Understanding Isaiah (Lesson 4: The Righteous Remnant)

Introduction [Chapter 3]:

Chapter three begins a new cycle of prophecies in Isaiah’s introduction. The prophecies of chapters three and four follow the same basic design as the prophecies in the first two chapters, only elaborating more explicitly on some of the themes already mentioned. Finally, chapter five rounds out the introductory cycles of prophecy, climaxing with an allegorical representation of God as the husbandman of a vineyard, and Israel as a vine that has been given every advantage, and yet has brought forth nothing of worth. Hence, there is a natural crescendo to Isaiah’s introduction, the first two chapters laying a thematic groundwork which will be taken up again in the next two chapters, and which will then give way to a dramatic representation that drives those same themes home in a pictorial and confrontational manner.

It is of course impossible in a fifteen week course of study to walk through all sixty-six chapters of Isaiah verse by verse. Therefore, we will just mention the major themes of chapter three, by way of introduction, before dealing in more detail with the prophecies of the righteous remnant in chapter four. Then, we will touch on the themes of chapter five, in a brief interlude, before moving on to deal with chapter six in more detail, once again focusing on the nature of the remnant as dealt with in the latter portion of the chapter.

The beginning of chapter three emphasizes the certainty and pervasiveness of God’s judgment. This theme gives way to a vindication of the promised judgment by cataloging the thoroughgoing iniquity of God’s people (with just a glimmer of hope in the exceptional encouragement of verse ten). This catalog of Israel’s degeneracy climaxes at the end of the chapter, in which her spiritual adultery is typified in the shameless customs of her daughters, who take every opportunity to pursue the immoral pleasures of their pagan lovers. The chapter concludes with this repulsive image of Israel madly pursuing her illicit love affairs.

Textual Analysis [Chapter 4]:

  • The sad conclusion of spiritual adultery (Isaiah 4:1)

Chapter three describes in sordid detail the manner in which Israel’s daughters sought pleasure and security in illicit love affairs, instead of finding their joy and comfort in God. The first verse of chapter four gives us a glimpse of the sad outcome of those whose lives are thus occupied only with earthly, sensual pleasures. The lovers of the daughters of Israel have thoroughly disappointed them. They have not provided them with love, comfort, prosperity, social status, or anything which they had sought in their embrace. Now, Israel’s daughters are ready to forego all joy and prosperity, willingly agreeing to share any husband they could find with six other women, and even consenting to provide their own food and clothing. All the things they had hoped for have vanished away, and still they grasp madly after a husband to take away their reproach. Although this prophecy has immediate reference to the scarcity of men after the devastating wartime judgments of God, it is very fittingly placed at the conclusion of the description of the abominable lusts of Israel’s daughters. They had sold themselves for pleasure and prosperity, and now, when all those things have turned out to be illusions, they continue to sell themselves in shame and reproach. Thus, all who pursue spiritually adulterous affairs, running after that great whore Babylon (the God-hating world system, cf. Revelation 17:1-2), will find themselves utterly let down, but still constrained to follow madly after those idols which cannot satisfy.

  • The fruitful Branch and the righteous remnant (Isaiah 4:2)

If anyone should be tempted to utter despair at the conclusion of this gloomy prophecy, Isaiah now takes up again the hopeful theme of the righteous remnant. For this remnant, i.e. “those from Israel who have escaped,” the prophetic expectation is utterly opposed to the immediately preceding expectation for the daughters of Jerusalem. Notice that the time reference is the same as in the preceding verse, “In that day”; that is, the period of the end times. In the latter days, there will be a remnant of grace which will be preserved in spite of the utter destruction of Israel as a whole. This preservation is seen in connection with the glorious “Branch of Jehovah,” which will be filled with fruit in the latter days. What are we to understand by this? Later references in Isaiah, as well as references in Jeremiah and Zechariah (Isaiah 11:1; Jeremiah 23:5; 33:15; Zechariah 3:9 and Zechariah 6:12), make it clear that this Branch is none other than the promised Christ, who would spring up from the root of David. So is the promised fruitfulness intended to signify literal fruit? The fact that the “Branch” is intended symbolically to refer to Christ makes it likely that the “fruits” are probably intended in a symbolical sense as well. Christ’s teaching in John 14 may give us a clearer sense of the intended meaning here. In this discourse, Christ declares that he is the one true Vine, and that only those who are in him bear fruit. Here we may also infer that the remnant will only be preserved to enjoy the benefits of the fruit of the Branch by being in Christ. These comely fruits, reserved for those who are in Christ, may be understood along the same lines as the fruit of the Spirit mentioned in Galatians 5:22-23. Some people have seen the reference to the fruit “of the earth” as emphasizing that it was through Christ’s taking on an earthly body, dying, and being buried for three days, that he accomplished the peaceful and righteous fruits of the gospel (cf. John 12:24). At the least, this prophecy is speaking of a righteous remnant who alone will be benefitted by the coming of Christ, the Branch of Jehovah.

The remnant who will enjoy the fruits of the coming Branch will be made utterly holy; those who are said to inhabit Zion will be those who are written among the living, that is, written in the Lamb’s book of life (as in Revelation 13:8. cf. also Psalm 69:28, Philippians 4:3, and Revelation 3:5; 17:8; 20:12; 20:15). The remnant will be holy, because the Branch of Jehovah will produce the fruit of holiness in them. As John Gill expressed it, “These are the persons to whom Christ appears beautiful and glorious, excellent and comely, who will be left, and remain in Zion and Jerusalem; by which is meant the Gospel church, or church as in the latter day; in which these shall continue, abide by the truths and doctrines of the Gospel, and the ordinances thereof, and persevere unto the end.”

  • The Holy Spirit will produce this holiness in the remnant, by his work of sanctification (Isaiah 4:4)

Although Isaiah has just described the entire remnant of grace as “holy,” he now goes back to instruct us how this holiness is to come about. Yes, it will be the fruit of the Branch; but that fruit will be produced through the zealous transforming work of the Holy Spirit. God will purge the filth and blood-guiltiness of the daughters of Zion, that is, of the remnant, who alone will be called the true inhabitants of Jerusalem. He will do this through his Spirit, who was sent to convince the world of sin and righteousness and judgment (John 16:8). The Spirit will work as fire, consuming the dross of that which is worthless in the lives of the remnant, and producing a burning zeal for the Lord (cf. Matthew 3:11-12; Jeremiah 20:9; Psalm 39:3; Song of Solomon 8:6; Isaiah 10:17; Zechariah13:9). All of the remnant of grace will be made holy because of the certainty of the Spirit’s sanctifying work (cf. Romans 8:29-31).

When God took Israel out of Egypt, he symbolized his presence, guidance, and protection by a pillar of cloud and fire (Exodus 13:21-22). In the latter days, every assembly of the new Jerusalem (Mount Zion) will have God’s presence and protection personally surrounding it (cf. Zechariah 2:5). The whole church under the new covenant (e.g. Ephesians 2:19-22), and each member of the covenant in particular (e.g. 1 Corinthians 6:19), is the dwelling place of God. God’s presence among us as the true inhabitants of Zion is the sole substance of our defense, hope, joy, etc. God with us is a shade by day, a hiding place by night, a refuge from the storm, and so on.

Interlude [Chapter 5]:

Chapter five concludes Isaiah’s first (thematic) introduction. This chapter begins with an allegory, representing the truths that he has been enunciating. Israel is as a vineyard, tenderly cared for and yet producing nothing but worthless fruit. Because of her worthlessness, the Vinedresser (God) will utterly destroy the vineyard. The first introduction concludes with the utter corruption of Israel, and hence her utter destruction.

Chapter six stands as a sort of second introduction. The first five chapters introduced the major themes of Isaiah; the sixth chapter introduces his call and commission as a prophet. At the conclusion of this second introduction, as well, the themes of the failure of Israel, her impending destruction, and the gracious preservation of a remnant, come once again to the forefront. After this second introduction of his commission as a prophet, Isaiah begins to relate his further prophecies, many of which have regard to specific historical occurrences.

Textual Analysis [Chapter 6]:

Verse 1: Isaiah’s call and commission as a prophet began with a glimpse of Christ high and lifted up, seated upon his throne. Anytime God is seen by a man, it must be specifically the second person of the Godhead, Christ, who is seen. John 1:18 tells us that no man has seen God at any time, but that the Son has revealed him. Later, Christ tells Philip that if anyone has seen him, he has seen the Father as well (John 14:9). Moreover, John 12:40-41 says specifically that, at the occasion of this vision, Isaiah saw Christ’s glory, and spoke of him. In this vision, Christ is reigning on high, just as Isaiah would later prophesy of him that he would sit on the throne of David forever. The train of his robe, signifying his glory, fills the whole temple, which indicates the presence of God among men. So Christ, whose body was in truth the temple of God, was filled with all the glory of divinity. “In him dwells all the fullness of the Godhead bodily (Colossians 2:9).

Verse 2: The seraphs “above” (a better translation would be, “around,” or “in the presence of”) the throne were diligent in ministering before the holy, almighty, reigning God. They covered their face to signify their humility, and that no created being can behold the full glory of God and live. With two wings they flew, signifying their quick and ready performance of every command of God, swiftly flying to accomplish his bidding and minister before him. The significance of the two wings with which they covered their feet has been understood in a variety of ways. Are they covering them in humility? To signify that they do not choose the way in which they will walk, but rely altogether on the word of God? In order not to contract defilement from the earth beneath them? To shield them from human eyes, who cannot stand even the merest reflection of God’s glory? Whatever the significance, the fact that these glorious creatures were humble and obedient servants who could not stand the full radiance of the glory of God must be strikingly obvious.

Verse 3: The entire scope of their quick and obedient ministry was to proclaim the glory of God. Many have detected a foreshadowing of the Trinity in this proclamation of the thrice-holy God. There may be some truth to this, but the predominant idea is that God is holy in the highest degree. The whole earth, not just the temple, nor yet the land of Judea, is full of the glory of God. All things were created for his glory (cf. Revelation 4:11), and with us, as with the seraphs, our sole duty is to proclaim in all our actions the glory of God (1 Corinthians 10:31).

Verse 4: The mere voice of a mere creature proclaiming the glory of God shook the doorposts of the temple: how glorious must God himself be, if a simple creaturely proclamation of his glory is so powerful! Some have suggested that the doorposts of the temple shook, signifying that the physical temple would soon be thrown down upon the arrival of Christ. The house was filled with smoke, a common sign of the presence and glory of God. Smoke signifies both opaqueness, as the mysteries of the Divine nature may never be fully probed; and terror, as the glory of God is an awe-inspiring and fearful thing for mere creatures.

Upon seeing this glorious vision, Isaiah does what a mere mortal and sinful man must do: dissolves in terror of the Holy God. When Isaiah only glimpsed the King, Jehovah of Hosts, he was immediately at the point of perishing, and was greatly stricken with fear upon recalling his sinfulness and that of all mankind. If no man, being a mere creature, can see God and live, how much less can man the sinner stand before the thrice-holy God?

God knew of Isaiah’s insufficiency as a creature and a sinner, and yet he did not cast him away. Instead he sovereignly applied to his life the work of Christ, to cleanse him and empower him for the ministry to which he had called him. The altar, here as in the rest of the Bible, signifies the sacrifice of Christ, which takes away guilt. God commands that the effect of Christ’s self-sacrifice (signified by a coal from the altar) be applied to Isaiah’s account, hence equipping him for God’s call. Augustine rightly prayed, “Lord command what you will, and grant what you command.” So Jehovah did with Isaiah. His lips are seen as the chief repository of his uncleanness, partly because, as a prophet, it is above all his lips which must be cleansed and dedicated to God; and partly because the fruit of the lips stand as a litmus test of the nature of the whole person. James tells us that if any man does not offend in word, he is a perfect man and able to control the whole body (James 3:2). Likewise, Christ admonished the Pharisees that the things which come out of a man, i.e., those things which he gives vent to through his mouth, show his defilement and the state of his heart (Matthew 15:18).

When Isaiah, having experienced the wonder of divine grace and forgiveness, now hears the call of the Lord, he can have no other response than to say, “Here am I: send me.” He who has been forgiven much loves much (Luke 7:47), and he who has tasted God’s grace is delighted to heed his call.

  • The divine commission and the basic prophetic message (Isaiah 6:9-13)

Verses 9-10: God here officially commissions Isaiah, and sends him to perform a task which may well have been the precise opposite of what he was expecting: to harden and blind the people through his preaching. God not only indicates to Isaiah that Israel would not hear; but more than that, he positively commands him to stop their ears, shut their eyes, and so on. Not through deception, by preaching to them a message of false hope, but by proclaiming the truth, which, because they were unregenerate, could not possibly be accepted by them. Thus it is sometimes God’s will to use the message of the truth to harden the reprobate and bring them doubly under the condemnation of God’s just wrath (cf. Romans 9:17-18; Romans 2:5). This passage is quoted not less than five times in the New Testament ( Matthew 13:13-15; John 12:37-40; Mark 4:11,12; Luke 8:10; Acts 28:26,27), to indicate the identical purpose of Christ in speaking in parables.

Verses 11-12: God now indicates, in response to Isaiah’s stunned questioning, the purpose of this inexplicable task of hardening: it was to issue in the utter desolation and casting off of Israel. God’s purpose was to harden Israel so thoroughly that he must consequently cast them off. This must have been astounding to a descendant of Abraham; we know from subsequent revelation that this end was not without a further purpose, namely, concluding all men in unbelief so that he might have mercy upon all (Romans 11:32). And God, not willing to cut off from his chosen servant all hope, intimates the same point in the next verse, being,

Verse 13: The grammatical difficulties inherent in this verse should not obscure its basic meaning. The point intended is that, although the destruction would be thorough, so as to be signified by a tree which had been utterly cut down, yet even in this sad state there would be a remnant preserved. This remnant (a tenth) would be the “holy seed” of Israel, indicated in the analogy by the stump left where the tree had been felled. Although all hope would appear to be lost, yet the stump would still have life in itself, and would ultimately spring forth in renewed vitality and grow up into a new and more glorious tree. Compare Daniel 4:19-26 for a strikingly similar analogy. Christ is the holy Seed of Israel (Galatians 3:16), and so the analogy teaches us this truth: that all of Abraham’s descendants would be corrupt, and would be cast off. Only, at the end of all hope, a Seed would arise who would be truly holy. This Seed would restore Israel’s fallen estate, and cause her to grow up again in holiness to the Lord. In other words, the righteous remnant would ultimately be limited to Christ alone; but from this remnant of one righteous man would many sinners be justified and come to constitute the true Israel of God.

Conclusion:

At the conclusion of both of Isaiah’s introductory sections (chapters 1-5 and chapter 6), the essential message with which we are left is this: Israel is thoroughly corrupt and must be thoroughly destroyed; only a righteous remnant will be preserved; and that remnant is ultimately none other than Christ. And yet from this remnant, Israel will be restored and reshaped into a far more glorious, righteous, and holy people of God, a people among whom God himself dwells. In the next chapters we can see this basic message blossoming and taking on historical significance. In Israel’s greatest historical catastrophes, a certain hope is promised on the basis of the coming Immanuel, God come down to dwell among his people, which is Christ.

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