‘The Sprouting of Jehovah’

5, 6. (a) How does Isaiah describe the peaceful time that follows the coming tempest? (b) What is the meaning of the term “sprout,” and what does this indicate about the land of Judah?

⁵ Isaiah’s tone becomes warm as he looks beyond the coming tempest to a more peaceful time. He writes: “In that day what Jehovah makes sprout [“the sprouting (sprout) of Jehovah,” footnote] will come to be for decoration and for glory, and the fruitage of the land will be something to be proud of and something beautiful for those of Israel who have escaped.”​—Isaiah 4:2.

⁶ Isaiah here speaks of restoration. The Hebrew noun rendered “sprout” refers to ‘that which springs up, a shoot, a branch.’ It is associated with prosperity, increase, and blessings from Jehovah. Isaiah thus paints a picture of hope​—the approaching desolation will not last forever. With Jehovah’s blessing, the once-prosperous land of Judah will again bring forth abundant fruitage.a​—Leviticus 26:3-5.

7. In what way will the sprouting of Jehovah “be for decoration and for glory”?

⁷ Isaiah uses vivid terms to describe the grandeur of the transformation that lies ahead. The sprouting of Jehovah will “be for decoration and for glory.” The word “decoration” calls to mind the beauty of the Promised Land when Jehovah gave it to Israel centuries earlier. It was so beautiful that it was considered “the decoration [“jewel,” New American Bible] of all the lands.” (Ezekiel 20:6) Isaiah’s words thus assure the people that the land of Judah will be restored to its former glory and beauty. Indeed, it will be like a crowning jewel on the earth.

8. Who will be on hand to enjoy the restored beauty of the land, and how does Isaiah describe their feelings?

⁸ Who, though, will be on hand to enjoy the restored beauty of the land? “Those of Israel who have escaped,” writes Isaiah. Yes, some will survive the humiliating destruction previously foretold. (Isaiah 3:25, 26) A remnant of the survivors will return to Judah and share in its restoration. For these returnees​—“the escaped ones”—​the abundant produce of their restored land will become “something to be proud of and something beautiful.” (Isaiah 4:2; footnote) The humiliation of desolation will give way to a renewed sense of pride.

9. (a) In fulfillment of Isaiah’s words, what happened in 537 B.C.E.? (b) Why may it be said that “the escaped ones” include some who have been born in exile? (See footnote.)

⁹ True to Isaiah’s words, the storm of judgment arrived in 607 B.C.E. when the Babylonians destroyed Jerusalem and many Israelites perished. Some survived and were taken into exile in Babylon, but if it had not been for God’s mercy, there would have been no survivors at all. (Nehemiah 9:31) Eventually, Judah was left completely desolate. (2 Chronicles 36:17-21) Then, in 537 B.C.E., the God of mercy allowed “escaped ones” to return to Judah in order to restore true worship.b (Ezra 1:1-4; 2:1) The heartfelt repentance of these returning exiles is beautifully expressed in Psalm 137, which was likely written during the captivity or shortly thereafter. Back in Judah they tilled the soil and sowed seed in the land. Think of how they must have felt when they saw that God was blessing their efforts, causing the land to sprout like the fruitful “garden of Eden”!​—Ezekiel 36:34-36.

A Remnant Becomes Holy to Jehovah

13. As recorded at Isaiah 4:3, how does Isaiah describe the remnant that would be shown mercy by Jehovah?

¹³ We have already been introduced to the remnant that would be shown mercy by Jehovah, but now Isaiah describes them in more detail. He writes: “It must occur that the ones remaining in Zion and the ones left over in Jerusalem will be said to be holy to him, everyone written down for life in Jerusalem.”​—Isaiah 4:3.

14. Who are “the ones remaining” and “the ones left over,” and why will Jehovah have mercy on them?

¹⁴ Who are “the ones remaining” and “the ones left over”? They are the escaped ones mentioned in the preceding verse​—the Jewish exiles who will be permitted to return to Judah. Now Isaiah shows why Jehovah will have mercy on them​—they will “be holy to him.” Holiness means “religious cleanness or purity; sacredness.” To be holy involves being clean, or pure, in word and action, to measure up to Jehovah’s standard of what is right and proper. Yes, Jehovah will have mercy on those who are “holy to him,” and he will allow them to return to “the holy city,” Jerusalem.​—Nehemiah 11:1.

15. (a) The expression “written down for life in Jerusalem” reminds us of what Jewish custom? (b) What sobering warning do Isaiah’s words imply?

¹⁵ Will this faithful remnant remain there? They will be “written down for life in Jerusalem,” promises Isaiah. This reminds us of the Jewish custom of keeping careful registers of Israel’s families and tribes. (Nehemiah 7:5) To be written in a register meant to be alive, for when a person died, his name was removed. In other parts of the Bible, we read of a figurative register, or book, containing the names of those whom Jehovah rewards with life. But this book receives names conditionally, for Jehovah can ‘wipe out’ names. (Exodus 32:32, 33; Psalm 69:28) Isaiah’s words, then, imply a sobering warning​—the returnees may continue living in their restored land only if they remain holy in God’s sight.

16. (a) What did Jehovah require of those whom he permitted to head back to Judah in 537 B.C.E.? (b) Why can it be said that Jehovah’s mercy on the anointed remnant and the “other sheep” has not been in vain?

¹⁶ In 537 B.C.E., the remnant that returned to Jerusalem did so with a pure motive​—to restore true worship. No one contaminated by pagan religious practices or by the unclean conduct that Isaiah had so forcefully warned against had a right to return. (Isaiah 1:15-17) Only those whom Jehovah viewed as holy could head back to Judah. (Isaiah 35:8)