Jesus was the branch of the lord

JESUS WAS THE BRANCH OF THE LORD
EDITED BY GLENN PEASE
Isaiah4:2 2In that day the Branch of the LORD will
be beautiful and glorious, and the fruit of the land will
be the pride and glory of the survivors in Israel.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Glimpse Of Future Prosperity
Isaiah4:2-6
E. Johnson
There will come a day when the cleansing fire will have run its course through
the spiritual field, consuming the tares. The impurity of licentious luxury will
have been washedaway, the stain of blood effacedfrom Judah's rulers (Isaiah
3:14; comp. Isaiah1:25; Isaiah6:13; Matthew 3:11). Then, and then only, can
the glorious day come in the vision of which the prophet exults.
I. NATIONAL CONDITIONSOF PROSPERITY. "The shootof Jehovahwill
be for adornment and honor." Erit germen Domini in magnificentia et gloria.
The rich fertility of the land is compared to a new sprouting growth, caused
by the creative energyof God. When the Spirit of God is felt to he operative in
the life of a people, then, and then only, canits life be both strong and
beautiful. See, again, this thought in Isaiah 28:5: he will be as a "crownof
glory and diadem of beauty" to the residue of his people. "Then shall he give

the rain of thy seed, that thou shalt sow the ground withal; and bread of the
increase ofthe earth, and it shall be fat and plenteous: in that day shall thy
cattle feed in large pastures" (Isaiah 30:23). "In that day the mountains shall
drop down new wine, and the hills shall flow with milk, and all the rivers of
Judah shall flow with waters, and a fountain shall come forth out of the house
of Jehovah, and shall waterthe valley of Shittim" (Joel3:18). "Behold, the
days come, saith Jehovah, that the ploughman shall overtake the reaper, and
the treaderof grapes him that sowethseed;and the mountains shall drop
sweetwine, and all the hills shall melt They shall plant vineyards, and drink
the wine thereof; they shall also make gardens, and eatthe fruit of them. And
I will plant them upon their land, and they shall no more be pulled up out of
their land which I have given them, saith Jehovah thy God" (Amos 9:13-15).
"I will sow her unto me in the earth" (Hosea 2:23). Glowing pictures! Israel's
golden age everis in the future. And for all who "hope in God," the "goodold
times," the "Saturnian reign," is coming again. Magnus ab integro sceclorum
nascitur ordo. The hard oaks shallagainsweatwith the dewy honey; our
sweetestdreams become a solid fact. "From me is thy fruit found" (Hosea
14:8).
II. PERSOSALCONDITIONS OF PROSPERITY. The one condition is
personalholiness. "Every relict in Zion, and every one remaining in
Jerusalem, will be called a saint; every one who has been written among the
living in Jerusalem." Profoundthought! the holy man alone is the living man.
Matter is death; spirit is exemption from the rule of matter. Holiness is
victory over matter - in its lowerform, fleshly cleanliness;in its higher, the
purity of self-consistenttruth that will not mix with what is alien to itself.
III. VISIBLE GLORIES. Upon every home on Mount Zion, and every place
of prayer, there will be the cloud by day, and the fume and splendor of
flaming fire by night; over all the glory a protection. "Whereverthere is true
spiritual exaltation and majesty, there is around it a covering and protection
which keeps the world awayfrom it." "There's a divinity doth hedge a king."
We cannotconstantly bear the splendor; we need the coolcalm commonplaces
of life to resortto when our eyes are weariedwith the glare of highesttruth.
And we may find the "calmretreat, the silent shade" of religious life no less

welcome than the mount of glory and of vision. From the storm and rain we
may find a refuge in the "secretplace ofthe MostHigh." - J.
Biblical Illustrator
In that day shall the branch of the Lord be beautiful and glorious.
Isaiah4:2-6
The first personalreference in Isaiah to the Messiah
J. Parker, D. D.
If this is a reference to Christ, critics are agreedthat it is the first personal
reference to the Messiahwhich Isaiahhas yet given.
(J. Parker, D. D.)
A pleasing contrast
J. Parker, D. D.
What so beautiful as that a branch should appear in this wilderness of lava!
Blessedare they who can turn awayfrom the desertand look at the garden.
(J. Parker, D. D.)
A branch
J. Parker, D. D.
Then the fountains of life and energyare not dried up.
(J. Parker, D. D.)
A branch

J. Parker, D. D.
That is to say, fruitfulness, beauty, sufficiency, energy, summer. This is what
the Sonof Godsame to be and to do — to fill the earth with fruitfulness, to
drive awaythe ghastly, all-devouring famine, and to feed the world with the
fruit of heaven.
(J. Parker, D. D.)
The Branch of the Lord
A. K. Cherrill, M. A.
I. THE GENERALMEANING OF THE PASSAGE. The time spokenof by
the prophet is clearlythe time of the Christian dispensation, called"the last
days" (ch. 2). And we need not stopto prove that "the Branchof the Lord" is
a name or title of the Messiah. We have, therefore, a prophecy of the glory of
Christ's kingdom.
II. THE INNER MEANING OF THE PASSAGE.(1)Why is it said "In that
day," specifying a particular time, "the Branch of the Lord shall be
glorious"? And(2) what is the specialforce or meaning of the title, "the
Branch of the Lord"?
1. The glory of Christ is surely the glory which He had with the Fatherfrom
the beginning. How then canit be said of Him that at any assignedtime He is
glorious, rather than at another? The word glory, when spokenof God or
Christ, cannot have preciselythe same sense as whenspokenof a man. A man
may gain glory by some act above the average ofhuman nature. But starting
from infinite perfection, nothing greateror nobler canbe conceived. Glory,
therefore, with reference to God is not the gaining of any higher excellence,
but the manifestation of excellence whichexisted already. The creationwas
the first manifestation of the glory of God. And if the glory of God was made
manifest in creation, it is yet more fully revealedin those mysteries of
redemption which angels desired to look into.

2. But why in this connectionis the Saviour calledthe Branchof the Lord? If
the appropriateness ofthe figure does not at once appear, it will at least
remind us of — "I am the Vine, ye are the branches." The expressionthus sets
Christ before us in His characteras the Mediator — Himself the Branchof
the Lord, and His people branches of that true Vine. Thus we are enabled
further to connectthe title with the glory spokenof. The glory and beauty of
the vine is in its fruit (John 15:8).
(A. K. Cherrill, M. A.)
God's perpetual presence with His people
W. M. Punshom.
I. THE PREPARATION FOR THE PROMISE.In the earlierverses of the
chapter you will find that two things are presentedas antecedentto the gifts of
blessing — that is, the coming of the Divine Saviour, and His discipline for
holiness within His Church.
1. The transition from the gloomyjudgment to the grandeur of deliverance is
abrupt and striking, as if from a savage wilderness one were to emerge
suddenly into greenpastures and among gay flowers. And surely this is a true
representationof the change which passes uponhuman destinies when Christ
the Lord comes down. We are naturally heirs of judgment. There is not a
family, there is not a heart, upon which the curse has not descendedin
disastrous entail; there is a stain upon the birth, there is a feebleness in the
nature of us all. But there comes a sound of help and of deliverance, for a
Saviour has been provided — a Saviour who, in the mysterious union of
natures, combines perfectionof sympathy and almightiness of power.
2. It would at once correctour estimate and restrain our pride if we could
remember always that with God the greatestthing is holiness. And then,
further, we are told that to work this holiness in His people, God subjects
them to discipline, and, if necessary, to the spirit of judgment and to the spirit
of burning. Mark the exquisite fitness and the exquisite kindness of the
discipline. There are some stains that water canwashaway. If the waterwill

avail, there is no need of the fire. There are some stains so deep and foul and
crimson that the fire must purge them.
II. THE PROMISE ITSELF (ver. 5). As we read these words, we are
translated to a former scene of deliverance. We go back to the older ages;and
there, in the fierce wilderness, where no groves of palm trees wave with shade,
a vast host marching steadily, now in their van for guidance, now in their rear
for protection, there rises by day a pillar of cloud and by night a pillar of
flame; and, as we gaze, we listen to the snatches oftheir song:"Sing ye to the
Lord, for He hath triumphed gloriously;the horse and his rider hath He
thrown into the sea." This was the vision prominent in the mind of the
prophet when he symbolisedby it God's presence and protection to His
chosenChurch.
1. The central thought is the presence ofGod. Then, there are right-hand and
left-hand thoughts or aspects in which that presence manifests itself.
2. The presence of God for counsel.
3. The presence of God for defence.
(W. M. Punshom.)
God's promise to the remnant
I. THE PERSONS INTENDED. The remnant, the escaping, the "evasionof
Israel," as the word signifies (ver. 2) they that are left, that remain (ver. 3),
who escape the greatdesolationthat was to come on the body of the people,
the furnace they were to pass through. Only in the close ofthat verse, they
have a further description added of them, from the purpose of God
concerning their grace and glory — they are written among the living, or
rather, written unto life; "Everyone that is written," i.e., designed unto life in
Jerusalem.
II. THE CONDITION WHEREIN THEYWERE. This is laid down in
figurative expressions concerning the smallness of this remnant, or the paucity

of them that should escape,and the greatness ofthe extremities they should be
exercisedwithal.
III. THE PROMISES HERE MADE TO THIS PEOPLE are of two sorts:
Original, or fundamental; and then consequentialthereon.
1. There is the greatspring, or fountain promise, from which all others, as
lesserstreams, do flow; and that is the promise of Christ Himself unto them,
and amongstthem; He is that Branchof Jehovah, and that fruit of the earth,
which is there promised (ver. 2). He is the foundation, the fountain of all the
goodthat is or shall be communicated unto us; all other promises are but
rivulets from that unsearchable oceanof grace and love that is in the promise
of Christ.
2. The promises that flow from hence —
(1)Of beauty and glory (ver. 2).
(2)Of holiness and purity (vers. 3, 4).
(3)Of preservationand safety (vers. 5, 6).
( J. Owen, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(2) In that day . . .—The dark picture of punishment is relieved by a vision of
Messianic glory, like that of Isaiah 2:1-4. The “day” is, as in Isaiah3:18, the
time of Jehovah’s judgments.
The branch of the Lord . . .—The thought of the “branch,” though not the
Hebrew word, is the same as in Isaiah 11:1. The word itself is found in the
Messianic prophecies ofJeremiah23:5-6; Jeremiah33:15;Zechariah 3:8;

Zechariah 6:12. The two latter probably inherited both the thought and the
word from this passage. Here, then, if we thus interpret the words, we have
the first distinct prophecy in Isaiahof a personalMessiah. He is the “Branch
of Jehovah,” raisedup by Him, acceptedby Him. And the appearance ofthat
Branch has as its accompaniment(the poetic parallelism here being that at
once of a resemblance and of contrast) the restorationof outward fertility.
That thought Isaiahhad inherited from Psalm72:16; Hosea 2:21-22;Joel
3:18; Amos 9:13. He transmitted it to Ezekiel34:27;Zechariah 9:16-17. The
interpretation which takes “the branch [or growth] of the Lord” in its lower
sense, as usedcollectivelyfor “vegetation,” and, therefore, parallel and all but
synonymous with the “fruits of the earth,” seems to miss the true meaning.
Rabbinic exegesis maybe of little weight, but the acceptanceofthe term as
Messianic by Jeremiahand Zechariah is surely conclusive. It will be noted
that the prophecy of the Branch(tsemach) here comes aftera picture of
desolation, just as that of the Branch (netzer) does in Isaiah11:1. The thought
seems applied by our Lord to Himself in John 12:24.
For them that are escapedofIsrael.—Theseare, ofcourse, identical with the
“remnant” of Isaiah1:9; Isaiah 6:13, to whom the prophet had been taught to
look as to the trusted depositaries ofthe nation’s future.
BensonCommentary
Isaiah4:2. In that day — About and after that time, when the Lord shall have
washedaway(as this time is particularly expressed, Isaiah4:4,) the filth of
Zion, by those dreadful judgments now described. The third part of this
discourse, the readerwill observe, begins here, in which is set forth the
flourishing state of the remnant of the Jews afterthe times of the former
calamity. Shall the branch of the Lord be beautiful and glorious — The
church and people of Israel may be here intended by the branch of the Lord,
being often called God’s vine, or vineyard, as we have seenbefore, and the
branch of his planting, Isaiah 60:21. It is a metaphoricalexpression, taken
from a tree cut down, which, notwithstanding, sprouts forth anew from the
root, by young suckers, and brings forth many trees. And thus the prophet

foretels, that, notwithstanding the grievous calamities and greatdestructions
which he had predicted, and which would certainly come to pass, yet,
nevertheless, the small remainder of them which should return out of
captivity, with those that should be left in the land, when it was laid desolate
by the Chaldeans, should increase into a greatpeople. And to them the fruit of
the earth should be excellentand comely — That is, through the abundant
produce of the land they should be made rich, and should be rendered
respectable to the neighbouring nations. This seems to be the primary and
most obvious meaning of the passage, consideredin connectionwith what
precedes and follows. The Chaldee Paraphrast, however, says, the branch
here means the MessiahofJehovah, and of him many Jewishdoctors, as well
as Christian commentators, understand the expression. Certainlyhe is
frequently signified, in Scripture, by this title, the branch: see Isaiah11:1;
Jeremiah23:5; Jeremiah 33:15;Zechariah 3:1; and, in one place, namely,
Zechariah 6:12, his name is expresslysaid to be the branch. Understood of
him, the meaning of the passagemust be, that after the foregoing miseries had
been brought upon the Jews, andthey had been restoredto their own land;
and after they had been chastisedand purified still more, by the calamities
brought upon them by Antiochus Epiphanes and other princes of the Grecian
empire, and by the Romans under Pompey, the Messiahshouldbe born; and
that, after the utter destruction which should be brought upon the Jewishcity,
temple, and nation, by Titus, the Roman general, the kingdom of the Messiah
should become beautiful and glorious, as is here expressed. According to this
interpretation, the expression, in that day, in the beginning of the verse, must
be consideredas used with greatlatitude, as it often is by this prophet,
signifying, as Lowth observes, “notthe same time with that which was last
mentioned, but an extraordinary season, remarkable forsome signalevents of
providence, calledelsewhere,by way of excellence, the day of the Lord, just as
that day denotes the day of judgment in the New Testament, as being a time of
all others the most remarkable; see 2 Thessalonians1:10;2 Timothy 1:12; 2
Timothy 1:18; 2 Timothy 4:8. “It is usual,” says Grotius, “for the prophets to
pass from the threatenings that relate to their own times, to the promises
which belong to the times of the gospel.” Itmay be further observed here, that
the Scriptures often speak of greattribulations, as preceding, and preparing
the wayfor, the enlargementand prosperity of Christ’s kingdom. In

consistencywith this application of the passage,by the fruit of the earth, here
said to be excellent and comely, must be meant the spiritual blessings of the
gospel, frequently describedunder the emblems of the fruitfulness of the earth
and plenty. And by them that are escapedofIsrael, we must understand those
Jews who, the prophet foresaw, wouldbe converted by the preaching of
Christ and his apostles, andshould thereby escape thatvengeance which
would involve the restof their nation. This accords wellwith the following
verses of the chapter.
Matthew Henry's Concise Commentary
4:2-6 Not only the setting forth Christ's kingdom in the times of the apostles,
but its enlargementby gathering the dispersedJews into the church, is
foretold. Christ is called the Branch of the Lord, being planted by his power,
and flourishing to his praise. The gospelis the fruit of the Branch of the Lord;
all the graces andcomforts of the gospelspring from Christ. It is calledthe
fruit of the earth, because it sprang up in this world, and was suited for the
present state. It will be goodevidence that we are distinguished from those
merely calledIsrael, if we are brought to see all beauty in Christ, and holiness.
As a type of this blessedday, Jerusalemshould againflourish as a branch, and
be blessedwith the fruits of the earth. God will keepfor 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 zealouslyaffectedin a good
work. An ardent love to Christ and souls, and zeal againstsin, will carry men
on with resolution in endeavours to turn awayungodliness 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 protecthis
church, and all that belong to it. Gospeltruths 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 powerof God. But only those who are wearywill seek rest;only those
who are convinced that a storm is approaching, will look for shelter. Affected
with a deep sense ofthe Divine displeasure, to which we are exposedby sin, let
us at once have recourse to Jesus Christ, and thankfully acceptthe refuge he
affords.
Barnes'Notes on the Bible
The branch of the Lord - ‫צמצ‬ ‫הוה‬ yehovâh tsemach. "The sprout" of Yahweh.
This expression, and this verse, have had a great variety of interpretations.
The Septuagint reads it, 'In that day God shall shine in counselwith glory
upon the earth, to exalt, and to glorify the remnant of Israel.'The Chaldee
renders it, 'In that day, the Messiahofthe Lord shall be for joy and glory, and
the doers of the law for praise and honor to those of Israelwho are delivered.'
It is clearthat the passageis designedto denote some signalblessing that was
to succeedthe calamity predicted in the previous verses. The only question is,
to what has the prophet reference?The word 'branch' (‫הוה‬ tsemach)is
derived from the verb (‫הוה‬ tsâmach) signifying "to sprout, to spring up,"
spokenof plants. Hence, the word "branch" means properly that which
"shoots up," or "sprouts" from the root of a tree, or from a decayedtree;
compare Job 14:7-9.
The Messiahis thus said to be 'a rootof Jesse,'Romans 11:12;compare Isaiah
11:1, note; Isaiah11:10, note; and 'the root and offspring of David,'
Revelation22:16, as being a "descendant" ofJesse;that is, as if Jesse should
fall like an agedtree, yet the "root" would sprout up and live. The word
'branch' occurs severaltimes in the Old Testament, and in most, if not all,
with express reference to the Messiah;Jeremiah23:5 : 'Behold, the days
come, saith the Lord, that I will raise unto David a righteous Branch, and a
king shall reign;' Jeremiah33:15 : 'In those days, and at that time, will I cause
the Branchof righteousness to grow up unto David;' Zechariah3:8;
Zechariah 6:12. In all these places, there can be no doubt that there is
reference to him who was "to spring up" from David, as a sprout does from a
decayedand fallen tree, and who is, therefore, calleda "root," a "branch" of
the royal stock. There is, besides, a specialbeauty in the figure.

The family of David, when the Messiahwas to come, would be fallen into
decayand almost extinct. Joseph, the husband of Mary, though of the royal
family of David Matthew 1:20; Luke 2:4, was poor, and the family had lost all
claims to the throne. In this state, as from the decayedroot of a fallen tree, a
"sprout" or "branch" was to come forth with more than the magnificence of
David, and succeedhim on the throne. The name 'branch,' therefore, came to
be significant of the Messiah, andto be synonymous with 'the son of David.' It
is so used, doubtless, in this place, as denoting that the coming of the Messiah
would be a joy and honor in the days of calamity to the Jews. Interpreters
have not been agreed, however, in the meaning of this passage.Grotius
supposedthat it referred to Ezra or Nehemiah, but 'mystically to Christ and
Christians.' Vogellius understood it of the "remnant" that should return from
the Babylonian captivity. Michaelis supposedthat it refers to the Jews, who
should be a "reformed" people after their captivity, and who should spring up
with a new spirit. Others have regarded it as a poetic description of the
extraordinary fertility of the earth in future times. The reasons forreferring it
to the Messiahare plain:
(1) The word has this reference in other places, andthe representationof the
Messiahunder the image of a branch or shoot, is, as we have seen, common in
the Scriptures. Thus, also, in Isaiah 53:2, he is calledalso ‫ׁשרׁש‬ shoresh, root,
and ‫מוי‬ yônēq, a tender plant, a sucker, sprout, shoot, as of a decayedtree;
compare Job 8:16; Job 14:7; Job 15:30;Ezekiel17:22. And in reference to the
same idea, perhaps, it is said, Isaiah 53:8, that he was ‫וזגר‬ nı̂gezar, "cut off,"
as a branch, sucker, orshootis cut off by the vine-dresseror farmer from the
root of a decayedtree. And thus, in Revelation5:5, he is called ῥίζα Δαβὶδ riza
Dabid - the root of David.
(2) This interpretation accords bestwith the "magnificence" ofthe
description, Isaiah4:5-6; and,
(3) It was so understood by the Chaldee interpreter, and, doubtless, by the
ancient Jews.
Shall be beautiful and glorious - Hebrew, 'Shall be beauty and glory;' that is,
shall be the chief ornament or honor of the land; shall be that which gives to

the nation its chief distinction and glory. In such times of calamity, his coming
shal be an objectof desire, and his approachshall shed a rich splendor on that
period of the world.
And the fruit of the earth - ‫רר‬ ‫צרר‬ perı̂y hâ'ârets correctly rendered "fruit of
the earth, or of the land." The word 'earth' is often in the Scriptures used to
denote the land of Judea, and perhaps the article here is intended to denote
that that land is particularly intended. This is the parallel expressionto the
former part of the verse, in accordance withthe laws of Hebrew poetry, by
which one member of a sentence expressessubstantiallythe same meaning as
the former; see the Introduction, Section8. If the former expressionreferred
to the "Messiah," this does also. The 'fruit of the earth' is that which the earth
produces, and is here not different in significationfrom the "branch" which
springs out of the ground. Vitringa supposes that by this phrase the Messiah,
according to his human nature, is meant. So Hengstenberg ("Christology, in
loc.")understands it; and supposes that as the phrase "branch of Yahweh"
refers to his divine origin, as proceeding from Yahweh; so this refers to his
human origin, as proceeding from the earth. But the objections to this are
obvious:
(1) The secondphrase, according to the laws of Hebrew parallelism, is most
naturally an echo or repetition of the sentiment in the first member, and
means substantially the same thing.
(2) The phrase 'branch of Yahweh' does not refer of necessityto his divine
nature. The idea is that of a decayedtree that has fallen down, and has left a
living root which sends up a shoot, or sucker;and can be applied with great
eleganceto the decayedfamily of David. But how, or in what sense, canthis be
applied to Yahweh? Is Yahweh thus fallen and decayed? The idea properly is,
that this shootof a decayedfamily should be nurtured up by Yahweh; should
be appointed by him, and should thus be "his" branch. The parallel member
denotes substantially the same thing; 'the fruit of the earth' - the shootwhich
the earth produces - or which springs up from a decayedfamily, as the sprout
does from a fallen tree.

(3) It is as true that his human nature proceededfrom God as his divine. It
was produced by the Holy Spirit, and can no more be regardedas 'the fruit of
the earth' than his divine nature; Luke 1:35; Hebrews 10:5.
(4) This mode of interpretation is suited to bring the whole subjectinto
contempt. There are plain and positive passagesenoughto prove that the
Messiahhad a divine nature, and there are enough also to prove that he was a
man; but nothing is more adapted to produce disgust in relation to the whole
subject, in the minds of skepticalorof thinking men, than a resort to
arguments such as this in defense of a greatand glorious doctrine of
revelation.
Shall be excellent - Shall be "for exaltation," or "honor."
Comely - Hebrew, 'For an ornament;' meaning that "he" would be an honor
to those times.
continued...
Jamieson-Fausset-BrownBible Commentary
2. In contrastto those on whom vengeance falls, there is a manifestationof
Jesus Christ to the "escapedofIsrael" in His characteristicattributes, beauty
and glory, typified in Aaron's garments (Ex 28:2). Their sanctificationis
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 specialpresence ofJesus Christis
promised (Isa 4:5, 6).
branch—the sprout of Jehovah. Messiah(Jer23:5; 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 (Isa 27:6; Eze 34:23-27). He is "of the earth" in His birth
and death, while He is also "ofthe Lord" (Jehovah) (Joh12:24). His name,
"the Branch," chiefly regards His descentfrom 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 decayedtree (Isa 11:1; 53:2; Re 22:16).

excellent—(Heb1:4; 8:6).
comely—(So 5:15, 16;Eze 16:14).
escapedofIsrael—the electremnant (Ro 11:5); (1) in the return from
Babylon; (2) in the escapefrom Jerusalem's destructionunder Titus; (3) in
the still future assaulton 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).
Matthew Poole's Commentary
In that day; about and after that time; when the Lord shall have washedaway
(as this time is particularly expressed, Isaiah4:4)
the filth of Zion by those dreadful judgments now described. The branch of
the Lord; either,
1. The church and people of Israel, oft calledGod’s vine or vineyard, as we
saw before, and the branch of God’s planting, Isaiah 60:21. Or,
2. The Messiah, who is commonly defined in Scripture by this title, the
Branch, Isaiah 11:1 Jeremiah23:5 33:15 Zechariah 3:8, whose name is
expresslysaid to be the Branch, Zechariah6:12, of whom not only Christians,
but even the Hebrew doctors, understand it. For after the foregoing miseries
were brought upon the Jews, by the remainders of the Grecianempire, of
which Daniel prophesies of exactly and particularly, and afterwards by the
Roman empire, the Messiahwas born; and after that utter destruction
brought upon the Jewishcity, and temple, and nation by Titus, the kingdom
of the Messiahbecame
beautiful and glorious, as it here follows.

The fruit of the earth shall be excellent; the land which for the sins of the
people was made barren, upon their repentance and return to Christ, shall
recoverits former fertility. Under this one mercy he seems to understand all
temporal blessings, which, togetherwith spiritual and eternal, God shall
conferupon them; and withal to intimate the fruitfulness of the people (the
earth or land being oft put for its inhabitants,) in knowledge, andgrace, and
all goodworks.
That are escaped;that shall survive all the forementioned calamities.
Gill's Exposition of the Entire Bible
In that day shall the branch of the Lord be beautiful and glorious,....When
the beauty of the Jewishwomenshall be takenaway, and their men shall he
slain; by whom is meant, not the righteous and wise men left among the Jews,
as Jarchi and Aben Ezra; nor Hezekiah;which is the sense of some, as the
latter observes:but the Messiah, as Kimchi, and so the Targum, which
paraphrases the words thus,
"at that time shall the Messiahof the Lord be for joy and glory;''
and the Septuagint understand it of a divine Personappearing on earth,
rendering the words, "for in that day God shall shine in counselwith glory
upon the earth"; and so the Arabic version. Christ is called"the branch", not
as God, but as man, not as a son, but as a servant, as Mediator; and it chiefly
regards his descentfrom David, and when his family was very mean and low;
and a branch being but a tender thing, it denotes Christ's state of humiliation
on earth, when he grew up as a tender plant before the Lord, and was
contemptible in the eyes of men: and he is calledthe branch "of the Lord",
because ofhis raising up, and bringing forth; see Zechariah3:8 and yet this
branch became "beautiful", being laden with the fruits of divine grace, such
as righteousness, reconciliation, peace, pardon, adoption, sanctification, and
eternal life; as well as having all his people as branches growing on him, and
receiving their life and fruitfulness from him: and "glorious", being the

branch made strong to do the work of the Lord, by his obedience and death;
and especiallyhe became glorious when raisedfrom the dead, when he
ascendedup to heaven, and was exalted there at the right hand of God; and
when his Gospelwas spreadand his kingdom increasedin the Gentile world,
as it did, both before and after the destruction of Jerusalem, the time here
referred to; and which will he in a more glorious condition in the last days;
and now he is glorious in the eyes of all that believe in him, and is glorified by
them; and when he comes a secondtime, he will appear in his own and his
father's glory, and in the glory of the holy angels.
And the fruit of the earth shall be excellentand comely; not the children of the
righteous, as Jarchi; nor , "the doers of the law", as the Targum; see Romans
2:13 but the Messiah, as before, as Kimchi well observes;called"the fruit of
the earth", to show that he is not a dry and withered, but a fruitful branch,
and which should fill the earth with fruit; and because he sprung from the
earth as man, and was the fruit of a woman, that was of the earth, earthly;
and so this, as the former, denotes the meanness of Christ in human nature,
while here on earth; and yet he became, as these words foretold be should,
"excellent":he appeared to be excellent in his person as the Son of God, and
to have a more excellent name and nature than the angels, and fairer than the
sons of men; to be excellentas the cedars, and more excellentthan the
mountains of prey; to have obtained a more excellentministry than Aaron
and his sons;to be excellentin all his offices of Prophet, Priest, and King; and
particularly in the fruits and blessings ofgrace, which grew upon him, and
came from him; see Deuteronomy33:13 "and comely", in his person, as God
and man, in the perfections of his divine nature, and in the fulness of his
grace;and so are his people, as consideredin him, who are made perfectly
comely, through the comeliness he puts upon them: and so he is
for them that are escapedofIsrael; not beautiful and glorious; excellentand
comely, in the view of all men, only them that believe, who have seenhis glory,
and have tastedthat he is gracious;these are the remnant according to the
electionof grace, the preservedof Israel, the chosenof God, and precious, who
were savedfrom that untoward generation, the Jews, andescapedthe
destruction of Jerusalem, and were saved in the Lord with an everlasting
salvation.

Geneva Study Bible
In that day shall the {d} branch of the LORD be beautiful and glorious, and
the fruit of the earth shall be the pride and glory of them that have escapedof
Israel.
(d) He comforts the Church in this desolationwhich will spring up like a bud
signifying that God's graces shouldbe as plentiful towardthe faithful as
though they sprang out of the earth, as in Isa 45:8. Some by the bud of the
Lord mean Christ.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
2. The luxuriant vegetationof the Holy Land in the latter days will reflect
glory on the inhabitants as a proof of Jehovah’s signalfavour—a frequent
thought in Messianic prophecy:Amos 9:13; Hosea 2:21. f.; Isaiah30:23;
Jeremiah31:12; Ezekiel34:26-30;Ezekiel36:34 f.; Zechariah9:16 f.; Malachi
3:12; Joel3:18; and cf. Leviticus 26:3-5; Deuteronomy28:3-5; Deuteronomy
28:10-12. The verse has a close resemblance to ch. Isaiah28:5.
the branch of the Lord] better, the growth of Jehovah, that which Jehovah
causes to grow. The word occurs in the same sense in Genesis 19:15 (A.V.
“that which grew”)and Isaiah61:11 (“bud”). It stands in parallelism with the
fruit of the land (not earth) in the next clause, and both expressions are to be
understood quite literally. The reference to a personalMessiahis thus
excluded by the context; for few will be prepared to apply both expressions to
Christ, the former to His divine sonship and the latter to His human birth
(although this view is defended by Delitzschon the analogyof Ezekiel17:5). It
is true that afterwards the Heb. word for “growth” (çemaḥ) came to be used
as a, title of the Messiah(Zechariah3:8; Zechariah 6:12), but this usage rests
on Jeremiah 23:5; Jeremiah33:15, where the Messiahis described as a scion
(çemaḥ) of the Davidic house. Observe that it is an entirely different word
which is translated“Branch” in Isaiah11:1.

beautiful and glorious … excellent and comely] better, for beauty and glory …
for a pride and a renown.
to the escapedofIsrael]those who have been sparedin the day of the Lord’s
anger. Cf. ch. Isaiah10:20, Isaiah 37:31.
2–6. The Final State of Zion and the RedeemedIsrael
Beyond the great judgment there is revealedto the prophet a vision of the
ideal religious community, blessedwith an exuberant supernatural fertility
imparted to the soil (Isaiah4:2), purified from sin (Isaiah 4:3-4), and
overshadowedby the protecting presence of Jehovah(Isaiah 4:5-6). It is a
picture of the glorious Messianic age whichimmediately follows the day of the
Lord. Those who inherit its glories are the survivors of the catastrophe (Isaiah
4:2-3). Although the sectionhas no definite historicalbackground, it is
obviously written as the sequel to ch. 2. 3; the allusion to the “daughters of
Zion” (Isaiah 4:4) would scarcelybe intelligible apart from Isaiah3:16 ff., and
possibly the glory of nature mentioned in Isaiah4:2 may form an antithesis to
the artificial glories ofcivilisation in Isaiah2:7 ff. At the same time it is
reasonable to suppose that the verses have only a literary connexionwith the
preceding oracles,and formed no part of Isaiah’s spokenmessagein the time
of Ahaz.
By some recentcritics (Duhm, Hackmann, Cheyne) the passageis assignedto
a later editor of Isaiah’s prophecies, and even so cautious a scholaras
Dillmann hesitates with regard to the last two verses.” The objections are
basedchiefly on considerations ofstyle, and on the allegedpost-Exilic
characterof the ideas and the symbolism. It is true that some leading words
(such as those rendered “branch,” “create,”“defence,”“covert”)do not occur

elsewhere in genuine writings of Isaiah. The imagery also is of a more
pronounced apocalyptic castthan we might expectfrom Isaiah, and the style
seems somewhatlabouredand cumbrous. But on the other hand the main
ideas—the salvationof a remnant, purification through judgment, the
regenerationof nature—canall be paralleledfrom Isaiah, and this fact must
be allowedsome weight in favour of his authorship.
Pulpit Commentary
Verses 2-6. - As the presentprophecy (Isaiah 2-4.), though in the main one of
threatening and denunciation, opened with a picture that was encouraging
and comforting (Isaiah2:2-4), so new it terminates with a similar picture. The
evangelicalprophet, like the greatapostle of the Gentiles, is unwilling that any
one should be "swallowedup with overmuch sorrow." He will not separate
the mercies of God from his judgments. Verse 2. - In that day shall the branch
of the Lord, etc. Some see in this passage merelya promise that in the
Messianic times the produce of the soil would become more abundant than
ever before, its harvests richer, and its fruitage more luxuriant. But in the
light of later prophecy it is scarcelypossible to shut up the meaning within
such narrow limits. The "Branch" ofIsaiah canhardly be isolatedaltogether
in a sound exegesis from the "Branch" of Jeremiah(Jeremiah 23:5; Jeremiah
33:15)and of Zechariah (Zechariah 3:8; Zechariah6:12). Now, the "Branch"
of Zechariah is statedto be "a man" (Zechariah6:12: note that the word used
for "Branch" is the same as Isaiah's, viz. tsemakh), and the "Branch"of
Jeremiahis a King (Jeremiah33:15). Moreover, Isaiahuses a nearly
equivalent term (netser) in an admittedly Messianic sense. Although,
therefore, there is some obscurity in the phrase, "Branchof Jehovah," it
would seem to be best to understand Isaiah as here intimating, what he
elsewhere openlydeclares (Isaiah11:1-5)- viz. the coming of the Messiahin
the latter days as the ornament and glory of his people. Be beautiful and
glorious;rather, for beauty and glory; or, for ornament and glory; i.e. for the
ornament and glorificationof Israel. And the fruit of the earth. It is argued
with reasonthat the two clauses ofthis verse are parallel, not antithetical, and
that as we understand the one, so must we understand the other. If, then, the
"Branch" is the Messiah, so is "the fruit of the earth"-which may well be,
since he was "the grain of wheat" which "fell into the ground and, lied, and so

brought forth much fruit" (John 12:24). Excellent and comely; rather, for
majesty and beauty (comp. Exodus 28:2, 40). Unto the escapedofIsrael;i.e.
"to those who shall have our-rived the greatcalamity, and become citizens of
the restoredJerusalem." Dr. Kay well remarks that "the prophecy was
adequately fulfilled only in those who 'savedthemselves'from the generation
which rejectedChrist. That remnant was the germ of the Catholic Church,
made such by being incorporatedinto the true Vine" ('Speaker's
Commentary,' note at loc.).
Keil and DelitzschBiblical Commentary on the Old Testament
The prophet then proceeds to describe still further how the Lord would take
awaythe whole of their toilet as plunder. "On that day the Lord will put away
the show of the ankle-clasps, andof the head-bands, and of the crescents;the
ear-rings, and the arm-chains, and the light veils; the diadems, and the
stepping-chains, and the girdles, and the smelling-bottles, and the amulets; the
finger-rings, and the nose-rings;the gala-dresses, andthe sleeve-frocks, and
the wrappers, and the pockets;the hand-mirrors, and the Sindu-cloths, and
the turbans, and the gauze mantles." The fullest explanation of all these
articles of female attire is to be found in N. W. Schrder's work, entitled
Commentarius de vestitu mulierum Hebraearum ad Jes. Isaiah3:16-24, Ludg.
Batav1745 (a quarto volume), and in that of Ant. Theod. Hartmann,
consisting of three octavo volumes, and entitled Die Hebrerin am Putztische
und als Braut (The Jewess atthe Toilet-table, and as Bride, 1809-10);to which
we may also add, Saalschtz, Archaeologie, chapteriii., where he treats of the
dresses ofmen and women. It was not usually Isaiah's custom to enter into
such minute particulars. Of all the prophets, Ezekielwas the one most
addicted to this, as we may see, for example, from Ezekiel16. And even in
other prophecies againstthe women we find nothing of the kind again(Isaiah
32:9.; Amos 4:1.). But in this instance, the enumeration of the female
ornaments is connectedwith that of the state props in Isaiah3:1-3, and that of
the lofty and exalted in Isaiah 2:13-16, so as to form a trilogy, and has its own
specialexplanation in that boundless love of ornament which had become
prevalent in the time of Uzziah-Jotham. It was the prophet's intention to
produce a ludicrous, but yet serious impression, as to the immeasurable
luxury which really existed; and in the prophetic address, his design

throughout is to bring out the glaring contrastbetween the titanic, massive,
worldly glory, in all its varied forms, and that true, spiritual, and majestically
simple glory, whose reality is manifested from within outwards. In fact, the
theme of the whole address is the way of universal judgment leading on from
the false glory to the true. The generalidea of tiphereth (show: rendered
"bravery" in Eng. ver.) which stands at the head and includes the whole,
points to the contrastpresented by a totally different tiphereth which follows
in Isaiah 4:2. In explaining eachparticular word, we must be content with
what is most necessary, and comparatively the most certain. "Ankle-clasps"
(acâsim):these were rings of gold, silver, or ivory, worn round the ankles;
hence the denom. verb (icces)in Isaiah3:16, to make a tinkling sound with
these rings. "Head-bands," or "frontlets" (shebisim, from shâbas equals
shâbatz: plectere), were plaited bands of gold or silver thread worn below the
hair-net, and reaching from one ear to the other. There is some force,
however, in the explanation which has been very commonly adopted since the
time of Schrder, namely, that they were sun-like balls ( equals shemisim),
which were worn as ornaments round the neck, from the Arabic ‛sumeisa
(‛subeisa), a little sun. The "crescents" (saharonim)were little pendants of
this kind, fastenedround the neck and hanging down upon the breast (in
Judges 8:21 we meet with them as ornaments hung round the camels'necks).
Such ornaments are still worn by Arabian girls, who generally have several
different kinds of them; the hilâl, or new moon, being a symbol of increasing
goodfortune, and as such the most approved charm againstthe evil eye. "Ear-
rings" (netiphoth, ear-drops): we meet with these in Judges 8:26, as an
ornament worn by Midianitish kings. Hence the Arabic munattafe, a woman
adorned with ear-rings. "Arm-chains:" sheroth, from shâra, to twist.
According to the Targum, these were chains worn upon the arm, or spangles
upon the wrist, answering to the spangles upon the ankles. "Fluttering veils"
(re'âloth, from râ'al, to hang loose):these were more expensive than the
ordinary veils worn by girls, which were calledtza'iph.
"Diadems" (pe'erim) are only mentioned in other parts of the Scriptures as
being worn by men (e.g., by priests, bride-grooms, or persons of high rank).
"Stepping-chains:" tze'âdoth, from tze'âdah, a step; hence the chain worn to
shorten and give elegance to the step. "Girdles:" kisshurim, from kâshar

(Cingere), dress girdles, such as were worn by brides upon their wedding-day
(compare Jeremiah 2:32 with Isaiah49:18); the word is erroneouslyrendered
hair-pins (kalmasmezayyah)in the Targum. "Smelling-bottles:" botte
hannephesh, holders of scent(nephesh, the breath of an aroma). "Amulets:"
lechashim (from lâchash, to work by incantations), gems or metal plates with
an inscription upon them, which were worn as a protection as well as an
ornament. "Finger-rings:" tabbâ'oth, from tâba, to impress or seal, signet-
rings worn upon the finger, corresponding to the Chothâm worn by men upon
the breastsuspended by a cord. "Nose-rings" (nizmê hâaph) were fastenedin
the centraldivision of the nose, and hung down over the mouth: they have
been ornaments in common use in the Eastfrom the time of the patriarchs
(Genesis 24:22)down to the presentday. "Gala-dresses"(machalâtsoth)are
dresses notusually worn, but takenoff when at home. "Sleeve-frocks"
(ma'atâphâh): the secondtunic, worn above the ordinary one, the Roman
stola. "Wrappers" (mitpâchoth, from tâphach, expandere), broad cloths
wrapped round the body, such as Ruth wore when she crept in to Boazin her
best attire (Ruth 3:15). "Pockets"(Charitim) were for holding money (2
Kings 5:23), which was generallycarriedby men in the girdle, or in a purse
(Cis). "Hand-mirrors" (gilyonim): the Septuagintrenders this διαφανῆ
λακωνικὰ, sc. ἱμάτια, Lacedaemoniangauze or transparent dresses,which
showedthe nakedness rather than concealedit (from gâlâh, retegere);but the
better rendering is mirrors with handles, polished metal plates (from gâlâh,
polire), as gillâyonis used elsewhereto signify a smooth table. "Sindu-cloths"
(sedinim), veils or coverings of the finest linen, viz., of Sindu or Hindu cloth
(σινδόνες) - Sindu, the land of Indus, being the earlier name of India.
(Note:The Mishna (Kelim xxiv 13)mentions three different sedinin: night
dresses, curtains, and embroidery. The sindon is frequently referred to as a
covering wrapped round the person; and in b. Menachoth41a, it is stated that
the sindom is the summer dress, the sarbal (cloak)the winter dress, which
may help to explain Mark 14:51-52.)
"Turbans" (tseniphoth, from tsânaph, Convolvere), the head-dress composed
of twisted cloths of different colours. "Gauze mantles" (redidim, from râdad,
extendere, tenuem facere), delicate veil-like mantles thrown over the rest of
the clothes. Stockings andhandkerchiefs are not mentioned: the former were

first introduced into Hither Asia from Media long after Isaiah's time, and a
Jerusalemlady no more thought of suing the latter than a Grecianor Roman
lady did. Even the veil (burko) now commonly worn, which conceals the whole
of the face with the exception of the eyes, did not form part of the attire of an
Israelitish womanin the olden time.
(Note:Rashi, however, makes a different statement(Sabbath 65a), viz., that
"Israelitishwomen in Arabia go out with veils which concealthe face, and
those in Media with their mantles fastenedabout the mouth.")
The prophet enumerates twenty-one different ornaments: three sevens of a
very bad kind, especiallyfor the husbands of these state-dolls. There is no
particular order observedin the enumeration, either from head to foot, or
from the inner to the outer clothing; but they are arranged as much ad
libitum as the dress itself.
PRECEPTAUSTIN RESOURCES
Isaiah4:2 In that day the Branch of the LORD will be beautiful and glorious,
and the fruit of the earth will be the pride and the adornment of the survivors
of Israel. (NASB: Lockman)
English Translationof the Septuagint: And in that day Godshall shine
gloriously in counselon the earth, to exalt and glorify the remnant of Israel.
Amplified: In that day the Branch of the Lord shall be beautiful and glorious,
and the fruit of the land shall be excellent and lovely to those of Israel who
have escaped. (Amplified Bible - Lockman)
BBE:In that day will the young growth of the Lord be beautiful in glory, and
the fruit of the earth will be the pride of those who are still living in Israel.

ESV: In that day the branch of the Lord shall be beautiful and glorious, and
the fruit of the land shall be the pride and honor of the survivors of Israel.
(ESV)
KJV: In that day shall the branch of the LORD be beautiful and glorious, and
the fruit of the earth shall be excellentand comelyfor them that are escaped
of Israel.
NET:At that time the crops given by the Lord will bring admiration and
honor; the produce of the land will be a source of pride and delight to those
who remain in Israel. (NET Bible)
NLT: But in that day, the branch of the Lord will be beautiful and glorious;
the fruit of the land will be the pride and glory (NLT - Tyndale House)
Young's Literal: In that day is the Shoot of Jehovahfor desire and for honor,
And the fruit of the earth For excellence andfor beauty to the escapedof
Israel.
In that day the Branch of the LORD will be beautiful and glorious:
the branch. Isa 11:1, 60:21 Jer 23:5, 33:15-commentary Ezek 17:22,23 Zec
3:8; 6:12
beautiful and glorious. Heb. beauty and glory. Ex 28:2 Zec 9:17 Jn 1:14 2Co
4:6 2Pe 1:16)
IN THAT DAY
Prophetic passage -Isaiah 4:2-6 describes the future Messianic Age or
Millennium and the Messiah's Reign
In the midst of wrath (as described in the preceding passages inIsaiah), God
remembers mercy in the form of the merciful One, the Messiah, the Branch of
Jehovah. This is a "gutter to glory" transition - From the "gutter" of the
preceding descriptions of Israelunder judgment, Isaiahmoves to a
description of the glory of the Glorious One. It is fascinating (and it should be
encouraging)to see how Isaiah often transitions from judgment passagesto

messages ofhope and comfort throughout this book. What a merciful God we
serve for as the Psalmist rightly said…
If Thou, LORD, shouldst mark iniquities, O Lord, who could stand? (Ps
130:3-note)
And then he went to praise God adding these wonderful words…
But (one of those many greatcontrasts in the Bible) there is forgiveness with
Thee, that Thou mayest be feared. (Ps 130:4-note)
PastorChuck Smith entitles this chapter Vision of the Coming Kingdom and
says that…
Isaiah4:2-6 Speaks ofJesus'righteous reignupon the earth in the future
(Zech 3:8).
A C Gaebeleinentitles the chapter…
Zion's Future Cleansing and Glory…
Israelregatheredand cleansed(Isa 4:2, 3, 4)
Jehovah's visible glory revealed(Isa 4:5, 6)
The Branch of the Lord (Jehovah)is the Lord Jesus Christ. After judgment
has been executedcleansing is promised and glory is establishedon Mount
Zion. (Commentary on Isaiah - by A C Gaebelein- Annotated Bible)
Matthew Henry aptly describes the hopeful words of Isaiah…
By the foregoing threatenings Jerusalemis brought into a very deplorable
condition: every thing looks melancholy. But here the sun breaks out from
behind the cloud. Many exceedinglygreatand precious promises we have in
these verses, giving assuranceofcomfort 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 greatredemption to be wrought
out by him
Unfortunately that is where Henry's accuracyleaves off, for as he so often
does in Isaiah's prophecy, he applies these truths to the church when they are

clearly addressedto Israel (at a time when the church is still a complete
mystery). He writes (incorrectly in my opinion) that "the kingdom of the
Messiahshallbe set up; and then shall be the reviving of the church" despite
the factthat this sectionrepeatedlymentions distinctly Jewishnames
("survivors of Israel… Zion… Jerusalem(twice)… daughters of Zion…
bloodshed of Jerusalem… Mount Zion")
Even older commentaries (Keil lived from Feb 26, 1807 to May 5, 1888)like
Keil and Delitzschagree that Isaiahis not addressing "the church" (New
Testamentchurch) writing…
The four epithets of glory, which are here grouped in pairs, strengthenour
expectation, that now that the mass of Israelhas been sweptaway, together
with the objects ofits worthless pride, we shall find a description of what will
become an object of well-grounded pride to the "escapedofIsrael," 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 canbe the
church of the future itself, which is here calledthe "sprout of Jehovah" and
"fruit of the land," as Luzzatto and Malbim suppose
William Kelly (1821-1906- Plymouth Brethren) adds that…
Vitringa's applicationof the spirit of judgment and that of destruction to the
Holy Spirit guiding the ruler and ministers of the church in discrimination, is
the old source of endless error - the turning aside of Jewishscripture to an
essentiallyChristian object. (Isaiah 1-39 ExpositionalCommentary)
In that day - 40vin Isaiah(out of 258 uses) -
Isa 2:11, 17, 20; 3:7, 18;4:1, 2; 5:30; 7:18, 20f, 23;10:20, 27; 11:10, 16;12:4;
17:4, 7, 9, 11;19:16, 18f, 21, 23f;20:6; 22:8, 12, 20, 25; 23:15;24:21; 25:9;
26:1; 27:1f, 12f; 28:5; 30:23;31:7; 39:6; 52:6; 58:2; 60:11;65:5
J Vernon McGee…
"In that day" refers to the Day of the Lord. This phrase will occur againand
againin Isaiah(and in all the prophets), and it will be mentioned in the New
Testament. Joelparticularly will have something to say about it. It begins as

every Hebrew day always begins -- at sundown. It begins with darkness and
moves to the dawn. It begins with the Great Tribulation and goes oninto the
millennial Kingdom.
John Martin comments…
In spite of the coming severe judgment, divine blessing would eventually
come. Sometimes the phrase in that day refers to the Babylonian attack on
Jerusalem(e.g., Is 3:7, 18;4:1), but here (see the statements in Is 4:2, 5) as in
Is 2:11, 12, 17 it means the millennial reign of Christ. (Walvoord, J. F., Zuck,
R. B., et al: The Bible Knowledge Commentary. 1985. Victor)
John Walvoord writes that…
The expressionin that day sometimes referred to the contemporaryscene,
sometimes to the future Millennium, as determined by the context. In Isaiah
4:2, 3, 4, 5, 6 the beauty of the millennial reign was described, “In that day the
Branch of the Lord will be beautiful and glorious, and the fruit of the land
will be the pride and glory of the survivors in Israel. Those who are left in
Zion, who remain in Jerusalem, will be calledholy, all who are recorded
among the living in Jerusalem” (Is 4:2, 3).(Walvoord, J. F. The Prophecy
Knowledge Handbook. Wheaton, Ill.: Victor Books)
In that day equates with that aspectofthe Day of the LORD which includes
the one thousand year reign of Christ or the Millennium. As discussedearlier,
the Dayof the LORD is not a single day but an extended period of time that
ends with the passing awayof the present heavens and earth (after the
Millennium which will take place on the present earth), for Petersays that…
the day of the Lord will come like a thief, in which the heavens will pass away
with a roar and the elements will be destroyed with intense heat, and the earth
and its works will be burned up. (2Pe 3:10-note)
Comment: Compare Revelation20:11 (note) where John records an "unusual
time" when "no place was found for" the earth and heaven, these entities
having "fled away" from the GreatWhite Throne judgment site.

Skinner writing in 1897 interpreted this passageas a "picture of the glorious
messianic age".(The Book of Prophet Isaiah - Online)
THE BRANCH OF JEHOVAH
The Branch of the LORD ("the Sprout of Jehovah") - This is a title of the
MessiahWho came as a "shoot" from the seeming dead stump of David's
dynasty (Isa 11:1; cp Isa 53:2 - describes the humble, unimpressive beginnings
of the "Branch"). The famous JewishRabbi David Kimchi interpreted this
phrase as "The Messiah, the Son of David." Below are other OT prophetic
passagesthat refer to the Messiahas the Branch…
Behold, the days are coming,” (in Daniel's SeventiethWeek and specificallyat
the end of the GreatTribulation and inauguration of the Millennium) declares
the Lord, “When I will raise up for David a righteous Branchand He will
reign as king and act wiselyand do justice and righteousness inthe land
(Note:The phrase "the land" - in Scripture this most often refers to "the
land" of Israel, although of course when He returns as King of kings [Re
19:16-note], He will reign over all the land of earth! Maranatha!). (Jeremiah
23:5).
In those days (see context = Je 33:14)and at that time (see note in preceding
verse)I will cause a righteous Branch(tsemach) of David to spring forth
(tsamach- the root verb of tsemach= Branch); and He shall execute justice
and righteousness onthe earth (Note:BecauseofHis literal presence in the
city, Jerusalemwill be called"the LORD is our righteousness"!Je 33:16
Messiah's reignalso fulfills the unconditional promise in the Davidic
Covenant[2Sa 16] of an eternalkingdom - Je 33:17). (Jeremiah33:15-
commentary).
Now listen, Joshua the high priest, you and your friends who are sitting in
front of you—indeed they are men who are a symbol, for behold, I am going
to bring in My servant the Branch. (Zec 3:8).
Then say to him, ‘Thus says the Lord of hosts, “Behold, a man whose name is
Branch, for He will branch out from where He is; and He will build the
temple of the Lord. (Zechariah 6:12).

Ryrie Comments: Zech 6:12, 13 The crowning of Joshua foreshadowedthe
crowning of Messiah, who atHis secondcoming will build the (millennial)
temple and unite the offices of King and Priestin one Person, like
Melchizedek (Genesis 14:18, 19, 20). (The Ryrie Study Bible: New American
Standard Translation: 1995. MoodyPublishers)
MacArthur comments that…
The thought behind the title relates to 2Samuel23:5 (Ed: where "everlasting
covenant" = Davidic Covenant - 2Sa 7:12, 13, 14, 15, 16), that of growth. The
life of the Branch will bear spiritual fruit (cf. Jn 15:4,5). (MacArthur, J.: The
MacArthur Study Bible Nashville:Word)
Matthew Henry comments that Christ…
is the branch of the Lord, the man the branch; it is one of his prophetical
names, my servant the branch (Zech. 3:8; 6:12), the branch of righteousness
(Jer. 23:5; 33:15), a rod out of the stem of Jesseand a branch out of his roots
(Is 11:1), and this, as some think, is alluded to when he is calleda Nazarene,
Mt. 2:23. Here he is called the branch of the Lord, because plantedby his
powerand flourishing to his praise.
Branch (06780)(tsemach/semahfrom the verb tsamach = spring forth)
masculine noun meaning a branch, a growth, a crop. It refers to what grows
on the ground, domesticatedor wild (Ge 19:25;Ps. 65:1; Isa. 61:11). Tsemach
refers to Jerusalem(Ezek. 16:7). It refers to grain on the stalks (Hos. 8:7). The
most significant theologicalmeaning is five times tsemachrefers to Messiahas
the Branch(Isa 4:2, Jer 23:5, Jer33:15-commentary, Zech 3:8, Zech 6:12).
Walter Kaisercomments on the noun tsemachand the verb - The first writer
to take up the thought of 2Sa 23:5 and use the root smh as a noun to designate
the Messiahis Isaiah(Isa 4:2). Many deny that Isaiahis referring to the
Messiahwhenhe speaks of“the Branch or Shoot of Yahweh” because it is
paralleled by the expression“the fruit of the earth.” Therefore, Isa 4:2 is
simply a reference to the agricultural prosperity of the land. But this view
fails to notice that both of these expressions are elsewhere messianic. It also
neglects to accountfor the unusual limitation of this fruitfulness “in that

day”; the fruitfulness is for the survivors of Israel. Furthermore, they
overlook the progressive nature of revelation, for certainly 2Sa 23:5 and
perhaps Ps 132:17 are controlling ideas when we come to the eighth century
B.C. Thus the “Sprout of Yahweh” (or as clarified by the cognate studies, “the
son of Yahweh”)is an obvious reference to the divine nature of the tsemach.
Yet his human nature is also in view, for he is “the Offspring or Fruit of the
Earth.” In Jer23:5–6 and Jer33:15–16,He is “the Righteous Branch[or
Sprout)” raised up for David to reign as King. While focusing on His human,
but regalnature, this passagealso stresses His deity by calling Him “the Lord
our Righteousness.” Note thatthe context of both passagesis the promise that
Israelwill return to the land. Even more pointedly, Jer 33:19–26sets the
tsemachpromise in line with God’s previous promises to Abraham, Isaac,
Jacob, the Levite priests, and David! Zechariah3:8 pictures the Branch
(tsemach)as the Lord’s Servant. No doubt the allusion is to Isaiah’s
archetypal statements concerning Yah-weh’s Servant, Jesus Christ. In Zech
6:12 the prophet proclaims, “Beholdthe Man” who is “a priest on his throne,”
a ruler, a counselorofpeace, whose name is Branch. Zechariahsees the high
priest Joshua as a type of the promise, but only a pledge of God’s future
fulfillment in Jesus Christ. The DeadSea Scrolls use the phrase tsemah dāwîd
as a Messianic term in explanation of the Davidic covenantof 2Sa 7:14 (JBL
77:353). The NT makes at leasttwo references to this messianic title “Branch”
using the LXX translation of the rootsmh: anatolē and anatellō. Hebrews 7:14
is to be translated“our Lord sprang forth (or sprouted - anatello in perfect
tense)from Judah.” But in Luke 1:78KJV with its anatolē ex hypsous ("the
Dayspring from on high hath visited us") the equation of tsemachYHWH is
complete. Therefore we translate the verse, “Becauseofthe tender mercy of
our God by which the Branch from on High shall visit us.” The only change
needed is to convert the term “height” into the divine name and the OT
expressionappears again. Additional evidence for this Messianic conceptmay
be found in netser/neser“branch” and hōter “shoot” (Isa 11:1) and yônēq
“young plant” and šōresh“root” (Isa 53:2). (TWOT)
Tsemach/semah- 12x in 12v - Branch(5), growth(1), heads(1), plants(1),
sprouting(1), sprouts(1), what grew(1), where it grew(1).

Genesis 19:25 and He overthrew those cities, and all the valley, and all the
inhabitants of the cities, and what grew on the ground.
Psalm65:10 You water its furrows abundantly, You settle its ridges, You
softenit with showers, You bless its growth.
Isaiah4:2 In that day the Branch of the LORD will be beautiful and glorious,
of Israel.
Isaiah61:11 Foras the earth brings forth its sprouts, And as a gardencauses
the things sownin it to spring up, So the Lord GOD will cause righteousness
and praise To spring up before all the nations.
Jeremiah23:5 "Behold, the days are coming," declares the LORD, "When I
will raise up for David a righteous Branch; And He will reign as king and act
wiselyAnd do justice and righteousness in the land.
Jeremiah33:15-commentary 'In those days and at that time I will cause a
righteous Branch of David to spring forth; and He shall execute justice and
righteousness onthe earth.
Ezekiel16:7 "I made you numerous like plants of the field. Then you grew
up, became tall and reachedthe age for fine ornaments; your breasts were
formed and your hair had grown. Yet you were nakedand bare.
Ezekiel17:9 "Say, 'Thus says the Lord GOD, "Will it thrive? Will he not pull
up its roots and cut off its fruit, so that it withers-- so that all its sprouting
leaves wither? And neither by greatstrength nor by many people can it be
raisedfrom its roots again.
Ezekiel17:10 "Behold, though it is planted, will it thrive? Will it not
completely wither as soonas the eastwind strikes it-- wither on the beds
where it grew?"'"
Hosea 8:7 Forthey sow the wind And they reap the whirlwind. The standing
grain has no heads; It yields no grain. Should it yield, strangers would
swallow it up.

Zechariah 3:8 'Now listen, Joshua the high priest, you and your friends who
are sitting in front of you-- indeed they are men who are a symbol, for behold,
I am going to bring in My servant the Branch.
Zechariah 6:12 "Thensayto him, 'Thus says the LORD of hosts, "Behold, a
man whose name is Branch, for He will branch out from where He is; and He
will build the temple of the LORD.
Sprout (06779)(tsamach)means to grow, to sprout, to "spring forth" as in Isa
43:19 - here are other passagesthat use tsamach - 2Sa 23:5 ( These are some
of the lastwords of David = "Truly is not my house so with God? ForHe has
made an everlasting covenantwith me [Davidic Covenant], Ordered in all
things, and secured;For all my salvationand all my desire, Will He not
indeed make it grow?)
Tsamachrefers to a plant as it breaks forth out of the ground (Ge. 2:5, 9); or
to trees as they grow from the ground (Ex. 10:5). Both God and the ground
cause plants, trees, etc. to sprout (Ge. 3:18). Tsamachdescribe Samson's hair
beginning to grow (Jdg 16:22-note;cf 2 Sa 10:5).
Tsamachis used in figurative expressions:
"trouble sprout from the ground" (Job 5:6);
of the goodman's offspring = " out of the dust others will spring" (Job 8:19);
"Truth springs from the earth" (Ps. 85:11);
" I will cause the horn of David to spring forth" = of the sprouting of the line
of kings from David (Ps 132:17;cf Jer. 33:15;Ezek. 29:21;Zech. 6:12);
"Before they spring forth I proclaim them to you" = springing forth of new
things ordained by God (Isa. 42:9; 43:19);
of Israel growing up as a child (Ezek. 16:7).
Tsamachhas Messianic overtones(some but not all are in the verses that
follow)

Ps 132:17, Is 42:9, Isa 43:19, Isa 44:4, Isa 45:8, Isa 55:10, Isa 58:8, Isa 61:11,
Jer 33:15, Ezek 29:21 Zec 6:12
Here are some other interesting uses of tsamach...
Psalm132:17 "There I will cause the horn of David to spring forth; I have
prepared a lamp for Mine anointed (mashiach)."
Comment - Some (e.g., NET Bible and Notes)think this refers to power
(military strength) of David's kingdom, but in context it seems much more
likely to refers to the MessiahGod's Anointed One!
Isaiah44:4 And they will spring up among the grass Like poplars by streams
of water.'
Comment - Who is they? Isa 44:1 "Jacob, Myservant; and Israel, whom I
have chosen." In context this is a prophecy directed to literal Israeland it will
be fully fulfilled when Messiahreturns, for Isa 44:3 says " I will pour out My
Spirit on your (Who in context? the nation of Israel's)offspring, and My
blessing on your descendants." While some Jews have been saved and had the
Spirit "poured" out on them, this prophecy has not be completely fulfilled, for
this has not happened to the nation as it will in the end times.
Bible Knowledge Commentary - This outpouring of the Spirit will occurwhen
the people have returned in belief to the land (cf. Ezek. 36:24, 27;Joel2:25–
29) just after the Messiah’s secondcoming to establishthe Millennium.
Isaiah58:8 "Then your light will break out like the dawn, And your recovery
will speedily spring forth; And your righteousnesswill go before you; The
glory of the LORD will be your rear guard.
John MacArthur - When Israel learned the proper way to fast, she would
enjoy the blessings ofsalvation and the Messiah’s kingdom(Isa 52:12) (Ed: In
the Millennium).
Isaiah61:11 Foras the earth brings forth its sprouts (noun form tsemach - -
6780), And as a garden causes the things sownin it to spring up (literal), So
the Lord GOD will cause righteousnessandpraise to spring up (figurative)
before all the nations.

Comment - This passage alsodescribes anend times scenario. How canwe be
sure? Note the phrase "praise to spring up before all the nations" something
that has not yet occurrednor it will until the Desire of the Nations Messiah
returns to reign and rule.
Ezekiel29:21 "On that day I will make a horn sprout for the house of Israel,
and I will open your mouth in their midst. Then they will know that I am the
LORD."
Comment - What day? This is not clear from the context, and there are a
number of commentaries who feelthis describes the restorationof Israelin
the end times. The NLT reads "And the day will come when I will cause the
ancient glory of Israelto revive, and then, Ezekiel, your words will be
respected. Thenthey will know that I am the LORD." The phrase "they will
know that I am the LORD" is found 26xin the OT all in Ezekieland some
refer to the time of Ezekiel(Ezek 33:29) but others are in the context of end
times (Ezek 34:27 where "secure in the their [Israel's]land" = not been
fulfilled! cp Ezek 36:38, 38:23, 39:6, 28). The point is that this phrase in Ezek
29:21 could support an end times fulfillment. Howeverit is bestto not be
dogmatic.
Zechariah 6:12 "Thensay to him, 'Thus says the LORD of hosts, "Behold, a
man whose name is Branch, for He will branch out (tsamach) from where He
is; and He will build the temple of the LORD.
Comment - This passage clearlyuses tsamachto describe the MessiahWho
will rebuild the Millennial Temple (Ezekiel40:1-48:35)
Tsamach- 36x in 32v in OT - branch(1), grow(8), growing(1), grown(2),
spring(5), spring forth(5), springs(1), sprout(4), sprouted(4), sprouts(1),
unproductive*(1).
Ge 2:5, 9; 3:18; 41:6, 23;Ex 10:5; Lev 13:37;Deut 29:23; Judg 16:22;2 Sam
10:5; 23:5; 1 Chr 19:5; Job 5:6; 8:19; 38:27;Ps 85:11;104:14;132:17;147:8;
Eccl2:6; Isa 42:9; 43:19; 44:4; 45:8; 55:10;58:8; 61:11;Jer 33:15;Ezek 16:7;
17:6; 29:21; Zech 6:12
Gilbrant on the verb tsamach - meaning "to sprout" or "to grow."

The Qal stem occurs fifteen times, usually referring to the sprouting or
growing of various kinds of plants. Thus, plants and herbs sprout (Gen. 2:5);
trees sprout (Exo. 10:5; Ezek. 17:6), as well as whole forests (Ecc. 2:6); ears of
grain sprout (Gen. 41:6, 23); and even hair sprouts (Lev. 13:37). Figuratively,
tsāmachrefers to a hypocrite sprouting up (Job 8:19), to trouble sprouting
from the ground (Job 5:6) and to truth springing up from the ground (Ps.
85:11).
Theologically, tsāmachrefers to foretold events that spring forth (Isa. 42:9;
43:19). In the eschatologicalkingdom, the righteous will spring forth like
willows by the watercourses (Isa. 44:4); their healing will spring forth
speedily (Isa. 58:8) and the messianic Branchwill sprout or branch out (Zech.
6:12). Righteousnesswillspring up (Isa. 45:8).
The Piel stem occurs four times, always referring to the growing of hair.
Tsāmachrefers to the growth of the hair of the head (Judg. 16:22;Ezek. 16:7)
and the growth of a beard (2 Sam. 10:5; 1 Chr. 19:5).
The Hiphil stem occurs fourteen times, usually meaning "to cause something
to sprout or grow." Thus, God causedtrees to grow (Gen. 2:9), as well as
grass (Job38:27; Pss. 104:14;147:8). In a secondarysense, the earth causes
seeds orplants to grow:the cursed ground causedthorns and thistles to grow
(Gen. 3:18); a garden causes seedto spring up (Isa. 61:11); after Godrained
fire and brimstone, the land of Sodom and Gomorrah could not cause grassto
grow (Deut. 29:23). In a similar sense, the rain makes the earth grow herbage
(Isa. 55:10).
Figuratively, God will cause David's house to increase (2 Sam. 23:5); He will
cause the horn of David to grow (Ps. 132:17)and the horn of the house of
Israelto spring forth (Ezek. 29:21); and He will cause the righteous branch of
David to spring forth (Jer. 33:15)(Complete Biblical Library Hebrew-English
Dictionary)
Contrastthe devastating effects ofsin with the beauty and glory of the
Branch…

Ge 3:18 Both thorns and thistles it shall grow (root verb - tsamach)for you;
And you shall eatthe plants of the field
Chuck Smith…
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
(Je 33:15), and Jehovah's servant, the Branch in Zechariah 3:8 and the term
branch is used many times in reference to Jesus Christ. (Commentary)
John Martin…
The term Branch is a fitting figure for the MessiahbecauseHe “sprouted”
from David’s line (Je 33:15) and will bear fruit. Just as people delight in fruit
from their land so the survivors will delight in the Messiah, the Fruit of the
land. The Branch is suggestive ofJesus’words that He is the Vine (Jn 15:1).
(Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985.
Victor)
William Kelly (1821-1906- Plymouth Brethren) comments that
The Branch is a favourite and frequent figure for the Messiah, as the reader
of Jeremiah and Zechariah will recognize. He will be there in His beauty and
glory, and all will be in unison for the escapedofIsrael. Howevermany the
slain, this one Man will be the restorerof all breaches, and holiness will be a
reality, and not a mere name, in Jerusalem(cp agedJoshua's encouragement
to Israel = Josh21:45, 23:14). (Isaiah 1-39 ExpositionalCommentary)
As with all Biblical interpretation (Interpretation) but especiallywith
prophetic writings (see notes) the reader is strongly encouragedto maintain a
Bereanmindset (Acts 17:11) for even the translations/translators (especially
the paraphrasedtranslations - when you read "paraphrase", think "partial
commentary"!) add their own interpretative bias. Although the New Living
Translationis usually (in my opinion) one of the better paraphrases
(Literalness of Various Versions), discernment is always neededfor the first
edition (correctedin revisions) of the NLT rendered this verse…

But in the future, Israel--the branch of the LORD--will be lush and beautiful,
and the fruit of the land will be the pride of its people.
Comment: In fairness the revisedNLT (Isa 4:2NLT) is more accurate and
drops the interpretation that "Israel" is the branch. Unfortunately the NLT
Study Bible still favors a non-messianic interpretation commenting "The
branch (or the Branch) in this context probably refers to the remnant that
would constitute Israel’s new beginning after the Exile (see Isa 6:13). Some
also understand it as representing the ideal descendantof David, the Messiah"
(New Living TranslationStudy Bible. 2008.Tyndale House)
Suggestion:If you own a study Bible, please attempt first to arrive at your
own interpretation (inductive Bible study) before you are biasedby the study
Bible comments! If you take this generalapproach to your study of Scripture,
you will be more likely to recognize and avoid confusing, inaccurate
interpretations that reflectthe writer's "systematic theology",whetherthat
system is reformed, covenant, dispensational, etc. The stance takenon this
website is to interpret literally where that is possible, and while this approach
often produces interpretations most similar to the dispensationalistschool,
this web site is not dispensationalistbut is dogmatically literalist (Literalist)
Beautiful and glorious - Beauty and glory stand in marked contrastto the
shame and disgrace that Isaiah has just describedin Is 3:17-25, 4:1. This
beauty and glory is that which every saint of every age has longed to see come
to fruition. Dearlybeloved of the Father, co-heir of Christ Jesus His Son, do
not let the lastdays detractors and scoffers shakeyour confidence in the
prophetic promises of our everfaithful God (cp Da 11:32b). God's promises
are "yea and… amen" in Christ Jesus (2Co 1:20KJV) and therefore will
surely come to pass just as the Lord has promised. We "gird (our) minds for
action, keepsoberin spirit, fix (our) hope (absolute assurance that God will do
me goodin the future) completely on the grace to be brought to you at the
revelation of Jesus Christ" (1Pe 1:13-note)which is why in his secondepistle,
Peterdeclared…
Know this first of all, that in the last days (these days beganwith Jesus'first
advent and end with His SecondComing - we are in the "last" of the last

days!) mockers will come with their mocking, following after their ownlusts,
and saying, "Where is the promise of His coming? Forever since the fathers
fell asleep, allcontinues just as it was from the beginning of creation." (Which
of course is overt denial of the truth of Scripture which clearly records the
world wide flood! cp 2Pe 3:5, 6-note) (2Pe 3:3, 4-note)
Isaiahhas a parallel passagein chapter 28 writing…
In that day (this prophecy looks towardthe establishmentof the Messianic
Age in the Millennium) the Lord of hosts will become a beautiful crownand a
glorious diadem to the remnant of His people ( Isaiah refers frequently to the
remnant in the Day of the Lord - Isa 10:20, 21, 22; 11:11,16;37:31,32;46:3)
(Is 28:5)
Ironside - When times are darkened, deliverance will come through the
Branch of the LORD, the promised MessiahofIsrael, and the loveliestof the
sons of men. Those left in Zion and remaining in Jerusalemwill be the special
objects of His favor and will be setapart to the Lord who will washawaytheir
filth in His own blood and cleanse theirhearts with the spirit of burning, in
accordancewith the promises made through many other prophets. (Isaiah 4 -
When the LORD Returns to Zion - Online)
of Israel:
the fruit. Is 27:6, 30:23, 45:8, Ps 67:6, 85:11,12 Ho 2:22,23 Joel3:18)
(Survivors Heb = the escaping. Isa 10:20, 21, 22, 27:12,13,37:31,32Jer
44:14,28 Ezek 7:16 Joel2:32 Ob 1:17 Mt 24:22 Lk 21:36 Ro 11:4,5 Re 7:9, 10,
11, 12, 13, 14
Fruit of the earth - (same two Hebrew words occur in Nu 13:20, 13:26, Dt
1:25, Ps 107:34, Is 4:2
Ezek 34:27, Zec 8:12) This verse and specificallythis phrase have been subject
to a number of different interpretations but it is beyond the scope ofthese
notes to go into detailedpros and cons (the interestedreader is referred to the
Expositor's Bible Commentary or J A Motyer's commentary on Isaiah
published by InterVarsity Press)(Note also that the translators'"bias" will be

reflectedin the way this verse is actually rendered, and this caution applies
especiallyto the paraphrased versions, so be alert!) Briefly, it is to be noted
that many commentators (John Martin, Alex Motyer, Edward Young, to
name a few) associate this description ("fruit… and the adornment") as
applying to the MessiahHimself (in addition to the Branch clearly being a
Messianic reference). Others fail to see any Messianic overtones atall in this
passage(evenascribing a non-messianic interpretation to the "Branch").
Finally, others interpret this as a description of the transformed fruitful land
of Israel, similar to Isaiah's later description of the land resembling the
garden of Eden (Isa 51:3, 65:22).
Skinner (written in 1897)for example remarks that
the luxuriant vegetationof the Holy Land in the latter days will reflect glory
on the inhabitants as a proof of Jehovah's signalfavor -- a frequent thought in
Messianic prophecy:Amos 9:13, Hos 2:21, 22, 23ff, Is 30:23, Jer 31:12, Ezek
34:26, 27, 28, 29, 30, Ezek 36:34, 35f; Zech 9:16f; Mal 3:12; Joel3:18 and
compare Lv 26:3, 4, 5, Dt 28:3, 4, 5, 10, 11, 12. The verse has a close
resemblance to Is 28:5. (Online)
The NET Bible note comments that the phrase "fruit of the earth"…
corresponds to “produce of the land,” a phrase that refers elsewhere
exclusively to literal agricultural produce (see Nu 13:20, 26;Dt 1:25). In the
majority of its uses "sprout" refers to literal crops or vegetation(in Ps 65:10
the Lord is the source of this vegetation). A reference to the Lord restoring
crops would make excellentsense in Isa 4 and the prophets frequently
included this theme in their visions of the future age (see Is 30:23, 24; 32:20;
Je 31:12; Ezek 34:26, 27, 28, 29;and Amos 9:13, 14).
THE SURVIVING
REMNANT
The NET has an interesting translation -- all in Jerusalemwho are destined to
live

Survivors (06413)(peletah)refers to those who have escapedthe Lord's hand
of judgment and are "left over". The primary meaning refers to the remnant
of God's people Israelas in 2Ki 19:30,31 (= Isa 37:31, 22, etc) (See study of the
remnant). Those who have escapeddo not owe their survival to fortuitous
circumstances but to the mercy of God. Peletahalso conveys not only the idea
of "escape" but also of "deliverance, " as in 2Chr 12:7. This word is used in
Ezra 9:8, 13, 14, 15 to reflectthe goodness ofGodin preserving a believing
Jewishremnant, rather than liquidating the entire Jewishrace.
The Septuagint (Lxx) translates peletahwith the word kataleipo which
literally describes those left behind.
Petelah- 26vin the OT - deliverance(2), escape(7),escaped(2), escaped
remnant(3), escapes(1), fugitives(1), survivors(5), what has escaped(1), who
have escaped(1), who escape(1), who escaped(2).
Ge 32:8; 45:7; Ex 10:5; Jdg 21:17; 2Sa 15:14;2Kgs 19:31;1Chr 4:43; 2 Chr
12:7; 20:24; 30:6; Ezra 9:8, 13, 14, 15; Neh1:2; Isa 4:2; 10:20;15:9; 37:32;
Jer 25:35;50:29; Ezek 14:22;Da 11:42;Joel2:3, 32; Obad 1:17.
Survivors of Israel - (Literally "the escapedofIsrael", ethnic, national Israel,
not "the escapedof the church") These are the Jews who remain alive after
the Lord has purified His people through judgment and burning, which in
context refers to those who survive the time of Jacob's distress (Jer30:7, 8, 9).
Isaiahgoes on to specify that the survivors are those Jews who have placed
their faith (this is implied in the next verse for the only way to be holy is by
grace through faith = a gift of God) in Messiahduring this tumultuous time of
the GreatTribulation. Severalsynonymous terms for survivors are used in
the next verse (Is 4:3) to describe this group = "he who is left", "remains"
(both these terms imply there has been a purging or separation), "everyone
who is recordedfor life in Jerusalem" (Is 4:3). See also study of the remnant.
MacArthur commenting on the Jewishremnant writes that it represents…
a small nucleus of God’s people, preservedby His sovereigngrace, form this
righteous remnant in the midst of national apostasy(Cf. Isa 1:9-note). There
were always the obedient few (referring to believing OT Jews)who preserved,

obeyed, and passedon God’s law. There will always be a remnant because
God will never forsake the Abrahamic Covenant (cf. Mic 2:12,13;Ro 9:27-
note; Ro 11:5-note). (MacArthur, J.: The MacArthur Study Bible Nashville:
Word)
S. LEWIS JOHNSON
The Glorious Branch
Isaiah4:2-6
Dr. S. Lewis Johnsonexpounds the divine growthof the tender shootof the
Lord, Jesus the Messiahandthe fulfillment of his mission.
SLJ Institute > Messianic Propheciesin Isaiah> The Glorious Branch
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[Message]Tonightwe are looking at Isaiahchapter 4 in the continuation of
our series ofstudies on the Messianic propheciesofIsaiah. And our topic is
the “The Glorious Branch of Jehovah.” We have been saying the lastcouple of
times togetherthat the generalflow of the argument of Isaiah2, 3, and 4, for
these three chapters form one prophecy, indicates that it is really one long in a
sense analysis ofthe Jerusalemof his day in the light of the future. And we
tried to point out, I think in our first study, and then again in our second
study I know, that he sees two Jerusalems in these three chapters, chapters 2,
3, and 4. He sees theirhistories extending from his day on to the lastday or
last days.
In other words, he has before him prophetic Jerusalembefore the world and
he says in chapter 2 verse 1 and following that God’s truth overflows the
whole of the world in the last days. You’ll notice how he begins the 2nd
chapter. “The word that Isaiahthe sonof Amoz saw concerning Judah and
Jerusalem. And it shall come to pass in the last days, that the mountain of the
Lord’s house shall be establishedin the top of the mountains, and shall be
exalted above the hills; and all nations shall flow unto it.” So he looks into the
future and he sees Jerusalemin the light of the lastdays.
But then in chapter 3 after having given us that magnificent prophecy in
chapter 2 he analyzes the spiritual condition of Jerusalemin his day. In fact, I
think that we could saythat from chapter 2, verse 6 through chapter 3 that is
what he doing. But we have it particularly before us in chapter 3. And so what
he does in this central sectionis to discuss presentJerusalembefore God. In
other words, he looks atthe spiritual condition of the city in his day and
analyzes its difficulties and problems. And one might say if God’s truth is to
overflow the whole of the world in the future, in the mean time, in Isaiah’s day

particularly, man’s heresies have penetrated Zion. And these heresies are
both moral heresies and doctrinal heresies. There, in the future, God alone is
worshipped. But here, now the city is crowdedwith idols. There in the future
Jerusalemshall be characterizedbe tremendous spiritual blessings, but here,
now; Jerusalemis full of the spoils of trade as a result of the wickedness and
iniquity and greedof the people of Israel’s day. There, he says, the swords of
men shall be beaten into ploughshares, but here now he talks about vast and
novel armaments that Israelis concernedwith.
Now, I won’t say anything about the relationship of that to the building up of
the defense of the United States ofAmerica, because the situation in
Jerusalemand the situation in Judah and Israelis not really the same as it is
in the United States. But of course the spiritual principles are there and those
spiritual principles are, of course, that our trust is ultimately in the Lord. And
if we put our trust in armaments or in our alliances with our modern day
Egypt’s, then of course our attitude toward the Lord God is wrong.
But now in chapter 4 in the lastpart of this one long prophecy, 2, 3, and 4 he
looks againat prophetic Jerusalembut this time not so much prophetic
Jerusalembefore the world but prophetic Jerusalembefore the Lord. One
might ask, is there any hope for the city after that tremendous accusationof
the city in chapter3. Well, chapter 4 tells us there is hope for the city of
Jerusalemand of course the people of Jerusalem. But it will come only after
judgment. So chapter4 verse 2 through verse 6 is the conclusionof the
prophecy which beganin chapter 2. And it ends in a promise of the glory of
the coming Messiahand his days. And we want to look then at verse 2 through
verse 6. Becausehere we another of the instances in the Authorized Version
where those who have divided the Authorized Version into chapters have
made a slight mistake, mostcommentators feel. Chapter 4, verse 1 really
belongs at the end of chapter3 and the chapter division should have been
made at chapter 4, verse 2. That’s where this Messianicprophecybegins and
that’s what we will look at.
Now, as I said, in chapter2, verse 1 through verse 5 the city is more
prominent. And here the Lord is more prominent. Now, let’s notice verse 2
because this is the beginning of the Messianic prophecy. “In that day shall the

branch of the LORD be beautiful and glorious, and the fruit of the earth shall
be excellentand comely for them that are escapedofIsrael.” I’d like to say
right in the beginning that what this text says in the light of the interpretation
that I want to offer to you is that there is coming a day when the Lord Jesus
Christ in both his divine side and his human side will be lookedupon as he
says, “beautiful and glorious, excellentand comely, for those who have
escapedthe judgment that is to come in the latter days.” In other words, it is a
prophecy of Messianicpersonality, the Lord Jesus himself. And stress is laid
upon the double-sided origin of the Lord. Becauseremember he is the God-
man. And so one personpossessedofa divine nature and a human nature, and
therefore one person who may be lookedat from the standpoint of his divine
nature from his divine side, or he may be lookedat from the standpoint of his
human nature, his human side, yet one person.
I should begin this by saying modern commentators, not all of them of course,
but many modern commentators do not feelthat this is a Messianic prophecy
at all, except only generally. In fact, one recent commentator, one under
whom I studied briefly in the University of Edinburgh many years ago,
Ronald Clements has said that verse 2 is a verse that says nothing more than
that the land shall be rich and fertile for the remnant. And of course he does
not believe even that this chapter probably came from Isaiah. But whoever
wrote is simply saying that in the day of the future according to the prophecy
the land will be fertile. Now, I’d like to suggest, ofcourse, thatthere is a great
deal more to it than that and the orthodox interpretation. And actually the
interpretation put upon it traditionally is that this is a Messianic prophecy.
And I’d like to suggestsome reasonsfirst of all why this expression, the
branch of Jehovahis a term by which the Lord Jesus Christis described. It is
a title of the Messiah. “Inthat day shall the branch of the LORD be beautiful
and glorious, and the fruit of the earth,” also a Messianictitle, “the fruit of the
earth shall be excellentand comelyfor them that are escapedofIsrael.” Now
I’d like to suggestsome reasons whythis is probably a Messianic term. In the
first place, the source of this figure lies in previous revelation in the word of
God. And I’d like for you to turn with me back to 2 Samuel chapter 23 and
verse 5. You know one thing that we learn from the study of the Bible is that
those who wrote the Bible were greatstudents of the word of Godthemselves.

They studied the revelation that they had in their hands. For example, it
becomes very plain that Zechariah was a great student of Isaiah. His terms, as
we shall see tonight, incidentally, his terms are terms that he often derives
from Isaiah. And Isaiah, we learned in our first study, was a greatstudent of
the Pentateuch, becausehis whole first chapter is derived from what he read
and studied and saw in Moses’greatsong ofDeuteronomy 31 and particularly
32. Now, we’re not them saying something that is strange or difficult to believe
when we saythat the writers of Scripture studied the Scripture that they were
able to study, the Scripture that had been written at the time that they were
inspired to write.
Now in chapter 23 and verse 1 listen to the last words of David. “Now these be
the lastwords of David. David the son of Jessesaid, and the man who was
raisedup on high, the anointed of the God of Jacob, andthe sweetpsalmistof
Israel, said,” see this is David speaking ofhimself. “The Spirit of the Lord
spake by me and his word was in my tongue. The God of Israelsaid, the Rock
of Israel spake to me, He that ruleth over men must be just, ruling in the fear
of God.” Now remember, David had been given a Messianic prophecyin the
form of a covenant. He had been given a covenantand promises and those
promises had said in effectthat he was to have a seedwho would sit upon the
throne of the nation Israeland would rule over the whole of the earth in an
everlasting kingdom. So David was wellacquainted with the great promises
that God had given to him. He seemedto have entertained for a time that
perhaps they would be fulfilled to him. But as we cansee in his lastwords, he
has come to realize that the promises were not to be fulfilled to him at that
time.
Verse 4, ” And he shall be as the light of the morning, when the sun riseth,
even a morning without clouds; as the tender grass springing out of the earth
by clearshining after rain. Although my house be not so with God.” In other
words, it’s not been fulfilled to me yet, “yet he hath made with me an
everlasting covenant, ordered in all things, and sure.” Remember Isaiahwill
speak laterabout the sure mercies of David. He was a student of this section.
“Forthis is all my salvation, and all my desire, although he makes it not to
sprout.” Now, I’ve translated that slightly differently from the Authorized
Version. It has although he make it not grow, but the term that is used here is

the term tsamach. Now Hebrew tsamachmeans “to grow.” The term for
branch is the word tsemach. As you can see that’s simply a noun built on the
same root. Tsamach, to grow or to sprout or to cause to sprout; and tsemach,
a sprout or a branch. So it’s not surprising then that later on this term
tsemach, branch, should come to be associatedwith the Messianicking who
would be the inheritor of the Davidic covenant and rule over the face of the
earth. Therefore, it seems to me that what we have alreadyis an indication
from the term “the branch of Jehovah” that here is an expressionthat refers
to the Messiah.
But let’s look at Isaiahchapter 28; Isaiah28 and verse 1 and verse 5. And
while you are finding Isaiah 28, I’ll just read verse 1. It’s verse 5 that I have
particularly in mind. “Woe to the crown of pride, to the drunkards of
Ephraim, whose glorious beauty is a fading flower, which are on the head of
the fat valleys of them that are overcome with wine!” In other words, Isaiahin
the first verse attacks the people around him because oftheir moral evil. But
then in verse 5 he says, “In that day shall the LORD of hosts be for a crownof
glory and for a diadem of beauty, unto the residue, “the remnant you see, “of
his people.” Now notice those terms, “shallbe for a crownof glory and for a
diadem of beauty unto the residue of his people.”
Now with that in mind come back and let’s read verse 2 then of Isaiah chapter
4. “In that day shall the branch of the LORD be beautiful and glorious,”
notice the two terms again, beauty and glory, “and the fruit of the earth shall
be excellentand comely for them that are escapedofIsrael.” In other words,
the same kind of thing that is statedin chapter 4, verse 2 is statedin chapter
28 verse 1 and verse 5 in a contextin which the Messiahis specificallyreferred
to, as you read Isaiah28:16.
Now secondly, that’s one reasonwhy I think that this “branch of Jehovahis a
Messianic term.” The source of the figure lies in the history of the unfolding of
the Davidic promises concerning the Messiah. Let’s take a look now at the
usage of the term branch. And first of all, I’m going to have you turn with me
to Jeremiah chapter23; Jeremiahchapter 23 and verse 5. In Jerusalem23:5
the prophet writes, “Behold, the days come, saith the LORD, that I will raise
unto David a righteous Branch,” notice the expression, a righteous branch,

and if you have any question about who this branch is he says, “anda King
shall reign and prosper, and shall execute judgment and justice in the earth.
In his days Judah shall be saved, and Israel shall dwell safely: and this is his
name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.”So
he is the branch. Now he is calleda righteous branch. And he is a branch unto
David. So he is the Davidic king, the righteous branch, and he is going to rule
and prosper in the latter days. And his name is, “The Lord our
righteousness.”
Now, you can see that he is a branch, a righteous branch raised up unto
David, the human side of this branch, but his name is Yahweh our
righteousness, his divine side. So the two aspects ofhis characteragainare set
out. He’s the God-man and the Davidic king. Now, if you’ll turn over to
Jeremiah33, verse 15 we have again a reference to the branch. We read in
verse 15, “In those days, and at that time, will I cause the Branchof
righteousness to grow up unto David; and he shall execute judgment and
righteousness in the land.” Now, to show you that Zechariah builds on the
previous prophecies, because he too was a student of Scripture. You know, if
the people who wrote the Bible, men like Isaiah and Jeremiah, and Zechariah
studied Scripture how much more ought we to study the word of God.
So let’s look now at Zechariah chapter 3 in verse 8. In the visions which make
up the earlier chapters of the Book of Zechariah we read in the 8th verse,
“Hearnow, O Joshua the high priest, thou, and thy fellows that sit before
thee: for they are men wonderedat.” That is they are signs. “For, behold, I
will bring forth my servantthe BRANCH.” So he looks forward to the one
who is the servant, the branch. Now you cansee that the description of the
characterand person of the branch is widening. We have, in chapter 4, verse 2
of Isaiah, the expression, “the branch of Yahweh.” And then in Jeremiah
chapter 23 he is raisedup to David and he is called “the Lord our
righteousness.”And now here he is called“my servant the Branch.”
And turn over to chapter 6 and verse 12. In chapter 6, verse 12 of the
prophecy of Zechariahthe prophet writes, “And speak unto him, saying, Thus
speakeththe LORD of hosts, saying, Beholdthe man whose name is The
BRANCH; and he shall grow up out of his place, and he shall build the temple

Jesus was the branch of the lord

Jesus was the branch of the lord

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