Isaiah 4:6

Isa 4:6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.

Ver. 6. And there shall be a tabernacle for a shadow.] Or, He shall be. Christ is a shelter and a shadow to his, whenas all worldly comforts are but as so many burning glasses, to scorch the soul more.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_4:6

And there shall be a tabernacle for a shadow

A substantial shadow amid the insubstantials

The tabernacles of the Old Testament typify the abiding glory of that true tabernacle which the Lord pitched and not marl They were taken down.

This abideth evermore. The dissolving process of death only developed the capacity of the Divine Redeemer to become a universal tabernacle. Isaiah saw the Divine King in all His beauty and in all His adaptedness for the worlds deep needs when he declared, And there shall be a tabernacle for a shadow in the day time from the heat. The word shadow is not always attractively employed. Job, in mournful imagery, describes the traveller going to the land of darkness, and the shadow of death. And cheering ideas are not always suggested by the proverb which affirms that coming events cast their shadows before them. But the sublime tabernacle spoken of by Isaiah is a shadow that always attracts. It never hides any sunlight which may be needful for the ripening of celestial fruits.

I. This tabernacle is a COOLING SHADOW. The heats of this world will not be so oppressive to him who dwells in this tabernacle. For the soul finds adequate provisions for the wants and aspirations of its largo capacities in this substantial shadow.

II. This tabernacle is a LIFE GIVING AND PRESERVING SHADOW. The summer heat of Judaea is intense. Some of the rivers are dried up, and become lanes of burning sand. Near Mount Tabor many of the soldiers of Baldwin IV died through the oppressive heat; and at this very place of Shunem, the son of the Shunamite was struck in the head by the suns rays as he went up to his father to the reapers, and he died. A shadow to impart and preserve life as well as to give a cooling place of resort. The spirit of man dies in consequence of unforgiven transgression, but life is found in the true tabernacle.

III. This tabernacle is a DELIGHTFUL SHADOW. Delightful, not only in protecting from evils, but in the direct impartation of pleasure. If there is any delightful state in this world, it is where and when the soul sits down under the shadows of the Beloved and holds sublime communion with the Infinite.

IV. This shadow is an ABIDING SHADOW. Unlike that afforded by Jonahs gourd. God blasts our cherished gourds in order to lead us out of all narrow and selfish policies. Earths protecting shadows flee away to teach us to abide more constantly and believingly beneath the one perfect and ever-abiding shadow. (W. Burrows, B. A.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 4:6. And there shall be, &c. — Or, He, that is, the Lord, shall be, a tabernacle, or a tent, for a shadow from the heat, &c. — He alludes to the circumstance of tents being necessary, in those eastern countries, to defend people from the intolerable heat of the sun, and the violent tempests which frequently happen; in consequence of which a portable tent becomes an important part of a traveller’s baggage, for defence and shelter. Thus, he signifies, the Christian Church, in its early ages, exposed as it was to the heat and violent storms of repeated persecutions, stood in peculiar need of the divine protection, and was favoured therewith, and that frequently, in a very extraordinary and even miraculous way.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:6 shelter (literally shadow; see 32:2): See 32:2; God’s protection would keep the remnant safe from enemies and from the destruction he would bring on the wicked (33:14-16).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

God promiseth to be the defense of his Church against all troubles and dangers.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. A tabernacle] In countries subject to violent tempests, as well as to intolerable heat, a portable tent is a necessary part of a traveller's baggage, for defence and shelter. And to such tents the words of the text make evident allusion. They are to be met with in every part of Arabia and Egypt, and in various other places in the East.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) And there shall be a tabernacle.—Perhaps It shall be . . . The thought is that of Psa_27:5; Psa_31:20. In the manifested glory of Jehovah men would find, as the traveller finds in his tent, a protection against all forms of danger, against the scorching heat of noon, and against the pelting storm.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. a tabernacle] a pavilion as in Psa_18:11.

in the daytime] is omitted by the LXX.

for a place of refuge … rain] for a refuge and shelter from storm and from rain. The mention of these “lesser inconveniences” reads like an anticlimax. It is certainly difficult to think that Isaiah would have written so weak a conclusion to an important oracle. The passage may be fragmentary.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And there shall be a tabernacle,.... Christ, who tabernacled in our nature, and is the minister of the true tabernacle, which God pitched, and not man; who will be spiritually present in the word and ordinances, where the shepherds pitch their tents; and who will be that to his people as shepherds' tents are to them, to which the allusion is:

for a shadow in the day time from the heat: from the heat of a fiery law, which works wrath; from the flaming sword of justice, which calls for vengeance; from the wrath of God, which is poured forth like fire; from Satan's temptations, compared to fiery darts; and from the violence of persecution; for there will be no more after the last struggle of the beast, and the slaying of the witnesses:

and for a place of refuge; until the indignation be over and past: as Christ is a refuge for sensible sinners to flee unto for safety, from avenging justice, and the wrath of God; so he is a place of security, and has his chambers of safety for saints, from all dangers, and from every enemy, Isa 26:20,

and for a covert from storm and from rain; from the blast of the terrible ones, the antichristian powers, which will be as a storm against a wall, Isa 25:4 this will be the hour of temptation, which will come upon and try them that dwell upon the earth, from which Christ will preserve his faithful ones, Rev 3:10.

Next: Isaiah Chapter 5

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And there shall be a tabernacle - The reference here is to the “tabernacle,” or sacred “tent” that God directed Moses to make in the wilderness. The image of the cloudy pillar mentioned in the previous verses, seems to have suggested to the mind of the prophet the idea of the tabernacle over which that pillar rested. The principal idea here is, however, not a tabernacle as a symbol of the divine protection, or of divine worship, but of a place of refuge from a tempest; that is, that they should be “safe” under his protection. In Eastern countries they dwelt chiefly in tents. The idea is, therefore, that God would furnish them a place of shelter, a hiding-place from the storm.

In the daytime from the heat - The heat in those regions was often very intense, particularly in the vast plains of sand. The “idea” here is, therefore, one that is very striking. It means, that God would furnish to them a refuge that would be like the comfort derived from a tent in a burning desert.

For a place of refuge - A place to which to flee in the midst of a storm, as a tent would be.

A covert - A place of retreat, a safe place to retire to. The figure used here is not unfrequently employed in the prophets; Isa 25:4; Isa 32:2. In eastern countries this idea would be very striking. While traversing the burning sands of a desert, exposed to the rays of a tropical sun, nothing could be more grateful than the cool shadow of a rock. Such figures are, therefore, common in oriental writings, to denote protection and agreeable shelter from calamities; see the note at Isa 32:2. The idea in these verses is:

(1) That God will be a defender of his people.

(2) That he will protect their families, and that his blessing will be upon their dwelling-places; compare the note at Isa 59:21.

(3) They may expect his blessing on their religious assemblies.

(4) God, through the promised Messiah, would be a refuge and defense.

The sinner is exposed to the burning wrath of God, and to the storms of divine vengeance that shall beat forever on the naked soul in hell. From all this burning wrath, and from this raging tempest, the Messiah is the only refuge. Through him God forgives sin; and united to him by faith, the soul is safe. There are few images more beautiful than this. Soon the storms of divine vengeance will beat on the sinner. God will summon him to judgment. But then, he who has fled to the Messiah - the Lord Jesus - as the refuge of his soul, shall be safe. He shall have nothing to fear, and in his arms shall find defense and salvation.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

There shall be a tabernacle; or, he, i.e. the Lord, shall be a tabernacle, or a tent, to defend them from the violent heat of the sun, and other injuries of the weather, which was the use and benefit of tents.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Tabernacle — That of Moses in the wilderness prefigures God’s pavilion, which, by Messiah, he spreads everywhere over his people. As its bridegroom, Messiah overshadows his Church. He is its canopy (an idea of which the canopy at the oriental wedding is the symbol) to shield from fierce heats and violent rains; in other words, he secures perfect protection from all moral disasters. This security the renewed Jerusalem, or Zion, shall enjoy for ever — not merely in the best days of the Church on earth, but in the eternally better days of the New Jerusalem above. Revelation 21.

The prophecy begun at chapter ii closes here. Its leading thought is the overthrow of the false glory of Israel, and the perfect establishment of its true glory by means of judgment and of severe discipline. Doubtless the prophecy covers the whole area of history to Judah as a nation, and an indefinite outlook thence onward into Messianic times. The themes touched upon here are often a burden with this prophet in other modes of warning, illustration, or enforcement, nearly all of which have more or less the same hopeful closing.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And there shall be, etc.; rather, and it (i.e. "the canopy") shall be a tabernacle, or bower, a shelter from the sun"s heat by day, and from storm and rain both by day and night. The metaphors need no explanation.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And there - Or, he, the Lord, shall be a tabernacle, to defend them from the heat of the sun, and other injuries of the weather.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Thus would Zion be a secure retreat from all adversities and disasters."And it will be a booth for shade by day from the heat of the sun, and for a refuge and covert from storm and from rain." The subject to "will be" is not the miraculous roofing; for ânân (cloud) is masculine, and the verb feminine, and there would be no sense in saying that a Chuppâh or canopy would be a succâh or booth. Either, therefore, the verb contains the subject in itself, and the meaning is, "There will be a booth" (the verb hâyâh being used in a pregnant sense, as in Isa 15:6; Isa 23:13); or else Zion (Isa 4:5) is the subject. We prefer the latter. Zion or Jerusalem would be a booth, that is to say, as the parallel clause affirms, a place of security and concealment (mistor, which only occurs here, is used on account of the alliteration with machseh in the place of sether, which the prophet more usually employs, viz., in Isa 28:17; Isa 32:2). "By day" (yōmâm, which is construed with לצל in the construct state, cf., Eze 30:16) is left intentionally without any "by night" to answer to it in the parallel clause, because reference is made to a place of safety and concealment for all times, whether by day or night. Heat, storm, and rain are mentioned as examples to denote the most manifold dangers; but it is a singular fact that rain, which is a blessing so earnestly desired in the time of Chōreb, i.e., of drought and burning heat, should also be included. At the present day, when rain falls in Jerusalem, the whole city dances with delight. Nevertheless rain, i.e., the rain which falls from the clouds, is not paradisaical; and its effects are by no means unfrequently destructive. According to the archives of Genesis, rain from the clouds took the place of dew for the first time at the flood, when it fell in a continuous and destructive form. The Jerusalem of the last time will be paradise restored; and there men will be no longer exposed to destructive changes of weather. In this prediction the close of the prophetic discourse is linked on to the commencement. This mountain of Zion, roofed over with a cloud of smoke by day and the shining of a flaming fire by night, is no other than the mountain of the house of Jehovah, which was to be exalted above all the mountains, and to which the nations would make their pilgrimage; and this Jerusalem, so holy within, and all glorious without, is no other than the place from which the word of Jehovah was one day to go forth into all the world. But what Jerusalem is this? Is it the Jerusalem of the time of final glory awaiting the people of God in this life, as described in Rev 11 (for, notwithstanding all that a spiritualistic and rationalistic anti-chiliasm may say, the prophetic words of both Old and New Testament warrant us in expecting such a time of glory in this life); or is it the Jerusalem of the new heaven and new earth described in Rev 20:1-15 :21? The true answer is, "Both in one." The prophet's real intention was to depict the holy city in its final and imperishable state after the last judgment. But to his view, the state beyond and the closing state here were blended together, so that the glorified Jerusalem of earth and the glorified Jerusalem of heaven appeared as if fused into one. It was a distinguishing characteristic of the Old Testament, to represent the closing scene on this side the grave, and the eternal state beyond, as a continuous line, having its commencement here. The New Testament first drew the cross line which divides time from eternity. It is true, indeed, as the closing chapters of the Apocalypse show, that even the New Testament prophecies continue to some extent to depict the state beyond in figures drawn from the present world; with this difference, however, that when the line had once been drawn, the demand was made, of which there was no consciousness in the Old Testament, that the figures taken from this life should be understood as relating to the life beyond, and that eternal realities should be separated from their temporal forms.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

And a tabernacle shall be for shade...from heat to protect from the burning of the future sun, as it is said in regard to the wicked (Malachi 3:19): “And the coming sun shall set them ablaze,” for the Holy One, blessed be He, will take the sun out of its case, and cause it to burn them.

and for a shelter Heb. וּלְמַחְסֶה. [This is] an expression of covering.

and for a covert in which to hide.

from stream of fire gushing forth from the river of fire on the wicked in Gehinnom, as it is said (Jeremiah 23:19): “On the heads of the wicked it shall rest.” [This is found] in Tractate Chagigah 13b.

and from rain the rain that falls on the wicked, as in the manner stated in Psalms 11:6: “He rains on the wicked burning coals.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.