a cloud and to a tabernacle, by which one is defended from the burning heat. And this is divided into two parts. First, he promises divine protection, under the similitude of a cloud; in the second, under the similitude of a tabernacle, where it says, and there shall be a tabernacle (Isa 4:6). 140. Concerning the first, he does three things. First, he places the reason for their protection, and the Lord created, already in his foreknowledge, or because of the certitude of the prophecy, he uses the past tense for the future; and he says created because he promoted them from the basest state into such glory, just as what is created is made from nothing; upon every place of mount Zion, that is, Jerusalem, which lies below the stronghold of Zion and the temple, where he is called upon: behold the reason for their protection: but you, O Lord, are among us, and your name is called upon by us (Jer 14:9). Second, the protection itself is set out: a cloud; and it is set out according to a comparison to the benefit furnished when the sons of Israel came forth from Egypt, about which it is said in Exodus 13:22: there never failed the pillar of the cloud by day, nor the pillar of fire by night, before the people. And therefore he sets out here a cloud by day, as to the first, and a smoke, as to the second, because of the twofold benefit of fire: namely, of heat against the cold, and as to this, he says, smoke, in which is noted the flame, which is smoke set on fire, or because it is the effect of heat; and of brightness against the darkness, and as to this, he says, and the brightness, below: and the light of Israel shall be as a fire, and the Holy One thereof as a flame (Isa 10:17). Third, he places the magnitude of their protection: over all the glory, because the protection which protects them is God, it will be over all the glory previously presented to you as if exceeding it: great shall be the glory of this last house more than of the first (Hag 2:10). 149. And the Lord created (Isa 4:5). Here the protection of the sanctified is set out. And he sets out universality of the protection as to those protected: hence, upon every; diversity as to the things protecting them, a cloud; and authority as to the things afflicting them: hence, by day. But there are three things in those who are protected: eminence of contemplation in the heart: mount Zion: they that trust in the Lord shall be as mount Zion: he shall not be moved for ever that dwells in Jerusalem (Ps 124[125]:1–2); praises of confession in the mouth, he is called upon: whosoever shall call upon the name of the Lord shall be saved (Rom 10:13); honesty of conduct in work, glory: our glory is this: the testimony of our conscience (2 Cor 1:12). 150. Furthermore, he protects through four things: through his overshadowing Spirit: a cloud: the power of the Most High shall overshadow you (Luke 1:35); through humbling compunction: a smoke: I will show wonders in heaven; and in earth, blood, and fire, and vapor of smoke (Joel 2:30); through illuminating truth: brightness: a light to the revelation of the Gentiles and the glory of your people Israel (Luke 2:32); through the living Church: a tabernacle: behold the tabernacle of God with men: and he will dwell with them (Rev 21:3).

Sequel of the exhortations and promises addressed to Israel in the preceding chapter, Jer 4:1, Jer 4:2. The prophet then addresses the people of Judah and Jerusalem, exhorting to repentance and reformation, that the dreadful visitation with which they were threatened might be averted, Jer 4:3, Jer 4:4. He then sounds the alarm of war, Jer 4:5, Jer 4:6. Nebuchadnezzar, like a fierce lion, is, from the certainty of the prophecy, represented to be on his march; and the disastrous event to have been already declared, Jer 4:7-9. And as the lying prophets had flattered the people with the hopes of peace and safety, they are now introduced, (when their predictions are falsified by the event), excusing themselves; and, with matchless effrontery, laying the blame of the deception upon God, ("And they said," etc., so the text is corrected by Kennicott), Jer 4:10. The prophet immediately resumes his subject; and, in the person of God, denounces again those judgments which were shortly to be inflicted by Nebuchadnezzar, Jer 4:11-18. The approaching desolation of Jerusalem lamented in language amazingly energetic and exquisitely tender, Jer 4:19-21. The incorrigible wickedness of the people the sole cause of these calamities, Jer 4:22. In the remaining verses the prophet describes the sad catastrophe of Jerusalem by such a beautiful assemblage of the most striking and afflictive circumstances as form a picture of a land "swept with the besom of destruction." The earth seems ready to return to its original chaos; every ray of light is extinguished, and succeeded by a frightful gloom; the mountains tremble, and the hills shake, under the dreadful apprehension of the wrath of Jehovah; all is one awful solitude, where not a vestige of the human race is to be seen. Even the fowls of heaven, finding no longer whereon to subsist, are compelled to migrate; the most fruitful places are become a dark and dreary desert, and every city is a ruinous heap. To complete the whole, the dolorous shrieks of Jerusalem, as of a woman in peculiar agony, break through the frightful gloom; and the appalled prophet pauses, leaving the reader to reflect on the dreadful effects of apostasy and idolatry, Jer 4:23-31.

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.

(Isa 4:1-6) 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 (Exo 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 4:5-6). branch--the sprout of JEHOVAH. Messiah (Jer 23:5; Jer 33:15; Zac 3:8; Zac 6:12; Luk 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; 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 (Luk 2:4, Luk 2:7, Luk 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-- (Sol 5:15-16; Eze 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 (Zac 12:2-10; Zac 13:8-9, &c.; Zac 14:2; Eze 39:23-29; Joel 3:1-21).

create--The "new creation" needs as much God's creative omnipotence, as the material creation (Co2 4:6; Eph 2:10). So it shall be in the case of the Holy Jerusalem to come (Isa 65:17-18). upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Exo 13:21-22; Psa 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 (Exo 14:19-20). So it shall be to literal Jerusalem hereafter (Zac 2:5). Also to the Church, the spiritual "Zion" (Isa 32:18; Isa 33:15-17; Heb 12:22). tabernacle--Christ's body (Joh 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Joh 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 26:20-21; 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 5:15-16 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. Next: Isaiah Chapter 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; (Note: 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 (Kg1 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), (Note: 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). (Note: 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.