Isaiah 4:1

In that day. That is, the day described in ch. 3:24-26. There is no break in the line of thought between chs. 3 and 4. The chapter division at this point tends to obscure the meaning of ch. 4, which must be considered a continuation of ch. 3. For similar instances of inaccurate chapter division, see on 1 Sam. 4:1; 24:1; 2 Kings 7:1; 11:21; 24:20. In ch. 4:1 Isaiah pictures the climax of divine chastisement upon the unregenerate daughters of Zion.

Seven women. “In that day” — the day of war (see on ch. 3:24-26) — the flower of Hebrew manhood would have fallen before the arms of Assyria or been led off into captivity. There would be a number of unmarried women for every marriageable man. The women would appeal to the few men who remained, to marry them. A number of these women, who had lived in luxury and ease, proudly fastidious in their perfumed splendor, would approach one man asking for such protection and comfort as marriage might afford. They would declare their willingness to work for their own food and clothing, normally the responsibility of the men in Israel (Ex. 21:10). In a country where polygamy was already common, such a situation would lead to an appreciable increase in plural marriages.

Some have applied the situation described in v. 1 directly to the church today, suggesting that the “seven women” represent nominal Christians, and the “one man,” Christ. These women, they explain, “take hold” of Christianity, not in sincerity (see Matt. 25:1-13), but superficially, hypocritically, and with a view to personal advantage only. The “seven women” propose to “eat” their “own bread” rather than the “true bread from heaven” (John 6:32), to “wear” their “own apparel” — the “filthy rags” of Isa. 64:6 — rather than the perfect robe of Christ’s righteousness (Matt. 22:11-12). Thus applied, Isa. 4:1 is made to emphasize the value of sincerity in religious life, as opposed to self-righteousness and hypocrisy. Others have compared the “seven women” to religious groups of Christendom that have “a form of godliness” but deny “the power thereof” (2 Tim. 3:5).

Figurative applications of Isaiah’s words may have some spiritual value. It is always possible that a prophet’s declarations may have a secondary as well as a primary meaning. However, there is no inspired comment on this passage to guide the Bible student in making a secondary application. It is this fact that prompts the commentary writers to give only an immediate historical import to this passage. The message of Isa. 3:16 to 4:1 was originally addressed to the people of Jerusalem living in the prophet’s own day (see pp. 25-38), as the context makes evident.

Take away our reproach. In Hebrew this is an imperative. To be childless was considered by Hebrew women a shame and reproach, a chastisement for sin (Gen. 30:23; 1 Sam. 1:6; Luke 1:25). The women of Judah desired motherhood, and were appealing to the men that remained, to become their husbands.