Isaiah 4:2

“In that day shall the branch of the Lord be beautiful and glorious, &c.] When the beauty of the Jewish women shall be taken away, 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 Messiah of the Lord be for joy and glory;” and the Septuagint understand it of a divine Person appearing on earth, rendering the words, “for in that day God shall shine in counsel with glory upon the earth”; and so the Arabic version. Christ is called “the branch”, not as…”

“The branch of the Lord - צמח יהוה 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 counsel with glory upon the earth, to exalt, and to glorify the remnant of Israel.’ The Chaldee renders it, ‘In that day, the Messiah of the Lord shall be for joy and glory, and the doers of the law for praise and honor to those of Israel who are delivered.’ It is clear that the passage is designed to denote some signal blessing that was to succeed the calamity predicted in the previous verses. The only question is, to what has the prophet reference? The word ‘branch’ (צמח tsemach) is…”

“In that day - About that time: when the Lord shall have washed away the filth of Zion, by those dreadful judgments now described. The branch - The Messiah. The earth - The land which for the sins of the people was made barren, upon their return to Christ shall recover its fertility. Under this one mercy he includes all temporal blessings, together with spiritual and eternal. For them - That shall survive all the forementioned calamities. Isaiah 4:3”

“4:2-6 In bold contrast to the desperate picture of 3:16–4:1, this prophecy of salvation and hope (see also 2:2-4) promised cleansing, consecration, and the renewal of God’s presence with the remnant. The imagery in 4:5-6 alludes to Israel’s exodus from Egypt, when a pillar of cloud and of fire guided and protected them. Israel’s restoration from exile would be a second exodus. 4:2 The branch in this context probably refers to the remnant that would constitute Israel’s new beginning after the Exile (see 6:13). Some also understand it as representing the ideal descendant of David, the Messiah (see 11:1; Jer 23:5; 33:15-16; Zech 3:8; 6:12). • A beautiful and glorious transformation from shame…”

“the branch: Isa 11:1, Isa 60:21; Jer 23:5, Jer 33:15; Eze 17:22, Eze 17:23; Zac 3:8, Zac 6:12 beautiful and glorious: Heb. beauty and glory, Exo 28:2; Zac 9:17; Joh 1:14; Co2 4:6; Pe2 1:16 the fruit: Isa 27:6, Isa 30:23, Isa 45:8; Psa 67:6, Psa 85:11, Psa 85:12; Hos 2:22, Hos 2:23; Joe 3:18 them that are escaped: Heb. the escaping, Isa 10:20-22, Isa 27:12, Isa 27:13, Isa 37:31, Isa 37:32; Jer 44:14, Jer 44:28; Eze 7:16; Joe 2:32; Oba 1:17; Mat 24:22; Luk 21:36; Rom 11:4, Rom 11:5; Rev 7:9-14 Isaiah 4:3”

“"In that day will the sprout of Jehovah become an ornament and glory, and the fruit of the land pride and splendour for the redeemed of Israel." The four epithets of glory, which are here grouped in pairs, strengthen our expectation, that now that the mass of Israel has been swept away, together with the objects of its worthless pride, we shall find a description of what will become an object of well-grounded pride to the "escaped of Israel," 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 can be the church of the future itself, which is here called the "sprout of Jehovah" and "fruit of…”