The Branch
The phrase ṣemaḥ yhwh (branch
of Yahweh) (Isa. 4:2) appears a number of times in Isaiah’s prophecy (through
different Hebrew nouns) and in those of later prophecies as well (Jer. 23:5;
33:15; Zech. 3:8; 6-12). ṣamaḥ
means to “sprout” or “spring up” as plants do when coming up form the soil or
as a twig coming from a trunk which grows into a branch. As Isaiah uses the
term, he has a tree or vine in mind form which a shoot or branch grows. In this
passage the branch is said to be Yahweh’s branch (KJV) or Branch (NIV); it is
Yahweh’s, a shoot which Yahweh has caused to some forth, not in the sense of a
growth coming form Yahweh himself. In other passages it is explicitly stated
wat the source of the branch is: it is the stump of Jesse’s house (11:1), specifically,
Jesses youngest son, David (Jer. 23:5-6; 33:15-16). The branch of Yahweh,
therefore, refers to the Son of whom Yahweh spoke when he promised that the
Davidic house would be an everlasting dynasty (2 Sam. 7:11-16). In spite of the
dire threats Isaiah had to proclaim, he is called to remind the covenant people
that Yahweh’s promises to David will not be forgotten. The Davidic family tree
will continue to grow until it becomes the developed fruit-producing means that
Yahweh intended it to be on behalf of his covenant people.
When speaking of the Branch of Yahweh,
notably, its fruit, Isaiah employs terminology taken from the Mosaic account of
Israel’s redemption from Egypt and Yahweh’s providential protection of and care
for his redeemed people while in the wilderness (4:5-6). In fact, the cleansed
Yahweh covenanted with his people and provided miraculous means for Israel’s guidance,
security, and protection. Isaiah has a long historical perspective; what Yahweh
had done for his people in the days of Moses and had promised to David is not
forgotten. In fact, what was began in the past is certainly to be consummated.
The Branch of Yahweh is described by
Isaiah in terms of verdant growth and the rich produce of the land. The Hebrew
terms for beauty and glory which describe the Branch are parallel to the terms for
excellence (gā’ôn) and beauty (tip’eret), which describe the
fruit of the land. The obvious reference Isaiah has in mind is that the
covenant people are to be planted in the Promised Land and from that place are
to serve Yahweh and be his agent of service in the world among the nations (Gen.
12:1-3). To the degree Yahweh had blessed his people on the days of Moses and
David, he would make promises to Abraham, namely, that his offspring would be numerous
prosperous, and famous in the land “flowing with milk and honey” (Exod. 13:5;
Deut. 6:3). From that land, covenantal blessings are to flow forth to the
nations. This is possible because from the seed in the land, from the royal
house arising from that seed, will come the One who will bring all of Yahweh’s
promises and plans to fulfillment.
In summing up what Isaiah has
prophesied thus far (4:2-6), it is well to repeat that Isaiah, in using the
phrase Branch of Yahweh (v. 2), is referring to the promised Messiah
(the narrow view of the messianic concept), who is to come form the Davidic
dynasty, which, in turn, is part of the people Yahweh covenanted with at Sinai
and all this in fulfillment of his promises to Abraham and in keeping with his
purposes with and for Adam. Isaiah has much more to proclaim about this
descendant of David. He, however, as he preaches about Judah’s sin and
prophesies concerning the coming judgment, proclaims the sure working out of
both Israel and Judah’s salvation through the promised Messiah. (Gerard Van
Groningen, Messianic Revelation in the Old Testament, 2 vols. [Grand
Rapids, Mich.: Baker Book House, 1990 repr., Eugene, Oreg.: Wipf and Stock,
1997], 2:519-21)
