Text -- Isaiah 11:1-16 (NET)

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s root stock, a bud will sprout from his roots. 11:2 The Lord’s spirit will rest on him– a spirit that gives extraordinary wisdom, a spirit that provides the ability to execute plans, a spirit that produces absolute loyalty to the Lord. 11:3 He will take delight in obeying the Lord. He will not judge by mere appearances, or make decisions on the basis of hearsay. 11:4 He will treat the poor fairly, and make right decisions for the downtrodden of the earth. He will strike the earth with the rod of his mouth, and order the wicked to be executed. 11:5 Justice will be like a belt around his waist, integrity will be like a belt around his hips. 11:6 A wolf will reside with a lamb, and a leopard will lie down with a young goat; an ox and a young lion will graze together, as a small child leads them along. 11:7 A cow and a bear will graze together, their young will lie down together. A lion, like an ox, will eat straw. 11:8 A baby will play over the hole of a snake; over the nest of a serpent an infant will put his hand. 11:9 They will no longer injure or destroy on my entire royal mountain. For there will be universal submission to the Lord’s sovereignty, just as the waters completely cover the sea.

Israel is Reclaimed and Reunited

11:10 At that time a root from Jesse will stand like a signal flag for the nations. Nations will look to him for guidance, and his residence will be majestic. 11:11 At that time the sovereign master will again lift his hand to reclaim the remnant of his people from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the seacoasts. 11:12 He will lift a signal flag for the nations; he will gather Israel’s dispersed people and assemble Judah’s scattered people from the four corners of the earth. 11:13 Ephraim’s jealousy will end, and Judah’s hostility will be eliminated. Ephraim will no longer be jealous of Judah, and Judah will no longer be hostile toward Ephraim. 11:14 They will swoop down on the Philistine hills to the west; together they will loot the people of the east. They will take over Edom and Moab, and the Ammonites will be their subjects. 11:15 The Lord will divide the gulf of the Egyptian Sea; he will wave his hand over the Euphrates River and send a strong wind, he will turn it into seven dried-up streams, and enable them to walk across in their sandals. 11:16 There will be a highway leading out of Assyria for the remnant of his people, just as there was for Israel, when they went up from the land of Egypt.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 11:1

And having said that the Assyrian yoke should be destroyed because of the anointing, he now explains who that anointed person was.

Wesley: Isa 11:1

Or, stump: for the word signifies properly a trunk cut off from the root. By which he clearly implies, that the Messiah should be born of the royal house of David, at that time when it was in a most forlorn condition, like a tree cut down, and whereof nothing is left but a stump or root under ground.

Wesley: Isa 11:1

He doth not say of David, but of Jesse, who was a private and mean person, to intimate, that at the time of Christ's birth the royal family should be reduced to its primitive obscurity.

Wesley: Isa 11:2

It is not needful, exactly to distinguish these two gifts; it is sufficient that they are necessary qualifications for a governor, and a teacher, and it is evident they signify perfect knowledge of all things necessary for his own and peoples good, and a sound judgment, to distinguish between things that differ.

Wesley: Isa 11:2

Of prudence, to give good counsel; and of might and courage, to execute it.

Wesley: Isa 11:2

Of the perfect knowledge of the whole will and counsel of God, as also of all secret things, yea of the hearts of men.

Wesley: Isa 11:2

A fear of reverence, a care to please him, and lothness to offend him.

Wesley: Isa 11:3

He shall not judge rashly and partially, but considerately and justly, as the fear of God obliges all judges to do.

Wesley: Isa 11:3

Of persons or causes.

Wesley: Isa 11:3

According to outward appearance, as men do, because they cannot search mens hearts.

Wesley: Isa 11:3

Condemn or pass sentence against a person.

Wesley: Isa 11:3

By uncertain rumours or suggestions.

Wesley: Isa 11:4

Defend and deliver them.

Wesley: Isa 11:4

Or condemn their malicious enemies.

Wesley: Isa 11:4

With his word, which is his scepter, and the rod of his power, Psa 110:2, which is sharper than a sword, Heb 4:12, by the preaching whereof he subdued the world to himself, and will destroy his enemies, 2Th 2:8. This he adds farther, to declare the nature of Christ's kingdom, that it is not of this world.

Wesley: Isa 11:5

It shall adorn him, and be the glory of his government, as a girdle was used for an ornament, Isa 3:24, and as an ensign of power, Job 12:18, and it shall constantly cleave to him in all his administrations, as a girdle cleaveth to a man's loins.

Wesley: Isa 11:6

The creatures shall be restored to that state of innocency in which they were before the fall of man. Men of fierce, and cruel dispositions, shall be so transformed by the grace of Christ, that they shall become gentle, and tractable.

Wesley: Isa 11:6

They will submit their rebellious wills to the conduct of the meanest persons that speak to them in Christ's name.

Wesley: Isa 11:7

Together, without any danger or fear.

Wesley: Isa 11:7

The grass of the earth, as they did at first, and shall not devour other living creatures.

Wesley: Isa 11:9

In Zion, in my church.

Wesley: Isa 11:9

The channel of the sea.

Wesley: Isa 11:10

A branch growing upon the root.

Wesley: Isa 11:10

Shall grow up into a great tree, shall become an eminent ensign.

Wesley: Isa 11:10

Which not only the Jews, but all nations, may discern, and to which they shall resort.

Wesley: Isa 11:10

His resting - place, his temple or church, the place of his presence and abode.

Wesley: Isa 11:10

Shall be filled with greater glory than the Jewish tabernacle and temple were; only this glory shall be spiritual, consisting in the plentiful effusions of the gifts, and graces, of the Holy Spirit.

Wesley: Isa 11:11

The first time, to which this word second relates, seems to be the deliverance out of Babylon: and then this second deliverance must be in the days of the Messiah.

Wesley: Isa 11:11

From all places far and near, into which either the ten tribes or the two tribes were carried captives. Pathros was a province in Egypt.

Wesley: Isa 11:12

All nations, Jews and Gentiles.

Wesley: Isa 11:12

casts - That were driven out of their own land, into foreign parts.

Wesley: Isa 11:12

Of the ten tribes.

Wesley: Isa 11:13

Of the ten tribes, frequently called by the name of Ephraim. Of enemies they shall be made friends.

Wesley: Isa 11:13

Not the body of Ephraim, for they are supposed to be reconciled, and they shall not be cut off, but live in love with Judah, as we see by the next clause; but those few of them who continue in their enmity together with all the rest of their adversaries.

Wesley: Isa 11:14

It is a metaphor from birds and beasts of prey.

Wesley: Isa 11:14

They shall subdue them, which is to be understood of the spiritual victory which the Messiah shall obtain by his apostles and ministers over all nations.

Wesley: Isa 11:15

Shall not only divide it, as of old, but dry it up, that it may be an high - way.

Wesley: Isa 11:15

The Red Sea, which may well be called the Egyptian sea, both because it borders upon Egypt, and because the Egyptians were drowned in it, which is called a tongue in the Hebrew text, Jos 15:2, Jos 15:5, as having some resemblance with a tongue: for which reason the name of tongue hath been given by geographers to promontories of land which shoot forth into the sea, as this sea did shoot out of the main ocean into the land.

Wesley: Isa 11:15

Nile.

Wesley: Isa 11:15

For which it is famous in all authors.

Wesley: Isa 11:16

As there was another high - way from Egypt. All impediments shall be removed, and a way made for the return of God's Israel from all parts of the world. He mentions Assyria, because thither the ten tribes were carried, whose case seemed to be most desperate.

JFB: Isa 11:1

(Isa. 11:1-16)

JFB: Isa 11:1

When the proud "boughs" of "Lebanon" (Isa 10:33-34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (Isa 10:5-6, Isa 10:18-19).

JFB: Isa 11:1

Literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (Isa 10:18-19), when Messiah should arise from it, to raise it to more than its pristine glory. Luk 2:7 proves this (Isa 53:2; compare Job 14:7-8; see on Isa 8:6).

JFB: Isa 11:1

Scion. He is nevertheless also the "root" (Isa 11:10; Rev 5:5; Rev 22:16. "Root and offspring" combines both, Zec 3:8; Zec 6:12).

JFB: Isa 11:2

JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Isa 61:1; Deu 18:15, Deu 18:18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (Rev 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (Joh 1:16; Joh 3:34; Col 1:19).

JFB: Isa 11:2

Permanently; not merely come upon Him (Num 11:25-26).

JFB: Isa 11:2

(1Co 1:30; Eph 1:17; Col 2:3).

JFB: Isa 11:2

Coupled with "wisdom," being its fruit. Discernment and discrimination (Mat 22:18; Joh 2:25).

JFB: Isa 11:2

The faculty of forming counsels, and that of executing them (Isa 28:29). Counsellor (Isa 9:6).

JFB: Isa 11:2

Of the deep things of God (Mat 11:27). The knowledge of Him gives us true knowledge (Eph 1:17).

JFB: Isa 11:2

Reverential, obedient fear. The first step towards true "knowledge" (Job 28:28; Psa 111:10).

JFB: Isa 11:3

Literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mat 12:20; Acts 10:1-48; Act 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Exo 30:38; Amo 5:21); "smell," that is, "delight in."

JFB: Isa 11:3

According to mere external appearances (Joh 7:24; Joh 8:15; Jam 2:1; 1Sa 16:7). Herein Messiah is represented a just Judge and Ruler (Deu 1:16-17).

JFB: Isa 11:3

"decide," as the parallelism shows.

JFB: Isa 11:3

By mere plausible hearsays, but by the true merits of each case (Joh 6:64; Rev 2:23).

JFB: Isa 11:4

See that impartial justice is done them. "Judge" may mean here "rule," as in Psa 67:4.

JFB: Isa 11:4

Or, "argue"; "decide." But LOWTH, "work conviction in."

JFB: Isa 11:4

Compare with Mat 5:5, and Rev 11:15.

JFB: Isa 11:4

Its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (Mat 5:3). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (Psa 2:9-12; Luk 18:8; Rev 2:27).

JFB: Isa 11:4

Condemning sentences which proceed from His mouth against the wicked (Rev 1:16; Rev 2:16; Rev 19:15, Rev 19:21).

JFB: Isa 11:4

His judicial decisions (Isa 30:28; Job 15:30; Rev 19:20; Rev 20:9-12). He as the Word of God (Rev 19:13-15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (Num 17:2-10).

JFB: Isa 11:5

(Rev 1:13; Rev 19:11). The antitypical High Priest (Exo 28:4). The girdle secures firmly the rest of the garments (1Pe 1:13). So "truth" gives firm consistency to the whole character (Eph 5:14). In Isa 59:17, "righteousness" is His breastplate.

JFB: Isa 11:6

Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (Isa 65:25; Eze 34:25; Hos 2:18). These may be figures for men of corresponding animal-like characters (Eze 22:27; Eze 38:13; Jer 5:6; Jer 13:23; Mat 7:15; Luk 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Gen 2:19-20, with Psa 8:6-8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (Rom 8:19-22).

JFB: Isa 11:7

Namely, "together"; taken from the second clause.

JFB: Isa 11:7

No longer flesh and blood.

JFB: Isa 11:8

Literally, "delight" himself in sport.

JFB: Isa 11:8

A fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; BOCHART supposes the basilisk to be meant, which was thought to poison even with its breath.

JFB: Isa 11:9

Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (Jer 3:17).

JFB: Isa 11:9

As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (Hab 2:14). As Isa 11:1-5 describe the personal qualities of Messiah, and Isa 11:6-9 the regenerating effects of His coming on creation, so Isa 11:10-16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.

JFB: Isa 11:10

Rather, "shoot from the root" (compare Note, see on Isa 11:1; Isa 53:2; Rev 5:5; Rev 22:16).

JFB: Isa 11:10

Permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Isa 5:26; Joh 12:32).

JFB: Isa 11:10

Peoples, answering to "the Gentiles" in the parallel member.

JFB: Isa 11:10

Diligently (Job 8:5). They shall give in their allegiance to the Divine King (Isa 2:2; Isa 60:5; Zec 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Zec 14:16). Compare Rom 15:12, which quotes this passage, "In Him shall the Gentiles trust."

JFB: Isa 11:10

Resting-place (Isa 60:13; Psa 132:8, Psa 132:14; Eze 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.

JFB: Isa 11:11

Take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (Isa 43:5-7; Isa 49:12, Isa 49:17-18; Eze 37:21; Hos 3:5; Amo 9:14-15; Mic 4:6-7; Zep 3:19-20; Zec 10:10; Jer 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare Jer 46:28.

JFB: Isa 11:11

One of the three divisions of Egypt, Upper Egypt.

JFB: Isa 11:11

Either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.

JFB: Isa 11:11

Persia, especially the southern part of it now called Susiana.

JFB: Isa 11:11

Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (Gen 10:10). In the Assyrian inscriptions RAWLINSON distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Gen. 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.

JFB: Isa 11:11

The far western regions beyond the sea [JEROME].

JFB: Isa 11:12

In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (Eze 37:16-19; Jer 3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (Joh 7:52). The masculine and feminine conjoined express the universality of the restoration.

JFB: Isa 11:12

Hebrew, "wings of the earth."

JFB: Isa 11:13

Which began as early as the time (Jdg 8:1; Jdg 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (Num 13:9; Jos 19:50); the sanctuary was with them for a time (Jos 18:1). The jealousy increased subsequently (2Sa 2:8, &c.; 2Sa 19:41; 2Sa 20:2; 2Sa 3:10); and even before David's time (1Sa 11:8; 1Sa 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (1Ki 11:26, &c.; 1Ki. 12:1-33; compare 2Ki 14:9; Psa. 78:56-71).

JFB: Isa 11:13

Rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [MAURER]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (Eze 37:15, Eze 37:17, Eze 37:19).

JFB: Isa 11:14

With united forces they shall subdue their foes (Amo 9:12).

JFB: Isa 11:14

As a bird of prey (Hab 1:8).

JFB: Isa 11:14

This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in Num 34:11 is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea.

JFB: Isa 11:14

Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (Jer 49:28-29).

JFB: Isa 11:14

Take possession of (Dan 11:42).

JFB: Isa 11:14

South of Judah, from the Dead Sea to the Red Sea; "Moab"--east of Jordan and the Dead Sea.

JFB: Isa 11:14

East of Judea, north of Moab, between the Arnon and Jabbok.

JFB: Isa 11:15

There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (Psa 68:22; Exo 14:22; Zec 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (Isa 48:20-21).

JFB: Isa 11:15

Literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (Psa 106:9 Nah 1:4).

JFB: Isa 11:15

The Bubastic branch of the Nile [VITRINGA]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.

JFB: Isa 11:15

Such as the "strong east wind" (Exo 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. MAURER translates, "With the terror of His anger"; that is, His terrible anger.

JFB: Isa 11:15

Rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (Isa 11:16), a type of all future impediments to the restoration of the Jews.

JFB: Isa 11:15

Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (Rev 16:12).

JFB: Isa 11:16

A highway clear of obstructions (Isa 19:23; Isa 35:8).

JFB: Isa 11:16

(Isa 51:10-11; Isa 63:12-13).

Just as Miriam, after the deliverance of the Red Sea (Isa 11:16), celebrated it with an ode of praise (Exo. 15:1-19).

Clarke: Isa 11:4

With the rod of his mouth "By the blast of his mouth"- For בשבט beshebet , by the rod, Houbigant reads בשבת beshebeth , by the blast of his mouth, from נשב nashab , to blow. The conjecture is ingenious and probable; and seems to be confirmed by the Septuagint and Chaldee, who render it by the word of his mouth, which answers much better to the correction than to the present reading. Add to this, that the blast of his mouth is perfectly parallel to the breath of his lips in the next line.

Clarke: Isa 11:5

The girdle "The cincture"- All the ancient Versions, except that of Symmachus, have two different words for girdle in the two hemistichs. It is not probable that Isaiah would have repeated אזור azer , when a synonymous word so obvious as חגור chagor occurred. The tautology seems to have arisen from the mistake of some transcriber. The meaning of this verse is, that a zeal for justice and truth shall make him active and strong in executing the great work which he shall undertake. See note on Isa 5:27.

Clarke: Isa 11:6

The wolf also shall, etc. "Then shall the wolf,"etc. - The idea of the renewal of the golden age, as it is called, is much the same in the Oriental writers with that of the Greeks and Romans: - the wild beasts grow tame; serpents and poisonous herbs become harmless; all is peace and harmony, plenty and happiness: -

Occidet et serpens, et fallax herba veneni Occidet.

Vega. Eclog. 4:24

"The serpent’ s brood shall die. The sacred groun

Shall weeds and noxious plants refuse to bear.

- Nec magnos metuent armenta leones

Virg. Eclog. 4:22

"Nor shall the flocks fear the great lions.

Non lupus insidias explorat ovilia circum

Nec gregibus nocturnus obambulat: acrior illu

Cura domat: timidae damae cervique fugace

Nunc interque canes, et circum tecta vagantur

Virg. Georg. 3:537

"The nightly wolf that round the enclosure prowled

To leap the fence, now plots not on the fold

Tamed with a sharper pain, the fearful do

And flying stag amidst the greyhounds go

And round the dwellings roam, of man, their former foe.

Dryden

Nec vespertinus circumgemit ursus ovile,

Nec intumescit alta viperis humus

Hor. Epod. 16:51

"Nor evening bears the sheepfold growl around

Nor mining vipers heave the tainted ground.

Dryden

Εσται δη τουτ ’ αμαρ, ὁπηνικα νεβρον εν ευνᾳ

Καρχαροδων δινεσθαι ιδων λυκος ουκ εθελησει.

Theoc. Idyl. 24:84

There shall be a time when the ravenous wolf shall see the kid lying at ease, and shall feel no desire to do it an injury

I have laid before the reader these common passages from the most elegant of the ancient poets, that he may see how greatly the prophet on the same subject has the advantage upon the comparison; how much the former fall short of that beauty and elegance, and variety of imagery, with which Isaiah has set forth the very same ideas. The wolf and the leopard not only forbear to destroy the lamb and the kid, but even take their abode and lie down together with them. The calf, and the young lion, and the fatling, not only come together, but are led quietly in the same band, and that by a little child. The heifer and the she-bear not only feed together, but even lodge their young ones, for whom they used to be most jealously fearful, in the same place. All the serpent kind is so perfectly harmless, that the sucking infant and the newly weaned child puts his hand on the basilisk’ s den, and plays upon the hole of the aspic. The lion not only abstains from preying on the weaker animals, but becomes tame and domestic, and feeds on straw like the ox. These are all beautiful circumstances, not one of which has been touched upon by the ancient poets. The Arabian and Persian poets elegantly apply the same ideas to show the effects of justice impartially administered, and firmly supported, by a great and good king: -

"Mahmoud the powerful king, the ruler of the world

To whose tank the wolf and the lamb come, together to drink.

Ferdusi

"Through the influence of righteousness, the hungry wol

Becomes mild, though in the presence of the white kid.

Ibn Onein. Jones, Poes. Asiat. Comment., p. 380

The application is extremely ingenious and beautiful: but the exquisite imagery of Isaiah is not equalled.

Clarke: Isa 11:7

In this verse a word is omitted in the text, יחדו yachdav , together; which ought to be repeated in the second hemistich, being quite necessary to the sense. It is accordingly twice expressed by the Septuagint and Syriac.

Clarke: Isa 11:8

The cockatrice’ den - This is supposed, both by the Targum and by Kimchi, to mean the pupil of this serpent’ s eye. "When,"says Kimchi, "he is in the mouth of his den, in an obscure place, then his eyes sparkle exceedingly: the child, seeing this, and supposing it to be a piece of crystal, or precious stone, puts forth his hand to take it. What would be very dangerous at another time, shall be safe in the days of the Messiah; for the serpent will not hurt the child."

Clarke: Isa 11:10

A root of Jesse, which shall stand etc. "The root of Jesse, which standeth,"etc. - St. John hath taken this expression from Isaiah, Rev 5:5, and Rev 22:16, where Christ hath twice applied it to himself. Seven MSS. have עומד omed , standing, the present participle. Radix Isaei dicitur jam stare, et aliquantum stetisse, in signum populorum . - Vitringa. "The root of Jesse is said to stand, and for some time to have stood, for an ensign to the people."Which rightly explains either of the two readings. Psa 110:1-7 (note) is a good comment on this verse.

Clarke: Isa 11:11

And it shall come to pass in that day - This part of the chapter contains a prophecy which certainly remains yet to be accomplished

Clarke: Isa 11:11

The Lord "Jehovah"- For אדני Adonai , thirty-three MSS. of Kennicott’ s, and many of De Rossi’ s, and two editions, read יהוה Yehovah

The islands of the sea - The Roman and Turkish empires, say Kimchi.

Clarke: Isa 11:13

The adversaries of Judah "And the enmity of Judah"- צררים tsorerim , Postulat pars posterior versus, ut intelligantur inimicitiae Judae in Ephraimum: et potest ( צררים tsorerim ) inimicitiam notare, ut ( נחומים nichumim ) poenitentiam , Hos 11:8. - Secker.

Clarke: Isa 11:15

The Lord - shall smite it in the seven streams "Smite with a drought"- The Chaldee reads החריב hecherib ; and so perhaps the Septuagint, who have ερημωσει, the word by which they commonly render it. Vulg. desolabit ; "shall desolate."The Septuagint, Vulgate, and Chaldee read הדריכהו hidrichahu , "shall make it passable,"adding the pronoun, which is necessary: but this reading is not confirmed by any MS

Here is a plain allusion to the passage of the Red Sea. And the Lord’ s shaking his hand over the river with his vehement wind, refers to a particular circumstance of the same miracle: for "he caused the sea to go back by a strong east wind all that night, and made the sea dry land,"Exo 14:21. The tongue; a very apposite and descriptive expression for a bay such as that of the Red Sea. It is used in the same sense, Jos 15:2, Jos 15:5; Jos 18:19. The Latins gave the same name to a narrow strip of land running into the sea: tenuem producit in aequora linguam . Lucan. 2:613. He shall smite the river to its seven streams. This has been supposed to refer to the Nile, because it falls into the Mediterranean Sea by seven mouths: but R. Kimchi understands it of the Euphrates, which is the opinion of some good judges. See the Targum. See below

Herodotus, lib. i, 189, tells a story of his Cyrus, (a very different character from that of the Cyrus of the Scriptures and Xenophon), which may somewhat illustrate this passage, in which it is said that God would inflict a kind of punishment and judgment on the Euphrates, and render it fordable by dividing it into seven streams. "Cyrus, being impeded in his march to Babylon by the Gyndes, a deep and rapid river which falls into the Tigris, and having lost one of his sacred white horses that attempted to pass it, was so enraged against the river that he threatened to reduce it, and make it so shallow that it should be easily fordable even by women, who should not be up to their knees in passing it. Accordingly he set his whole army to work, and cutting three hundred and sixty trenches, from both sides of the river, turned the waters into them, and drained them off."

Calvin: Isa 11:1

1.But there shall come forth a rod As the description of such dreadful calamities might terrify the godly, and give them reason for despair, it was necessary to hold out consolation; for when the kingdom was destroyed, cities thrown down, and desolation spread over the whole country, there might have been nothing left but grief and lamentation; and therefore they might have tottered and fallen, or been greatly discouraged, if the Lord had not provided for them this consolation. He therefore declares what the Lord will afterwards do, and in what manner he will restore that kingdom.

He pursues the metaphor which he employed towards the conclusion of the former chapter; for he had said that Jerusalem would be destroyed, as if a forest were consumed by a single conflagration. (Isa 10:33.) Its future desolation would be like that of a country formerly covered with forests, when the trees had been cut down, and nothing could be seen but ashes. That those things which are contrasted may answer to each other, he says, that out of the stock will come forth a branch, which will grow into a tree, and spread its branches and fruits far and wide. I have therefore preferred translating גזע ( gezang) a dry stock, rather than a root, though it makes little difference as to the meaning, but the former expresses more fully what the Prophet meant, namely, that though the stock be dry, the branch which shall spring from it shall be more excellent than all the forests.

Hence we infer that this prediction applies solely to the person of Christ; for till he came no such branch arose. It certainly cannot be applied to Hezekiah or Josiah, who, from their very infancy, were brought up in the expectation of occupying a throne. Zerubbabel (Ezr 3:8) did not attain the thousandth part of that elevated rank which the Prophet extols. We see, therefore, that to the wretched and almost ruined Jews, consolation was held out in the Messiah alone, and that their hope was held in suspense till he appeared. At the time of his appearance, there would have been no hope that the kingdom would be erected and restored, if this promise had not been added; for the family of David appeared to be completely extinct. On this account he does not call him David, but Jesse; because the rank of that family had sunk so low, that it appeared to be not a royal family, but that of a mean peasant, such as the family of Jesse was, when David was unexpectedly called to the government of the kingdom. (1Sa 16:1; 2Sa 7:8.) So then, having sustained this calamity and lost its ancient renown, it is denominated by the Prophet the family of Jesse, because that family had no superiority above any other. Accordingly, I think that here, and not towards the conclusion of the former chapter, the consolation begins.

Amidst such frightful desolation they might doubt who should be their deliverer. He therefore promises that one will spring even out of a dry trunk; and he continues, as I mentioned a little before, the same metaphor of a forest, because it is far more beautiful than if he had said in plain language that the Messiah would come. Having threatened that the forest would be entirely cut down, he adds, that still a branch will arise out of it, to restore the abundance and magnificence of the consumed forest; that is, Christ, who should be the deliverer of the people. How low his beginning was, it is unnecessary to explain. Undoubtedly, he was so far from having anything splendid or attractive, that with the exception of his birth, everything, to the view of the flesh, was inconsistent with the character of the Redeemer. Even his birth was almost obscured; for who would have thought that a poor carpenter (Mar 6:3) was descended from a royal family? Again, where was Christ born, and how had he been brought up? In short, his whole life having been mean and even contemptible, he suffered a most disgraceful death, with which he had to begin his kingdom. Yet he grew to an immeasurable height, like a large tree from a small and feeble seed, as he himself shows, (Mat 13:31; Mar 4:32,) and as we see by daily examples; for in the uninterrupted progress of his kingdom the same things must happen as were seen in his person.

Calvin: Isa 11:2

And the Spirit of the Lord shall rest upon him He now begins to speak of Christ plainly and without a figure; for it was enough to have represented the consolation under that figure, in order that the full contrast between the burning of the wood and its springing up anew might be made manifest. Two states of the people are described by him; for, after having explained the calamity, he next added the hope of restoration, though the commencement of it was from a slender branch. But now he plainly shows what will be the nature of the redemption, and what will be the condition of Christ and of his kingdom.

Some think that this should rather be viewed as referring to Hezekiah; but how groundless that opinion is we have already shown; ¹⁷⁹ for when he was born, David had still a flourishing reputation, and the rank of royalty belonged to his descendants; and Hezekiah was very far from attaining that greatness which is shortly afterwards described. Now, hence we infer that the spiritual kingdom of Christ was formerly promised to the ancient people, because his whole strength, power, and majesty, is here made to consist in the gifts of the Spirit. Although Christ was not deficient in gifts of this kind, yet as he took upon him our flesh, it was necessary that he should be enriched with them, that we might afterwards be made partakers of all blessings of which otherwise we are destitute; for out of his fullness, as John says, we must draw as from a fountain. (Joh 1:16.)

The Spirit of the Lord We must keep in view what I mentioned a little ago, that this refers to Christ’s human nature; because he could not be enriched with the gift and grace of the Father, except so far as he became man. Besides, as he came down to us, so he received the gifts of the Spirit, that he might bestow them upon us. And this is the anointing from which he receives the name of Christ, which he imparts to us; for why are we called Christians, but because he admits us to his fellowship, by distributing to us out of his fullness according to the measure (Eph 4:7) of undeserved liberality? And undoubtedly this passage does not so much as teach us what Christ is in himself, as what he received from the Father, that he might enrich us with his wealth.

The spirit of wisdom and understanding Though it is not necessary to bestow great attention on single words, yet if any person wish to draw a slight distinction between wisdom and understanding, I consider it to be this, that the word wisdom comprehends generally all that relates to the regulation of the life, and that understanding is added for the sake of explaining it; for if we are endowed with this wisdom, we shall have sagacity enough. Counsel means that judgment by which we can thread our way through intricate affairs; for understanding would not be sufficient, if there were not also counsel, that we might be able to act with caution in doubtful matters. The word might is well enough known. Knowledge differs little from understanding; except that it relates more to the act of knowing, and thus declares what has taken place. The fear of the Lord means a sincere desire to worship God.

The Prophet does not here enumerate all the gifts of the Holy Spirit, as some have thought. Out of this passage the Papists have foolishly and ignorantly drawn their sevenfold grace, and some of the ancients fell into a similar blunder. He enumerates only six kinds; but they have added a seventh out of their own head. But as one error commonly follows another, they have chosen to limit the gifts of the Spirit to the number seven, although in other parts of Scripture (Joh 14:17; 2Ti 1:7) he receives numerous and lofty commendations drawn from the variety of the effects which he produces. Besides, it is very evident that it is through the kindness of Christ (Gal 5:22) that we are partakers of other blessings than those which are here enumerated, of meekness, chastity, sobriety, truth, and holiness; for these proceed from none else than from Christ. He does not mention, therefore, all the gifts which were bestowed on Christ, for that was unnecessary; but only shows briefly that Christ came not empty-handed, but well supplied with all gifts, that he might enrich us with them.

If these things had not been added, we might have supposed, as the Jews commonly do, that the restoration of this kingdom was carnal, and might have imagined that Christ was poor and destitute of all blessings. Accordingly, the Prophet afterwards shows that the gifts of the Spirit are laid up in him, first, generally, and next, particularly; that we may go to him to obtain whatever we want. He will enlighten us with the light of wisdom and understanding, will impart to us counsel in difficulties, will make us strong and courageous in battles, will bestow on us the true fear of God, that is, godliness, and, in a word, will communicate to us all that is necessary for our life and salvation. All gifts are here included by the Prophet, so that it is excessively foolish to attempt to conceal those which do not belong to the present enumeration.

He shows that they dwell in Christ, in order that they may be communicated to us. We are also called his fellows, (Psa 45:7,) because strength proceeds from him as the head to the individual members, and in like manner Christ causes his heavenly anointing to flow over the whole body of his Church. Hence it follows that those who are altogether barren and dry have no interest in Christ, and falsely glory in his name. Whenever therefore we feel that we are in want of any of these gifts, let us blame our unbelief; for true faith makes us partakers of all Christ’s benefits. We ought therefore to pray to the Lord not to permit the lusts of the flesh to rule in us, that Christ may wholly unite us to himself. It should also be observed, that we ought to ask all blessings from Christ alone; for we are mistaken if we imagine that anything can be obtained from the Father in any other way.

Calvin: Isa 11:3

3.And will make him sagacious ¹⁸⁰ The verb ריח , ( riach,) which is here put in the Hiphil conjugation, signifies literally to smell; but may also be explained in an active sense, as meaning to give a keen smell; which agrees better, I think, with this passage, so that this sagacity may be also included among the gifts of the Spirit. And this effect is peculiarly applicable to the person of Christ, namely, that far beyond what the godly are able to conceive, he is endowed with shrewd discernment for governing his people. We ought to attend, first of all, to the metaphor in the verb smell, which means that Christ will be so shrewd that he will not need to learn from what he hears, or from what he sees; for by smelling alone he will perceive what would otherwise be unknown. ¹⁸¹

In the fear of the Lord This phrase is viewed by the greater part of commentators as meaning that all the feelings of the heart will be manifest to Christ, so that he will easily judge who are the sincere worshippers of God. But let the reader inquire if it be not a more appropriate meaning, that the fear of God denotes a fixed rule of judging. He expressly distinguishes between the heavenly judgment of Christ and earthly judgments, in order to inform us, that the outward mask of holiness or uprightness is of no avail in his presence.

And he shall not judge after the sight of his eyes The meaning is, “When we come to the judgment-seat of Christ, not only will outward actions be brought to trial after the manner of human governments, but the life of men will be examined by the standard of true godliness. It does not belong to man to penetrate into the hearts; and those whom we suppose to be very excellent men have frequently nothing but a hollow mask; but Christ judges not from outward appearance, (Luk 11:17; Joh 2:25,) for he thoroughly knows and searches our inmost thoughts. His judgment, therefore, is quite different from that of men, who, with all their acuteness and quick sagacity, fall into the most shameful mistakes.” Hence it follows that none can be the true worshippers of God but those whom Christ approves. They cannot obtain his approbation, unless they offer a pure and upright mind; for a false and hollow mask cannot deceive him.

Calvin: Isa 11:4

4.For he will judge the poor in righteousness ¹⁸² Here he shows that Christ will be the guardian of the poor, or, he points out the persons to whom the grace of Christ strictly belongs, namely, to the poor or meek; that is, to those who, humbled by a conviction of their poverty, have laid aside those proud and lofty dispositions which commonly swell the minds of men, till they have learned to be meek through the subduing influence of the word of God. He therefore declares that he will be the protector and guardian, not of all men whatsoever, but of those who know that they are poor, and destitute of everything good. This was also declared by Christ to John’s disciples, when he said that the gospel is preached to the poor. (Mat 11:5.) Who are they that are capable of receiving this doctrine? Not all men without exception, but those who, having laid aside the glory of the flesh, betake themselves to that heavenly protection.

There is, therefore, an implied contrast, namely, that Christ does not rule over the rich, that is, over those who are swelled with a false opinion of themselves. Though he invites all men to come to him, still the greater part refuse to submit to his government. The poor alone allow themselves to be governed by him. This passage teaches us, that if we are desirous to be protected by the power of Christ, we must lay aside all pride, and put on the spirit of meekness and modesty. That spiritual poverty which the Prophet recommends to all the members of Christ is, to have no lofty views, but to be truly humbled by a conviction of our poverty and nakedness, so as to depend on Christ alone. When we have been brought to this state of mind, the faithful King and Guardian will undertake to secure our salvation, and will defend us to the last against all our enemies. We also learn whom Christ invites to come to him: Come to me, all ye that labor and are burdened. (Mat 11:28.) We must, therefore, labor and be pressed down by the weight of our burden, if we wish to feel and know his assistance.

And will reprove with equity for the meek of the earth We must attend to the order which is here observed by the Prophet. He places poverty first, and then meekness; because we must first be poor before we become meek. So long as we think that we are somebody, (Act 5:36,) and are carried away by a vain confidence in ourselves, our heart is filled with pride and self-conceit, and cannot yield or submit; but when we are convinced of our poverty, we lose courage, and, subdued and overpowered, begin to groan under the burden. The condition of Christ’s people, therefore, is here described, as he had formerly illustrated the nature of the king himself. Hence also we ought to learn, that those precious gifts of the Spirit with which we saw a little before that Christ was furnished, ¹⁸³ are not bestowed by him on all men whatsoever, but on the poor and the meek; for the word judge denotes government, a very important part of which is, that Christ imparts to us the gifts which he received from the Father, that he may live in us, and that we may live in him.

And he shall smite the earth with the rod of his mouth The Prophet here extols the efficacy of the word, which is Christ’s royal scepter. By the rod of his mouth is meant a scepter which consists in words, and in the second clause he repeats the same idea by the phrase, the breath of his lips; as if he had said, that Christ will have no need to borrow aid from others to cast down his enemies, and to strike down everything that opposes his government; for a mere breath or a word will be enough. The statement may be general, since believers also must die, so as to be renewed to a spiritual life; and in this sense the gospel is called a sword appropriated for the slaying of sacrifices. (Rom 15:16.) But the latter part of the verse calls for a different interpretation. If any one choose to make a distinction, the striking of the earth will apply equally to the reprobate and the elect; as the gospel is

a two-edged sword, piercing even to the most hidden and secret feelings of the heart, and discerning the thoughts and affections. (Heb 4:12.)

Yet it wounds the former in a very different manner from that in which it wounds the latter. By mortifying in the elect a sinful nature, it kills their lusts, that they may become a living sacrifice, and a sacrifice of sweet-smelling savor; but it strikes the wicked in a manner altogether destructive, for they rot and die, and to them it is even, as Paul says, a savor of death to death. (2Co 2:16.) I should be willing enough to consider both effects as described here at the same time, were it not that it is opposed by the custom of the Hebrew language; for the Hebrew writers often repeat the same sentiment in different words.

And with the breath of his lips shall he slay the wicked Christ is armed with the breath of his lips to slay the wicked. But perhaps this second clause was added by Isaiah for the purpose of amplification; and, indeed, to slay is much more than to strike. As it belongs to the gospel to cast down all men without exception, its effect on the reprobate may be said to be accidental, to slay them with a deadly stroke. In this way the Prophet would add a particular case to the general statement, intimating that the wicked fall under the sword of Christ to their everlasting destruction, because they are not set apart to be sacrifices. ¹⁸⁴ However this may be, this latter clause must undoubtedly be limited to the wicked alone; and it is added, because that efficacy does not immediately appear in the preaching of the gospel, but, on the contrary, many ridicule, and jeer, and treat as a fable all that is said about Christ and his word. But though they do not immediately feel its power, yet they will not be able to escape it, and will at length be slain by a deadly wound.

But the Prophet’s meaning, I think, is not yet fully explained; for he does not speak only of the inward feeling by which wicked men are moved, whether they will or not, but of the wickedness itself, which will be removed and driven away by the power and efficacy of this scepter, as Paul also explains; for he undoubtedly alludes to this passage when he speaks of the destruction of Antichrist.

And then shall that Wicked be revealed, whom the Lord shall consume with the breath of his mouth, and shall destroy with the brightness of his coming. (2Th 2:7.)

Thus he explains to us the meaning of the Prophet; for he shows that Christ will never be without enemies, who will endeavor to overturn his kingdom, and to hinder or retard the course of the gospel; otherwise these words of the Prophet would have been spoken in vain. But Christ will drive away some of their number, and the whole of them together, and their very head and leader, by the sound of his doctrine.

Thus also Paul recommends a twofold use of doctrine, demanding from a pastor that

he shall be qualified not only to teach, but likewise
to refute those who oppose. ( Titus 1:9.)

A pastor ought not only to feed his flock, but also to protect and guard them against every injury. This is what Christ performs, and therefore he is provided with necessary armor, that he may contend successfully against the falsehoods of Satan, and the cruelty of tyrants, and every kind of enemies.

Hence it is evident that wicked doctrines cannot be driven away by any other method than by the gospel. In vain will the magistrate employ the sword, which undoubtedly he must employ, to restrain wicked teachers and false prophets; in vain, I say, will he attempt all these things, unless this sword of the word go before. (Deu 13:5.) This ought to be carefully observed in opposition to the Papists, who, when the word fails them, betake themselves to new weapons, by the aid of which they think that they will gain the victory. They are even so impudent as to boast that heretics cannot be refuted by the word, though both the Prophet and Paul lay down no other method.

When the Prophet says, by the breath of his lips, this must not be limited to the person of Christ; for it refers to the word which is preached by his ministers. Christ acts by them in such a manner that he wishes their mouth to be reckoned as his mouth, and their lips as his lips; that is, when they speak from his mouth, and faithfully declare his word. (Luk 10:16.) The Prophet does not now send us to secret revelations, that Christ may reign in us, but openly recommends the outward preaching of doctrine, and shows that the gospel serves the purpose of a scepter in the hand of Christ, so far as it is preached, and so far as it is oral, if we may use the expression; otherwise it would have been to no purpose to mention the mouth and the lips. Hence it follows that all those who reject the outward preaching of the gospel shake off this scepter, as far as lies in their power, or pull it out of the hand of Christ; not that the efficacy which he mentions depends on the voice of men, but so far as Christ acts by his ministers; for he does not wish that their labor should be fruitless, without sacrificing the elect to obedience, (Rom 15:16,) and slaying the reprobate; as Paul in another passage boasts that there will be speedy vengeance against all unbelievers and rebels.

Here we must again call to remembrance what is the nature of Christ’s kingdom. As he does not wear a golden crown or employ earthly armor, so he does not rule over the world by the power of arms, or gain authority by gaudy and ostentatious display, or constrain his people by terror and dread; but the doctrine of the gospel is his royal banner, which assembles believers under his dominion. Wherever, therefore, the doctrine of the Gospel is preached in purity, there we are certain that Christ reigns; and where it is rejected, his government is also set aside. Hence it is evident how foolishly the Papists boast that the Church belongs to them, when they order Christ himself to be silent, and cannot endure the sound of his voice, but proclaim aloud, with distended cheeks, their own edicts, laws, decrees, and tyrannical regulations.

Calvin: Isa 11:5

5.And righteousness shall be the belt ¹⁸⁵ Some translate it girdle; but as the Prophet represents Christ to us wearing, as it were, the emblems of royalty, I have rather translated it belt, which is also a royal emblem, in the same manner as the scepter, which he had assigned to him a little before. When Job speaks of taking away the authority of kings, he says that the Lord will ungird their belt. (Job 12:18.) To be girded with a belt, therefore, is nothing else than to be exalted to royal authority, as we shall afterwards see in another passage. (Isa 14:5.)

The Prophet describes two ornaments belonging to the belt. These are righteousness and truth; unless it be thought that there is a change in the order of construction, as if he had said that Christ will be girded with true righteousness; for truth is not added as if it were different from righteousness, but in order to point out the nature of that righteousness with which Christ is girded. Some think that righteousness here denotes that which Christ imparts to us, that it may dwell, not only in himself, but in his members. Faith or truth they understand to be that by which we embrace the salvation which he offers to us.

The Chaldee paraphrast explains it thus; “and the righteous shall be round about him, believing worshippers shall approach to him.” ¹⁸⁶ But I adopt a more simple interpretation, as if he had said, “He shall not appear like kings, clothed with purple and a crown, or girded with a belt; but righteousness and truth shall shine forth in him.” I acknowledge, indeed, that righteousness is not confined to Christ, but belongs to his members; but we must attend to the mode of expression, that Christ comes forth to govern his people girded with righteousness, which he afterwards imparts to them by the secret influence of the Spirit. If we distinguish between the word אמונה ( emunah) and righteousness, I consider it to mean faithfulness or steadfastness; as if he had said that Christ never disappoints his followers, for he continues always to be like himself.

Calvin: Isa 11:6

6.The wolf shall dwell with the lamb He again returns to describe the character and habits of those who have submitted to Christ. As there is a mutual relation between the king and the people, he sometimes ascends from the body to the head, and sometimes descends from the head to the body; and we have already seen that Christ reigns, not for himself, but for those who believe in him. Hence it follows that he forms their minds by his heavenly Spirit. But the Prophet’s discourse looks beyond this; for it amounts to a promise that there will be a blessed restoration of the world. He describes the order which was at the beginning, before man’s apostasy produced the unhappy and melancholy change under which we groan. Whence comes the cruelty of brutes, which prompts the stronger to seize and rend and devour with dreadful violence the weaker animals? There would certainly have been no discord among the creatures of God, if they had remained in their first and original condition. When they exercise cruelty towards each other, and the weak need to be protected against the strong, it is an evidence of the disorder (ἀταξίας) which has sprung from the sinfulness of man. Christ having come, in order to reconcile the world to God by the removal of the curse, it is not without reason that the restoration of a perfect state is ascribed to him; as if the Prophets had said that that golden age will return in which perfect happiness existed, before the fall of man and the shock and ruin of the world which followed it. Thus, God speaks by Hosea:

I will make a covenant with the beast of the field, with the fowl of the heaven, and with the creeping things.
(Hos 2:18.)

As if he had said, “When God shall have been reconciled to the world in Christ, he will also give tokens of fatherly kindness, so that all the corruptions which have arisen from the sinfulness of man will cease.”

In a word, under these figures the Prophets teach the same truth which Paul plainly affirms, that Christ came to gather together out of a state of disorder those things which are in heaven and which are on earth. (Eph 1:10; Col 1:20.) It may be thus summed up: “Christ will come to drive away everything hurtful out of the world, and to restore to its former beauty the world which lay under the curse.” For this reason, he says, that straw will be the food of the lion as well as of the ox; for if the stain of sin had not polluted the world, no animal would have been addicted to prey on blood, but the fruits of the earth would have sufficed for all, according to the method which God had appointed. (Gen 1:30.)

Though Isaiah says that the wild and the tame beasts will live in harmony, that the blessing of God may be clearly and fully manifested, yet he chiefly means what I have said, that the people of Christ will have no disposition to do injury, no fierceness or cruelty. They were formerly like lions or leopards, but will now be like sheep or lambs; for they will have laid aside every cruel and brutish disposition. By these modes of expression he means nothing else than that those who formerly were like savage beasts will be mild and gentle; for he compares violent and ravenous men to wolves and bears which live on prey and plunder, and declares that they will be tame and gentle, so that they will be satisfied with ordinary food, and will abstain from doing any injury or harm. On this subject it is proper to argue from the less to the greater. “If Christ shall bring brute animals into a state of peace, much more will brotherly harmony exist among men, who will be governed by the same spirit of meekness.” And yet Isaiah does not mean that any are mild and peaceful by nature before they are renewed, but yet he promises, that whatever may have been their natural disposition, they will lay aside or conquer their fierceness, and will be like lambs and sheep.

And a little child shall lead them This means that beasts which formerly were cruel and untameable, will be ready to yield cheerful obedience, so that there will be no need of violence to restrain their fierceness. Yet we must attend to the spiritual meaning which I noticed, that all who become Christ’s followers will obey Christ, though they may formerly have been savage wild beasts, and will obey him in such a manner, that as soon as he lifts his finger, they will follow his footsteps, as it is said that his people shall be willing. (Psa 110:3.) Those who are not endued with this meekness do not deserve to be ranked among the sheep. Let us, therefore, permit ourselves to be ruled and governed by him, and let us willingly submit to those whom he has appointed over us, though they appear to be like little children. Besides, I think that the ministers of the word are compared to children, because they have no external power, and exercise no civil government over them.

A question arises, Do we find any persons who are meek, though they have not been tamed by the gospel? The Prophet appears to insinuate this, when he compares some men to sheep, and others to wolves and bears; and certainly among men who follow the bent of their natural disposition, we shall perceive an astonishing diversity. Some are mild and gentle, others are fierce and violent; but it is certain that all men are untamed till Christ subdues them by the gospel; all are swelled with ambition and pride before they are cured by this medicine. Many will be able to make a false and hollow profession of modesty and humility, but they will swell with inward pride. In short, where the Spirit of Christ is not, there will be no true meekness.

Calvin: Isa 11:8

8.And the child shall play on the hole of the asp He continues to illustrate the same sentiment, that when men have been brought into a state of favor with God, and have been cleansed from their depravity by the Spirit of regeneration, they will likewise be free from every hurtful disposition. There is no reason why men dread the danger or poison arising from the bite of serpents, but because they do not deserve that God should place every part of the world under their control. And, indeed, since animals are permitted to do injury even to children, this shows that the whole race of Adam has been stained with pollution from the very womb.

We must again observe the comparison which we stated, that those men whom a concealed poison led to deeds of violence will have their disposition changed, and will do no harm even to little children. Some men are openly fierce and cruel, (Psa 140:3,) and others inwardly carry and cherish their malice like poison, (Psa 55:21,) as David also describes them; for some men are more quick, and others are more slow, to manifest the desire of doing injury. Whatever they may have formerly been, he means that all of them must be cleansed from wickedness, both open and concealed, after having submitted to Christ. He means, also, that henceforth safety, which will reign everywhere, will be enjoyed even by those who have no kind of protection; so that they will freely venture to expose themselves to imminent dangers.

Calvin: Isa 11:9

9.They shall not hurt He now declares plainly, that men themselves, having laid aside the depravity which naturally dwells in them, will be inclined, of their own accord, to do what is right. He speaks of believers who have been truly regenerated to a new life, (Rom 6:4;) for though in the Church many hypocrites full of wickedness were mixed with the elect of God, yet they are like the Ishmaelites, whom God will cast out at the proper time. We ought also to observe, as we are taught in Psa 15:1, that those only who follow righteousness have a settled residence in the temple of God, that they may dwell there for ever. It is, therefore, a distinguishing mark of the genuine members of the Church, that they are free from all desire of doing injury to others. Hence, also, we infer, that it is a remarkable gift of the Spirit of Christ, that men abstain from being evil-doers; for by nature, ambition, pride, cruelty, and avarice, always prompt them freely and voluntarily to commit acts of injustice.

For the earth shall be filled with the knowledge of the Lord With good reason does the Prophet add, that this invaluable blessing flows from the knowledge of God; for it abases all flesh, and teaches men to commit themselves to his trust and guardianship, and brings them into a state of brotherly harmony, when they learn that they have the same Father. (Mal 2:10.) Although many, who have not yet been renewed by the Spirit of Christ, profess to have humanity, yet it is certain that self-love (φιλαυτίαν) reigns in them; for in all it is natural and so deeply-rooted, that they seek their own advantage and not that of others, think that they are born for themselves and not for others, and would wish to make the whole world subject to them, if they could, as Plato has judiciously observed. Hence arise fraud, perjury, theft, robbery, and innumerable crimes of this sort; and therefore there is no other remedy for subduing this lawless desire than the knowledge of God. We see how the Prophet again makes the government of Christ to rest on faith and the doctrine of the gospel, as indeed he does not gather us to himself (Eph 1:10) in another way than by enlightening our minds to reveal the heavenly life, which is nothing else, as he himself declares, than

to know the only true God, and Jesus Christ, whom he hath sent. (Joh 17:3.)

As with waters that cover the sea. There is an implied comparison between the abundance of knowledge and that slender taste which God gave to the ancient people under the law. The Jews having been kept in the rudiments of childhood, (Gal 3:23,) the perfect light of wisdom hath fully shone on us by the gospel, as was also foretold by Jeremiah:

They shall not every one teach his neighbor, and a man his brother, to know God; for all shall know me, from the least to the greatest. (Jer 31:34.)

If this fullness of knowledge take possession of our minds, it will free us from all malice.

This passage also instructs us what is the character of the Church under Popery, where the light of doctrine is choked and almost extinguished, and the highest religion is made to consist in the benumbing influence of brutish stupidity. If we do not immediately possess full knowledge, we must advance from day to day, and make continual progress, (2Pe 3:18,) and in such a manner that fruit may spring from that root. Hence it is evident how little progress the greater part have made in the school of Christ, seeing that fraud and robbery and acts of violence abound everywhere.

Calvin: Isa 11:10

10.And it shall be in that day the root of Jesse He again returns to the person of Christ, and repeats the same comparison which he had introduced at the beginning of the chapter, that of a root or a branch springing from a decayed trunk, of which no trace appeared; and he foretells that the Gentiles, who formerly abhorred the Jews, will henceforth bow before their King with lowly homage. This might be thought to be altogether incredible, and unquestionably the promise was ridiculed for many centuries, because such a gathering together was to be expected rather when the kingdom remained and flourished than when it had been cut down. But it was necessary that it should be cut down, so that it might afterwards sprout again, and that the glory and power of God might shine in it more brighter than in its flourishing condition. Who would have seen with the eyes of men that the branch would rise to such a height as to be seen by all nations, and to direct the eyes of all men towards it?

Which shall stand for an ensign of the peoples He compares it to a banner stretched aloft; and we know that this was fulfilled by the preaching of the gospel, and indeed was more illustrious than if Christ had soared above the clouds. To the same purpose is what he says,

As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up. (Joh 3:14; Num 21:9.)

Shall be sought by the Gentiles Christ is said to be sought, when men flee to him for the purpose of asking salvation, as to seek God means, in every part of Scripture, to cast all our hopes upon him. Accordingly, the Greek translators have rendered it ἐλπιοῦσι, they shall hope, looking rather at the meaning than at the word.

And his rest shall be glory These words are commonly explained as referring to the burial of Christ, and that by a figure of speech in which a part is taken for the whole; for afterwards they apply it also to his death; and indeed the burial of Christ was nothing else than an appendage to his death. They think that the meaning is this, “The death of Christ, which was disgraceful in the eyes of the world, will be glorious and splendid.” But when I take a closer view of the whole, by rest the Prophet means in this passage the Church; as it is also said,

This is my everlasting rest; here will I dwell.
(Psa 132:14.)

He bestows an honorable appellation on the assembly of the godly, because he chooses to have a continual habitation among them. Accordingly, the Church having been at that time exposed to reproaches and disgrace, he promises that it will be again raised to a more prosperous condition, and will recover its ancient glory. Here, therefore, we have a remarkable proof that God is pleased to dwell continually in his Church, though this may not always be seen by men.

Calvin: Isa 11:11

11.And it shall be in that day, the Lord will again set his hand The prediction about the future glory of the Church having been incredible, he explains the method of restoring it, namely, that God will display the power of his hand, as if for performing a memorable and uncommon exploit. Now, to confirm the hope of the elect people, he recalls to their minds the remembrance of a past deliverance, that they may not doubt that God is as able to deliver them now as their fathers found him to be in Egypt. (Exo 12:51.) Such is the import of the word שנית , ( shenith,) that is, the second time, or again; as if he had said, “ Now also will God be the deliverer of his Church.”

To possess the remnant of his people He confirms what he has said by another argument; for though it appeared as if God had disregarded his people, yet he will not allow himself to be deprived of his inheritance. We may sum it up by saying, that God will take care of the salvation of his Church, so as not to be robbed of his right. He expressly calls them a remnant, because this deliverance belonged only to a small seed. (Isa 1:9.) In short, he repeats what he formerly said, “Though God disperse and scatter his Church, yet it is impossible that he can ever cast it away altogether; for it is as dear to him as our inheritance is to any of us.”

Which shall be left from Assyria and from Egypt He speaks not only of the Assyrians, who had led the people captive, but also of other nations among whom the Jews were scattered; for though the greater part of the people was carried to Babylon, some fled into Egypt, some into Ethiopia, and some into other countries. They were afraid lest they should endure the same bondage as had been endured by others. Some think that by Pathros is meant Parthia, which is highly probable; others think that it is Arabia the Rocky. Under the name Elam he includes the Medes, Zocdians, Bactrians, and other eastern nations. Shinar belongs to Chaldea. By Hamath they mean Cilicia, and the other countries which lie towards Mount Taurus. By the word islands the Jews mean all countries that lie beyond the sea; for to them Greece, and Italy, and Spain, were islands, because they were separated from them by the sea. ¹⁸⁷

We see that the Prophet speaks here not only of the deliverance which took place under Zerubbabel, (Ezr 2:2,) but that he looks beyond this; for at that time the Israelites were not brought back from Egypt, Ethiopia, and other countries. These words, therefore, cannot be understood to relate to the deliverance from Babylon, but must be viewed as referring to the kingdom of Christ, under whom this deliverance was obtained through the preaching of the gospel. Besides, it is proper to observe that this work belongs to God, and not to men; for he says, The Lord shall stretch out his arm; thus ascribing to his heavenly power this work, which could not have been accomplished by human ability.

It ought also to be observed, that from God’s past benefits we ought always to entertain good hopes for the future; so that whenever we call to remembrance the deliverances from Babylon and from Egypt, (Ezr 2:2; Exo 12:51,) we may be convinced that God is equally able, and will equally assist us at the present day, that he may restore the Church to her ancient glory. What he did once and again, he is able to do a third time, and a fourth, and many times. When the Prophet calls those whom he rescues a remnant, let us learn that we ought not to desire a vast multitude, and let us be satisfied, though we be few, and let us not be terrified by the smallness of our numbers; for, provided that the righteousness of God abound, we have true and abundant ground of confidence.

Calvin: Isa 11:12

12.And he will lift up an ensign to the nations. This verse contains nothing more than the explanation of the former verse. The language is metaphorical, and admits of two meanings; either that, by giving an ensign, he will terrify adversaries, so that they will not dare to prevent his people from returning, or that he will give an ensign to the wretched exiles not to hesitate to make preparations for their return. But even at the present day this doctrine is highly useful among us; for as an ensign is lifted up in the army, that the soldiers may assemble, and that every one may follow and may keep his proper place, so a banner is here held out to us, that we may assemble to it, namely, the gospel, which the Lord has lifted up among the Gentiles, by which Christ is preached to us. ¹⁸⁸

And will gather together the dispersions of Judah Hence we ought to conclude, that we cannot be gathered by the Lord unless we assemble to this ensign, and be joined to him by faith; for there is no other way in which he acknowledges us to be his sheep, than when, after having been scattered, we are gathered together, and meet in the same assembly under this ensign; as he says,

My sheep hear my voice and follow me. (Joh 10:27.)

The word gather is repeated. He will gather together the outcasts of Israel, and will gather together the dispersions of Judah. He shows how efficacious God’s calling will be; for as soon as he shall give the slightest indication that such is his pleasure, he will restore the people. Dispersion is a collective noun, for it means the Jews scattered in all directions; and he appears to allude, as he often does elsewhere, to similar passages in the writings of Moses, in which the Lord promises that he will gather the people, though they were scattered to the farthest parts of the world, and to the four winds of heaven. (Deu 30:3.) Now, this was done under the direction of Christ. Under the same leader we ought at the present day to expect the restoration of a wretched and scattered Church; for there is no hope of gathering the remnant but by the elect looking to this ensign. We ought frequently, therefore, to call to remembrance those promises, that by relying on them we may more and more strengthen our hearts.

Calvin: Isa 11:13

13.And the envy of Ephraim shall depart Here he promises that the Church will be in such a state of peace, that neither will the Israelites and the Jews contend in civil broils, nor will they suffer any annoyance from their enemies, and that they will not be liable to hatred or envy, as they formerly were. Not that there will be no wicked men, but the Lord will at length cut off and destroy them. But we ought chiefly to observe what he adds about allaying domestic quarrels, that henceforth the children of Abraham may not harass each other, but unite in the same religion, and in the pure worship of God; for it was a disgraceful and shocking spectacle that their mutual strife and hostilities had been so long maintained.

With good reason does he point out the source of quarrels, namely, envy, in consequence of which the descendants of Abraham have torn each other, while the tribes of Judah and Ephraim strive with each other for renown. This horrible torch has always kindled wars in the world, while every man is unwilling to yield. In short, the Lord here promises outward and inward peace, which is a very great and most desirable blessing.

It will be objected that this was never accomplished, and that the very opposite of this took place; for as soon as the gospel began, it was followed by various wars, commotions, and dreadful persecutions, and nearly the whole world was disturbed and shaken. And inwardly what peace did the Church enjoy? Among Christians themselves, Satan, by his tares, (Mat 13:25,) has raised up dreadful disturbances, so that no enemies were more ferocious and destructive than those which were brought up in the bosom of the Church.

I reply, the Prophet here includes the whole of Christ’s kingdom, and not merely a single age or century. In this world we taste but the beginning of Christ’s kingdom; and while the Church is harassed by enemies both within and without, still the Lord defends and preserves her, and conquers all her enemies. Besides, this prediction properly belongs to the true and lawful children of Abraham, whom the Lord has purified by the cross and by banishment, and has constrained to lay aside ambition and envy; as those who have been tamed in the school of Christ cease to be desirous of renown. Thus the promise which Isaiah makes in this passage has already been in part fulfilled, and is fulfilled every day. But we must proceed in these exercises, and must fight earnestly within and without, till we obtain that everlasting peace which it will be our happiness to enjoy in the kingdom of God.

Calvin: Isa 11:14

14.And they shall fly on the shoulders of the Philistines He means that there is also another way in which the Lord will assist his people; which is, that he will conquer their enemies, and subdue them under his dominion. Having spoken of the safety of the Church, he now declares that she will be victorious over her enemies. He mentions those nations with which the Jews incessantly carried on wars; for on the one hand the Philistines, and on the other the Ammonites and Moabites, to whom they were bound by the tie of relationship and kindred, were continually molesting and attacking them. On one side also were the Edomites, who were not restrained by blood-relationship from being most determined enemies; for they were descended from Esau, (Gen 25:25,) the brother of Jacob; and the remembrance of this ought to have dissuaded them from enmity and hatred. The Lord, therefore, promises that the Church, though she is not absolutely without enemies, will gain advantage over them by suffering, and in the end be victorious.

Edom and Moab shall be the stretching out of the hands. ¹⁸⁹ The stretching out of the hands means the dominion which the Church obtained over her enemies; for by the word hand is usually meant power; and the Hebrews use the phrase, to stretch out the hand, instead of “to place this or that under subjection.” Thus it is said,

I will set his hand in the sea, and his right hand in the rivers.
(Psa 89:25.)

The stretching out of the hand, therefore, is full power to rule; and, on the other hand, he adds the obedience which the enemies will yield to her: and the children of Ammon shall be their obedience ¹⁹⁰

The Jews, who dream of an earthly kingdom of Christ, interpret all this in a carnal sense, and apply it to I know not what external power; but they ought rather to judge of it according to the nature of Christ’s kingdom. Partly, no doubt, the accomplishment of this prediction was seen, when the Jews returned from captivity, and God brought them into moderate prosperity, contrary to the wish, and in spite of the opposition, of all the neighboring nations; but believers were led to expect a more splendid victory, which they at length obtained through the preaching of the gospel. Although we must continually fight under the cross, yet we vanquish our enemies, when we are rescued from the tyranny of the devil and of wicked men, and are restored to liberty by Christ, that the flesh may be subdued, and our lusts laid low, and that thus we may live to him, and in patience may possess our souls, (Luk 21:19,) calmly and patiently enduring everything that happens. And thus we even heap coals on the head (Rom 12:20) of enemies, to whose attacks and reproaches we appear to be subject.

Calvin: Isa 11:15

15.And the Lord will utterly destroy In this verse he means nothing else than that the Lord, by his amazing power, will open for his people a way, which formerly appeared to be shut up. He speaks figuratively. What he calls a tongue is “a bay of the sea;” for when the sea penetrates into the land, and occupies a part of it, there is a resemblance to a person putting out his tongue. He therefore means the Egyptian sea and Egypt itself, as he afterwards more fully explains. But he chiefly mentions the sea and the rivers, because they protect the countries and shut up every entrance.

And will stretch out the hand over the river in the strength of his wind He undoubtedly means the Nile, which waters the whole of Egypt, and divides it into many parts, and might thus interrupt the march of the people when returning to their native country. I have no doubt that רוח ( ruach) here denotes wind, though he adds the Lord’s; for all the winds are the Lord’s, because he regulates and guides according to his pleasure; and more especially this phrase is employed when it is miraculously agitated by a violent whirlwind. He alludes to the former deliverance of his people, by which he brought them out of Egypt; for when the Lord was pleased to open up a way for them, he dried up the sea by the force and violence of the winds. (Exo 14:21.)

True, the Lord did not need the assistance of the winds, for he might have done it by an immediate exertion of his power. But when he makes use of outward means, let us learn, first, that all creatures are ready to yield obedience to him; for though they have a natural course, yet they are in his power, so that he can direct their force and violence in whatever way he pleases. For instance, when a wind arises, its beginning proceeds from a natural cause, and each of the winds has its properties. The south wind is moist, and the north wind is cold, and completely similar are the effects which proceed from them; for the south wind moistens bodies, and the north wind dries them. By extraordinary miracles the Lord shows that he possesses an authority far above these natural causes, so that they are governed, not by nature, (that is, by that succession of events or chain of causes which irreligious men imagine to exist,) but by God alone.

Secondly, he shows that he changes the nature and order of events whenever he pleases, that he may be acknowledged to be their only Lord; because such a change exhibits more clearly his authority and dominion. On this account Isaiah called it not simply the wind, but the wind of the Lord, that we may perceive that it is not directed or moved by chance, but by the power of the Lord.

And shall smite it in the seven streams Some render it torrents, and explain it thus: “he will divide the Nile into seven parts.” Though this exposition has been universally adopted, yet I do not approve of it; and I think that it has arisen from forgetfulness, rather than from ignorance, on the part of its authors, who are learned men notwithstanding, and deeply skilled in the perusal of the ancient writers. It is well known from history that the Nile had seven mouths. There are others which are little mentioned, because they had no names, and are therefore called false mouths. Whatever, then, is the number of the mouths or branches, it appears to form that number of streams or rivers; and these might have been so many hinderances to retard their journey. The Prophet expressly mentions them, because the river was highly celebrated.

And shall make them be shod with shoes ¹⁹¹ The river being deep, he says that he will dry it up, so that it will not be necessary to pull off their shoes in crossing it, though this would have been necessary if only a small portion of water had remained.

By these metaphors, therefore, the Prophet means nothing else than that nothing will stand in God’s way, when it shall be his pleasure to rescue his people from captivity. He glances at the history of a former deliverance, that they may learn that it will be the same with that which they formerly enjoyed. On this account he wished to place it, as it were, before their eyes; for the means of this deliverance was not seen. If this promise had been stated in plain terms, it might not have produced so deep an impression on their minds as by holding out this remarkable example.

Calvin: Isa 11:16

16.And there shall be a path ¹⁹² This verse contains nothing new, but explains the former verse. The people would perceive the same power of God in the deliverance from Babylon as they had perceived in the deliverance from Egypt. He had opened up a way through seas, (Exo 14:29; Psa 77:19,) through untrodden deserts, (Deu 8:2,) and through Jordan; (Jos 3:16.) In like manner, Isaiah says, that by an unexpected and astonishing method he will again open up a way for his people to go out. Accordingly, what the Lord has once performed let us also expect for the future; and for that purpose let us ponder the ancient histories. This ought also to direct our thoughts to the final deliverance of the Church, by which we shall all be delivered from all troubles and distresses; so that, though what we are told about a resurrection and immortal life may appear to be incredible, and the means of accomplishing them are not seen by us, still the Lord will easily find a way.

Defender: Isa 11:1

The "rod out of the stem of Jesse" is actually a "shoot out of the stump of Jesse." Jesse was, of course, the father of King David, so the prophecy indicates that the family "tree" coming from Jesse would eventually be cut down (Jer 22:30). Later, a new branch would somehow rise out of the dead stump. This was fulfilled in the virgin birth of Jesus, the greater Son of David.

Defender: Isa 11:1

The Branch is a name of Christ (see note on Isa 4:2)."

Defender: Isa 11:2

The "spirit of the Lord ... of wisdom and understanding ... of counsel and might ... of knowledge and of the fear of the Lord" seems essentially to be a sevenfold description of the Holy Spirit, answering also to the "seven Spirits before His throne" (Rev 1:4)."

Defender: Isa 11:4

The promised Deliverer will not only come to establish righteousness and equity, especially bringing comfort to the poor and meek, but also in fierce judgment on the ungodly. The climax will be accomplished simply by His omnipotent Word, described here as the "rod of His mouth" and finally as "out of his mouth goeth a sharp sword" (Rev 19:15).

Defender: Isa 11:4

"The wicked" is "the Wicked [One]," the final world ruler known as "that man of sin" (2Th 2:3, 2Th 2:8)."

Defender: Isa 11:6

In the original creation, all animals were herbivorous (Gen 1:30), and these conditions will be restored in the coming kingdom age when Christ returns."

Defender: Isa 11:9

Even carnivorous animals can, if necessary, survive on herbivorous diets, as they were originally created to do. In the age to come, environmental conditions and plant nutrients will be changed to implement this practice once again, and there will be no more bloodshed in nature, even among the animals."

Defender: Isa 11:10

See note on Isa 11:1."

Defender: Isa 11:11

This prophecy, given even before Israel's first exile, predicts a future return from their second exile, a return which has been under way ever since the reestablishment of the Jews in their ancient homeland, beginning shortly after World War I. The first return would be under the Persian emperor Cyrus (Isa 44:28).

Defender: Isa 11:11

Shinar was the location of Babylon (Gen 10:10). That Jews will be living in Babylon in the last days is one indication that Babylon will be rebuilt in that period (see Zec 5:11, note; Rev 17:5, note)."

Defender: Isa 11:12

The Jews are to be regathered not only from nearby nations (Isa 11:11), but from the four "quarters" (better rendering than "corners") of the earth. This obviously refers not to the Babylonian captivity but to the worldwide dispersion of a.d. 135."

TSK: Isa 11:1

And there shall : The prophet having described the destruction of the Assyrian army under that of a mighty forest, here takes occasion to represent the Great Person, who makes the subject of this chapter, as a slender twig, shooting out of the trunk of an old tree; which tender twig, though weak in appearance, should become fruitful and prosper. Isa 53:2; Zec 6:12; Rev 5:5, Rev 22:16

of Jesse : Isa 11:10; Rth 4:17; 1Sa 17:58; Mat 1:6-16; Luk 2:23-32; Act 13:22, Act 13:23; Rom 15:12

a Branch : Isa 4:2; Jer 23:5, Jer 33:15; Zec 3:8, Zec 6:12

TSK: Isa 11:2

the Spirit : Isa 42:1, Isa 59:21, Isa 61:1; Num 11:25, Num 11:26; Mat 3:16; Joh 1:32, Joh 1:33, Joh 3:34; Act 10:38

the spirit of wisdom : Deu 34:9; Joh 14:17, Joh 15:26, Joh 16:13; 1Co 1:30; Eph 1:17, Eph 1:18; Col 1:8, Col 1:9; Col 2:2, Col 2:3; 2Ti 1:7; Jam 3:17, Jam 3:18

TSK: Isa 11:3

shall make him : Isa 33:6; Pro 2:5, Pro 2:9; Luk 2:52

understanding : Heb. scent, or, smell, Job 12:11, Job 34:3; Phi 1:9, Phi 1:10; Heb 5:14

and he shall not : 1Sa 16:7; 2Sa 14:17; 1Ki 3:9, 1Ki 3:28; Joh 7:24, Joh 8:15, Joh 8:16; 1Co 2:13-15; 1Co 4:3-5

TSK: Isa 11:4

But with : Isa 32:1; 2Sa 8:15, 2Sa 23:2-4; 1Ki 10:8, 1Ki 10:9; Psa 45:6, Psa 45:7, Psa 72:1-4, Psa 72:12-14, Psa 82:2-4; Jer 23:5, Jer 23:6, Jer 33:15; Mat 11:5; Rev 19:11

reprove : or, argue, Isa 1:17; Pro 31:8, Pro 31:9; Jer 5:28

for the meek : Isa 29:19, Isa 61:1; Zep 2:3; Mat 5:5; 2Co 10:1; Gal 5:23; Tit 3:2; Jam 3:13

and he shall : Job 4:9; Psa 2:9, Psa 110:2; Mal 4:6; 2Th 2:8; Rev 1:16, Rev 2:16, Rev 19:15

with the breath : Isa 30:33; Psa 18:8; Act 9:1

TSK: Isa 11:5

righteousness : Isa 59:17; Psa 93:1; 2Co 6:7; Eph 6:14; 1Pe 4:1; Rev 1:13

and faithfulness : Isa 25:1; Hos 2:20; Heb 2:17; 1Jo 1:9; Rev 3:14

TSK: Isa 11:6

Isa 65:25; Eze 34:25; Hos 2:18; Act 9:13-20; Rom 14:17; 1Co 6:9-11; 2Co 5:14-21; Gal 3:26, Gal 3:27; Eph 4:22-32; Col 3:3-8; Tit 3:3-5; Phm 1:9-16; Rev 5:9, Rev 5:10

TSK: Isa 11:8

cockatrice’ : or, adder’ s, Isa 59:5; Psa 140:3

TSK: Isa 11:9

not hurt : Isa 11:13, Isa 2:4, Isa 35:9, Isa 60:18; Job 5:23; Mic 4:2-4; Mat 5:44, Mat 5:45; Act 2:41-47; Act 4:29-35; Rom 12:17-21; Gal 5:22-24; Phi 2:14, Phi 2:15; 1Th 5:15; Rev 21:27

for the : Isa 30:26, Isa 49:6, Isa 59:19, 60:1-22; Psa 22:27-31, Psa 72:19, Psa 98:2, Psa 98:3; Hab 2:14; Zec 14:9; Rom 11:25, Rom 11:26; Rev 20:2-6

TSK: Isa 11:10

in that day : Isa 11:1, Isa 2:11; Rom 15:12; Rev 22:16

which shall : Isa 59:19; Gen 49:10; Joh 3:14, Joh 3:15, Joh 12:32

to it shall : Isa 60:3, Isa 60:5, Isa 66:12, Isa 66:19; Mat 2:1, Mat 2:2, Mat 8:11, Mat 12:21; Luk 2:32; Joh 12:20,Joh 12:21; Act 11:18, Act 26:17, Act 26:18, Act 28:28; Rom 15:9-12

his rest : Isa 32:17, Isa 32:18, Isa 66:10-12; Psa 91:1, Psa 91:4, Psa 116:7; Jer 6:16; Hag 2:9; Mat 11:28-30; 2Th 1:7-12; Heb 4:1, Heb 4:9-16; 1Pe 1:7-9, 1Pe 5:10

glorious : Heb. glory, Psa 149:5

TSK: Isa 11:11

set his hand : Isa. 60:1-66:24; Lev 26:40-42; Deu 4:27-31, Deu 30:3-6; Psa 68:22; Jer 23:7, Jer 23:8; Jer 30:8-11, Jer 31:36-40, Jer 33:24-26; Eze 11:16-20, Eze 34:23-28, Eze 36:24-28; Ezek. 37:1-48:35; Hos 1:11, Hos 3:4, Hos 3:5; Joel 3:1-21; Amo 9:14, Amo 9:15; Mic 7:14, Mic 7:15; Zec 10:8-12, 12:1-14:21; Rom 11:15, Rom 11:26; 2Co 3:16

from Assyria : Isa 11:16, Isa 27:12, Isa 27:13; Mic 7:12

Egypt : Isa 19:23; Jer 44:1

Pathros : Eze 30:14

Cush : Isa 45:14; Gen 10:6, Gen 10:7

Elam : Gen 10:22; Jer 25:25; Dan 8:2

Shinar : Gen 10:10, Gen 11:2; Zec 5:11

Hamath : Isa 10:9; Jer 49:23; Zec 9:2

the islands : Isa 24:15, Isa 42:4, Isa 66:19; Gen 10:5; Jer 31:10; Eze 27:6; Dan 11:18; Zep 2:11

TSK: Isa 11:12

set up : Isa 11:10, Isa 18:3, Isa 59:19, Isa 62:10; Rev 5:9

shall assemble : Isa 27:13, Isa 43:6, Isa 49:11, Isa 49:12, Isa 56:8; Deu 32:26; Psa 68:22, Psa 147:2; Zep 3:10; Joh 7:35; Jam 1:1

corners : Heb. wings

TSK: Isa 11:13

the envy : Isa 7:1-6; Jer 3:18; Eze 37:16-24; Hos 1:11

TSK: Isa 11:14

the Philistines : Oba 1:19; Zep 2:5; Zec 9:5-7

toward : Isa 59:19, Isa 66:19, Isa 66:20; Mat 8:11

spoil : Isa 33:1; Jer 49:28; Ezek. 38:1-39:29

them of the east : Heb. the children of the east, they shall lay, etc. Heb. Edom and Moab shall be the laying on of their hand; the children of Ammon their obedience. Isa 25:10, Isa 34:5, Isa 34:6, Isa 60:14; Num 24:17; Dan 11:41; Joe 3:19; Amo 9:12; Oba 1:18

TSK: Isa 11:15

utterly : Isa 50:2, Isa 51:9, Isa 51:10; Zec 10:11

with his mighty : Exo 14:21

he shake : Isa 19:16

shall smite : Isa 19:5-10; Exo 7:19-21; Psa 74:13-15; Eze 29:10, Eze 30:12; Rev 16:12

dryshod : Heb. in shoes

TSK: Isa 11:16

And there shall : Isa 11:11, Isa 19:23, Isa 27:13, Isa 35:8-10, Isa 40:3, Isa 40:4, Isa 49:12, Isa 57:14

like as it was : Isa 42:15, Isa 42:16, Isa 48:20,Isa 48:21, Isa 51:10, Isa 63:12, Isa 63:13; Exo 14:26-29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 11:1

And there shall come forth a rod - In the previous chapter, the prophet had represented the Assyrian monarch and his army under the image of a dense and flourishing forest, with all its glory and grandeur. In opposition to this, he describes the illustrious personage who is the subject of this chapter, under the image of a slender twig or shoot, sprouting up from the root of a decayed and fallen tree. Between the Assyrian, therefore, and the person who is the subject of this chapter, there is a most striking and beautiful contrast. The one was at first magnificent - like a vast spreading forest - yet should soon fall and decay; the other was the little sprout of a decayed tree, which should yet rise, expand and flourish.

A rod - ( חטר choṭı̂r ). This word occurs in but one other place; Pro 14:3 : ‘ In the mouth of the foolish is a "rod"of pride.’ Here it means, evidently, a branch, a twig, a shoot, such as starts up from the roots of a decayed tree, and is synonymous with the word rendered "branch"( צמח tsemach ) in Isa 4:2; see the Note on that place.

Out of the stem - ( מגזע mı̂geza‛ ). This word occurs but three times in the Old Testament; see Job 14:8; where it is rendered "stock:"

Though the root thereof wax old in the earth,

And the stock thereof die in the ground;

And in Isa 40:24 : ‘ Yea, their "stock"shall not take root in the earth.’ It means, therefore, the stock or stump of a tree that has been cut down - a stock, however, which may not be quite dead, but where it may send up a branch or shoot from its roots. It is beautifully applied to an ancient family that is fallen into decay, yet where there may be a descendant that shall rise and flourish; as a tree may fall and decay, but still there may be vitality in the root, and it shall send up a tender germ or sprout.

Of Jesse - The father of David. It means, that he who is here spoken of should be of the family of Jesse, or David. Though Jesse had died, and though the ancient family of David would fall into decay, yet there would arise from that family an illustrious descendant. The beauty of this description is apparent, if we bear in recollection that, when the Messiah was born, the ancient and much honored family of David had fallen into decay; that the mother of Jesus, though pertaining to that family, was poor, obscure, and unknown; and that, to all appearance, the glory of the family had departed. Yet from that, as from a long-decayed root in the ground, he should spring who would restore the family to more than its ancient glory, and shed additional luster on the honored name of Jesse.

And a branch - ( נצר nêtser ). A twig, branch, or shoot; a slip, scion, or young sucker of a tree, that is selected for transplanting, and that requires to be watched with special care. The word occurs but four times; Isa 60:21 : ‘ They shall inherit the land forever, the branch of my planting;’ Isa 14:19 : ‘ But thou art cast out of thy grave as an abominable branch;’ Dan 11:7. The word rendered branch in Jer 23:5; Jer 33:15, is a different word in the original ( צמח tsemach ), though meaning substantially the same thing. The word "branch"is also used by our translators, in rendering several other Hebrew words; "see"Taylor’ s "Concordance."Here the word is synonymous with that which is rendered "rod"in the previous part of the verse - a shoot, or twig, from the root of a decayed tree.

Out of his roots - As a shoot starts up from the roots of a decayed tree. The Septuagint renders this, ‘ And a flower ( ἄνθος anthos ) shall arise from the root.’ The Chaldee, ‘ And a king shall proceed from the sons of Jesse, and the Messiah from his sons’ sons shall arise;’ showing conclusively that the ancient Jews referred this to the Messiah.

That this verse, and the subsequent parts of the chapter, refer to the Messiah, may be argued from the following considerations:

(1) The fact that it is expressly applied to him in the New Testament. Thus Paul, in Rom 15:12, quotes the tenth verse of this chapter as expressly applicable to the times of the Messiah.

(2) The Chaldee Paraphrase shows, that this was the sense which the ancient Jews put upon the passage. That paraphrase is of authority, only to show that this was the sense which appeared to be the true one by the ancient interpreters.

(3) The description in the chapter is not applicable to any other personage than the Messiah. Grotius supposes that the passage refers to Hezekiah; though, ‘ in a more sublime sense,’ to the Messiah. Others have referred it to Zerubbabel. But none of the things here related apply to either, except the fact that they had a descent from the family of Jesse; for neither of those families had fallen into the decay which the prophet here describes.

(4) The peace, prosperity, harmony and order, referred to in the subsequent portions of the chapter, are not descriptive of any portion of the reign of Hezekiah.

(5) The terms and dcscriptions here accord with other portions of the Scriptures, as applicable to the Messiah. Thus Jeremiah Jer 23:5; Jer 33:15 describes the Messiah under the similitude of a "branch, a germ or shoot - using, indeed, a different Hebrew word, but retaining the same idea and image; compare Zec 3:8. It accords also with the description by Isaiah of the same personage in Isa 4:2; see the note on the place.

(6) I may add, that nearly all commentators have referred this to the Messiah; and, perhaps, it would not be possible to find greater unanimity in regard to the interpretation of any passage of Scripture than on this.

Barnes: Isa 11:2

And the Spirit of the Lord - The Spirit of Yahweh. Chaldee, ‘ And there shall rest upon him the spirit of prophecy from before Yahweh.’ In the previous verse, the prophet had announced his origin and his birth. In this, he proceeds to describe his extraordinary endowments, as eminently holy, pure, and wise. There can be no doubt that reference is here had to the Holy Spirit, the third person of the sacred Trinity, as descending upon him in the fullness of his influences, and producing in him perfect wisdom, knowledge, and the fear of the Lord. The Spirit of Yahweh shall rest upon him - a Spirit producing wisdom, understanding, counsel, might, etc. All these are lit the Scriptures traced to the agency of the Holy Spirit; see 1Co 12:8-11. The meaning here is, that the Messiah should be endowed with these eminent prophetic gifts and qualifications for his ministry by the agency of the Holy Spirit. It was by that Spirit that the prophets had been inspired (see 2Pe 1:21; 2Ti 3:16); and as the Messiah was to be a prophet Deu 18:15, Deu 18:18, there was a fitness that he should be endowed in the same manner. If it be asked how one, who was divine in his own nature, could be thus endowed by the aid of the Spirit, the answer is, that he was also to be a man descended from the honored line of David, and that as a man he might be furnished for his work by the agency of the Holy Spirit. His human nature was kept pure; his mind was made eminently wise; his heart always retained the fear and love of God, and there is no absurdity in supposing that these extraordinary endowments were to be traced to God. That he was thus under the influence of the Holy Spirit, is abundantly taught in the New Testament. Thus, in Mat 3:16, the Holy Spirit is represented as descending on him at his baptism, In Joh 3:34, it is said, ‘ For he whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto him;’ compare Col 1:19.

Shall rest upon him - That is, shall descend on him, and remain with him. It shall not merely come upon him, but shall attend him permanently; compare Num 11:25-26.

The spirit of wisdom - The spirit producing wisdom, or making him wise. Wisdom consists in the choice of the best means to secure the best ends. This attribute is often given to the Messiah in the New Testament, and was always evinced by him; compare 1Co 1:30; Eph 1:17; Col 2:3 : ‘ In whom are hid all the treasures of wisdom and knowledge.’

And understanding - The difference between the words here rendered wisdom and understanding is, that the former denotes wisdom properly; and the latter, that judgment resulting from wisdom, by which we distinguish things, or decide on their character.

The spirit of counsel - That by which be shall be qualified to "give"counsel or advice; the qualification of a public instructor and guide; see the note at Isa 9:6.

And might - Strength, vigor, energy; that strength of heart and purpose which will enable a man to meet difficulties, to encounter dangers, to be bold, open, and fearless in the discharge of his duties. It is not necessary to remark, that this characteristic was found in an eminent degree in the Lord Jesus Christ.

Of knowledge - That is, the knowledge of the attributes and plans of Yahweh; compare Mat 11:27 : ‘ Neither knoweth any man the Father save the Son.’ Joh 1:18 : ‘ No man hath seen God at I any time; the only begotten Son, which is in the bosom of the Father, he hath declared him;’ 1Jo 5:20.

And of the fear of the Lord - The fear of Yahweh is often used to denote piety in general, as consisting in a reverence for the divine commands, and a dread of offending him; "that is,"a desire to please him, which is piety; compare Job 28:28; Psa 19:9; Psa 111:10; Pro 1:7; Pro 3:13; Pro 15:33; Pro 19:23. That this characteristic was found eminently in the Lord Jesus, it is not necessary to attempt to prove.

Barnes: Isa 11:3

And shall make him of quick understanding - ( והריחו vahărı̂ychô ) The Septuagint renders this, ‘ And the spirit of the fear of God shall fill him.’ The Chaldee, ‘ And the Lord shall draw him near to him in his fear.’ The Syriac, ‘ And he shall be resplendent (like the sun, or the stars) in the fear of the Lord.’ The Hebrew word used here is probably derived from ריח rêyach , used only in Hiphil, "to smell;"and is kindred with רוח rûach , "wind, breath,"for fragrant substances "breathe out"an odor. - "Gesenius."It then denotes "to take delight in smelling"Exo 30:38; Lev 26:31; and thence, by an easy transition, to take delight in anything; Amo 5:21. The reason is, that the objects of smell are usually pleasant and agreeable; and especially such as were the aromatics used in public worship. The sense here is, probably, that he would take pleasure in the fear of Yahweh, that is, in piety, and in devoting himself to his service. The interpretation given in our translation, is that given by many expositors; though that above suggested is probably the correct one. The word is used to denote "pleasure"in a thing; it is not used anywhere, it is believed, to denote a quick understanding; compare Exo 5:21; Phi 4:18. The idea which is conveyed by our translators is, probably, derived from "the discernment of the quality"of objects by an acute sense of smell, and hence, they interpreted the word to denote an acute discrimination of any objects.

And he shall not judge after the sight of his eyes - He sha 1 not judge of things by their external appearance. or with partiality. This is language which is applicable to a magistrate, and is spoken of the Messiah as the descendant of David, and as sitting on his throne as a ruler of his people. He who judges ‘ after the sight of his eyes,’ does it according to external appearances, showing favor to rank, to the rich, and the great; or judging as things "appear"without a close and careful inquiry into their true nature and bearings; compare Joh 7:24 : ‘ Judge not according to the appearance, but judge righteous judgment;’ Deu 1:16-17.

Neither reprove - יוכיח yôkiyach . This word means "to show, to prove; to correct, reprove, convince; to reproach, or censure; to punish; to judge, decide, etc."Here it is evidently used as synonymous with ‘ shall he judge’ in the former part of the parallelism - retaining the idea of a just judge, who decides not according to the hearing of the ears, but according to justice.

After the hearing of his ears - Not by plausible statements, and ingenious defenses, but by weighing evidence, and by an impartial examination of the true merits of the case. This belonged to the Lord Jesus, because,

(1) He was never influenced by any undue regard to rank, honor, or office. His opinions were always impartial; his judgments without bias or favoritism.

(2) He was able to discern the true merits of every case. He knew what was in man, saw the true state of the heart, and, therefore, was not deceived or imposed upon as human judges are; see Joh 2:24-25; compare Rev 2:28; Joh 6:64.

Barnes: Isa 11:4

Shall he judge the poor - That is, he shall see that impartial justice is done them; he shall not take part with the rich against the poor, but shall show that he is the friend of justice. This is the quality of a just and upright magistrate, and this character the Lord Jesus everywhere evinced. He chose his disciples from among the poor; he condescended to be their companion and friend; he provided for their needs; and he pronounced their condition blessed; Mat 5:3. There may be a reference here to the poor in spirit - the humble, the penitent; but the main idea is, that he would not be influenced by any undue regard for the higher ranks of life, but would be the friend and patron of the poor.

And reprove - הוכיח hô̂kiyach . And judge, decide, or argue for; that is, he shall be their friend and their impartial judge; Isa 11:3.

With equity - With uprightness, or uncorrupted integrity.

For the meek of the earth - ענוי־ארץ ‛an^e vēy 'ārets . For the humble, the lower class; referring to those who were usually passed by, or oppressed by those in power.

And he shall smite the earth - By the "earth"here, or the land, is meant evidently "the wicked,"as the following member of the parallelism shows. Perhaps it is intended to be implied, that the earth, when he should come, would be eminently depraved; which was the fact. The characteristic here is that of an upright judge or prince, who would punish the wicked. To "smite"the earth, or the wicked, is expressive of punishment; and this characteristic is elsewhere attributed to the Messiah; see Psa 2:9-12; Rev 2:27. The trait is that of a just, upright, impartial exercise of power - such as would be manifested in the defense of the poor and the innocent, and in the punishment of the proud and the guilty.

With the rod of his mouth - The word שׁבט shêbet rendered here ‘ rod,’ denotes properly a stick, or staff; a rod for chastisement or correction Pro 10:13; Pro 13:24; Job 9:34; Job 21:9; the staff, or scepter of a ruler - as an emblem of office; a measuring rod; a spear, etc.; Note, Isa 10:5. It is not elsewhere applied to the mouth, though it is often used in other connections. It means that which goes out of the mouth - a word command threatening decision; and it is implied that it would go forth to pronounce sentence of condemnation, and to punish. His word would be so just, impartial, and authoritative, that the effect would be to overwhelm the wicked. In a sense similar to this, Christ is said to have been seen by John, when ‘ out of his mouth went a sharp two-edged sword’ Rev 1:16; that is, his commands and decisions were so authoritative, and so certain in their execution, as to be like a sharp sword; compare Heb 4:12; Isa 49:2 : ‘ And he hath made my mouth like a sharp sword.’ The discriminating preaching, the pungent discourses, the authoritative commands of the Lord Jesus, when on earth, showed, and his judicial decisions in the day of judment will show, the manner of the fulfillment of the prediction.

And with the breath of his lips - This is synonymous with the previous member of the parallelism. ‘ The breath of his lips’ means that which goes forth from his lips - his doctrines, his commands, his decisions.

Shall he slay the wicked - That is, he shall condemn the wicked; or, he shall sentence them to punishment. This is descriptive of a prince or ruler, who by his commands and decisions effectually subdues and punishes the wicked; that is, he does justice to all. Grotius interprets this, ‘ by his prayers,’ referring it to Hezekiah, and to the influence of his prayers in destroying the Assyrians. The Chaldee Paraphrast translates it, ‘ And by the word of his lips he shall slay the impious Armillus.’ By "Armillus,"the Jews mean the last great enemy of their nation, who would come after Gog and Magog and wage furious wars, and who would slay the Messiah Ben Ephraim, whom the Jews expect, but who would be himself slain by the rod of the Messiah Ben David, or the son of David. - "Castell."

Barnes: Isa 11:5

And righteousness shall be the gridle of his loins - The sense of this verse is plain. He will always exhibit himself as a just and faithful king. "The girdle of the loins"refers to the cincture, or band, with which the ancients girded themselves. A part of their dress consisted of an outward, loose, flowing robe. This robe it was necessary to gird up, or to confine close to the body in active labor, or in running; and the meaning of the figure used here is, probably, that the virtues of righteousness and justice would adhere to him as closely and inseparably as the garment does to the body to which it was bound. The figure of representing the virtues as clothing, or describing them as parts of dress with which we are invested, is common in the Scriptures:

I put on righteousness, and it clothes me;

My judgment was as a robe and a diadem.

Job 29:14.

I will greatly rejoice in the Lord,

My soul shall be joyful in my God;

For he hath clothed me with the garments of salvation,

He hath covered me with the robe of righteousness,

As a bridegroom decketh himself with ornaments,

And as a bride adorneth herself with her jewels.

Isa 61:10.

Compare Rev 19:8, and Paul’ s beautiful description in Eph 6:13-17. In like manner, vice and wickedness are sometimes represented as so closely adhering to a man as to be a part of his very clothing; Psa 109:18-19 :

He clothed himself with cursing, like as with a garment.

Let it be unto him as the garment which covereth him,

And for a girdle, wherewith he is girded continually.

The Chaldee renders this, ‘ And the just shall be round about him on every side - סחור סחור s^e hôr s^e hôr - and the servants of truth shall come near to him.’ The idea is, that he shall be distinguished for justice and truth, and that a zeal for these shall make him strong and active in executing the purposes of his reign. This closes the description of the "personal"qualities of the Messiah. The account of the effects of his reign follows in the subsequent verses.

Barnes: Isa 11:6

The wolf also - In this, and the following verses, the prophet describes the effect of his reign in producing peace and tranquility on the earth. The description is highly poetical, and is one that is common in ancient writings in describing a golden age. The two leading ideas are those of "peace"and "security."The figure is taken from the condition of animals of all descriptions living in a state of harmony, where those which are by nature defenseless, and which are usually made the prey of the strong, are suffered to live in security. By nature the wolf preys upon the lamb, and the leopard upon the kid, and the adder is venomous, and the bear, and the cow, and the lion, and the ox, cannot live together. But if a state of things should arise, where all this hostility would cease; where the wild animals would lay aside their ferocity, and where the feeble and the gentle would be safe; where the adder would cease to be venomous, and where all would be so mild and harmless that a little child would be safe, and could lead even the most ferocious animals, that state would represent the reign of the Messiah. Under his dominion, such a change would be produced as that those who were by nature violent, severe, and oppressive; those whose disposition is illustrated by the ferocious and bloodthirsty propensities of the lion and the leopard, and by the poison of the adder, would be changed and subdued, and would be disposed to live in peace and harmony with others. This is the "general"idea of the passage. We are not to cut the interpretation to the quick, and to press the expressions to know what particular class of people are represented by the lion, the bear, or the adder. The "general"image that is before the prophet’ s mind is that of peace and safety, "such as that would be"if a change were to be produced in wild animals, making them tame, and peaceful, and harmless.

This description of a golden age is one that is common in Oriental writers, where the wild beasts are represented as growing tame; where serpents are harmless; and where all is plenty, peace, and happiness. Thus Jones, in his commentary on Asiatic poetry, quotes from an Arabic poet, "Ibn Onein,"p. 380:

Justitia , a qua mansuetus fit lupus fame astrictus ,

Esuriens , licet hinnulum candidurn videat -

‘ Justice, by which the ravening wolf, driven by hunger, becomes tame, although he sees a white kid.’ Thus, also, Ferdusi, a Persian poet:

Rerum Dominus , Mahmud , rex . potens ,

Ad cujus aquam potum veniunt simul agnus et lupus -

‘ Mahmud, mighty king, lord of events, to whose fountain the lamb and the wolf come to drink.’ Thus Virgil, Eclogue iv. 21:

Ipsae lactae domum referent distenta capellae

Ubera; nec magnos metuent armenta leones -

Home their full udders, goats, unurged shall bear,

Nor shall the herd the lordly lion fear.

And immediately after:

Occidet et serpens, et fallax herba veneni

Occidet -

The snake, and poison’ s treacherous weed shall die.

Wrangham.

Again, Eclogue, v. 60:

Nec lupus insidias pecori, nec retia cervis

Ulla dolum mediantur: amat bonus otia Daphnis .

So also Horace, "Epod."16:53, 54:

Nec yespertinus circumgemit ursus ovile,

Nec intumescit alta viperis humus .

See also "Claudian,"Lib. ii. v. 25ff; and Theocritus, Idyl xxiv. 84, as quoted by Gesenius and Rosenmuller.

These passages are beautiful, and highly poetic; but they do not equal the beauty of the prophet. There is an exquisite sweetness in the passage of Isaiah - in the picture which he has drawn - particularly in the introduction of the security of the young child, which does not occur in the quotations from the pagan poets.

That this passage is descriptive of the times of the Messiah, there can be no doubt. It has been a question, to what particular part of his reign the prophet has reference. Some have referred it to the time when he came, and to the influence of his gospel in mitigating the ferocity of his enemies, and ultimately disposing them to suffer Christens to live with them - the infuriated enemies of the cross, under the emblem of the wolf, the bear, the leopard, and the adder, becoming willing that the Christian, under the emblem of the lamb, and the kid, should live with them without molestation. This is the interpretation of Vitringa. Others have referred it to the Millennium - as descriptive of a state of happiness, peace, and universal security then. Others have referred it to the second coming of the Messiah, as descriptive of a time when it is supposed that he will reign personally on the earth, and when there shall be universal security and peace, and when the nature of animals shall be so far changed, that the ferocity of those which are wild and ravenous shall cease, and they shall become harmless to the defenseless. Without attempting to examine these opinions at length, we may, perhaps, express the sense of the passage by the following observations:

(1) The eye of the prophet is fixed upon the reign of the Messiah, not with reference to time, but with reference to the actual facts of that reign. He saw the scene pass before his mind in vision (see the Introduction, Section 7, 3: (4.) (5.), and it is not the nature of such descriptions to mark the "time,"but the order, the passing aspect of the scene. "Under the reign of the Messiah,"he saw that this would occur. Looking down distant times, as on a beautiful landscape, he perceived, under the mild reign of the Prince of peace, a state of things which would be well represented by the wolf dwelling with the lamb, the leopard crouching down with the kid, and a little child safe in their midst.

(2) It was, "in fact,"partially fulfilled in the earliest times of the gospel, and has been everywhere. Under that gospel, the mad passions of men have been subdued; their wild ferocious nature has been changed; their love of conquest, and war, and blood taken away; and the change has been such as would be beautifully symbolized by the change of the disposition of the wolf and the leopard - suffering the innocent and the harmless to live with them in peace.

(3) The scene will not be fully realized until the reign of the Messiah shall be extended to all nations, and his gospel shall everywhere accomplish its full effects. The vision of Isaiah here has not yet received a full completion; nor will it until the earth shall be full of the knowledge of the Lord, Isa 11:9. The mind is, therefore, still directed onward. In future times, under the reign of the messiah, what is here described shall occur - a state of security, and peace, and happiness. Isaiah saw that splendid vision, as in a picture, pass before the mind; the wars, and persecutions, and trials of the Messiah’ s kingdom were, for a time at least, thrown into the back ground, or not represented, and, in that future time, he saw what is here represented. It has been partially fulfilled in all the changes which the Messiah’ s reign has made in the natural ferocity and cruelty of men; in all the peace which at any time the church has been permitted to enjoy; in all the revolutions promoting human safety, welfare, and happiness, which Christianity has produced. It is to receive the complete fulfillment - τὸ ἀποτελέσμα to spotelesma - only in that future time when the gospel shall be everywhere established on the earth. The essential thing, therefore, in the prophecy, is the representation of the peace, safety, and harmony which shall take place under the Messiah. So to speak, it was a taking out, and causing to pass before the mind of the prophet, all the circumstances of harmony, order, and love in his reign - as, in a beautiful panoramic view of a landscape, the beauties of the whole scene may be made to pass before the mind; the circumstances that might even then, if surveyed closely, give pain, were hid from the view, or lost in the loveliness of the whole scene.

(4) That it does not refer to any literal change in the nature of animals, so that the ferocity of the untamed shall be wholly laid aside, the disposition to prey on one another wholly cease, and the poisonous nature of the adder be destroyed, seems to me to be evident:

(a) Because the whole description has a highly figurative and poetical cast.

(b) Because such figurative expressions are common in all poetry, and especially among the Orientals.

© Because it does not appear how the gospel has any tendency to change the nature of the lion, the bear, or the serpent. It acts on men, not on brutes; on human hearts, not on the organization of wild animals.

(d) Because such a state of things could not occur without a perpetual miracle, changing the physical nature of the whole animal creation, The lion, the wolf, the panther, are made to live on flesh. The whole organization of their teeth and digestive powers is adapted to this, and this alone. To fit them to live on vegetable food, would require a change in their whole structure, and confound all the doctrines of natural history. The adder is poisonous, and nothing but a miracle would prevent the poisonous secretion, and make his bite innocuous. But where is a promise of any such coutinued miracle as shall change the whole structure of the animal creation, and make the physical world different from what it is? It is indeed probable that wild animals and venomous serpents will wholly retire before the progress of civilization and Christianity, and that the earth may be inhabited everywhere with safety - for such is the tendency of the advance of civilization - but this is a very different thing from a change in the physical nature of the animal creation.

The fair interpretation of this passage is, therefore, that revolutions will be produced in the wild and evil passions of men - the only thing with which the gospel has to do as great "as if"a change were produced in, the animal creation, and the most ferocious and the most helpless should dwell together. The wolf ( זאב z^e 'êb ) is a well-known animal, so called from his yellow or golden color. The Hebrew name is formed by changing the Hebrew letter ה ( h )in the word זהב zâhâb , "gold,"to the Hebrew letter א - Bochart. The wolf, in the Scriptures, is described as ravenous, fierce, cruel; and is the emblem of that which is wild, ferocious, and savage among human beings; Gen 49:27 : ‘ Benjamin shall ravin as a wolf;’ Eze 22:27 : ‘ Her princes in the midst thereof are like wolves ravening the prey;’ Mat 7:15 : ‘ Beware of false prophets, which come to you in sheep’ s clothing, but inwardly they are ravening wolves;’ Joh 10:12; Mat 10:16; Luk 10:3; Act 20:29. The wolf is described as sanguinary and bloody Eze 22:27, and as taking its prey by night, and as therefore particularly an object of dread; Jer 5:6 : ‘ A wolf of the evenings shall spoil them; Hab 1:8 : ‘ Their horses are more fierce than the evening wolves;’ Zep 3:3 : ‘ Her judges are evening wolves, they gnaw not the bones until tomorrow.’ in the Scriptures, the wolf is constantly represented in contrast with the lamb; the one the emblem of ferocity, the other of gentleness and innocence; Mat 10:16; Luk 10:3. The pagan poets also regard the wolf as an emblem of ferocity and cruelty:

Inde lupi cen

Raptores, atra in nebula quos improba ventris

Exegit caecos rabies, etc . -

(Virg. AEn. ii. 355ff.)

As hungry wolves, with raging appetite,

Scour through the fields, nor fear the stormy night -

Their whelps at home expect the promised food,

And long to temper their dry chaps in blood -

So rushed we forth at once.

Dryden.

Cervi, luporum praeda rapacium .

Hor. Car. Lib. iv. Ode iv. 50.

See a full illustration of the nature and habits of the wolf in Boehart, "Hieroz."Part i. B. iii. ch. x. pp. 821-830. "Shall dwell." גר ger . Shall sojourn, or abide. The word usually denotes a residence for a time only, away from home, not a permanent dwelling. The idea here is, that they shall remain peacefully together. The same image occurs in Isa 65:25, in another form: ‘ The wolf and the lamb shall feed together.’

The lamb - Everywhere the emblem of mildness, gentleness, and innocence; and, therefore, applied often to the people of God, as mild, inoffensive, and forbearing; Joh 21:15; Luk 10:3; Isa 40:2. It is very often applied, by way of eminence, to the Lord Jesus Christ; Joh 1:29; Act 8:32; Isa 2:7; 1Pe 1:19; Rev 5:6, Rev 5:8, Rev 5:12-13; Rev 6:16; Rev 7:9-10, Rev 7:14, Rev 7:17, "et al."

And the leopard - נמר nâmêr . The leopard, a well-known wild beast, was regarded in Oriental countries as second in dignity only to the lion. The Arabic writers say, ‘ He is second in rank to the lion, and, as there is a natural hatred between them, victory is alternate between them.’ Hence, in the Scriptures, the lion and the leopard are often joined together as animals of the same character and rank; Son 4:8 :

From the lions’ den,

From the mountains of the leopards.

See Jer 5:6, and Hos 13:7 :

Therefore I will be unto them as a lion,

As a leopard by the way will I observe them.

The leopard is distinguished for his spots; Jer 13:23 : ‘ Can the Ethiopian change his skin, or the leopard his spots?’ it has small white eyes, wide jaws, sharp teeth, and is represented as extremely cruel to man. It was common in Palestine, and was an object of great dread. It lurked for its prey like the lion, and seized upon it suddenly Jer 5:6; Hos 13:7, and was particularly distinguished for its velocity Hab 1:8), and is often referred to in the classic writers as an emblem of fleetness. See "Bochart."The image used here by Isaiah, that ‘ the leopard should lie down with the kid,’ as an emblem of peace and safety, occurs almost in the same form in the Sybilline oracles, Lib. iii:

παρδάλιές τ ̓ ἐριφοίς ἅμα βοσκήσονται, -

parklies t' eriphois hama boskēsontai , -

‘ Leopards shall feed together with kids.’ "See"Bochart, "Hieroz."Part i. B. iii. ch. vii. pp. 786-791.

With the kid - The young of the goat; Gen 37:21; Lev 23:19; Luk 15:29. Like the lamb, it was an emblem of gentleness, mildness, and inoffensiveness.

And the calf - Another emblem of inoffensiveness and innocence.

And the young lion - The Hebrew word used here - כפיר k^e phı̂yr - denotes one that is old enough to go abroad for prey. It is employed as emblematic of dangerous enemies Psa 34:2; Psa 35:17; Psa 58:7; and also as emblematic of young heroes, or defenders of a state; Eze 38:15; Nah 2:12.

And the fatling - The calf or other animal that was well fed, and that would be therefore particularly an object of desire to a wild beast. The beauty of the image is heightened, by the circumstance that now the ravenous beast would live with that which usually excites its keenest appetite, without attempting to injure it.

And a little child shall lead them - This is an especially beautiful image introduced into the picture of peace and prosperity. Naturally, the lion and the leopard are objects of dread to a young child. But here, the state of peace and safety is represented as not only so entire that the child might live with them in safety, but their natural ferocity is so far subdued and tamed, that they could be led by him at his will. The verisimilitude of the picture is increased by the circumstance, that these wild beasts may be so far tamed as to become subject to the will of a man, and even of a child.

Barnes: Isa 11:7

And the cow and the bear shall feed - That is, together. Animals that by nature do not dwell together, where by nature the one would be the prey of the other, shall dwell together - animage of safety and peace.

And the lion shall eat straw like the ox - A representation of the change that will take place under the reign of the Messiah in the natural disposition of men, and in the aspect of society; as great as if the lion were to lose his natural appetite for blood, and to live on the usual food of the ox. This cannot be taken literally, for such an interpretation would suppose a change in the physical organization of the lion - of his appetites, his teeth, his digestive organs - a change which it would be absurd to suppose will ever exist. It would in fact make him a different being. And it is clear, therefore, that the whole passage is to be interpreted in "moral"sense, as denoting great and important changes in society, and in the hearts of men.

Barnes: Isa 11:8

And the sucking child - An emblem here of harmlessness and innocence. The change in the world, under the Messiah, shall be as great as if a sucking infant should be able to play unharmed with a venomous serpent.

Shall play - Shall delight himself ( שׁעשׁע shı̂‛ăsha‛ ) as children usually engage in their sports; compare Pro 8:30-31; Psa 119:24.

On the hole of the asp - Over, or around the cavern, hole, or place of retreat of the asp. He shall play over that place as safely as if the nature of the asp was changed, and it had become innocuous. The Hebrew word rendered here "asp"( פתן pethen ) denotes the serpent usually called the asp, whose poison is of such rapid operation that it kills almost instantly: see Job 20:14, Job 20:16; Psa 58:4; Psa 91:13; Deu 32:33. The word occurs in no other places in the Old Testament. This serpent is small. It is found particularly in Egypt, though also in other places; see the note at Job 20:14. It is used here as the emblem of the more sudden, malignant, and violent passions; and the idea is, that under the Messiah a change would be performed in people of malignant and deadly passions as signal "as if"the asp or adder were to lose his venom, and become innocuous to a child.

And the weaned child - But still, a young and helpless child. The image is varied, but the same idea is retained.

Shall put his hand - That is, he shall do it safely, or uninjured.

On the cockatrice’ den - Margin, ‘ Adder’ s.’ The word rendered here "cockatrice"( צפעוני tsı̂p‛ônı̂y ) occurs only in the fellowing places: Isa 14:29; Isa 11:8; Isa 59:5; Pro 23:32; Jer 8:17. In all these places, it is rendered cockatrice, except in Pro 23:32. The "cockatrice"was a fabulous kind of serpent, supposed to be hatched from the egg of a cock. The serpent here designated is, doubtless, a species of the "adder,"more venomous, perhaps, than the פתן pethen , but still belonging to the same species. Bochart ("Hieroz."P. ii. lib. iii. ch. ix.) supposes that the "basilisk"is intended - a species of serpent that, he says, was supposed to poison even with its breath. The general idea is the same here as above. It is in vain to attempt to spiritualize these expressions, and to show that they refer to certain individuals, or that the animals here designated refer to particular classes of the enemies of the gospel. It is a mere poetic description, denoting great peace and security; and all the changes in the mad, malignant, and envenomed passions of people, that may be necessary to produce and perpetuate that peace. Pope has versified this description in the following beautiful manner:

The lambs with wolves shall graze the verdant mead,

And boys, in flowery bands, the tigers lead.

The steer and lion at one crib shall meet,

And harmless serpents lick the pilgrim’ s feet.

The smiling infant in his hand shall take

The crested basilisk, and speckled snake;

Pleased, the green luster of the scales survey,

And, with their forked tongue, shall innocently play.

Messiah.

Barnes: Isa 11:9

They shall not hurt - That is, those who are designated above under the emblems of the lion, the leopard, the bear, and the adder.

Nor destroy in all my holy mountain - Mount Zion; used here, as elsewhere, to denote the seat of his reign on the earth, or his church; the notes at Isa 1:8; Isa 2:4. The disposition of people, naturally ferocious and cruel, shall be changed so entirely, that the causes of strife and contention shall cease. They shall be disposed to do justice, and to promote each other’ s welfare everywhere.

For the earth - That is, in the times of the Messiah, It does not say that it shall be immediate under his reign, but under his reign this shall occur on the earth.

The knowledge of the Lord - This is put for piety, as the "fear"of the Lord often is. The earth shall be full of a correct understanding of the existence, perfections, plans, and claims of God; and shall be disposed to yield to those claims - thus producing universal peace.

As the waters cover the sea - That is, the depths or the bottom of the sea; compare Hab 2:14. The vast waters of the ocean cover all its depths, find their way into all the caverns, flow into all the recesses on the shore - and thus shall the knowledge of Yahweh spread like deep, flowing waters, until the earth shall be pervaded and covered with it. It is evident that a time is here spoken of which has not yet fully come, and the mind is still directed onward, as was that of the prophet, to a future period when this shall be accomplished. The prophecy has been indeed in part fulfilled. Wherever the gospel has spread, its effect has been just that which is predicted here. It has calmed and subdued the angry passions of people; changed their feelings and their conduct; disposed them to peace; and tended to mitigate national ferocity, to produce kindness to captives, and to those who had been oppressed. It has mitigated laws that were cruel and bloody; and has abolished customs, games, sports, and pastimes that were ferocious and savage. It has often changed the bitter persecutor, as it did Saul of Tarsus, to the mildness and gentleness of a lamb; and it has spread an influence over nations tending to produce humanity and benevolence. It has produced mildness, gentleness, and love, in the domestic circle; changed a the cruel and lordly husband to a companion and friend; and the character of the stern and inexorable father to one of paternal kindness and peace. Wherever it has spread "in truth"and not "in form merely,"it has shed a mild, calming, and subduing influence over the passions, laws, and customs of people. But its effects have been but partially felt; and we are led, therefore, to look forward to future times, when the prophecy shall be entirely fulfilled, and the power of the gospel shall be felt in all nations.

Barnes: Isa 11:10

And in that day - That future time when the reign of the Messiah shall be established; Note, Isa 3:2; Isa 4:1. The prophet, having described the birth, and the personal characteristics of the great personage to whom he referred, together with the peaceful effects of his reign, proceeds to state the result of that reign in some other respects. The first is Isa 11:10, that the "Gentiles"would be brought under his reign; the second Isa 11:14, that it would be attended with the restoration of the scattered people of Judea; and the third Isa 11:15-16, that it would be followed by the destruction of the enemies of the people of God.

There shall be a root of Jesse - There shall be a sprout, shoot, or scion of the ancient and decayed family of Jesse; see the note at Isa 5:1. Chaldee, ‘ There shall be a son of the sons of Jesse.’ The word "root"here - שׁרשׁ shoresh - is evidently used in the sense of a root that, is alive when the tree is dead; a root that sends up a shoot or sprout; and is thus applied to him who should proceed from the ancient and decayed family of Jesse; see Isa 53:2. Thus in Rev 5:5, the Messiah is called ‘ the"root"of David,’ and in Rev 22:16, ‘ the root and the offspring of David.’

Which shall stand - There is reference here, doubtless, to the fact that military ensigns were sometimes raised on mountains or towers which were permanent, and which, therefore, could be rallying points to an arm or a people. The idea is, that the root of Jesse, that is, the Messiah, should be conspicuous, and that the nations should flee to him, and rally around him as a people do around a military standard. Thus the Saviour says Joh 12:32 : ‘ And I, if I be lifted up from the earth, will draw all men unto me.’

For an ensign - For a standard, or a sign round which they shall rally.

Of the people - That is, as the parallelism shows, of the Gentiles.

To it shall the Gentiles seek - The pagan world shall look to it for safety and deliverance. In the Scriptures, the world is spoken of as divided into Jews and Gentiles. All who are not Jews come under this appellation. This is a distinct prophecy, that other nations than the Jews should be benefited by the work of the Messiah, and constitute a part of his kingdom. This fact is often referred to by Isaiah, and constitutes a very material feature in his prophecies; Isa 42:1, Isa 42:6; Isa 49:22; Isa 54:3; Isa 60:3, Isa 60:5, Isa 60:11, Isa 60:16; Isa 61:6, Isa 61:9; Isa 62:2; Isa 66:12, Isa 66:19. The word "seek"here, is used in the sense of seeking as a Deliverer, or a Saviour: they shall apply to him for instruction, guidance, and salvation; or they shall apply to him as a nation looks to its deliverer to protect it; compare Isa 8:19; 2Ki 1:3; Isa 65:1.

And his rest - The rest, peace, and quietness, which he shall give. This evidently includes all the rest or peace which he shall impart to those who seek him. The word מנוחה m^e nûchâh sometimes denotes "a resting place,"or a habitation Num 10:33; Mic 2:10; Psa 132:8; but it also denotes "a state of rest, quietness;"Rth 1:9; Jer 45:3; Psa 23:2; Psa 95:11; Deu 12:9; Isa 28:12; Isa 46:1. Here it evidently means the latter. It may refer,

(1) To the peace which he gives to the conscience of the awaened and troubled sinner Mat 11:28-30; or

(2) To the prosperity and peace which his reign shall produce.

Shall be glorious - Hebrew, ‘ Shall be glory.’ That is, shall be full of glory and honor. It shall be such as shall confer signal honor on his reign. The Chaldee understands this of his place of residence, his palace, or court. ‘ And the place of his abode shall be in glory.’ The Vulgate renders it, ‘ and his sepulchre shall be glorious.’

‘ By his rest, we are not to understand his grave - or his death - or his Sabbath - or the rest he gives his people - but his place of rest, his residence. There is no need of supplying a preposition before glory, which is an abstract used for a concrete - glory, for glorious. The church, Christ’ s home, shall be glorious from his presence, and the accession of the Gentiles.’ - (Alexander.) This is a beautiful rendering; it is, moreover, consistent with the letter and spirit of the passage. Some include both ideas.

Barnes: Isa 11:11

And it shall come to pass - The prophet having, in the previous verse, stated the effect of the reign of the Messiah on the Gentile world, proceeds to state the result on the scattered Jews. Whether it is to be a literal re-collecting of the scattered tribes to the land of their fathers, has been a subject of debate, and is still so by expositors. We may be able to determine what is the correct general interpretation after the particular phrases have been examined.

In that day - That future time referred to in this whole prophecy. The word "day"is often used to denote a long time - or the time during which anything continues, as "the day"denotes all the hours until it is terminated by night. So "day"denotes the time of a man’ s life - ‘ his day;’ or time in general; or the time when one shall be prominent, or be the principal object at that time. Thus it is applied to the time of the Messiah, as being the period of the world in which he will be the prominent or distinguished object; Joh 8:56 : ‘ Abraham rejoiced to see my day;’ Luk 17:24 : ‘ So shall the Son of man be in his day.’ The expression here means, that somewhere in that future time, when the Messiah should appear, or when the world should be put under him as the Mediator, the event would take place which is here predicted. As the word ‘ day’ includes "all"the time of the Messiah, or all his reign from his first to his second advent, it is not to be supposed that the event would take place when he was personally on earth. Isaiah saw it in vision, as "one"of the events which was to occur after the ‘ root of Jesse’ should stand as an ensign to the nations.

That the Lord shall set his hand - That Yahweh shall undertake this, and accomplish it. To set the hand to anything is to undertake to perform it.

The second time - שׁנית shênı̂yth . This word properly means, as it is here translated, the second time, implying that the prophet here speaks of a deliverance which would resemble, in some respects, a "former"deliverance or recovery. By the former recovery to which he here refers, he cannot mean the deliverance from Egypt under Moses, for at that time there was no recovery from scattered and distant nations. Besides, if "that"was the reference by the former deliverance, then that mentioned here as the ‘ second’ deliverance would be that from the Babylonian captivity. But on the return from that captivity, there was not a collecting of the Jews from all the nations here specified. When the Jews were led back to Judea under Nehemiah, there is no record of their having been collected from ‘ Egypt,’ or from ‘ Cush,’ or from ‘ the islands of the sea.’ It is evident, therefore, I think, that by the former deliverance to which the prophet here alludes - the deliverance which was to precede that designated here as the "second"- he refers to the return from the captivity of Babylon; and by the ‘ second,’ to some still more future recovery that should take place under the administration of the Messiah. This is further confirmed from the fact that the whole scope of the prophecy points to that future period.

To recover - Hebrew, ‘ To possess,’ or, to obtain possession of - לקנות lı̂q^e nôth . This word properly means to obtain possession of by purchasing or buying anything. But it is also applied to any possession obtained of an object by power, labor, skill, or by delivering from bondage or captivity, and is thus synonymous with "redeem"or "deliver."Thus it is applied to the deliverance of the people from Egypt; Deu 32:6; Exo 15:16; Psa 74:2. It means here, that Yahweh would redeem, rescue, recover his people; but it does not specify the "mode"in which it would be done. Any mode - either by collecting and rescuing them from the regions into which they were scattered into one place, or by a "spiritual"turning to him, wherever they might be, would meet the force of this word. If in the lands where they were scattered, and where they had wandered away from the true God, they were converted, and should become again his people, the event would correspond with all that is meant by the word here.

They would "then"be purchased, possessed, or recovered to himself, by being delivered from their spiritual oppression. It is not necessary, therefore, to resort to the interpretation that they should, in the ‘ second’ deliverance, be restored literally to the land of Canaan. Any argument for that doctrine from this passage must be drawn from the word here used - ‘ recover’ - and that "that"idea is not necessarily involved in this word is abundantly manifest from its familiar use in the Old Testament. All that that word implies, is, that they should "be possessed"by God as his people; an idea which is fully met by the supposition that the scattered Jews everywhere will be converted to the Messiah, and thus become his true people. For this use of the word, see Gen 25:10; Gen 47:22; Gen 49:30; Gen 50:13; Jos 24:32; 2Sa 12:3; Lev 27:24; Neh 5:8. In no place does it necessarily imply the idea of "collecting or restoring"a scattered people to their Own land.

The remnant of his people - That is, the remnant of the Jews, still called his people. In all the predictions respecting the calamities that should ever come upon them, the idea is "always"held out that the nation would not be wholly extinguished; but that, however great the national judgments, a remnant would still survive. This was particularly true in regard to the fearful judgments which Moses denounced on the nation if they should be disobedient, and which have been so strikingly fulfilled; Deut. 28. As the result of those judgments, Moses does not say that Yahweh would annihilate the nation, or extinguish their name, but that the would be ‘ left few in number,’ Deu 28:62; that Yahweh would scatter them among all people, from the one end of the earth even to the other, Deu 28:64; and that among these nations they should find no ease, neither should the sole of their foot have rest.

In like manner it was predicted that they should be scattered everywhere. ‘ I will scatter them also among the pagan, whom neither they nor their fathers have known. I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach, a proverb, a taunt, and a curse, in all places whither I will drive them;’ Jer 9:16; Jer 24:9-10. ‘ I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds;’ Eze 5:10. ‘ I will also scatter them among the nations, among the pagan, and disperse them in the countries;’ Eze 12:15, ‘ I will sift the house of Israel among the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. They shall be wanderers among the nations;’ Amo 9:9. ‘ I will make a full end of the nations whither I have driven thee, but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished;’ Jer 46:28.

From all these, and from numerous other passages in the Old Testament, it is evident that it was designed that the Jewish nation should never be wholly destroyed; that though they were scattered among the nations, they should still be a distinct people; that while other nations would wholly cease to exist, yet that a "remnant"of the Jewish people, with the national peculiarities and customs, would still survive. How entirely this has been fulfilled, the remarkable history of the Jewish people everywhere testifies. Their present condition on the earth, as a people scattered in all nations, yet surviving; without a king and a temple, yet preserving their national prejudices and peculiarities, is a most striking fulfillment of the prophecy; see Keith’ s "Evidence of the Fulfillment of Prophecy,"pp. 64-82.

From Assyria - The name Assyria is commonly applied to that region of country which lies between Media, Mesopotamia, Armenia, and Babylon, and which is now called Kurdistan. The boundaries of the kingdom have often varied, and, as a kingdom or separate nation, it has long since ceased to exist. The name "Assyria"in Scripture is given,

(1) To ancient Assyria, lying east of the Tigris, and between Armenia, Susiana, and Media - the region comprising mostly the modern kingdoms and the pashalic of Mosul.

(2) Most generally the name Assyria means the "kingdom of Assyria,"including Babylonia and Mesopotamia, and extending to the Euphrates; Isa 7:20; Isa 8:7.

(3) After the overthrow of the Assyrian empire, the name continued to be applied to those countries which were formerly held under its dominion - including Babylonia 2Ki 23:29; Jer 2:18, Persia Ezr 6:22, and Syria. - "Robinson; Calmet."

It is in this place applied to that extensive region, and means that the Jews scattered there - of whom there have always been many - shall be brought under the dominion of the Messiah. If the Nestorian Christians in the mountains of Kurdistan are the descendants of the lost ten tribes (see the note at Isa 11:12), then the reference here is, doubtless, to them. There are, however, other Jews there, as there always has been; "see"Dr. Grant’ s work on ‘ The Nestorians, or, the Lost Ten tribes,’ New York, 1841.

And from Egypt - The well-known country in Africa, watered by the Nile. In all ages, there have been many Jews there. Its vicinity to Palestine; its remarkable fertility, and the advantages which it offered to them, attracted many Jews there; and at some periods they have composed no inconsiderable part of the population. It was in this country that the translation of the Hebrew Scriptures into the Greek language, called the Septuagint, was made, for the use of the numerous Jews residing there. At present they are numerous there, though the exact number is unknown: During the reign of Bonaparte, an estimate was made, for his information, of the number of Jews in the world, and, in that estimate, 1,000,000 was assigned to the Turkish empire - probably about a third part of all on the earth. A large portion of this number is in Egypt.

And from Pathros - This was one of the three ancient divisions of Egypt. It was the same as Upper Egypt, or the southern part of Egypt, the "Coptic"portion of that country. The inhabitants of that country are called "Pathrusini."To that place many of the Jews retired in the calamities of the nation, notwithstanding the remonstrances of Isaiah; Jer 44:1, Jer 44:15. For this act God severely threatened them; see Jer 44:26-29.

And from Cush - The Chaldee reads this, ‘ And from Judea.’ The Syriac, ‘ And from Ethiopia.’ This country denotes, properly, the regions settled by the descendants of Cush, the oldest son of Ham; Gen 10:8. Commentators have differed very much about the region understood in the Scriptures by the name Cush. Bochart supposes that by it the southern parts of Arabia are always meant. Gesenius supposes, that by Cush is always meant a region in Africa. Michaelis supposes that by Cush the southern part of Arabia and the African Ethiopia were both intended. In the Scriptures, however, it is evident that the name is given to different regions.

(1) It means what may be called the "Oriental Cush,"including the region of the ancient Susiana, and bounded on the south by the Persian Gulf, and on the west and southwest by the Tigris, which separates it from the Arabian Irak. This province has the name Chusastan, or Chusistan, and was, probably, the ancient "Cush"mentioned in Zep 3:10 : From beyond the rivers of Ethiopia, (Hebrew, Cush), my suppliants, even the daughter of my dispersed, shall bring mine offering.’ The principal rivers there were the Ulai, the Kur, the Chobar, and the Choaspes. The same place is referred to in 2Ki 17:24, where the king of Assyria is said to have ‘ brought men from Babylon, and from "Cuthah,"and from Ava,’ where the word "Cuthah"evidently refers to Cush, the Armenian mode of pronouncing Cush by exchanging the letters "Shin"for "Tav,"as they always do in pronouncing "Ashur,"calling it "Athur, etc.;"see the Chaldee Paraphrase, and the Syriac version, "passim."

(2) "Cush,"as employed by the Hebrews, "usually"denoted the southern parts of Arabia, and was situated chiefly along the coast of the Red Sea, since there are several passages of Scripture where the name "Cush"occurs which can be applied to no other country, and least of all to the African Cush or Ethiopia; see Num 12:1, where the woman whom Moses married is called an ‘ Ethiopian,’ (Hebrew, ‘ Cushite’ ). It can be scarcely supposed that she came from the distant regions of Ethiopia in Africa, but it is evident that she came from some part of Arabia. Also Hab 3:7, says:

I saw the tents of Cushan in affliction;

And the curtains of the land of Midian did tremble.

From which it is evident, that "Cushan"and "Midian"were countries adjacent; that is, in the southern part of Arabia; compare 2Ch 21:16; 2Ch 14:9.

(3) The word "Cush"is applied to Ethiopia, or the country south of Egypt, now called Abyssinia. This country comprehended not only Ethiopia above Syene and the cataracts, but likewise Thebais, or Upper Egypt; compare Jer 13:23; Dan 11:3; Eze 30:4-5; Isa 44:14; see the notes at Isa 18:1. To which of these regions the prophet here refers, it is not easy to determine. As the other countries mentioned here, however, are chiefly in the East, it is most natural to suppose that he refers to "the Oriental Cush"mentioned under the first division. The general idea of the prophet is plain, that the scattered Jews should be gathered back to God.

And from Elam - This was the name of a country originally possessed by the Persians, and so called from the son of Shem of the same name; Gen 14:1. It was the southern part of Persia, situated on the Persian Gulf, and included, probably, the whole of the region now called Susiana or Chusistan. The city Susa or Shushan was in it; Dan 8:2.

And from Shinar - This was a part of Babylonia, and is supposed to be the plain lying between the Tigris and the Euphrates; Gen 10:10; Gen 11:2; Dan 1:2; Zec 5:11. It was the region elsewhere called Mesopotamia. The Septuagint renders it, ‘ And from Babylon;’ and it is remarkable that Luke Act 2:9, where he has reference, probably, to the place, speaks of ‘ the dwellers in Mesopotamia’ as among those who heard ‘ the wonderful works of God’ in their own language. It was in this plain that the tower of Babel was commenced; Gen. 10.

And from Hamath - See the note at Isa 10:9. "And from the islands of the sea."This expression probably denotes the islands situated in the Mediterranean, a part of which were known to the Hebrews. But, as geography was imperfectly known, the phrase came to denote the regions lying west of the land of Canaan; the unknown countries which were situated in that sea, or west of it, and thus included the countries lying around the Mediterranean. The word translated, ‘ islands’ here ( איים 'ı̂yı̂ym ) means properly "habitable dry land,"in opposition to water; Isa 42:13 : ‘ I will make the rivers "dry land;"’ where to translate it "islands"would make nonsense. Hence, it means also land adjacent to water, either washed by it, or surrounded by it, that is, a maritime country, coast, or island. Thus it means "coast"when applied to Ashdod Isa 20:6; to Tyre Isa 22:2, Isa 22:6; to Peloponnesus or Greece (called Chittim, Eze 27:6). It means an "island"when applied to Caphtor or Crete Jer 47:4; Amo 9:7. The word was commonly used by the Hebrews to denote distant regions beyond the sea, whether coasts or islands, and especially the maritime countries of the West, to them imperfectly known through the voyages of the Pheonicians; see the note at Isa 41:1; compare Isa 24:15; Isa 40:15; Isa 42:4, Isa 42:10, Isa 42:12; Isa 51:5.

Barnes: Isa 11:12

And he shall set up an ensign - See Isa 11:10. The Messiah shall stand in view of the nations, as a standard is erected by a military leader. An ensign or standard was usually lifted up on the mountains or on some elevated place (compare Isa 18:3); and the meaning here is, that the Messiah would be the conspicuous object around which the nations would rally.

And shall assemble - This word, אסף 'âsaph , properly means, to gather, collect, to assemble together, as fruits are collected for preservation Exo 23:10; to collect a people together Num 21:16; to gather or collect gold; 2Ki 22:4. It may also mean to gather or collect anything for destruction Jer 8:13; and hence, to take out of the way, to kill, destroy; 1Sa 15:6. Here, it is evidently synonymous with the word ‘ recover’ in Isa 11:11. It cannot be proved that it means that God will "literally"re-assemble all the scattered Jews, for the "collecting them,"or regathering them to himself "as his people,"though they may be still scattered among the nations, is all that the words necessarily imply. Thus when the word is used, as it is repeatedly, to denote the death of the patriarchs, where it is said they were ‘ gathered to their fathers,’ it does not mean that they were buried in the same grave, or the same vicinity, but that they were united to them in death; they partook of the same lot; they all alike went down to the dead; Gen 25:8; Gen 35:29; Gen 49:29; Num 20:24; Deu 32:50.

The outcasts of Israel - The name ‘ Israel,’ applied at first to all the descendants of Jacob, came at length to denote the ‘ kingdom of Israel,’ or of the ‘ ten tribes,’ or of ‘ Ephraim,’ as the tribes which revolted under Jeroboam were called. In this sense it is used in the Scriptures after the time of Jeroboam, and thus it acquired a technical signification, distinguishing it from Judah.

The dispersed of Judah - ‘ Judah,’ also, though often used in a general sense to denote the Jews as such, without reference to the distinction in tribes, is also used technically to denote the kingdom of Judah, as distinguished from the kingdom of Israel. The tribe of Judah was much larger than Benjamin, and the name of the latter was lost in the former. A considerable part of the ten tribes returned again to their own land, with those of the tribes of Judah and Benjamin; a portion remained still in the countries of the East, and were intermingled with the other Jews who remained there. All distinctions of the tribes were gradually abolished, and there is no reason to think that the ‘ ten tribes,’ here referred to by the name ‘ Israel,’ have now anywhere a distinct and separate existence; see this point fully proved in a review of Dr. Grant’ s work on ‘ "The Nestorians, or, the Lost Ten tribes,"’ in the "Bib. Rep."for October 1841, and January 1842, by Prof. Robinson. The literal meaning here then would be, that he would gather the remains of those scattered people, whether pertaining to ‘ Israel’ or ‘ Judah,’ from the regions where they were dispersed.

It does not necessarily mean that they would be regathered in their distinctive capacity as ‘ Israel’ and ‘ Judah,’ or that the distinction would be still preserved, but that the people of God would be gathered together, and that all sources of alienation and discord would cease. The meaning, probably, is, that under the Messiah all the remains of that scattered people, in all parts of the earth, whether originally pertaining to ‘ Israel’ or ‘ Judah,’ should be collected into one spiritual kingdom, constituting one happy and harmonious people. To the fulfillment of this, it is not necessary to be supposed that they would be literally gathered into one place, or that they would be restored to their own land, or that they would be preserved as a distinct and separate community. The leading idea is, that the Messiah would set up a glorious kingdom in which all causes of alienation and discord would cease.

From the four corners of the earth - Chaldee, ‘ From the four winds of the earth.’ The Septuagint renders it, ‘ From the four wings ( πτερύγων pterugōn ) of the earth.’ It means, that they should be collected to God from each of the four parts of the earth - the east, the west, the north, and the south. The Hebrew word rendered here ‘ corners,’ means properly "wings."It is applied, however, to the corner, or border of a thing, as a skirt, or mantle 1Sa 24:5, 1Sa 24:11; Deu 23:1; and hence, to the boundaries, or corners of the earth, because the earth seems to have been represented as a quadrangular plain; Eze 7:2.

Barnes: Isa 11:13

The envy also - The word "envy"here, is used in the sense of "hatred,"or the hatred which arose from the "ambition"of Ephraim, and from the "prosperity"of Judah. Ephraim here, is the name for the kingdom of Israel, or the ten tribes. The reasons of their envy and enmity toward Judah, all arising from their ambition, were the following:

(1) This tribe, in connection with those which were allied to it, constituted a very large and flourishing part of the Jewish nation. They were, therefore, envious of any other tribe that claimed any superiority, and particularly jealous of Judah.

(2) \caps1 t\caps0 hey occupied a central and commanding position in Judea, and naturally claimed the pre-eminence over the tribes on the north.

(3) \caps1 t\caps0 hey had been formerly highly favored by the abode of the ark and the tabernacle among them, and, on that account, claimed to be the natural "head"of the nation; Jos 18:1, Jos 18:8, Jos 18:10; Jdg 18:31; Jdg 21:19; 1Sa 1:3, 1Sa 1:24.

(4) \caps1 w\caps0 hen Saul was king, though he was of the tribe of Benjamin 1Sa 9:2, they submitted peaceably to his reign, because the Benjaminites were in alliance with them, and adjacent to them. But when Saul died, and the kingdom passed into the hands of David, of the tribe of Judah, their natural rival, thus exalting that powerful tribe, they became dissatisfied and restless. David kept the nation united; but on his death, they threw off the yoke of his successor, and became a separate kingdom. From this time, their animosities and strifes became an importer and painful part of the history of the Jewish nation, until the kingdom of Ephraim was removed. The language here is evidently figurative, and means, that in the time here referred to under the messiah, the causes of animosity, before existing, would cease; that contentions between those who are, by nature, brethren, and who ought to evince the spirit of brethren, would come to an end; and that those animosities and strike would be succeeded by a state of amity and peace. When the scattered Jews shall be regathered to God under the Messiah, all the contentions among them shall cease, and they shall be united under one king and prince. All the causes of contention which had so long existed, and which had produced such disastrous results, would come to an end. The strifes and contentions of these two kingdoms, once belonging to the same nation, and descended from the same ancestors - the painful and protracted "family broil"- was the object that most prominently attracted the attention, then, of the prophets of God. The most happy idea of future blessedness which was presented to the mind of the prophet, was that period when all this should cease, and when, under the Messiah, all should be harmony and love.

And the adversaries of Judah shall be cut off - That is, Judah shall be safe; the people of God shall be delivered from their enemies - referring to the future period under the Messiah, when the church should be universally prosperous.

Judah shall not vex Ephraim - Shall not oppress, disturb, or oppose. There shall be peace between them. The church prospers only when contentions and strifes cease; when Christians lay aside their animosities, and love as brethren, and are "united"in the great work of spreading the gospel around the world. That time will yet come. When that time comes, the kingdom of the Son of God will be established. "Until"that time, it will be in vain that the effort is made to bring the world to the knowledge of the truth; or if not wholly in vain, the efforts of Christians who seek the conversion of the world will be retarded, embarrassed, and greatly enfeebled. How devoutly, therefore, should every friend of the Redeemer pray, that all causes of strife may cease, and that his people may be united, as the heart of one man, in the effort to bring the whole world to the knowledge of the truth.

Barnes: Isa 11:14

But they shall fly - The design of this verse is, to show the rapid and certain spiritual conquests which would result from the conversion of the scattered Jewish people. The Jews understood this literally, as referring to the conquests over their enemies. But if the exposition which has been given of this chapter thus far is correct, the passage is to be interpreted as a figurative description of the triumph of the people of God under the Messiah. The "time"to which it refers, is that which shall succeed the conversion of the scattered Jews. The "effect"of the gospel is represented under an image which, to Jews, would be most striking - that of conquest over the neighboring nations with whom they had been continually at war. Philistia, Edom, Moab, and Ammon, had been always the enemies of Judea; and to the Jews, no figurative representation could be more striking than that, "after"the union of Judah and Ephraim, they should proceed in rapid and certain conquest to subdue their ancient and formidable enemies. The meaning of the phrase ‘ they shall fly,’ is, they shall hasten with a rapid motion, like a bird. They shall do it quickly, without delay, as an eagle hastens to its prey. It indicates their "suddenly"engaging in this, and the celerity and certainty of their movements. As the united powers of Judah and Ephraim would naturally make a sudden descent on Philistia, so the Jews, united under the Messiah, would go to the rapid and certain conversion of those who had been the enemies of the cross.

Upon the shoulders - בכתף b^e kâthêph . There has been a great variety in the interpretation of this passage; and it is evident that our translation does not express a very clear idea. The Septuagint renders it, ‘ And they shall fly in the ships of foreigners, and they shall plunder the sea.’ The Chaldee, ‘ And they shall be joined with one shoulder, that is, they shall be "united"shoulder to shoulder, that they may smite the Philistines who are in the west.’ The Syriac, ‘ But they shall "plow"the Philistines;’ that is, they shall subdue them, and cultivate their land. The word rendered, ‘ shoulder,’ means, properly, "the shoulder,"as of a man or beast Isa 46:7; Isa 49:22; Num 7:9; Job 31:22; Eze 24:4; the undersetters or shoulders to support the lavers 1Ki 7:30; a corner or side of a building Exo 38:14; and is applied to "the side"of anything, as the side of a building, the border of a country, a city, or sea (1Ki 6:8; 1Ki 7:39; Num 34:11; Jos 15:8, Jos 15:10-11, ...) Here it seems to mean, not that the Jews would be borne "upon"the shoulder of the Philistines, but that they would make a sudden and rapid descent "upon their borders:"they would invade their territory, and carry their conquest ‘ toward the west.’ The construction is, therefore, ‘ they shall make a rapid descent on the borders of the Philistines,’ or, in other words, the spiritual conquest over the enemies of the church of God shall be certain and rapid.

The Philistines - Philistia was situated on the southwestern side of the land of Canaan. The Philistines were therefore adjacent to the Jews, and were often involved in war with them. They were among the most constant and formidable enemies which the Jews had.

Toward the west - This does not mean that they should be borne on the shoulders of the Philistines to the west; but that they should make a sudden and rapid descent on the Philistines, who "were"west of them. It stands opposed to the nations immediately mentioned as lying "east"of the land of Judea.

They shall spoil - They shall plunder; or, they shall take them, and their towns and property, as the spoil of war. That is, they shall vanquish them, and make them subject to them. According to the interpretation which has been pursued in this chapter, it means, that the enemies of God shall be subdued, and brought to the knowledge of the truth, in a rapid and decisive manner. The language is that which is drawn from the idea of conquest; the idea is that of a rapid and far-spreading conversion among the nations, to the gospel.

Them of the east - Hebrew, ‘ The sons of the east; that is, the nations east of Judea.

They shall lay their hand - Hebrew, ‘ Edom and Moab shall be the laying on of their hand;’ that is, they shall lay their hand on those nations for conquest and spoil; they shall subdue them.

Edom - Idumea; the country settled by the descendants of Esau - a country that was south of Judea, and extended from the Dead Sea to the Elanitic gulf of the Red Sea. They were an independent people until the time of David, and were reduced to subjection by him, but they afterward revolted and became again independent. They were often engaged in wars with the Jews, and their conquest was an object that was deemed by the Jews to be very desirable (see the notes at Isa. 34.)

And Moab - The country of the Moabites was east of the river Jordan, on both sides of the river Arnon, and adjoining the Dead Sea. Their capital was on the river Arnon. They also were often involved in wars with the Jews (compare Deu 23:3; see the notes at Isa 15:1-9; Isa 16:1-14.)

And the children of Ammon - The Ammonites, the descendants of Ammon, a son of Lot. Their country lay southeast of Judea Deu 2:19-21. Their territory extended from the river Arnon north to the river Jabbok, and from the Jordan far into Arabia. It was directly north of Moab, They were often engaged, in alliance with the Moabites, in waging war against the Jews.

Shall obey them - Hebrew, ‘ Shall be their obedience.’ All these descriptions are similar. They are not to be interpreted literally, but are designed to denote the rapid triumphs of the truth of God after the conversion of the Jews; and the sense is, that the conquests of the gospel will be as sudden, as great, and as striking over its enemies, as would have been the complete subjugation of Philistia, Moab, Ammon, and Edom, to the victorious army of the Jews.

Barnes: Isa 11:15

And the Lord - The prophet goes on with the description of the effect which shall follow the return of the scattered Jews to God. The language is figurative, and is here drawn from that which was the great storehouse of all the imagery of the Jews - the deliverance of their fathers from the bondage of Egypt. The general sense is, that all the embarrassments which would tend to impede them would be removed; and that God would make their return as easy and as safe, as would have been the journey of their fathers to the land of Canaan, if the ‘ Egyptian Sea’ had been removed entirely, and if the ‘ river,’ with its ‘ seven streams,’ by nature so formidable a barrier, had been dried up, and a path had been made to occupy its former place. Figuratively, the passage means, that all the obstructions to the peace and safety of the people of God would be removed, and that their way would be easy and safe.

The tongue - The Hebrews applied the word ‘ tongue’ to anything that resembled a tongue - to a bar of gold Jos 7:21, Jos 7:24; to a flame of fire (note, Isa 5:24; compare Act 2:3); to a bay of the sea, or a gulf, from its shape Jos 15:5; Jos 18:19. So we speak of a tongue of land. When it is said that the Lord would ‘ utterly destroy’ it, it is equivalent to saying that it would be entirely dried up; that is, so as to present no obstruction.

Of the Egyptian Sea - Some interpreters, among whom is Vitringa, have supposed that by the tongue of the Egyptian Sea mentioned here, is meant the river Nile, which flows into the Mediterranean, here called, as they suppose, the Egyptian Sea. Vitringa observes that the Nile, before it flows into the Mediterranean, is divided into two streams or rivers, which form the Delta or the triangular territory lying between these two rivers, and bounded on the north by the Mediterranean. The eastern branch of the Nile being the largest, he supposes is called the tongue or "bay"of the Egyptian Sea. But to this interpretation there are obvious objections:

(1) It is not known that the Mediterranean is elsewhere called the Egyptian Sea.

(2) This whole description pertains to the departure of the children of Israel from Egypt The imagery is all drawn from that. But, in their departure, the Nile constituted no obstruction. Their place of residence, in Goshen, was east of the Nile. All the obstruction that they met with, from any sea or river, was from the Red Sea.

(3) The Red Sea is divided, at its northern extremity, into two bays, or forks, which may be called the "tongues"of the sea, and across one of which the Israelites passed in going from Egypt. Of these branches, the western one was called the Heroopolite branch, and the eastern, the Elanitic branch. It was across the western branch that they passed. When it is said that Yahweh would ‘ destroy’ this, it means that he would dry it up so that it would be no obstruction; in other words, he would take the most formidable obstructions to the progress of his people out of the way.

And with his mighty wind - With a strong and powerful wind. Michaelis supposes that by this is meant a tempest. But there is, more probably, a reference to a strong and steady hot wind, such as blows over burning deserts, and such as would have a tendency to dry up even mighty waters. The illustration is, probably, derived from the fact that a strong east wind was employed to make a way through the Red Sea Exo 14:21. If the allusion here be rather to a mighty wind or a tempest, than to one that is hot, and that tends to evaporate the waters even of the rivers, then it means that the wind would be so mighty as to part the waters, and make a path through the river, as was done in the Red Sea and at the Jordan. The "idea"is, that God would remove the obstructions to the rapid and complete deliverance and conversion of people.

Shall he shake his hand - This is to indicate that the mighty wind will be sent from God, and that it is designed to effect this passage through the rivers. The shaking of the band, in the Scripture, is usually an indication of anger, or of strong and settled purpose (see Isa 10:32; Isa 13:2; Zec 2:9).

Over the river - Many have understood this as referring to the Nile; but two considerations show that the Euphrates is rather intended:

(1) The term ‘ the river’ ( הנהר hanâhâr ) is usually applied to the Euphrates, called the river, by way of eminence; and when the term is used without any qualification, that river is commonly intended (see the notes at Isa 7:20; Isa 8:7; compare Gen 31:21; Gen 36:37; 1Ki 4:21; Ezr 4:10, Ezr 4:16; Ezr 5:3).

(2) the effect of this smiting of the river is said to be Isa 11:16 that there would be a highway for the people "from Assyria,"which could be caused only by removing the obstruction which is produced by the Euphrates lying between Judea and some parts of Assyria.

And shall smite it - That is to dry it up, or to make it pasable.

In the seven streams - The word ‘ streams’ here ( נחלים n^e châlı̂ym ) denotes streams of much less dimensions than a river. It is applied to a "valley"with a brook running through it Gen 26:19; and then to any small brook or stream, or rivulet Gen 32:24; Psa 74:15. Here it denotes brooks or streams that would be fordable. When it is said that the river should be smitten ‘ in the seven streams,’ the Hebrew does not mean that it was "already"divided into seven streams, and that God would smite "them,"but it means, that God would smite it "into"seven streams or rivulets; that is, into "many"such rivulets (for the number seven is often used to denote a large indefinite number, Note, Isa 4:1); and the expression denotes, that though the river presented an obstruction, in its natural size, which they could not overcome, yet God would make new channels for it, and scatter it into innumerable rivulets or small streams, so that they could pass ever it dry-shod.

A remarkable illustration of this occurs in Herodotus (i. 189): ‘ Cyrus, in his march to Babylon, arrived at the river Gyndes, which, rising in the mountains of Matiene, and passing through the country of the Darneans, loses itself in the Tigris; and this, after flowing by Opis, is finally discharged into the Red Sea. While Cyrus was endeavoring to pass this river, which could not be perfomed without boats, one of the white consecrated horses boldly entering the stream, in his attempts to cross it, was borne away by the rapidity of the current, and totally lost. Cyrus, exasperated by the accident, made a vow that he would render this stream so very insignificant, that women should hereafter be able to cross it without so much as wetting their feet. He accordingly suspended his designs on Babylon, and divided his forces into two parts; he then marked out with a line on each side of the river, one hundred and eighty trenches; these were dug according to his orders, and so great a number of people were employed that he accomplished his purpose; but he thus wasted the whole of that summer’ (see also Seneca, "De Ira."iii. 21).

Go over dry-shod - Hebrew, ‘ In shoes, or sandals.’ The waters in the innumerable rivulets to which the great river should be reduced, would be so shallow, that they could even pass them in their sandals without wetting their feet - a strong figurative expression, denoting that the obstruction would be completely removed. ‘ The prophet, under these metaphors, intends nothing else than that there would be no impediment to God when he wished to deliver his people from captivity.’ - (Calvin.)

Barnes: Isa 11:16

And there shall be an highway - All obstructions shall be removed, and they shall be permitted to return without hinderance (compare the note at Isa 35:8).

For the remnant of his people from Assyria - See note at Isa 11:11.

Like as it was to Israel... - That is, God will remove all obstructions as he did at the Red Sea; he will subdue all their enemies; he will provide for their needs; and he will interpose by the manifest marks of his presence and protection, as their God and their friend. The general view of the chapter is, therefore, that it, refers to the triumph of the Messiah’ s kingdom; that it is not yet fully accomplished; and that the time is coming when the scattered Jews shall be regathered to God - not returned to their own land, but brought again under his dominion under the administration of the Messiah; and that this event shall be attended with a sudden removal of the obstructions to the gospel, and to its rapid spread everywhere among the nations. Comparing this with the present state of the Jews, we may remark, in regard to this prospect:

(1) That they are now, and will continue to be, scattered in all nations. They have been driven to all parts of the earth - wanderers without a home - yet continuing their customs, rites, and special opinions; and continuing to live, notwithstanding all the efforts of the nations to crush and destroy them.

(2) They speak nearly all the languages of the world. They are acquainted with all the customs, prejudices, and opinions of the nations of the earth. They would, therefore, be under no necessity of engaging in the laborious work of learning language - which now occupies so much of the time, and consumes so much of the strength of the modern missionary.

(3) The law of God is thus in all nations. It is in every synagogue; and it has been well said, that the law there is like extinguished candles, and that all that is needful to illuminate the world, is to light those candles. Let the Jew everywhere be brought to see the true meaning of his law; let the light of evangelical truth shine into his synagogue, and the world would be at once illuminated. The truth would go with the rapidity of the sunbeams from place to place, until the whole earth would be enlightened with the knowledge of the Redeemer.

(4) The Jews, when converted, make the best missionaries. There is a freshness in their views of the Messiah when they are converted, which Gentile converts seldom feel. The apostles were all Jews; and the zeal of Paul shows what converted Jews will do when they become engaged in making known the true Messiah. If it has been a characteristic of their nation that they would ‘ compass sea and land to make one proselyte,’ what will their more than three million accomplish when they become converted to the true faith of the Redeemer? We have every reason, therefore, to expect that God intends to make great use yet of the Jews, whom he has preserved scattered everywhere - though they be but a ‘ remnant’ - in converting the world to his Son. And we should most fervently pray, that they may be imbued with love to their long-rejected Messiah, and that they may everywhere become the missionaries of the cross.

Poole: Isa 11:1

of Jesse who was a private and mean person, 1Sa 18:18,23 20:30 , to intimate, that at the time of Christ’ s birth the royal family should be reduced to its primitive obscurity.

A Branch shall grow: he speaks of one not yet born, and therefore not of Hezekiah, who was born divers years before his father Ahaz (in whose time this prophecy was delivered) was king, by comparing 2Ki 16:2 18:2 ; but of the Messiah.

Out of his roots out of one of his roots, i.e. branches, as this word root is sometimes used, by a very usual figure called a metonymy , as it is here below, Isa 11:10 Isa 53:2 Hos 14:5 .

Poole: Isa 11:2

The Spirit of the Lord the Holy Ghost, wherewith he was anointed, Act 10:38 , and by whom his mother was overshadowed, Luk 1:35 .

Shall rest upon him not only come upon him at certain times, as he did upon the prophets now and then at his pleasure, but shall have its constant and settled abode in him; although the same phrase be sometimes used of other prophets in an inferior sense, as Num 11:17 2Ki 2:15 .

The Spirit of wisdom and understanding which hath these perfections in itself, and confers them upon him. It is neither easy, nor at all necessary, exactly to distinguish these two gifts; it is sufficient that they are necessary qualifications for a governor, and for a teacher, both which offices were to meet in the Messiah; and it is evident that they signify a practical and perfect knowledge of all things necessary for the discharge of his trust, and for his own and people’ s good, and a sound judgment, to distinguish between things that differ.

Of counsel and might of prudence, to give good counsel; and of might and courage, to execute it; which are two necessary qualifications of a ruler.

Of knowledge of the perfect knowledge of the whole will and counsel of God, especially that which concerns the salvation of men, the prosecution whereof was his great work, as also of all secret and hidden things, yea, of the hearts of men, the knowledge whereof is ascribed to Christ. Mat 9:4 Rev 2:23 .

Of the fear of the Lord not a fear of diffidence or horror, but of reverence; a care to please him, and loathness to offend him, which well became the Messiah towards his God and Father.

Poole: Isa 11:3

Shall make him of quick understanding Heb. he shall make him smell , i.e. perceive, as that word is used, Jud 16 9 Job 39 25 ; understand or judge, as it is explained in the next clause. Or, his smelling shall be. Smelling is put for judging, because the sense of smelling, where it is quick and good, is more exact and sure in the judging of its proper objects, than the senses of seeing and hearing are.

In the fear of the Lord which is added, either,

1. As the object of his judging; he is most perspicacious and judicious in the things which concern the fear, i.e. the worship and service of God, which he was to order and establish in his church. Or rather,

2. As the rule and manner of his judging, as may be gathered from the opposite and following clause. So the sense is, He shall not judge rashly and partially, but considerately and justly, as the fear of God obligeth all judges to do.

He shall not judge of persons or causes. And judging seems to be here synecdochically put for absolving or giving sentence for a person, as it is used Psa 7:8,11 , and in many other places, because this is opposed to reproving in the next clause.

After the sight of his eyes according to outward appearance, as men must do, because they cannot search men’ s hearts, 1Sa 16:7 , or with respect of persons, but with righteous judgment , which is opposed to judging by appearance , Joh 7:24 . Reprove , i.e. condemn or pass sentence against a person; for Christ is here supposed to be a Judge, and so he speaks of a judicial reproof. After the hearing of his ears , by false or uncertain rumours or suggestions, but shall thoroughly examine all causes, and search out the truth of things, and the very hearts of men.

Poole: Isa 11:4

Judge the poor defend and deliver them, as judging is oft used, as Deu 32:36 Jer 5:28 22:16 , &c. Or,

judge for the poor the prefix lamed being understood out of the next clause, as is usual in the Hebrew language. He mentions the poor, partly to signify the justice of this Judge, because human judges commonly neglect and oppress the poor; and partly to declare the nature of Christ’ s kingdom, and the quality of his subjects, who should, for the generality of them, be the poor and contemptible sort of men, Mat 11:5 Jam 2:5 . Reprove ; or, as this word seems to be taken, Isa 11:3 , condemn, to wit, their malicious and furious enemies.

For the meek on their behalf, or giving sentence for them. He calls them meek, whom before he called poor, partly to show his justice in defending them who are most exposed to the contempt and injuries of men and partly to signify that his subjects should be poor in spirit as well as in the world, and not poor and proud, as many worldly men are.

Smite i.e. slay, as this word is used, Isa 37:36 , and very commonly, and as it is expounded in the next clause.

The earth the men of the earth, the wicked, as it is in the next branch of the verse; fitly called earth, either because of their earthly minds and conversations, as they are called

the men of this world that have their portion here upon the earth, Psa 17:14 , or because the far greatest part of the inhabitants of the earth is wicked; the whole world lies in wickedness, 1Jo 5:1,9 ; for which reason they are oft called the world , as Joh 16:20 17:9,25 , &c.

With the rod of his mouth with his word, which is his sceptre, and the rod of his power , Psa 110:2 , which is sharper than a sword, Heb 4:12 ; by the preaching whereof he subdued the world to himself, and will destroy his enemies, 2Th 2:8 . This he adds, further to declare the nature of Christ’ s kingdom, that it is not of this world, and that his sceptre and arms are not carnal, but spiritual, as it is said, 2Co 10:4 .

With the breath of his lips with his word breathed out of his lips, whereby he explains what he meant by the foregoing rod.

Shall he slay the wicked either spiritually, by inflicting deadly plagues upon their souls; or properly, which he doth very frequently by his terrible judgments executed upon many of them, and will certainly do, and that fully and universally, at his coming to judgment.

Poole: Isa 11:5

Shall be the girdle of his loins it shall adorn him, and be the glory of his government, as a girdle was used for ornament, Isa 3:24 , and as an ensign of power, Job 12:18 ; and it shall constantly cleave to him, in all his administrations, as a girdle cleaveth to a man’ s loins , which is the prophet’ s similitude, Jer 13:11 .

The girdle of his reins the same thing in other words.

Poole: Isa 11:6

The wolf also shall dwell with the lamb & c.; the creatures shall be restored to that state of innocency in which they were before the fall of man. But this is not to be understood literally, which is a gross and vain conceit of some Jews; but spiritually and metaphorically, as is evident. And the sense of the metaphor is this, Men of fierce, and cruel, and ungovernable dispositions, shall be so transformed by the preaching of the gospel, and by the grace of Christ, that they shall become most humble, and gentle, and tractable, and shall no more vex and persecute those meek and poor ones mentioned Isa 11:4 , but shall become such as they; of which we have instances in Saul being made a Paul, and in the rugged jailer, Ac 16 , and in innumerable others. But how can this be applied to Hezekiah with any colour?

A little child shall lead them they will submit their proud and rebellious wills to the conduct and command of the meanest persons that speak to them in Christ’ s name.

Poole: Isa 11:7

Shall feed together as it follows, without any danger or fear.

The lion shall eat straw the grass and fruits of the earth, as they did at first, Gen 1:29,30 , and shall not devour other living creatures, as now they do.

Poole: Isa 11:8

The asp a most fierce and poisonous serpent, Deu 32:33 Job 20:14,16 , which also will not be charmed by any art of man, Psa 58:5 .

The cockatrice a serpent of more than ordinary cunning and cruelty, Pro 23:32 . The meaning is, They shall not fear to be either deceived or destroyed by those who formerly watched all opportunities to do it.

Poole: Isa 11:9

In my holy mountain in Zion, in my church. Wherever the gospel comes and prevails, it will have this effect.

The earth metonymically put for the inhabitants of the earth; and as before it was used for the greater part, Isa 11:4 , so here it is used for the better part of the world.

Of the knowledge of the Lord of saying and practical knowledge; whereby he intimates that all that savageness and malignity which is in wicked men towards true Christians proceeded from their deep ignorance, and particularly from ignorance of God; and withal, that a right knowledge of God will make a marvellous and thorough change in the dispositions and conversations of men.

The sea the channel of the sea, the thing contained being put for the thing containing, by a metonymy common in Scripture and all authors.

Poole: Isa 11:10

A root a branch growing upon the root; of which see on Isa 11:1 .

Shall stand for an ensign shall grow up into a great and high tree, shall become a visible and eminent ensign. Of the people; which not only the Jews, but all nations may discern, and to which they may and shall resort.

To it shall the Gentiles seek as the gospel shall be preached to the Gentiles, so they shall receive it, and believe in the Messiah. His rest ; his resting-place, as this word frequently signifies, as Gen 8:9 49:15 Psa 132:8,14 Isa 34:14 Mic 2:10 ; his temple or church, the place of his presence and abode.

Shall be glorious shall be filled with greater glory than the Jewish tabernacle and temple were; of which see on Hag 2:9 ; only this glory shall be spiritual, consisting in glorious ordinances, in the plentiful effusions of the excellent gifts, and graces, and comforts of the Holy Spirit.

Poole: Isa 11:11

The second time: the first time, to which this word second relates, seems to be, either,

1. The deliverance out of Egypt, as most both Jewish and Christian interpreters understand it; and then this second deliverance must be that out of Babylon. Or,

2. The deliverance out of Babylon; and then this second deliverance must be in the days of the Messiah; which, with submission to better judgments, seems to me more probable,

1. Because that first deliverance is supposed to be, like the second, a deliverance of the remnant of this people from several countries, into which they were dispersed; whereas that out of Egypt was a deliverance not of a remnant, but of the whole nation, and that out of Egypt only.

2. Because this second deliverance was universal, extending to the generality of the outcasts and dispersed ones, both of Israel, or the ten tribes, and of Judah, or the two tribes, as is evident from Isa 11:12,13 ; whereas that out of Babylon reached only to the two tribes, and to some few of the ten tribes which were mixed with them, as is acknowledged, both by Jews and Christians.

3. Because this second deliverance was given them in the days of the Messiah, and did accompany or follow the conversion of the Gentiles, as is evident from Isa 11:9,10 ; whereas that out of Babylon was long before the coming of the Messiah, and the calling of the Gentiles.

From Assyria & c.; from all places, both far and near, into which either the ten tribes or the two tribes were carried captives; for the places of both their captivities are here named; of which it is needless to discourse particularly., because they are well known, and have been considered in former texts. Only Pathros was not named before; and that was a province in Egypt, which yet is sometimes distinguished from Egypt strictly so called. See on Jer 44:1,15 Eze 29:14 30:14 .

Poole: Isa 11:12

For the nations all nations, Jews and Gentiles, who shall then embrace the true faith and the Messiah, as was said, Isa 11:10 .

The outcasts that were driven and banished out of their own land into foreign parts, as the word implies.

Of Israel strictly so called, or of the ten tribes, as is manifest, both from their opposition to Judah in this verse, and from the mention of Ephraim in the next verse.

Poole: Isa 11:13

Of Ephraim i.e. of the ten tribes, frequently called by the name of Ephraim, as hath been already and frequently observed, between whom and Judah there were great emulations and contentions. Shall depart ; of enemies they shall be made friends, and of wolves lambs, as was said before on Isa 11:6 ; they shall be united together in one church, under the Messiah, keeping the unity of the Spirit in the bond of peace.

The adversaries of Judah not the body of Ephraim, for they are supposed to be reconciled, and they shall not be cut off, but live in love with Judah, as we see by the next clause; but those few of them which possibly may continue in their enmity against them, together with all the rest of their adversaries.

Ephraim shall not envy Judah, and Judah shall not vex Ephraim not only all outward hostilities shall cease, but also their inward animosities.

Poole: Isa 11:14

Shall fly upon the shoulders either it is a metaphor from birds and beasts of prey, which commonly fasten upon the shoulders of cattle; or from wrestlers, who endeavour to catch hold of their adversaries’ shoulders, that they may throw them down. Or, shoulder is put for a side , as Num 34:11 Jos 15:8,10 , or for part or quarter of a country, as Deu 33:12 .

They shall spoil them they shall subdue them; which is to be understood of the spiritual victory which the Jewish Messiah shall obtain by his apostles and ministers over all nations, in bringing them to the obedience of his gospel. For it is the manner of the prophets to speak of the spiritual things of the gospel under such corporal representations.

Poole: Isa 11:15

Shall utterly destroy shall not only divide it, as of old, but will quite dry it up, that it may be a highway, as it is explained in the next verse.

The tongue of the Egyptian sea the Red Sea, which may well be called the Egyptian sea , both because it borders upon Egypt, and because the Egyptians were drowned in it, which is called a tongue in the Hebrew text, Jos 15:2,5 , as having some resemblance with a tongue; for which reason the name of hath been given by geographers to promontories of land which shoot forth into the sea, as this sea did shoot out of the main ocean into the laud.

Shake his hand he alludes to Moses’ s shaking of his hand with the rod of God in it over the sea;

over the river to wit, of Egypt, Nilus, as appears both from the foregoing and from the following words.

The seven streams for which Nilus is famous in all authors, and by which it emptieth itself into the sea.

Poole: Isa 11:16

From Assyria as there was another highway from Egypt in the former verse. So the sense is, that all impediments shall be removed, and a way made for the return of God’ s Israel from all parts of the world. He mentions Assyria, because thither the ten tribes were carried, 2Ki 17:23 ; whose case seemed to be most desperate.

Haydock: Isa 11:1

Root. Juda shall not be exterminated, like the Assyrians. (Calmet) ---

Christ shall spring from the blessed Virgin [Mary], (Worthington) for the salvation of mankind. The Jews agree, that this prediction regards the Messias; though some, with Grotius, would explain it literally of Ezechias. They do not reflect that he was now ten years old, and that the prophet speaks of an event which should still take place after he had been a long while upon the throne. If we were to look for any figure of the Messias, to whom this might be applicable, it would be Zorobabel, Zacharias iii. 8. But how disproportionate would be the promises to the execution? Some passages may indeed relate to the return of the captives, (ver. 11.) as the people must have a more immediate object, to insure the accomplishment of the more elevated predictions concerning the Messias: but these also refer ultimately to the propagation of the gospel, which the prophet had also in view. (Calmet)

Haydock: Isa 11:2

Him. In the form of a dove, John i. 32. (Haydock) ---

"The whole fountain of the Holy Ghost descending." (Ev. Nazar.) (St. Jerome) ---

Christ was filled with his seven gifts, and of his fullness his servants receive. (Worthington) ---

Yet all virtues are the gifts of the holy Spirit, and the number seven is not specified in Hebrew, as the same word (Calmet) yirath, is rendered godliness, which (ver. 3.) means, the fear of the Lord. (Haydock) ---

God enables us to penetrate the difficulties of Scripture, and to act with prudence, &c. (Menochius)

Haydock: Isa 11:3

Filled. Hebrew, "breath or smell." So St. Paul says, (2 Corinthians ii. 15.) we are the good odour of Christ. (Calmet) ---

Protestants, "he shall make him of quick understanding (marginal note, smell) in the fear," &c. (Haydock) ---

Ears. Which are often deceived. (Menochius)

Haydock: Isa 11:4

Wicked. Antichrist, (2 Thessalonians ii. 8.) and all impiety, by means of the apostles.

Haydock: Isa 11:5

Reins. He shall possess these virtues, performing his promises with the strictest fidelity. (Calmet)

Haydock: Isa 11:6

Wolf. Some explain this of the Millennium. (apud St. Jerome) (Lactantius vii. 24.) ---

But the more intelligent understand, that the fiercest nations shall embrace the gospel, and kings obey the pastors of the Church. (Calmet) ---

Lead. Or "drive," as the word is used by Festus. (Haydock)

Haydock: Isa 11:8

Basilisk. Psalm ix. 13. The apostles subdued kings and philosophers, without any human advantages.

Haydock: Isa 11:9

Kill. The most inveterate pagans, being once converted, entirely alter their manners, Osee ii. 18.

Haydock: Isa 11:10

Ensign. the cross is the standard of Christians. ---

Sepulchre. Hebrew, Septuagint, &c., "rest." St. Jerome give the true sense. The holy places have been greatly reverenced, and Christian princes strove for a long time to recover them. (Calmet) ---

They are respected even by the Turks. Christ's death was ignominious, but his monument was full of glory. Thus the saints begin to shine, where the glory of the wicked ends. (Worthington)

Haydock: Isa 11:11

Time. After the deliverance from Sennacherib, they shall return from captivity. Ezechias recalled some few, 2 Paralipomenon xxix. 9. ---

Remnant. Some embraced the gospel, Romans ii. 2., and Acts ii. 41., &c. ---

Phetros, in Egypt. ---

Of the Mediterranean sea, and all places to which the Jews went by water.

Haydock: Isa 11:13

Away. Under Ezechias the Israelites began to join with Juda. But they did it more cordially after their return from Babylon.

Haydock: Isa 11:14

Shoulders. Or confines, Ezechiel xxv. 9. Ezechias and the Machabees attacked the Philistines. (Calmet) ---

Septuagint, "and they shall fly on the ships of the strangers; they shall plunder the sea together, and those on the east, and Idumea." (Haydock) ---

East. Ammonites, &c., often defeated by the Machabees, and probably by Ezechias.

Haydock: Isa 11:15

Tongue. Gulf of the Mediterranean, near Pelusium, or the seven mouths of the river Nile. The country was ravaged by Sennacherib, Cambyses, Alex.[Alexander the Great?], and Epiphanes, chap. xix. 4., &c. The Jewish captives shall return thence, chap. l. 3., and Zacharias x. 10.

Haydock: Isa 11:16

Assyrians. They shall march without impediment. (Calmet)

Gill: Isa 11:1

And there shall come forth a rod out of the stem of Jesse,.... By which is meant, not Hezekiah, as R. Moses ^o the priest, and others, since he was now born, and must be at least ten or twelve years of age; but the Messiah, as both the text and context show, and as is owned by many Jewish writers ^p, ancient and modern: and he is called a "rod", either because of his unpromising appearance, arising "out of the stem of Jesse"; from him, in the line of David, when that family was like a tree cut down, and its stump only left in the ground, which was the case when Jesus was born of it: Jesse's family was at first but a mean and obscure one; it became very illustrious in David's time, and in some following reigns; from the Babylonish captivity, till the time of Christ, it was very low; and at the birth of Christ was low indeed, his supposed father being a carpenter, and his real mother Mary a poor virgin, dwelling at Nazareth; and it seemed very unlikely, under these circumstances, that he should be the King Messiah, and be so great as was foretold he should; and have that power, authority, and wisdom he had; and do such mighty works as he did; and especially be the author of eternal salvation; and bring forth such fruits, and be the cause of such blessings of grace, as he was: or else because of his kingly power and majesty, the rod or branch being put for a sceptre, and so a symbol of that; to which the Targum agrees, paraphrasing the words thus,

"and a King shall come forth from the sons of Jesse:''

and the sense is, that though Jesse's or David's family should be brought so very low as to be as the stem or stump of a tree, without a body, branches, leaves, and fruit; yet from thence should arise a mighty King, even the King Messiah, who is spoken of by so many august names and titles, Isa 9:6 and this is observed for the comfort of the people of Israel, when distressed by the Assyrians, as in the preceding chapter Isa 10:1; when those high ones, comparable to the loftiest cedars in Lebanon, and to the tallest trees in the forest, should be hewn down, a rod should come out of Jesse's stem, which should rise higher, and spread more than ever they did:

and a branch shall grow out of his roots; the roots of Jesse, out of his family, compared to the stump of a tree; meaning either his ancestors, as Abraham, Isaac, Jacob, Judah, Boaz, and Obed; or his posterity, as David, Joseph, and Mary; and so the Targum,

"and the Messiah shall be anointed (or exalted) from his children's children.''

The branch is a well known name of the Messiah; See Gill on Isa 4:2 the word Netzer, here used, is the name of the city of Nazareth ^q; which perhaps was so called, from the trees, plants, and grass, which grew here; and so our Lord's dwelling here fulfilled a prophecy, that he should be called a Nazarene; or an inhabitant of Netzer, Mat 2:23. The Jews ^r speak of one Ben Netzer, who they say was a robber, took cities, and reigned over them, and became the head of robbers; and make ^s him to be the little horn in Dan 7:8 and wickedly and maliciously say ^t he was Jesus; and yet, under all this wickedness, they tacitly own that Jesus of Nazareth is the Netzer this prophecy speaks of; the design of which is to show the meanness of Christ's descent as man, and that he should be as a root out of a dry ground, Isa 53:2 or rather as a rod and branch out of a dry root.

Gill: Isa 11:2

And the Spirit of the Lord shall rest upon him,.... The rod and branch, the King Messiah, so qualifying him for his office, and the discharge of it. This shows that Christ's kingdom is of a spiritual nature, and administered in a spiritual manner, for which he was abundantly furnished by the "Spirit of the Lord" resting on him; by whom is meant the third Person in the Trinity, so called, not because created by him, for not any created spirit is meant, but because he proceeded from him; he is the one Jehovah with him, a divine Person, truly God, yet distinct both from the Father and the Son; so that here is a clear proof of the trinity of Persons. Christ was filled with the Spirit from the womb, and he descended and rested upon him at his baptism; he was anointed with him to be Prophet, Priest, and King, and received his gifts and graces from him without measure, which abide with him, and are designed in the following words:

the spirit of wisdom and understanding; which appeared in his disputation with the doctors; in his answers to the ensnaring questions of the Scribes and Pharisees; in the whole of his ministry; and in his conduct at his apprehension, trial, condemnation, and death; as also in the wisdom, knowledge, and understanding he imparted to his disciples, and does more or less to all his people:

the spirit of counsel and might; of "counsel", which fitted him to be the wonderful Counsellor, and qualified him to give suitable and proper advice to the sons of men; and of "might" or "power", to preach the Gospel with authority; do miracles in the confirmation of it; bear the sins of his people, and the punishment due to them; obtain eternal redemption for them; and engage with all their enemies and conquer them:

the spirit of knowledge, and of the fear of the Lord; and so as man had the "knowledge" of God the Father; of his mind and will; of the Scriptures, and things contained therein; of the law and Gospel; all the treasures of wisdom and knowledge were hid in him, which he communicates to his saints; and "of the fear of the Lord", and so had a reverence of him, a strict regard to his will, and always did the things which pleased him; see Heb 5:7 this verse is also applied to the Messiah, both by ancient and modern Jews ^u.

Gill: Isa 11:3

And shall make him of quick understanding in the fear of the Lord,.... Or "cause him to smell the fear of the Lord" ^w; that is, to discern in whom it was: this is one effect of the Spirit's resting upon him, and particularly as the spirit of understanding, and of the fear of the Lord, whereby he has a quick and sharp discerning of it; not merely of the grace of fear, so as to know what that is, and what the exercise of it; or so as to make it the rule of his actions, though all this is true; but so as to discern where and in whom it was, and was not; he could distinguish between him that feared God and him that feared him not; he knew Nathanael to be an Israelite indeed, in whom there was no guile, Joh 1:47 and the Scribes and Pharisees to be hypocrites, Mat 22:18. As the Jews ^x understand this passage of the Messiah, and of his quick smell, as the word used signifies, or of his discerning of good and bad men, they make this to be a rule of judging the Messiah by; and accordingly made use of it with one that set up himself for the Messiah, and took the name of Barcochab, the son of a star, referring to Num 24:17 and tried him whether he could discern a good man from a bad man; and because he could not, they rejected him as a false Messiah, and called him Barcoziba, the son of a lie ^y: compare with this Luk 7:39 where it may be seen the same notion obtained among the Jews in Christ's time:

and, he shall not judge after the sight of his eyes; or according to the outward appearance, the external guise of sanctity and religion men might put on; as the Scribes and Pharisees were outwardly righteous before men, but not to Christ, who knew their hearts; they seemed to be somewhat to others, but nothing to him, because he judged not by appearances to the eyes:

neither reprove after the hearing of his ears; he needed no testimony of men, for he knew what was in men; nor did he regard the words of men, the boastings of a Pharisee, any more than his outward actions; nor would he reprove or condemn, nor will he, upon a human testimony.

Gill: Isa 11:4

But with righteousness shall he judge the poor,.... The poor sinner, that is sensible of his spiritual poverty, and comes and acknowledges his sins and transgressions, and prays for pardoning grace and mercy, and hungers and thirsts after righteousness; such Christ justifies with his own righteousness, acquits and discharges them from all sin and condemnation, as also protects and defends them against all their enemies and oppressors:

and reprove with equity for the meek of the earth; that is, shall take the part of the meek, the lowly, and the humble, who are under a sense of their sins and unworthiness, apply to him for grace, righteousness, pardon, and eternal life; and for their sakes reprove wicked men that would distress and crush them; and in a just and equitable manner, in a way of righteous retaliation, render tribulation to them that trouble them:

and he shall smite the earth with the rod of his mouth: that is, either he shall smite the consciences of earthly and unregenerate men, by the ministration of his word, the rod of his strength, so that they shall be convinced of sin, and humbled for it, and be brought to repentance towards God, and faith in himself; or he shall smite the nations of the earth, the antichristian states, and destroy them, Rev 19:15.

and with the breath of his lips shall he slay the wicked; either by the words of his mouth, as before; see Hos 6:5 so that they become dead men in their own apprehensions, have no hope of life and salvation by their own works, see themselves dead in law, and liable to eternal death and damnation; or this is to be understood of the destruction of the wicked at the last day, by a sentence of condemnation pronounced upon them by Christ; and particularly of antichrist, the wicked and lawless one, the man of sin and son of perdition, whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming, 2Th 2:4 in which place the apostle seems to have respect to this; nor is the Targum foreign from the sense given, which is

"he shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.''

Armillus seems to be a name hammered out of Romulus, and designs the Romish antichrist; for elsewhere the Jews expressly say, that Armillus is he whom the nations call antichrist ^z; by whom they suppose that Messiah, the son of Joseph shall be slain, and afterwards he himself shall be slain by Messiah the son of David; or it is the same with ερημολαος, a destroyer of the people, a name that well agrees with antichrist; see Rev 11:18. This whole, verse is applied to the Messiah, both by ancient and modern Jews ^a.

Gill: Isa 11:5

And righteousness shall be the girdle of his loins,.... He shall be adorned with it, strengthened by it, and ready at all times to perform it; he loved righteousness, and did acts of righteousness throughout the whole course of his life; and, by his active and passive obedience, wrought out an everlasting righteousness for his people; he is a King that reigns in righteousness, righteousness is the sceptre of his kingdom; all his administrations of government are righteous; just and true are all his ways:

and faithfulness the girdle of his reins; he was faithful to God, that appointed him as King and Head of the church; faithful as a Prophet, in declaring his mind and will; and is a faithful High Priest, as well as a merciful one. The Targum, interprets this of righteous and faithful men, thus,

"and the righteous shall be round about him, and they that work (the work) of faith shall draw nigh unto him;''

but it is said of a single person, of the Messiah only, to whom it properly belongs.

Gill: Isa 11:6

And the wolf also shall dwell with the lamb,.... This, and the three following verses Isa 11:7, describe the peaceableness of the Messiah's kingdom; and which the Targum introduces in this manner,

"in the days of the Messiah of Israel, peace shall be multiplied in the earth.''

The wild and tame creatures shall agree together, and the former shall become the latter; which is not to be understood literally of the savage creatures, as if they should lose their nature, and be restored, as it is said, to their paradisiacal estate, which is supposed to be the time of the restitution of all things; but figuratively of men, comparable to wild creatures, who through the power of divine grace, accompanying the word preached, shall become tame, mild, meek, and humble; such who have been as ravenous wolves, have worried Christ's sheep, made havoc of them, breathing out slaughter and threatenings against them, as did Saul, through converting grace, become as gentle and harmless as lambs, and take up their residence in Christ's fold, and dwell with, yea, some of them even feed, Christ's lambs and sheep, as the above mentioned person:

and the leopard shall lie down with the kid; such who are like the leopard, for the fierceness of his nature, and the variety of his spots; who can no more change their hearts and their actions, than that creature can change its nature and its spots; are so wrought upon by the power of divine grace, as to drop their rage against the saints, alter their course of life, and attend on the word and ordinances, lie down beside the shepherds' tents, where the church feeds her kids, or young converts:

and the calf and the young lion and the fatling together; either dwell and feed together, or lie down together, or walk together, since it follows:

and a little child shall lead them; become through the grace of God so tractable, that they shall be led, guided, and governed by the ministers of the Gospel, Christ's babes and sucklings, to whom he reveals the great things of his Gospel, and out of whose mouths he ordains praise. Bohlius ^a interprets this little child of Christ himself, by whom they should be led and directed, see Isa 9:6 and the following passages are referred to the times of the Messiah by the Jewish writers ^b; and Maimonides ^c in particular observes, that they are not to be understood literally, as if the custom and order of things in the world would cease, or that things would be renewed as at the creation, but in a parabolical and enigmatical sense; and interprets them of the Israelites dwelling safely among the wicked of the nations of the world, comparable to the wild beasts of the field.

(This verse may apply to the future state when all things will be restored to their original state before man fell. By Adam's sin, death and bloodshed were introduced into the creation. Rom 5:12. In the final state these will be removed and the wild nature of animals become tame. Editor.)

Gill: Isa 11:7

And the cow and the bear shall feed,.... That is, together, in one church state, at one table, or in one pasture, upon the wholesome food of the Gospel, the salutary doctrines of Christ; who though before of different dispositions, the one tame and gentle, useful and profitable, dispensing the milk of the divine word, and gracious experience; the other cruel and voracious, barbarous and inhuman, worrying the lambs and sheep of Christ; but now of the same nature, and having no ill will to one another, and being without fear of each other:

their young ones shall lie down together; those like the calf and the young bear, shall lie in the green pastures of Gospel ordinances, and do no injury, the latter to the former, being of one mind, and agreeing in doctrine and practice:

and the lion shall eat straw like the ox; kings shall be nursing fathers to the church, and feed on the same Gospel provisions; and there shall be a great agreement between them who were before comparable to lions for their strength, power, and cruelty, and ministers of the Gospel, who are compared to oxen, for their strength and laboriousness, 1Co 9:9 "straw" here denotes true doctrine, though elsewhere false, see 1Co 3:12.

See Gill (Editor's note) on "Isa 11:6" .

Gill: Isa 11:8

And the sucking child shall play on the hole of the asp,.... Without fear or danger:

and the weaned child shall put his hand on the cockatrice's den; and suffer no damage: the meaning is explained in the next words, and to be understood of regenerate persons, both of new born babes, or just born, and all such who are weaned from their own righteousness, and live by faith on Christ, who shall not be hurt by the poison of false teachers, nor by the force of violent persecutors, now no more,

See Gill (Editor's note) on "Isa 11:6".

Gill: Isa 11:9

They shall not hurt nor destroy in all my holy mountain,.... In the Church, so called, in allusion to the holy hill of Zion; in the latter day, after the destruction of antichrist, there will be no more persecution of the saints; they will be no more injured nor harassed by wicked men, comparable to the above mentioned creatures, either for their cruelty or cunning; the reason follows:

for the earth shall be full of the knowledge of the Lord, as the waters cover the sea: full of the Gospel, the means of conveying the knowledge of Christ, and of God in Christ, of his person and office, of his grace and righteousness, of peace, pardon, life, and salvation by him. The phrase denotes the abundance and depth of the knowledge of divine things, and the large spread of the Gospel, and the multitude of persons that shall be blessed with it, and a profound knowledge of it; so that there will be none to molest, disturb, and distress the people of God, see Hab 2:14 this has had some appearance of accomplishment at several times; as at the first times of the Gospel, when the sound of it, by the apostles, went into all the earth, and diffused the savour of the knowledge of Christ in every place; and in the times of Constantine, when Paganism was abolished, and the whole empire became Christian, persecution ceased, and peace ensued, as before described; and at the Reformation, when whole nations embraced the Gospel of Christ; but the full accomplishment of it is yet to come, when the angel shall fly in the midst of heaven, having the everlasting Gospel to preach to all men, and the earth shall be lightened with his glory; when men shall run to and fro, and knowledge be increased, and all shall know the Lord, from the least to the greatest. This passage is applied to the times of the Messiah by the Jews, ancient and modern ^d.

Gill: Isa 11:10

And in that day there shall be a root of Jesse,.... The Messiah, so called, either with respect to his human nature, who was to spring from Jesse; so the Targum,

"and there shall be at that time a son of the sons of Jesse;''

who, when incarnate, was like a root under ground, hidden to men, as to the glory of his person, and the fulness of his grace, and was mean, abject, and contemptible in their view; or rather with respect to his divine nature, just as he is called "the root and offspring of David", Rev 5:5 the former as God, the latter as man; and so the phrase may denote his eternity, being before Jesse, or any other man or creature whatever; and his being the Creator and preserver of all, of Jesse, and of all others; and, as Mediator, he is the root from whom Jesse, and all the elect of God, are; they have their being in him; they are rooted and grounded in him; and are bore by him as the branches by the root; and they have their life and nourishment, their fruitfulness, holiness, and perseverance therein from him. This is understood of the Messiah, by ancient and modern Jews ^e:

which shall stand for an ensign of the people; in the ministration of the Gospel, for the gathering of the people of God to him, to enlist in his service, and fight under his banner, where they may be sure of victory; an ensign set up, a banner displayed, is for the gathering of soldiers together; it is a sign of preparation for war, and an encouragement to it; and is sometimes done when victory is obtained, see Isa 5:26 and is a direction where soldiers should stand, when they should march, and who they should follow, as well as it serves to distinguish one company from another; and of all this use is the preaching of Christ and his Gospel:

to it shall the Gentiles seek; that is, to Christ, signified by the root of Jesse, and set up for an ensign of the people; being sought out by him in redemption and calling, and being sensible of their need of him, and that there is something valuable in him, having had a manifestation of him to them; and therefore seek to him, not out of curiosity, nor with worldly views, nor in the last, but in the first place, and chiefly; not hypocritically, but sincerely, and with their whole hearts; not carelessly, but diligently and constantly; not partially, but for everything they want; principally for the kingdom of God, and his righteousness, for eternal glory and happiness, and for a justifying righteousness, as the title to it: or to him shall they "betake themselves" ^f, see Deu 12:5 as to an ensign, standard bearer, captain-general, leader and commander of the people; or as to a stronghold, for protection from enemies; or as to a city of refuge, to secure from avenging justice and wrath to come; and, under a sense of danger and ruin, to one that is able to save; and for help to one that is mighty; or him "shall" they "consult" ^g; or seek to him for advice and counsel, see Isa 8:19 who is a most proper person to be consulted on all occasions, he being the wonderful Counsellor, Isa 9:6. This is a prophecy of the calling of the Gentiles, and which had its accomplishment, in part, in the first times of the Gospel, and will be completely fulfilled in the last days:

and his rest shall be glorious; either that which Christ gives to those that seek unto him, and which is both a spiritual rest here, from the burden and guilt of sin, and the tyrannical power of it; from the bondage, curse, and condemnation of the law; from a sense of divine wrath; and a rest in afflictions, though not from them; and an eternal rest hereafter, a "rest in glory" ^h; as the words may be rendered here; it will be a glorious one, the bodies of the saints at death rest in the grave, and their souls in the arms of Jesus; and after the resurrection, body and soul will rest together from sin and Satan, from unbelief, doubts, and fears, and from all enemies; or else this rest is what Christ himself enjoys. Some understand it of his death, which, though ignominious in itself, yet glorious in its consequences; a glorious display of the condescension and love of Christ was made in it; and glorious things have been effected by it: others, of his grave, which was an honourable man's; his grave was made with the rich; though perhaps better of his rest in glory; when he had done his work, and sat down at the right hand of God, he was crowned with glory and honour; or rather it may design his church, which is his rest, Psa 132:13 which is glorious, with his righteousness, grace, and presence, and being put in order by him, as an army with banners; and especially it will be, when all the glorious things spoken of it shall be fulfilled.

Gill: Isa 11:11

And it shall come to pass in that day,.... Before spoken of, and which includes the whole Gospel dispensation:

that the Lord shall set his hand again the second time; which refers to a first, in which the Lord exerted his power in the recovery of his people out of the hands of their enemies; and that was the deliverance of them out of Egypt, and which was typical of the deliverance of the Lord's people in the times of Christ; and it is usual with the Jews ⁱ to call Moses the first redeemer, and the Messiah the latter; wherefore this "second time" refers to the times of the Messiah, and not to the time of the deliverance from the Babylonish captivity; for that, as Aben Ezra, Jarchi, and Kimchi observe, was not a perfect redemption; only Judah and Benjamin returned, not the ten tribes, and so did not answer to the first time, when all Israel came out of Egypt; and much less can it be understood of the return of those, in the times of Hezekiah, carried captive by Tilgathpilneser and Shalmaneser: or the first and second time may be distinguished thus; the first time may intend the calling of a large number, both of Jews and Gentiles, through the preaching of the Gospel by the apostles; and the second time the bringing in the fulness of the Gentiles, and the conversion of the Jews, in the latter day; or the first time may respect the calling of the Gentiles, and the second the gathering in of the Jews: or both may intend later times; the first time, the reformation from Popery; the second time, deliverance from Babylon, or the antichristian yoke, under which all nations will again be brought, before the destruction of the man of sin:

to recover the remnant of his people; or to "obtain", or to "possess" ^k; for this is not to be understood of the recovery or redemption of them by the price of Christ's blood, but of the calling and conversion of them, when the Lord claims them, possesses and enjoys them, as his own; and as they are but a remnant whom God has chosen for his people, and Christ has redeemed by his blood, so they are no other that are called; though here they may be called a remnant, or what remains, with respect to those who have been called already:

which shall be left, from Assyria, and from Egypt; Egypt, and other places following, being joined with Assyria, show that this cannot be understood of the deliverance from the Babylonish captivity; but designs the several places where Christ would have a people in Gospel times, and who would be found out, and called by grace; some of which already have been, as in Babylon and Egypt, 1Pe 5:13 and others will be hereafter, according to the prophecies, Psa 68:31 and as Assyria and Egypt are now in the hands of the Turks, it may design the call and conversion of many in those parts, when the Turkish empire shall be destroyed; or else the deliverance of God's people from the tyranny of the Romish antichrist, called Egypt and Babylon, at the time of his ruin:

from Pathros; by which some understand Parthia, as Manasseh ben Israel ^l, and Calvin thinks it probable; many of this country were converted in the first times of the Gospel; the Apostle John's first epistle is called by the ancients the Epistle to the Parthians, see Act 2:9 and very likely there will be more of them in the latter day: others think Arabia Petraea is intended; it seems to be a part of Egypt last mentioned, as appears from Eze 29:14 and is mentioned with some cities in Egypt, Jer 44:1 and had its name very likely from Pathrusim, a son of Mizraim, Gen 10:14. Thebais is here meant, the extreme part of Egypt, next to Ethiopia, which is designed by what fellows, according to Sir John Marsham ^m, and Bochart ⁿ, and Vitringa after them:

and from Cush; or Ethiopia; from whence some have been called, see Act 8:27 and others will, according to prophecy, Psa 68:31 and in part of this country now live the Abyssines, who profess Christianity: or rather Arabia, see Gal 1:17. The Targum renders it,

"from India:''

and from Elam; a province in Persia, Dan 8:2 the inhabitants of this place are called Elamites, Act 2:9 some of these heard the apostles speak the wonderful things of God in their own language, and were converted:

and from Shinar; in Chaldea, in the plain of which the tower of Babel was built, Gen 10:10 wherefore the Targum renders it,

"from Babylon:''

and from Hamath; meaning either Antiochia, as some, or Cilicia, as others. Cocceius says it is a country which lies towards the Mediterranean sea, over against Cyprus, above Mount Libanus, where now is Tripoli:

and from the islands of the sea; or of the west; the European islands, particularly England, Ireland, and Scotland, and others. Aben Ezra refers this prophecy to the times of the Messiah, and so does Manasseh ben Israel.

Gill: Isa 11:12

And he shall set up an ensign for the nations,.... For the gathering of them, for the calling of the Gentiles, that is, the Lord would do it; he who before is said to set his hand a second time to recover his people, whether among Jews or Gentiles; this he has done in the ministration of the Gospel, in which Christ is lifted up and held forth as the only Saviour of lost sinners, the sole author and glorious Captain of salvation, for them to flee to, and lay hold on; and this he still does, and will continue to do, until all his people are gathered in from the several parts of the world:

and shall assemble the outcasts of Israel; so those of his people among the ten tribes, that were scattered about in various countries, when the Gospel was preached throughout the world by the apostles, were called by it, and gathered into Gospel churches among the Gentiles, of whom the first churches of Christ consisted; and so it will be in the latter day, when all Israel shall be saved:

and gather together the dispersed of Judah; the Jews, scattered about like lost sheep, among each of the nations of the world; some of which were looked up, and found out, and brought into the sheepfold, in the first times of Christianity; and others will be in the latter day:

even from the four corners of the earth: which shows that this cannot intend the return of the Jews from the Babylonish captivity, which was only from one corner of the earth; The Targum is,

"from the four winds of the earth;''

a phrase the same with that in Rev 7:1.

Gill: Isa 11:13

The envy also of Ephraim shall depart,.... With which it envied Judah, on account of the kingdom of the house of David, and the temple being in that tribe; not that this is the thing intended, only alluded to; the meaning is, that whatever envy or jealousy subsisted in the Gentile against the Jew, or in the Jew against the Gentile, should be no more, when gathered into one Gospel church state; or whatever of this kind has appeared in one Christian church, or denomination among Christians, against another, shall cease, when the Gospel in its power and purity shall more generally take place, and the earth shall be filled with it:

and the adversaries of Judah, or of God's professing people,

shall be cut off; and be no more, as the Turks and Papists:

Ephraim shall not envy Judah, and Judah shall not vex Ephraim; this is repeated for the confirmation of it; and the sense is, that all animosities, contentions, and discords, shall cease among the people of God, and there shall be entire peace and harmony among them. Jarchi interprets this of the two Messiahs, Messiah ben Joseph, and Messiah ben Judah, the Jews dream of.

Gill: Isa 11:14

But they shall flee upon the shoulders of the Philistines towards the west,.... That is, Ephraim and Judah, who shall not only agree among themselves, but cheerfully join together against the common enemy: "they shall flee with the shoulder", as some render the words; with joint consent, as the phrase is used in Hos 6:9, Zep 3:9 and so the Targum,

"and they shall be joined together in one shoulder, to smite the Philistines;''

the Septuagint version is, "they shall flee in the ships of strangers"; and so Abarbinel interprets it of the ships of the Philistines, Genoese, and Venetians, that shall bring the Israelites from the west to the east, and carry them in ships by sea. The Philistines were the sworn enemies of the Israelites, and lay to the west of the land of Israel, and when the Gospel was sent into all the world, it began to be preached in the parts of Palestine, whereby many were converted, and embraced it, as foretold they should, Psa 87:4 and flying upon their shoulders, as it denotes the conquest of them, and their subjection to the Gospel, so the swiftness of the apostles in carrying it to them, when they had a commission to do it, who were all of them Jews, of one tribe or another; and these may also design the enemies of the people of God now, the antichristian states, some of which will fall off from Popery, receive the Gospel, hate the whore, eat her flesh, and burn her with fire; which will be brought about by the preaching of the Gospel by its ministers, who will fly in the midst of heaven, and upon the shoulders of the Romish antichrist, and proclaim the fall of Babylon, and call upon, the Lord's people to come out of it, Rev 14:6,

they shall spoil them of the east together; the Syrians and Arabians, who lay east of Judea; perhaps the Turks are meant, and the destruction of the Ottoman empire, whereby way will be made for the kings and kingdoms of the east to know, receive, and profess the Gospel of Christ, Rev 16:12.

they shall lay their hand upon Edom and Moab; or "there shall be a sending out of their hand"; that is, they shall stretch out their hand, and lay hold on these people, and bring them into subjection to them; which is to be understood of the sending out of the Gospel, by the hands of the ministers of it, into those countries where the Moabites and Edomites formerly dwelt; and thereby bringing them into subjection to Christ and his churches:

and the children of Ammon shall obey them; that have the rule in the house of God, submitting to the laws and ordinances of Christ.

Gill: Isa 11:15

And the Lord shall utterly destroy the tongue of the Egyptian sea,.... Which Kimchi and Abarbinel interpret of the Egyptian river Sichor, or the Nile; others of a bay of the Egyptian sea, so called because in the form of a tongue; the destroying of it designs the drying of it up, so that people might pass over it dry shod; the allusion is to the drying up of the Red Sea, when the Israelites came out of Egypt, and passed through it, as on dry land; and it intends the destruction of Egypt itself, not literally by the Romans, in the times of Augustus Caesar, as Jerom thinks, who interprets the "strong wind", in the following clause, of them; but figuratively, the destruction of Rome, which is spiritually called Egypt, Rev 11:8 and the utter destruction of it, by an anathema, and with a curse, from the Lord himself; as the word החרים here used signifies; and which will take place upon the battle at Armageddon, Rev 16:16 which has its name from the word in the text:

and with his mighty wind shall he shake his hand over the river; in allusion to Moses's stretching out his hand over the Red sea, and the Lord's causing it to go back with a strong east wind, Exo 14:21. Some understand this of the river Nile as before, and that because of what follows; but Jarchi and Kimchi interpret it of the river Euphrates, which is commonly understood in Scripture when "the river", without any explication, is made mention of; and so the Targum,

"and the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;''

and this designs the destruction of the Turks, or the Ottoman empire, which is signified by the drying up of the river Euphrates, Rev 16:12 where it is thought by some there is an allusion to the words here:

and shall smite it in the seven streams; which have made some think the river Nile is meant, because that had its seven streams, or gates, as Juvenal calls ^o them, or mouths, by which the sea issued into it; which are called ^p the Canopic or Heracleotic, the Bolbitine or Bolbitic, the Sebennitic, the Phatnitic, the Mendesian, the Tanitic or Saitic, and the Pelusian or Bubastic, from the cities Canopus and Heracleum, Bolbitine, Sebennytus, Phatnus, Mendes, Tanis or Sais, Pelusium, and Bubastus, built on the shore of these entrances; but it may be observed, that the river Euphrates was drained by seven ditches or rivulets by Cyrus, when Babylon was taken, by which means his soldiers entered the city dry shod, to which the allusion may be here; and it may denote the entire destruction of the Turkish empire, in all its branches; for "seven", as Kimchi observes, may signify a multitude, even the many kingdoms, people, and nations, under that jurisdiction:

and make men go over dryshod; or "with shoes", with them on, there being no need to pluck them off, the river and its streams being dried up; by the "men" are, meant the "kings of the east", of which See Gill on Rev 16:12 all these phrases denote the removal of all impediments out of the way of God's people in those parts, in coming over to the Christian religion, and their embracing and professing that.

Gill: Isa 11:16

And there shall be a highway for the remnant of his people,.... That is, through the river; that being dried up, and all hindrances and obstacles being removed, the way will be clear for multitudes to walk in without interruption, like a large common, highway, or causeway; so the Mahometan, Pagan, and Papal kingdoms being destroyed, and with them each of their religions, the way of truth, righteousness, and holiness, will be manifest to the remnant of the Lord's people; who will be at this time in those parts, in which they will be directed to walk, and will walk, and not err, see Isa 35:8,

which shall be left from Assyria; the Septuagint and Arabic versions read, "which is left in Egypt"; and designs the remnant, according to the election of grace, that shall be in any of the antichristian countries, either Mahometan or Papal; rather the former seems intended, who shall at this time be brought to the knowledge of Christ, and to walk in his ways:

like as it was to Israel in that day that he came up out of the land of Egypt; that is, as there was a highway made through the Red Sea, in which Israel passed, as on dry land, when they came out of Egypt, and went through the wilderness to Canaan's land.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 11:1

¹ sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).

² tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.

NET Notes: Isa 11:2

¹ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

² tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

³ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

⁴ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

NET Notes: Isa 11:3

¹ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

² tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

³ tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

NET Notes: Isa 11:4

¹ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

² tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

³ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

⁴ tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

⁵ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

NET Notes: Isa 11:5

¹ tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.

NET Notes: Isa 11:6

¹ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

² tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

NET Notes: Isa 11:7

¹ tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.

NET Notes: Isa 11:8

¹ tn Heb “one sucking,” i.e., still being nursed by his mother.

² tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”

³ tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).

⁴ tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).

⁵ sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.

NET Notes: Isa 11:9

¹ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

² tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

NET Notes: Isa 11:10

¹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² sn See the note at v. 1.

³ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

NET Notes: Isa 11:11

¹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

³ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

⁴ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

⁵ tn Heb “the remnant of his people who remain.”

⁶ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

⁷ tn Or “Ethiopia” (NAB, NRSV, NLT).

⁸ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

⁹ tn Or perhaps, “the islands of the sea.”

NET Notes: Isa 11:12

¹ tn Or “the banished of Israel,” i.e., the exiles.

NET Notes: Isa 11:13

¹ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

² tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

NET Notes: Isa 11:14

¹ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

² tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

³ tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).

NET Notes: Isa 11:15

¹ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

² tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

³ sn That is, the Red Sea.

⁴ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

⁵ tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

⁶ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

NET Notes: Isa 11:16

¹ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

² tn Heb “in the day” (so KJV).

Geneva Bible: Isa 11:1

And there shall come forth a ^{( a )} rod out of the stem of Jesse, and a Branch shall grow out of his roots:

^{( a )} Because the captivity of Babylon was a figure of the spiritual captivity under sin, he shows that our true deliverance must come by Christ: for as David came out of Jesse, a man without dignity, so Christ would come of a poor carpenter's house as out of a dead stock, (Isa 53:2).

Geneva Bible: Isa 11:4

But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall ^{( b )} smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

^{( b )} All these properties can agree to no one, but only to Christ: for it is he who touches the hearts of the faithful and mortifies their concupiscence: and to the wicked he is the favour of death and to them who will perish, so that all the world will be smitten with his rod, which is his word.

Geneva Bible: Isa 11:6

The ^{( c )} wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.

^{( c )} Men because of their wicked affections are named by the names of beasts, in which the same affections reign: but Christ by his Spirit will reform them, and work in them such mutual charity, that they will be like lambs, favouring and loving one another and cast off all their cruel affections, (Isa 65:25).

Geneva Bible: Isa 11:9

They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as ^{( d )} the waters cover the sea.

^{( d )} It will be in as great abundance as the waters in the sea.

Geneva Bible: Isa 11:10

And in that day there shall be a root of Jesse, which shall stand for an ensign of the ^{( e )} people; to it shall the Gentiles seek: and his ^{( f )} rest shall be glorious.

^{( e )} He prophecies of the calling of the Gentiles.

^{( f )} That is, the Church which he also calls his rest, (Psa 132:14).

Geneva Bible: Isa 11:11

And it shall come to pass in that day, [that] the Lord shall set his hand ^{( g )} again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the isles of the sea.

^{( g )} For God first delivered his people out of Egypt and now promises to deliver them out of their enemies hands as from the Parthians, Persians, Chaldeans and them of Antioch among whom they were dispersed and this is chiefly meant of Christ, who calls his people being dispersed through all the world.

Geneva Bible: Isa 11:13

The envy also of Ephraim shall depart, and the adversaries of ^{( h )} Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim.

^{( h )} Here he describes the consent that will be in his Church and their victory against their enemies.

Geneva Bible: Isa 11:15

And the LORD shall utterly destroy the ^{( i )} tongue of the Egyptian sea; and with his mighty wind shall he shake his hand ^{( k )} over the river, and shall smite it in the seven streams, and make [men] go over dryshod.

^{( i )} Meaning a corner of the sea that enters into the land and has the form of a tongue.

^{( k )} That is, Nile, the great river of Egypt which enters into the sea with seven streams.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 11:1-16

1 The peaceable kingdom of the Branch out of the root of Jesse.

10 The victorious restoration of Israel, and vocation of the Gentiles.

Maclaren: Isa 11:1-10

The Sucker From The Felled Oak

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; 3. And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4. But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 6. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 7. And the cow and the bear shall feed; their young Ones shall lie down together: and the lion shall eat straw like the ox. 8. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. 9. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. 10. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.'--Isaiah 11:1-10.

THE hopeless fall of Assyria is magnificently pictured in the close of chapter x., as the felling of the cedars of Lebanon by the axe swung by Jehovah's own hand. A cedar once cut down puts out no new shoots; and so the Assyrian power, when it falls, will fall for ever. The metaphor is carried on with surpassing beauty in the first part of this prophecy, which contrasts the indestructible vitality of the Davidic monarchy with the irremediable destruction fated for its formidable antagonist. The one is a cedar, the stump of which rots slowly, but never recovers. The other is an oak, which, every woodman knows, will put out new growth from the stool.' But instead of a crowd of little suckers, the prophet sees but one shoot, and that ,rising to more than the original height and fruitfulness of the tree. The prophecy is distinctly that of One Person, in whom the Davidic monarchy is concentrated, and all its decadence more than recovered.

Isaiah does not bring the rise of the Messiah into chronological connection with the fall of Assyria; for he contemplates a period of decay for the Israelitish monarchy, and it was the very burden of his message as to Assyria that it should pass away without harming that monarchy. The contrast is not intended to suggest continuity in time. The period of fulfilment is entirely undetermined.

The first point in the prophecy is the descent of the Messiah from the royal stock. That is more than Isaiah's previous Messianic prophecies had told. He is to come at a time when the fortunes of David's house were at their worst. There is to be nothing left but the stump of the tree, and out of it is to come a shoot,' slender and insignificant, and in strange contrast with the girth of the truncated bole, stately even in its mutilation. We do not talk of a growth from the stump as being a branch'; and sprout' would better convey Isaiah's meaning. From the top of the stump, a shoot; from the roots half buried in the ground, an outgrowth,--these two images mean but one person, a descendant of David, coming at a time of humiliation and obscurity. But this lowly shoot will' bear fruit,' which presupposes its growth.

The King-Messiah thus brought on the scene is then described in regard to His character (Isaiah 11:2), the nature of His rule (Isaiah 11:3-5), the universal harmony and peace which He will diffuse through nature (Isaiah 11:6-9), and the gathering of all mankind under His dominion. There is much in the prophetic ideal of the Messiah which finds no place in this prophecy. The gentler aspects of His reign are not here, nor the deeper characteristics of His spirit,' nor the chiefest blessings in His gift. The suffering Messiah is not yet the theme of the prophet.

The main point as to the character of the Messiah which this prophecy sets forth is that, whatever He was to be, He was to be by reason of the resting on Him of the Spirit of Jehovah. The directness, fulness, and continuousness of His inspiration are emphatically proclaimed in that word shall rest,' which can scarcely fail to recall John's witness, I have beheld the Spirit descending ms a dove out of heaven; and it abode upon Him.' The humanity on which the Divine Spirit uninterruptedly abides, ungrieved and unrestrained, must be free from the stains which so often drive that heavenly visitant from our breasts. The white-breasted Dove of God cannot brood over foulness. There has never been but one manhood capable of receiving and retaining the whole fulness of the Spirit of God.

The gifts of that Spirit, which become qualities of the Messiah in whom He dwells, are arranged (if we may use so cold a word) in three pairs; so that, if we include the introductory designation, we have a sevenfold characterisation of the Spirit, recalling the seven lamps before the throne and the seven eyes of the Lamb in the Apocalypse, and symbolising by the number the completeness and sacredness of that inspiration. The resulting character of the Messiah is a fair picture of one who realises the very ideal of a strong and righteous ruler of men. Wisdom and understanding' refer mainly to the clearness of intellectual and moral insight; counsel and might,' to the qualities which give sound practical direction and vigour to follow, and carry through, the decisions of practical wisdom; while' the knowledge and fear of the Lord' define religion by its two parts of acquaintance with God founded on love, and reverential awe which prompts to obedience. The fulfilment, and far more than fulfilment, of this ideal is in Jesus, in whom were hid all the treasures of wisdom and knowledge,' to whom no circumstances of difficulty ever brought the shadow of perplexity, who always saw clearly before Him the path to tread, and had always might' to tread it, however rough, who lived all His days in unbroken fellowship with the Father and in lowly obedience.

The prophet saw not all the wonders of perfect human character which that indwelling Spirit would bring to realisation in Him; but what he saw was indispensable to a perfect King, and was, at all events, an are of the mighty circle of perfection, which has now been revealed in the life of Jesus. The possibilities of humanity under the influence of the Divine Spirit are revealed here no less than the actuality of the Messiah's character. What Jesus is, He gives it to His subjects to become by the dwelling in them of the spirit of life which was in Him.

The rule of the King is accordant with His character. It is described in Isaiah 11:3-5. The first characteristic named may be understood in different ways. Accord-to some commentators, who deserve respectful consideration, it means, He shall draw His breath in the fear of Jehovah'; that is, that that fear has become, as it were, His very life-breath. But the meaning of breathing' is doubtful; and the phrase seems rather to express, as the Revised Version puts it, His delight shall be in the fear of the Lord.' That might mean that those who fear Jehovah shall be His delight, and this would free the expression from any shade of tautology, when compared with the previous clause, and would afford a natural transition to the description of His rule. It might, on the other hand, continue the description of His personal character, and describe the inward cheerfulness of His obedience, like I delight to do Thy will.' In any case, the fear of the Lord' is represented as a sweet-smelling fragrance; and, if we adopt the former explanation, then it is almost a divine characteristic which is here attributed to the Messiah; for it is God to whom the fear of Him in men's hearts is an odour of a sweet smell.'

Then follow the features of His rule. His unerring judgment pierces through the seen and heard. That is the quality of a monarch after the antique pattern, when kings were judges. It does not appear that the prophet rose to the height of perceiving the divine nature of the Messiah; but we cannot but remember how far the reality transcends the prophecy, since He whose eyes are as a flame of fire' knows what is in man, and the earliest prayers of the Church were addressed to Jesus as Thou, Lord, which knowest the hearts of all men.'

The relation of Messiah to two classes is next set forth. The oppressed and the meek shall have Him for their defender and avenger,--a striking contrast to the oppressive monarchs whom Isaiah had seen. We remember who said Blessed are the poor in spirit,' Blessed are the meek.' The King Himself has taught us to deepen the meaning of the words of the prophet, and to find in them the expression of the law of His kingdom by which its blessings belong to those who know their need and come with humble hearts. But the same acts which are for the poor are against the oppressors. The emendation which reads tyrant' (arits) for' earth' (erets) brings the two clauses descriptive of the punitive acts into parallelism, and is probably to be preferred. The same pillar was light to Israel and darkness to the Egyptians. Christ is the savour of life unto life and of death unto death. But what is His instrument of destruction? The rod of His mouth' or the breath of His lips.' And who is He whose bare word thus has power to kill and make alive? Is not this a divine prerogative? and does it not belong in the fullest sense to Him whose voice rebuked fevers, storms, and demons, and pierced the dull, cold ear of death? Further, righteousness, the absolute conformity of character and act to the standard in the will of God, and faithfulness, the inflexible constancy, which makes a character consistent with itself, and so reliable, are represented by a striking figure as being twined together to make the girdle, which holds the vestments in place, and girds up the whole frame for effort. This righteous King shall not fail nor be discouraged.' He is to be reckoned on to the uttermost, or, as the New Testament puts it, He is' the faithful and true witness.' This is the strong Son of God, who gathered all His powers together to run with patience the race set before Him, and to whom all may turn with the confidence that He is faithful as a Son over His own house,' and will inviolably keep the promise of His word and of His past acts.

We pass from the picture of the character and rule of the King over men to that fair vision of Paradise regained, which celebrates the universal restoration of peace between man and the animals. The picture is not to be taken as a mere allegory, as if lions' and wolves' and snakes' meant bad men; but it falls into line with other hints in Scripture, which trace the hostility between man and the lower creatures to sin, and shadow a future when the beasts of the field shall be at peace with thee.' The psalm which sings of man's dominion over the creatures is to be one day fulfilled; and the Epistle to the Hebrews teaches that it is already fulfilled in Christ, who will raise His brethren, for whom He tasted death, to partake in His dominion. The present order of things is transient; and if earth is to be, as some shadowy hints seem to suggest, the scene of the future glories of redeemed humanity, it may be the theatre of a fulfilment of such visions as this. But we cannot dogmatise on a subject of which we know so little, nor be sure of the extent to which symbolism enters into this sweet picture. Enough that there surely comes a time when the King of men and Lord of nature shall bring back peace between both, and restore the fair music that all creatures made To their great Lord.'

Isaiah 11:10 begins an entirely new section, which describes the relations of Messiah's kingdom to the surrounding peoples. The picture preceding closed with the vision of the earth filled with the knowledge of the Lord, and this verse proclaims the universality of Messiah's kingdom. By the root of Jesse' is meant, not the root from which Jesse sprang, but, in accordance with verse 1, the sprout from the house of Jesse. Just as in that verse the sprout was prophesied of as growing up to be fruit bearing, so here the lowly sucker shoots to a height which makes it conspicuous from afar, and becomes, like some tall mast, a sign for the nations. The contrast between the obscure beginning and the conspicuous destiny of Messiah is the point of the prophecy. I, if I be lifted up from the earth, will draw all men unto Me.' Strange elevation for a king is a cross! But it is because He has died for men that He has the right to reign over them, and that they shall seek' to Him. His resting-place shall be glorious.'

The seat of His dominion is also the seat of His repose. The beneficent activity just described is wielded from a calm, central palace, and does not break the King's tranquillity. That is a paradox, except to those who know that Jesus Christ, sitting in undisturbed rest at the right hand of God, thence works with and for His servants. His repose is full of active energy; His active energy is full of repose. And that place of calm abode is glorious,' or, more emphatically and literally, glory.'

He shall dwell in the blaze of the uncreated glory of God,--a prediction which is only fulfilled in its true meaning by Christ's ascension and session at the right hand of God, in the glory which He had with the Father before the world was, and into which He has borne that lowly manhood which He drew from the cut-down stem of Jesse.

MHCC: Isa 11:1-9

The Messiah is called a Rod, and a Branch. The words signify a small, tender product; a shoot, such as is easily broken off. He comes forth out of the stem of Jesse; when the royal family was cut down and almost levelled with the ground, it would sprout again. The house of David was brought very low at the time of Christ's birth. The Messiah thus gave early notice that his kingdom was not of this world. But the Holy Spirit, in all his gifts and graces, shall rest and abide upon him; he shall have the fulness of the Godhead dwelling in him, Col 1:19; Col 2:9. Many consider that seven gifts of the Holy Spirit are here mentioned. And the doctrine of the influences of the Holy Spirit is here clearly taught. The Messiah would be just and righteous in all his government. His threatening shall be executed by the working of his Spirit according to his word. There shall be great peace and quiet under his government. The gospel changes the nature, and makes those who trampled on the meek of the earth, meek like them, and kind to them. But it shall be more fully shown in the latter days. Also Christ, the great Shepherd, shall take care of his flock, that the nature of troubles, and of death itself, shall be so changed, that they shall not do any real hurt. God's people shall be delivered, not only from evil, but from the fear of it. Who shall separate us from the love of Christ? The better we know the God of love, the more shall we be changed into the same likeness, and the better disposed to all who have any likeness to him. This knowledge shall extend as the sea, so far shall it spread. And this blessed power there have been witnesses in every age of Christianity, though its most glorious time, here foretold, is not yet arrived. Meanwhile let us aim that our example and endeavours may help to promote the honour of Christ and his kingdom of peace.

MHCC: Isa 11:10-16

When the gospel should be publicly preached, the Gentiles would seek Christ Jesus as their Lord and Saviour, and find rest of soul. When God's time is come for the deliverance of his people, mountains of opposition shall become plains before him. God can soon turn gloomy days into glorious ones. And while we expect the Lord to gather his ancient people, and bring them home to his church, also to bring in the fulness of the Gentiles, when all will be united in holy love, let us tread the highway of holiness he has made for his redeemed. Let us wait for the mercy of our Lord Jesus Christ unto eternal life, looking to him to prepare our way through death, that river which separates this world from the eternal world.

Matthew Henry: Isa 11:1-9

The prophet had before, in this sermon, spoken of a child that should be born, a son that should be given, on whose shoulders the government should be, intending this for the comfort of the people of God in times of trouble, as dying Jacob, many ages before, had intended the prospect of Shiloh for the comfort of his seed in their affliction in Egypt. He had said (Isa 10:27) that the yoke should be destroyed because of the anointing; now here he tells us on whom that anointing should rest. He foretels,

I. That the Messiah should, in due time, arise out of the house of David, as that branch of the Lord which he had said (Isa 4:2) should be excellent and glorious; the word is Netzer , which some think is referred to in Mat 2:23, where it is said to be spoken by the prophets of the Messiah that he should be called a Nazarene. Observe here, 1. Whence this branch should arise-from Jesse. He should be the son of David, with whom the covenant of royalty was made, and to whom it was promised with an oath that of the fruit of his loins God would raise of Christ, Act 2:30. David is often called the son of Jesse, and Christ is called so, because he was to be not only the Son of David, but David himself, Hos 3:5. 2. The meanness of his appearance. (1.) He is called a rod, and a branch; both the words here used signify a weak, small, tender product, a twig and a sprig (so some render them), such as is easily broken off. The enemies of God's church were just before compared to strong and stately boughs (Isa 10:33), which will not, without great labour, be hewn down, but Christ to a tender branch (Isa 53:2); yet he shall be victorious over them. (2.) He is said to come out of Jesse rather than David, because Jesse lived and died in meanness and obscurity; his family was of small account (1Sa 18:18), and it was in a way of contempt and reproach that David was sometimes called the son of Jesse, 1Sa 22:7. (3.) He comes forth out of the stem, or stump, of Jesse. When the royal family, that had been as a cedar, was cut down, and only the stump of it left, almost levelled with the ground and lost in the grass of the field (Dan 4:15), yet it shall sprout again (Job 14:7); nay, it shall grow out of his roots, which are quite buried in the earth, and, like the roots of flowers in the winter, have no stem appearing above ground. The house of David was reduced and brought very low at the time of Christ's birth, witness the obscurity and poverty of Joseph and Mary. The Messiah was thus to begin his estate of humiliation, for submitting to which he should be highly exalted, and would thus give early notice that his kingdom was not of this world. The Chaldee paraphrase reads this, There shall come forth a King from the sons of Jesse, and the Messiah (or Christ) shall be anointed out of his sons' sons.

II. That he should be every way qualified for that great work to which he was designed, that this tender branch should be so watered with the dews of heaven as to become a strong rod for a sceptre to rule, Isa 11:2. 1. In general, the Spirit of the Lord shall rest upon him. The Holy Spirit, in all his gifts and graces, shall not only come, but rest and abide upon him; he shall have the Spirit not by measure, but without measure, the fulness of the Godhead dwelling in him, Col 1:19; Col 2:9. He began his preaching with this (Luk 4:18), The Spirit of the Lord is upon me. 2. In particular, the spirit of government, by which he should be every way fitted for that judgment which the Father has committed to him and given him authority to execute (Joh 5:22, Joh 5:27), and not only so, but should be made the fountain and treasury of all grace to believers, that from his fulness they might all receive the Spirit of grace, as all the members of the body derive animal spirits from the head. (1.) He shall have the spirit of wisdom and understanding, of counsel and knowledge; he shall thoroughly understand the business he is to be employed in. No man knows the Father but the Son, Mat 11:27. What he is to make known to the children of men concerning God, and his mind and will, he shall be himself acquainted with and apprised of, Joh 1:18. He shall know how to administer the affairs of his spiritual kingdom in all the branches of it, so as effectually to answer the two great intentions of it, the glory of God and the welfare of the children of men. The terms of the covenant shall be settled by him, and ordinances instituted, in wisdom: treasures of wisdom shall be hid in him; he shall be our counsellor, and shall be made of God to us wisdom. (2.) The spirit of courage, or might, or fortitude. The undertaking was very great, abundance of difficulty must be broken through, and therefore it was necessary that he should be so endowed that he might not fail or be discouraged, Isa 42:4. He was famed for courage in his teaching the way of God in truth, and not caring for any man, Mat 22:16. (3.) The spirit of religion, or the fear of the Lord; not only he shall himself have a reverent affection for his Father, as his servant (Isa 42:1), and he was heard in that he feared (Heb 5:7), but he shall have a zeal for religion, and shall design the advancement of it in his whole undertaking. Our faith in Christ was never designed to supersede and jostle out, but to increase and support, our fear of the Lord.

III. That he should be accurate, and critical, and very exact in the administration of his government and the exercise of the power committed to him (Isa 11:3): The Spirit wherewith he shall be clothed shall make him of quick understanding in the fear of the Lord - of an acute smell or scent (so the word is), for the apprehensions of the mind are often expressed by the sensations of the body. Note, 1. Those are most truly and valuably intelligent that are so in the fear of the Lord, in the business of religion, for that is both the foundation and top-stone of wisdom. 2. By this it will appear that we have the Spirit of God, if we have spiritual senses exercised, and are of quick understanding in the fear of the lord. Those have divine illumination that know their duty and know how to go about it. 3. Therefore Jesus Christ had the spirit without measure, that he might perfectly understand his undertaking; and he did so, as appears not only in the admirable answers he gave to all that questioned with him, which proved him to be of quick understanding in the fear of the Lord, but in the management of his whole undertaking. He has settled the great affair of religion so unexpectedly well (so as effectually to secure both God's honour and man's happiness) that, it must be owned, he thoroughly understood it.

IV. That he should be just and righteous in all the acts of his government, and there should appear in it as much equity as wisdom. He shall judge as he expresses it himself, and as he himself would be judged of, Joh 7:24. 1. Not according to outward appearance (Isa 11:3): he shall not judge after the sight of his eyes, with respect of persons (Job 34:19) and according to outward shows and appearances, not reprove after the hearing of his ears, by common fame and report, and the representations of others, as men commonly do; nor does he judge of men by the fair words they speak, calling him, Lord, Lord, or their plausible actions before the eye of the world, which they do to be seen of men; but he will judge by the hidden man of the heart, and the inward principles men are governed by, of which he is an infallible witness. Christ will judge the secrets of men (Rom 2:16), will determine concerning them, not according to their own pretensions and appearances (that were to judge after the sight of the eyes ), not according to the opinion others have of them (that were to judge after the hearing of the ears), but we are sure that his judgment is according to truth. 2. He will judge righteous judgment (Isa 11:5): Righteousness shall be the girdle of his loins. He shall be righteous in the administration of his government, and his righteousness shall be his girdle; it shall constantly compass him and cleave to him, shall be his ornament and honour; he shall gird himself for every action, shall gird on his sword for war in righteousness; his righteousness shall be his strength, and shall make him expeditious in his undertakings, as a man with his loins girt. In conformity to Christ, his followers must have the girdle of truth (Eph 6:14) and it will be the stability of the times. Particularly, (1.) He shall in righteousness plead for the people that are poor and oppressed; he will be their protector (Isa 11:4): With righteousness shall he judge the poor; he shall judge in favour and defence of those that have right on their side, though they are poor in the world, and because they are poor in spirit. It is the duty of princes to defend and deliver the poor (Psa 82:3, Psa 82:4), and the honour of Christ that he is the poor man's King, Psa 72:2, Psa 72:4. He shall debate with evenness for the meek of the earth, or of the land; those that bear the injuries done them with meekness and patience are in a special manner entitled to the divine care and protection. I, as a deaf man, heard not, for thou wilt hear, Psa 38:13, Psa 38:14. Some read it, He shall reprove or correct the meek of the earth with equity. If his own people, the meek of the land, do amiss, he will visit their transgression with the rod. (2.) He shall in righteousness plead against his enemies that are proud and oppressors (Isa 11:4): But he shall smite the earth, the man of the earth, that doth oppress (see Psa 10:18), the men of the world, that mind earthly things only (Psa 17:14); these he shall smite with the rod of his mouth, the word of his mouth, speaking terror and ruin to them; his threatenings shall take hold of them, and be executed upon them. With the breath of his lips, by the operation of his Spirit, according to his word, and working with and by it, he shall slay the wicked. He will do it easily, with a word's speaking, as he laid those flat who came to seize him, by saying I am he, Joh 18:6. Killing terrors shall arrest their consciences, killing judgments shall ruin them, their power, and all their interests; and in the other world everlasting tribulation will be recompensed to those that trouble his poor people. The apostle applies this to the destruction of the man of sin, whom he calls that wicked one (2Th 2:8) whom the Lord will consume with the spirit of his mouth. And the Chaldee here reads it, He shall slay that wicked Romulus, or Rome, as Mr. Hugh Broughton understands it.

V. That there should be great peace and tranquillity under his government; this is an explication of what was said in Isa 9:6, that he should be the Prince of peace. Peace signifies two things: -

1. Unity or concord, which is intimated in these figurative promises, that even the wolf shall dwell peaceably with the lamb; men of the most fierce and furious dispositions, who used to bite and devour all about them, shall have their temper so strangely altered by the efficacy of the gospel and grace of Christ that they shall live in love even with the weakest and such as formerly they would have made an easy prey of. So far shall the sheep be from hurting one another, as sometimes they have done (Eze 34:20, Eze 34:21), that even the wolves shall agree with them. Christ, who is our peace, came to slay all enmities and to settle lasting friendships among his followers, particularly between Jews and Gentiles: when multitudes of both, being converted to the faith of Christ, united in one sheep-fold, then the wolf and the lamb dwelt together; the wolf did not so much as threaten the lamb, nor was the lamb afraid of the wolf. The leopard shall not only not tear the kid, but shall lie down with her: even their young ones shall lie down together, and shall be trained up in a blessed amity, in order to the perpetuating of it. The lion shall cease to be ravenous and shall eat straw like the ox, as some think all the beasts of prey did before the fall. The asp and the cockatrice shall cease to be venomous, so that parents shall let their children play with them and put their hands among them. A generation of vipers shall become a seed of saints, and the old complaint of homo homini lupus - man is a wolf to man, shall be at an end. Those that inhabit the holy mountain shall live as amicably as the creatures did that were with Noah in the ark, and it shall be a means of their preservation, for they shall not hurt nor destroy one another as they have done. Now, (1.) This is fulfilled in the wonderful effect of the gospel upon the minds of those that sincerely embrace it; it changes the nature, and makes those that trampled on the meek of the earth, not only meek like them, but affectionate towards them. When Paul, who had persecuted the saints, joined himself to them, then the wolf dwelt with the lamb. (2.) Some are willing to hope it shall yet have a further accomplishment in the latter days, when swords shall be beaten into ploughshares.

2. Safety or security. Christ, the great Shepherd, shall take such care of the flock that those who would hurt them shall not; they shall not only not destroy one another, but no enemy from without shall be permitted to give them any molestation. The property of troubles, and of death itself, shall be so altered that they shall not do any real hurt to, much less shall they be the destruction of, any that have their conversation in the holy mountain, 1Pe 3:13. Who, or what, can harm us, if we be followers of him that is good? God's people shall be delivered, not only from evil, but from the fear of it. Even the sucking child shall without any terror play upon the hole of the asp; blessed Paul does so when he says, Who shall separate us from the love of Christ? and, O death! where is thy sting?

Lastly, Observe what shall be the effect, and what the cause, of this wonderful softening and sweetening of men's tempers by the grace of God. 1. The effect of it shall be tractableness, and a willingness to receive instruction: A little child shall lead those who formerly scorned to be controlled by the strongest man. Calvin understands it of their willing submission to the ministers of Christ, who are to instruct with meekness and not to use any coercive power, but to be as little children, Mat 18:3. See 2Co 8:5. 2. The cause of it shall be the knowledge of God. The more there is of that the more there is of a disposition to peace. They shall thus live in love, for the earth shall be full of the knowledge of the Lord, which shall extinguish men's heats and animosities. The better acquainted we are with the God of love the more shall we be changed into the same image and the better affected shall we be to all those that bear his image. The earth shall be as full of this knowledge as the channels of the sea are of water - so broad and extensive shall this knowledge be and so far shall it spread - so deep and substantial shall this knowledge be, and so long shall it last. There is much more of the knowledge of God to be got by the gospel of Christ than could be got by the law of Moses; and, whereas then in Judah only was God known, now all shall know him, Heb 8:11. But that is knowledge falsely so called which sows discord among men; the right knowledge of God settles peace.

Matthew Henry: Isa 11:10-16

We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah's reign, after the defeat of Sennacherib.

I. This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon's ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, Isa 11:10. Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time (Isa 11:11), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, Isa 11:13, Isa 11:14. Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan (Isa 11:15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, Isa 11:16. The like will he do this second time, or that which shall be equivalent. When God's time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones.

II. It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies Isa 11:10, of which the following verses are a continuation. Rom 15:12, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots (Isa 11:1), a root out of a dry ground, Isa 53:2. He is the root of David (Rev 5:5), the root and offspring of David Rev 22:16.

1. He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, Joh 12:32. He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him (Son 1:4), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together (Joh 11:51), and in him they meet as the centre of their unity.

2. To him shall the Gentiles seek. We read of Greeks that did so (Joh 12:21, We would see Jesus ), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the Septuagint (or perhaps the Septuagint from the apostle, in the editions after Christ) reads it (Rom 15:12), In him shall the Gentiles trust; they shall seek to him with a dependence on him.

3. His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer 17:12.

4. Both Jews and Gentiles shall be gathered to him, Isa 11:11. A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered (Psa 106:47; Jer 16:15, Jer 16:16), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it. (1.) There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah (Isa 11:12), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad (Jam 1:1; 1Pe 1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land. (2.) Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ's going to the dispersed among the Gentiles and of his teaching the Gentiles, Joh 7:35.

5. There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, Isa 11:13, Isa 11:14. The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel (Jer 3:18) and become one nation (Eze 37:22); so the Jews and Gentiles are made of twain one new man (Eph 2:15), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith.

6. Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them (Isa 63:11, Isa 63:12), and as afterwards when he brought up the Jews out of Babylon he prepared them their way (Isa 62:10), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed (Isa 11:15, Isa 11:16), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See Isa 42:15, Isa 42:16; Isa 43:19, Isa 43:20. Converts shall be brought in chariots and in litters, Isa 66:20. Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared (Rev 16:12), which seems to refer to this prophecy. Note, When God's time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, Isa 35:8.

Keil-Delitzsch: Isa 11:1

This is the fate of the imperial power of the world. When the axe is laid to it, it falls without hope. But in Israel spring is returning. "And there cometh forth a twig out of the stump of Jesse, and a shoot from its roots bringeth forth fruit." The world-power resembles the cedar-forest of Lebanon; the house of David, on the other hand, because of its apostasy, is like the stump of a felled tree ( geza‛ , truncus , from gâza‛ , truncare ), like a root without stem, branches, or crown. The world-kingdom, at the height of its power, presents the most striking contrast to Israel and the house of David in the uttermost depth announced in Isa 6:1-13 fin ., mutilated and reduced to the lowliness of its Bethlehemitish origin. But whereas the Lebanon of the imperial power is thrown down, to remain prostrate; the house of David renews its youth. And whilst the former has no sooner reached the summit of its glory, than it is suddenly cast down; the latter, having been reduced to the utmost danger of destruction, is suddenly exalted. What Pliny says of certain trees, "inarescunt rursusque adolescunt, senescunt quidem, sed e radicibus repullulant ," is fulfilled in the tree of Davidic royalty, that has its roots in Jesse (for the figure itself, see F. V. Lasaulx, Philosophie der Geschichte , pp. 117-119). Out of the stumps of Jesse, i.e., out of the remnant of the chosen royal family which has sunk down to the insignificance of the house from which it sprang, there comes forth a twig ( choter ), which promises to supply the place of the trunk and crown; and down below, in the roots covered with earth, and only rising a little above it, there shows itself a nētzer , i.e., a fresh green shoot (from nâtzēr , to shine or blossom). In the historical account of the fulfilment, even the ring of the words of the prophecy is noticed: the nētzer , at first so humble and insignificant, was a poor despised Nazarene (Mat 2:23). But the expression yiphreh shows at once that it will not stop at this lowliness of origin. The shoot will bring forth fruit (pârâh , different in meaning, and possibly

(Note: We say possibly, for the Indo-Germanic root bhar, to bear (Sanscr. bharâmi = φέρω , fero , cf., ferax , fertilis ), which Gesenius takes as determining the radical meaning of pârach , cannot be traced with any certainty in the Semitic. Nevertheless peri and perach bear the same relation to one another, in the ordinary usage of the language, as fruit and blossom: the former is so called, as that which has broken through (cf., pĕtĕr ); the latter, as that which has broken up, or budded.)

also in root, from pârach , to blossom and bud). In the humble beginning there lies a power which will carry it up to a great height by a steady and certain process (Eze 17:22-23). The twig which is shooting up on the ground will become a tree, and this tree will have a crown laden with fruit. Consequently the state of humiliation will be followed by one of exaltation and perfection.

Keil-Delitzsch: Isa 11:2

Jehovah acknowledges Him, and consecrates and equips Him for His great work with the seven spirits. "And the Spirit of Jehovah descends upon Him, spirit of wisdom and understanding, spirit of counsel and might, spirit of knowledge and fear of Jehovah." "The Spirit of Jehovah"( ruach Yehovah ) is the Divine Spirit, as the communicative vehicle of the whole creative fulness of divine powers. Then follow the six spirits, comprehended by the ruach Yehovah in three pairs, of which the first relates to the intellectual life, the second to the practical life, and the third to the direct relation to God. For c hocmâh (wisdom) is the power of discerning the nature of things through the appearance, and bı̄nâh (understanding) the power of discerning the differences of things in their appearance; the former is σοφία , the latter διάκρισις or σύνεσις . "Counsel"(etzâh ) is the gift of forming right conclusions, and "might"(gebūrâh ) the ability to carry them out with energy. "The knowledge of Jehovah"( da‛ath Yehovah ) is knowledge founded upon the fellowship of love; and "the fear of Jehovah"( yir'ath Yehovâh ), fear absorbed in reverence. There are seven spirits, which are enumerated in order from the highest downwards; since the spirit of the fear of Jehovah is the basis of the whole (Pro 1:7; Job 28:28; Psa 111:10), and the Spirit of Jehovah is the heart of all. It corresponds to the shaft of the seven-lighted candlestick, and the three pair of arms that proceeded from it. In these seven forms the Holy Spirit descended upon the second David for a permanent possession, as is affirmed in the perf. consec . ונהה (with the tone upon the ultimate, on account of the following guttural, to prevent its being pronounced unintelligibly;

(Note: This moving forward of the tone to the last syllable is also found before Ayin in Gen 26:10, and very commonly with kūmâh , and verbs of a similar kind; also before Elohim and Jehovah, to be read Adonai , and before the half-guttural resh , Psa 43:1; Psa 119:154, but nowhere on any other ground than the orthophonic rather than euphonic one mentioned above; compare also וסרה in Isa 11:13, with וסרוּ (with ה following) in Exo 8:7.)

nuach like καταβαίνειν καὶ μένειν , Joh 1:32-33). The seven torches before the throne of God (Rev 4:5, cf., Isa 1:4) burn and give light in His soul. The seven spirits are His seven eyes (Rev 5:6).

Keil-Delitzsch: Isa 11:3

And His regal conduct is regulated by this His thoroughly spiritual nature. "And fear of Jehovah is fragrance to Him; and He judges not according to outward sight, neither does He pass sentence according to outward hearing." We must not render it: His smelling is the smelling of the fear of God, i.e., the penetration of it with a keen judicial insight (as Hengstenberg and Umbreit understand it); for hērı̄ach with the preposition Beth has not merely the signification to smell (as when followed by an accusative, Job 39:25), but to smell with satisfaction (like בּ ראה , to see with satisfaction), Exo 30:38; Lev 26:31; Amo 5:21. The fear of God is that which He smells with satisfaction; it is rēach nı̄choach to Him. Meier's objection, that fear of God is not a thing that can be smelt, and therefore that hērı̄ach must signify to breathe, is a trivial one. Just as the outward man has five senses for the material world, the inner man has also a sensorium for the spiritual world, which discerns different things in different ways. Thus the second David scents the fear of God, and only the fear of God, as a pleasant fragrance; for the fear of God is a sacrifice of adoration continually ascending to God. His favour or displeasure does not depend upon brilliant or repulsive external qualities; He does not judge according to outward appearances, but according to the relation of the heart to His God.

Keil-Delitzsch: Isa 11:4-5

This is the standard according to which He will judge when saving, and judge when punishing. "And judges the poor with righteousness, and passes sentence with equity for the humble in the land; and smites the earth with the rod of His mouth, and with the breath of His lips He slays the wicked. And righteousness is the girdle of His loins, and faithfulness the girdle of His hips." The main feature in Isa 11:4 is to be seen in the objective ideas. He will do justice to the dallim , the weak and helpless, by adopting an incorruptibly righteous course towards their oppressors, and decide with straightforwardness for the humble or meek of the land: ‛ ânâv , like ‛ ânı̄ , from ‛ ânâh , to bend, the latter denoting a person bowed down by misfortune, the former a person inwardly bowed down, i.e., from all self-conceit ( hōcı̄ach l' , as in Job 16:21). The poor and humble, or meek, are the peculiar objects of His royal care; just as it was really to them that the first beatitudes of the Sermon on the Mount applied. But "the earth"and "the wicked"(the latter is not to be understood collectively, but, as in several passages in the Old Testament, viz., Psa 68:22; Psa 110:6; Hab 3:13-14, as pointing forward prophetically to an eschatological person, in whom hostility towards Jehovah and His Anointed culminates most satanically) will experience the full force of His penal righteousness. The very word of His mouth is a rod which shatters in pieces (Psa 2:9; Rev 1:16); and the breath of His lips is sufficient to destroy, without standing in need of any further means (2Th 2:8). As the girdle upon the hips ( m othnaim , lxx την̀ ὀσφύν ), and in front upon the loins ( c hălâzaim , lxx τὰς πλευράς ), fastens the clothes together, so all the qualities and active powers of His person have for their band tzedâkâh , which follows the inviolable norm of the divine will, and hâ'emūnâh , which holds immovably to the course divinely appointed, according to promise (Isa 25:1). Special prominence is given by the article to ' emūnâh ; He is the faithful and true witness (Rev 1:5; Rev 3:14). Consequently with Him there commences a new epoch, in which the Son of David and His righteousness acquire a world-subduing force, and find their home in a humanity that has sprung, like Himself, out of deep humiliation.

Keil-Delitzsch: Isa 11:6-9

The fruit of righteousness is peace, which now reigns in humanity under the rule of the Prince of Peace, and even in the animal world, with nothing whatever to disturb it. "And the wolf dwells with the lamb, and the leopard lies down with the kid; and calf and lion and stalled ox together: a little boy drives them. And cow and bear go to the pasture; their young ones lie down together: and the lion eats shopped straw like the ox. And the suckling plays by the hole of the adder, and the weaned child stretches its hand to the pupil of the basilisk-viper. They will not hurt nor destroy in all my holy mountain: for the land is filled with knowledge of Jehovah, like the waters covering the sea." The fathers, and such commentators as Luther, Calvin, and Vitringa, have taken all these figures from the animal world as symbolical. Modern rationalists, on the other hand, understand them literally, but regard the whole as a beautiful dream and wish. It is a prophecy, however, the realization of which is to be expected on this side of the boundary between time and eternity, and, as Paul has shown in Rom 8, is an integral link in the predestined course of the history of salvation (Hengstenberg, Umbreit, Hofmann, Drechsler). There now reign among irrational creatures, from the greatest to the least, - even among such as are invisible, - fierce conflicts and bloodthirstiness of the most savage kind. But when the Son of David enters upon the full possession of His royal inheritance, the peace of paradise will be renewed, and all that is true in the popular legends of the golden age be realized and confirmed. This is what the prophet depicts in such lovely colours. The wolf and lamb, those two hereditary foes, will be perfectly reconciled then. The leopard will let the teazing kid lie down beside it. The lion, between the calf and stalled ox, neither seizes upon its weaker neighbour, nor longs for the fatter one. Cow and bear graze together, whilst their young ones lie side beside in the pasture. The lion no longer thirsts for blood, but contents itself, like the ox, with chopped straw. The suckling pursues its sport ( pilpel of שׁעע , m ulcere ) by the adder's hole, and the child just weaned stretches out its hand boldly and fearlessly to me'ūrath tziph‛ōni . It is evident from Jer 8:17 that tziph‛ōni is the name of a species of snake. According to Aquila and the Vulgate, it is basiliskos , serpens regulus , possibly from tzaph , to pipe or hiss (Ges., Fürst); for Isidorus, in his Origg. xii. 4, says, Sibilus idem est qui et regulus; sibilo enim occidit, antequam mordeat vel exurat . For the hapax leg . hâdâh , the meaning dirigere , tendere , is established by the Arabic; but there is all the more uncertainty about the meaning of the hap. leg . מאורה . According to the parallel חר , it seems to signify the hollow (Syr., Vulg., lxx, κοίτη ): whether from אּוּר = עוּר , from which comes מערה ; or from אור , the light-hole (like מאור , which occurs in the Mishna, Ohaloth xiii. 1) or opening where a cavern opens to the light of day. It is probable, however, that m e'ūrâh refers to something that exerts an attractive influence upon the child, either the "blending of colours"(Saad. renders tziph‛oni , errakas' , the motley snake), or better still, the "pupil of the eye"(Targum), taking the word as a feminine of m â'ōr , the light of the eye ( b. Erubin 55 b - the power of vision). The look of a snake, more especially of the basilisk (not merely the basilisk-lizard, but also the basilisk-viper), was supposed to have a paralyzing and bewitching influence; but now the snake will lose this pernicious power (Isa 65:25), and the basilisk become so tame and harmless, as to let children handle its sparkling eyes as if they were jewels. All this, as we should say with Luthardt and Hofmann ( Schriftbeweis , ii. 2, 567), is only colouring which the hand of the prophet employs, for the purpose of painting the peace of that glorified state which surpasses all possibility of description; and it is unquestionably necessary to take the thought of the promise in a spiritual sense, without adhering literally to the medium employed in expressing it. But, on the other hand, we must guard against treating the description itself as merely a drapery thrown around the actual object; whereas it is rather the refraction of the object in the mind of the prophet himself, and therefore a manifestation of the true nature of that which he actually saw.

But are the animals to be taken as the subject in Isa 11:9 also? The subject that most naturally suggests itself is undoubtedly the animals, of which a few that are alarming and destructive to men have been mentioned just before. And the fact that they really are thought of as the subject, is confirmed by Isa 65:25, where Isa 11:6-9 is repeated in a compendious form. The idea that ירעוּ requires men as the subject, is refuted by the common רעה חיּה (compare the parallel promise in Eze 34:25, which rests upon Hos 2:20). That the term yashchithu can be applied to animals, is evident from Jer 2:30, and may be assumed as a matter of course. But if the animals are the subject, har kodshi (my holy mountain) is not Zion-Moriah, upon which wild beasts never made their home in historical times; but, as the generalizing col (all) clearly shows, the whole of the holy mountain-land of Israel: har kodshi has just this meaning in Isa 57:13 (cf., Psa 78:54; Exo 15:17). The fact that peace prevails in the animal world, and also peace between man and beast, is then attributed to the universal prevalence of the knowledge of God, in consequence of which that destructive hostility between the animal world and man, by which estrangement and apostasy from God were so often punished (2Ki 17:25; Eze 14:15, etc.: see also Isa 7:24), have entirely come to an end. The meaning of "the earth"is also determined by that of "all my holy mountain."The land of Israel , the dominion of the Son of David in the more restricted sense, will be from this time forward the paradisaical centre, as it were, of the whole earth - a prelude of its future state of perfect and universal glorification (Isa 6:3, "all the earth"). It has now become full of "the knowledge of Jehovah,"i.e., of that experimental knowledge which consists in the fellowship of love ( דעה , like לדה , is a secondary form of דעת , the more common infinitive or verbal noun from ידע : Ges. §133, 1), like the waters which cover the sea, i.e., bottom of the sea (compare Hab 2:14, where lâda‛ath is a virtual accusative, full of that which is to be known). "Cover:" c issâh l' (like sâcac l' , Psa 91:4), signifies to afford a covering to another; the Lamed is frequently introduced with a participle (in Arabic regularly) as a sign of the object (Ewald, §292, e ), and the omission of the article in the case of mecassim is a natural consequence of the inverted order of the words.

Keil-Delitzsch: Isa 11:10

The prophet has now described, in Isa 11:1-5, the righteous conduct of the Son of David, and in Isa 11:6-9 the peace which prevails under His government, and extends even to the animal world, and which is consequent upon the living knowledge of God that has now become universal, that is to say, of the spiritual transformation of the people subject to His sway, - an allusion full of enigmas, but one which is more clearly expounded in the following verse, both in its direct contents and also in all that it presupposes. "And it will come to pass in that day: the root-sprout of Jesse, which stands as a banner of the peoples, for it will nations ask, and its place of rest is glory." The first question which is disposed of here, has reference to the apparent restriction thus far of all the blessings of this peaceful rule to Israel and the land of Israel. This restriction, as we now learn, is not for its own sake, but is simply the means of an unlimited extension of this fulness of blessing. The proud tree of the Davidic sovereignty is hewn down, and nothing is left except the root. The new David is shoresh Yishai (the root-sprout of Jesse), and therefore in a certain sense the root itself, because the latter would long ago have perished if it had not borne within itself from the very commencement Him who was now about to issue from it. But when He who had been concealed in the root of Jesse as its sap and strength should have become the rejuvenated root of Jesse itself (cf., Rev 22:16), He would be exalted from this lowly beginning l'nēs ‛ammin , into a banner summoning the nations to assemble, and uniting them around itself. Thus visible to all the world, He would attract the attention of the heathen to Himself, and they would turn to Him with zeal, and His m enuchâh , i.e., the place where He had settled down to live and reign (for the word in this local sense, compare Num 10:33 and Psa 132:8, Psa 132:14), would be glory, i.e., the dwelling-place and palace of a king whose light shines over all, who has all beneath His rule, and who gathers all nations around Himself. The Vulgate renders it " et sepulcrum ejus gloriosum "(a leading passage for encouraging pilgrimages), but the passion is here entirely swallowed up by the splendour of the figure of royalty; and menuchah is no more the place of rest in the grave than nēs is the cross, although undoubtedly the cross has become the banner in the actual fulfilment, which divides the parousia of Christ into a first and second coming.

Keil-Delitzsch: Isa 11:11-12

A second question also concerns Israel. The nation out of which and for which this king will primarily arise, will before that time be scattered far away from its native land, in accordance with the revelation in Isa 6:1-13. How, then, will it be possible for Him to reign in the midst of it? "And it will come to pass in that day, the Lord will stretch out His hand again a second time to redeem the remnant of His people that shall be left, out of Asshur, and out of Egypt, and out of Pathros, and out of Ethiopia, and out of 'Elam, and out of Shinar, and out of Hamath, and out of the islands of the sea. And he raises a banner for the nations, and fetches home the outcasts of Israel; and the dispersed of Judah will He assemble from the four borders of the earth." Asshur and Egypt stand here in front, and side by side, as the two great powers of the time of Isaiah (cf., Isa 7:18-20). As appendices to Egypt, we have (1.) Pathros , hierogl. to - rēs , and with the article petorēs , the southland, i.e., Upper Egypt, so that Mizraim in the stricter sense is Lower Egypt (see, on the other hand, Jer 44:15); and (2.) Cush , the land which lies still farther south than Upper Egypt on both sides of the Arabian Gulf; and as appendices to Asshur, (1.) 'Elam , i.e., Elymais, in southern Media, to the east of the Tigris; and (2.) Shinar , the plain to the south of the junction of the Euphrates and Tigris. Then follow the Syrian Hamath at the northern foot of the Lebanon; and lastly, "the islands of the sea," i.e., the islands and coast-land of the Mediterranean, together with the whole of the insular continent of Europe. There was no such diaspora of Israel at the time when the prophet uttered this prediction, nor indeed even after the dissolution of the northern kingdom; so that the specification is not historical, but prophetic. The redemption which the prophet here foretells is a second, to be followed by no third; consequently the banishment out of which Israel is redeemed is the ultimate form of that which is threatened in Isa 6:12 (cf., Deu 30:1.). It is the second redemption, the counterpart of the Egyptian. He will then stretch out His hand again ( yōsiph , supply lishloach ); and as He once delivered Israel out of Egypt, so will He now redeem it - purchase it back (kânâh , opp. m âcar ) out of all the countries named. The min attached to the names of the countries is to be construed with liknōth . Observe how, in the prophet's view, the conversion of the heathen becomes the means of the redemption of Israel. The course which the history of salvation has taken since the first coming of Christ, and which is will continue to take to the end, as described by Paul in the Epistle to the Romans, is distinctly indicated by the prophet. At the word of Jehovah the heathen will set His people free, and even escort them (Isa 49:22; Isa 62:10); and thus He will gather again ( ' âsaph , with reference to the one gathering point; kibbētz , with reference to the dispersion of those who are to be gathered together) from the utmost ends of the four quarters of the globe, "the outcasts of the kingdom of Israel, and the dispersed of the kingdom of Judah"( nidchē Yisrâe ūnephutzōth Yehūdâh : nidchē = niddechē , with the dagesh dropped before the following guttural),

(Note: The same occurs in ויסעוּ , וישׂאוּ , ויקנאוּ , מלאוּ , שׁלחוּ , תּקחוּ .In every case the dagesh has fallen out because of the following guttural (Luzzatto, Gramm . §180).)

both men and women.

Keil-Delitzsch: Isa 11:13

But this calls to mind the present rent in the unity of the nation; and the third question very naturally arises, whether this rent will continue. The answer to this is given in Isa 11:13 : "And the jealousy of Ephraim is removed, and the adversaries of Judah are cut off; Ephraim will not show jealousy towards Judah, and Judah will not oppose Ephraim." As the suffix and genitive after tzōrēr are objective in every other instance (e.g., Amo 5:12), tzor^e rē Yehudâh must mean, not those members of Judah who are hostile to Ephraim, as Ewald, Knobel, and others suppose, but those members of Ephraim who are hostile to Judah, as Umbreit and Schegg expound it. In Isa 11:13 the prophet has chiefly in his mind the old feeling of enmity cherished by the northern tribes, more especially those of Joseph, towards the tribe of Judah, which issued eventually in the division of the kingdom. It is only in Isa 11:13 that he predicts the termination of the hostility of Judah towards Ephraim. The people, when thus brought home again, would form one fraternally united nation, whilst all who broke the peace of this unity would be exposed to the immediate judgment of God (yiccârēthu , will be cut off).

Keil-Delitzsch: Isa 11:14

A fourth question has reference to the relation between this Israel of the future and the surrounding nations, such as the warlike Philistines, the predatory nomad tribes of the East, the unbrotherly Edomites, the boasting Moabites, and the cruel Ammonites. Will they not disturb and weaken the new Israel, as they did the old? "And they fly upon the shoulder of the Philistines seawards; unitedly they plunder the sons of the East: they seize upon Edom and Moab, and the sons of Ammon are subject to them." Câthēph (shoulder) was the peculiar name of the coast-land of Philistia which sloped off towards the sea (Jos 15:11); but here it is used with an implied allusion to this, to signify the shoulder of the Philistian nation ( b^e câthēph = becĕthĕph ; for the cause see at Isa 5:2), upon which Israel plunges down like an eagle from the height of its mountain-land. The "object of the stretching out of their hand"is equivalent to the object of their grasp. And whenever any one of the surrounding nations mentioned should attack Israel, the whole people would make common cause, and act together. How does this warlike prospect square, however, with the previous promise of paradisaical peace, and the end of all warfare which this promise presupposes (cf., Isa 2:4)? This is a contradiction, the solution of which is to be found in the fact that we have only figures here, and figures drawn from the existing relations and warlike engagements of the nation, in which the prophet pictures that supremacy of the future united Israel over surrounding nations, which is to be maintained by spiritual weapons.

Keil-Delitzsch: Isa 11:15-16

He dwells still longer upon the miracles in which the antitypical redemption will resemble the typical one. "And Jehovah pronounces the ban upon the sea-tongue of Egypt, and swings His hand over the Euphrates in the glow of His breath, and smites it into seven brooks, and makes it so that men go through in shoes. And there will be a road for the remnant of His people that shall be left, out of Asshur, as it was for Israel in the day of its departure out of the land of Egypt." The two countries of the diaspora mentioned first are Asshur and Egypt. And Jehovah makes a way by His miraculous power for those who are returning out of both and across both. The sea-tongue of Egypt, which runs between Egypt and Arabia, i.e., the Red Sea ( sinus Heroopolitanus , according to another figure), He smites with the ban ( hecherim , corresponding in meaning to the pouring out of the vial of wrath in Rev 16:12 -a stronger term than gâ‛ar , e.g., Psa 106:9); and the consequence of this is, that it affords a dry passage to those who are coming back (though without there being any necessity to read hecherı̄b , or to follow Meier and Knobel, who combine hecherı̄m with c hârūm , Lev 21:18, in the precarious sense of splitting). And in order that the dividing of Jordan may have its antitype also, Jehovah swings His hand over the Euphrates, to smite, breathing upon it at the same time with burning breath, so that it is split up into seven shallow brooks, through which men can walk in sandals. בּעים stands, according to the law of sound, for בּעים ; and the ἁπ λεγ עים (with a fixed kametz ), from עום = חום , חמם , to glow, signifies a glowing heat - a meaning which is also so thoroughly supported by the two Arabic verbs med . Ye ‛lm and glm ( inf . ‛aim , gaim , internal heat, burning thirst, also violent anger), that there is no need whatever for the conjecture of Luzzatto and Gesenius, בעתסם . The early translators (e.g., lxx πνεύματι βιαίῳ , Syr. b^e uchdono , with a display of might) merely give conjectural renderings of the word, which had become obsolete before their time; Saadia, however, renders it with etymological correctness suchūn , from sachana , to be hot, or set on fire. Thus, by changing the Euphrates in the (parching) heat of His breath into seven shallow wadys , Jehovah makes a free course for His people who come out of Asshur, etc. This was the idea which presented itself to the prophet in just this shape, though it by no means followed that it must necessarily embody itself in history in this particular form.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 7:1--12:6

A. The choice between trusting God or Assyria chs. 7-12

This section of Isaiah provides a historical introduction to the theological problem described above. King Ahaz had to make this decision of faith because he faced the threat of military invasion. Though warned by the prophet, the king made the wrong decision and experienced the bitter consequences. All four subdivisions of this section focus on Assyria and deal with the implications of trust in her rather than God. As Isaiah had faced his moment of decision (ch. 6), so King Ahaz did now. But with the bad news of Ahaz's apostasy comes the assurance that God would raise up a faithful Anointed One in the future.

Constable: Isa 10:5--12:1

3. Hope of God's deliverance 10:5-11:16

Earlier (7:1-8:22) God revealed that He would use Assyria to destroy Judah for her lack of trust in Yahweh. Now He revealed that He would also destroy this destroyer. It is God who is sovereign, not Assyria, and He was with His people.

Constable: Isa 11:1-16

Deliverance from Jesse's Shoot ch. 11

This section gives the positive side of the deliverance of God's people that is to come in contrast to the negative side (10:5-34). God would put Assyria down, but the Messiah would lift Israel up by serving her ideally. The messianic hope introduced at various points earlier in this major section (chs. 7-12) comes to full flower in chapter 11 (cf. 7:14; 8:23-9:6). Having promised Him, Isaiah now presented Messiah as ruling.

Constable: Isa 11:1-9

The rule of the Shoot 11:1-9

Messiah would meet certain qualifications (vv. 2-3a) and would rule with absolute justice (vv. 3b-5) with the result that people would live in peace (vv. 6-9)

11:1 The prophet had just described Assyria cut down like a forest of trees (10:15-19, 33-34). Likewise Israel would have only a remnant left after God finished judging her (10:20-23; cf. 6:11-13). Now he pictured a shoot sprouting from one of the stumps left after Israel's harvesting (cf. 4:2; 6:13; 53:1-2). A shoot would sprout from Jesse's family tree stump. The reference to humble Jesse rather than to glorious David stresses God's grace in providing a deliverer from a lowly family.¹³² It also indicates that Messiah would be another David, not just a son of David, and that the house of David would lack royal dignity when Messiah came.

11:2 Clearly this shoot would be a person, and the qualities of God's Spirit would mark Him (cf. 61:1; Exod. 31:3; Judg. 14:6; 1 Sam. 10:10; 16:13; John 1:33-34; 3:34). They had not marked many of the Davidic kings thus far (cf. 2 Sam. 23:2-3), but the future ruler would enjoy divine enablement and would manifest supreme godliness. This sevenfold description presents Him as perfectly endowed by the Spirit with everything He needs to fulfill His kingly task.¹³³ An earlier Messiah passage (9:6) showed Him to be divine, but this one presents Him as dependent, "a combination that requires the Incarnation for its explanation."¹³⁴

11:3 He would delight in the fear of the Lord, not just fear Him out of dread much less lack respect for Yahweh. He would make decisions on the basis of reality rather than appearances having the ability to see through issues. Such abilities demand more than a merely human ruler (cf. John 18:36-38).

11:4 Justice for the poor was hard to find in the ancient world because the poor could not afford to bribe their judges, and they possessed little political influence. But Israel's coming king would do what was right for the poor and be fair with the afflicted. His words of judgment would result in the death of the wicked rather than giving them preferential treatment for what they could do for the judge (cf. 55:10-11; Gen. 1:3; Heb. 4:12; 2 Thess. 2:8; Rev. 1:16; 19:15, 21). Clearly, this king will acknowledge God as His sovereign rather than people.

11:5 Righteousness and faithfulness (to God) would be His outstanding and determining characteristics. These were the marks of the Israelites' God (cf. 5:16; 65:16; Ps. 40:10; 119:75, 142; Zech. 8:8).

11:6-7 Security and safety would result from this king's rule. Whereas the conditions described may occur literally in the Millennium, Isaiah probably used them to represent those conditions figuratively. The rapacious will coexist peacefully with the defenseless. People least able to control wild things will be able to exercise effective leadership over them then.¹³⁵ In short, these conditions indicate a return to paradise on earth (cf. Gen. 1:28-30; Ps. 8; 1 Cor. 15:25-28; Heb. 2:5-9).¹³⁶

11:8 In that day death itself will have lost its sting (cf. Hos. 13:14; 1 Cor. 15:55). People will have no fear of what is now fatal. The serpent will have been subdued (Gen. 3:15).

11:9 The enemies of humankind will not longer hurt or destroy people in God's holy mountain (kingdom, cf. 2:2-3) because everyone will know (relationally) the Lord (cf. Jer. 31:34).

Constable: Isa 11:10-16

The return under the Shoot 11:10-16

The rebellion of one Davidic king, Ahaz, would result in the defeat and dispersion of God's people (8:6-8), but the righteousness of another Davidic king, Messiah, would result in their revival and return to God and the Promised Land.

11:10 "In that day" points to the time when Messiah would rule (vv. 1-9). Then the Gentile nations would seek out the king who would represent His people, the Jews. This rules out the return from Babylonian exile as the fulfillment, and the rallying of all sorts of people around Christ as preached in the church age does not fit the picture either.¹³⁷ It must refer to a future worldwide turning to Messiah in which the Jews will be prominent (cf. Rom. 11). No resting place of Messiah was especially glorious during His first advent, but when He returns Jerusalem will become a glory because He will rule there.

The title "root of Jesse" presents the Messiah as the source of the Davidic line (cf. Gen. 3:15; 17:6), not just the product of that line (v. 1).

11:11 Then there will be a second regathering of the Israelites to the Promised Land from all over the world. The first regathering happened under Zerubbabel, Nehemiah, and Ezra.¹³⁸ Assyrian and Babylonian sovereigns might defeat and disperse the Jews, but the ultimate sovereign, Messiah, will restore and reassemble them.

11:12 The standard He lifts up for the nations is the flag of His kingdom; His will be an earthly kingdom. He will assemble under this banner a remnant of Jews from both the Northern and the Southern Kingdoms who will live all over the earth then.¹³⁹

11:13-14 Internal strife among the tribes will cease. Instead of fighting among themselves the Israelites will subdue their common enemies and gain the whole Promised Land. Evidently this conflict will precede the peace pictured in verses 6-9.

11:15-16 God will defeat Israel's ancient enemies, Egypt and Babylonia. His judgments on them will involve the drying up of major barriers, the Red Sea and the Euphrates River (cf. Exod. 14:21; Rev. 16:12). This judgment will allow the Jews to return to the Promised Land from those parts of the world unhindered. They will be able to leave the territory of Assyria, where God had said He would send them captive, as easily as their forefathers left Egypt and crossed the Red Sea in the Exodus. Breaking the Euphrates into seven streams may connote a perfect and complete re-creation by God.

Thus this section of the book dealing with the hope of God's deliverance (10:5-11:16) culminates in the reign of Messiah on the earth. Israel will regather in the Promised Land from all over the world trusting in God. The Gentiles too will acknowledge His sovereignty, which both they and His own people have forever resisted.

Guzik: Isa 11:1-16

Isaiah 11 - The Branch and Root of Jesse

A. The character of the King.

1. (1) A stem sprouts forth from the stump of Jesse.

There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots.

a. Isaiah 10:33-34 left with the idea of the LORD chopping down the proud as if they were mighty trees. Now, the LORD is looking over the stumps, and causes a Branch to grow out of one of them, the root of the family of Jesse, David's father.

i. Indeed, Jesus did come from the stump of Jesse. The royal authority of the house of David had lain dormant for 600 years when Jesus came as King and Messiah. When Jesus came forth, it was like a new green Branch coming from an apparently dead stump.

ii. The LORD wanted Judah to know that even though the Assyrians and others would come and bring judgment, God would still use them and bring forth life from them. Even if they looked like a long-dead stump, God can bring forth life.

iii. "We see a bare, withered tree stump, robbed of its trunk and top, and it looks as though the stump will never bear any fruit any more. But, a small shoot sprouts from the root of this dry stump which is the Davidic dynasty. Because of its unsightliness and misery, it is not named after David but after his father. When Christ was born, there was nothing royal about that dynasty. But a new shoot sprang from this old stem." (Bultema)

b. In calling the Messiah a Rod from the stem of Jesse, the LORD is emphasizing the humble nature of the Messiah. Jesse was the much less famous father of King David. It is far more humble to say "from Jesse" than to say "from King David."

2. (2) The spiritual empowerment of the Messiah.

The Spirit of the LORD shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD.

a. The Branch that comes from the apparently dead stump isn't just barely alive. It is full of life, and full of the Spirit of the LORD. The Messiah has seven - the number of fullness and completion - aspects of the Spirit of the LORD.

i. He has the Spirit of the LORD. It is not a false spirit or a deceiving spirit or even the spirit of a man. The Spirit of the LORD God of Israel rests upon the Messiah. Once Jesus rebuked the disciples saying, You do not know what manner of spirit you are of (Luke 9:55). Jesus was of the Spirit of the LORD, and He knew it.

ii. The Spirit of wisdom is upon the Messiah. Jesus is perfectly wise in all things. He showed it among us during his earthly ministry, and He shows it now in His ministry towards us in heaven. 1 Corinthians 1:30 says that Jesus became for us wisdom from God. It isn't just that Jesus has wisdom; He is wisdom!

iii. The Spirit of . . . understanding is upon Him. Jesus understands all things, and He understands us perfectly. He is perfectly suited to be our sympathetic High Priest in heaven (Hebrews 4:15-16). Understanding in Hebrew has the idea of a sharp sense of smell. Trapp says it describes Jesus' "Sharpness of judgment in smelling out a hypocrite . . . His sharp nose easily discerneth and is offended with the stinking breath of the hypocrite's rotten lungs, though his words be never so scented and perfumed with shows of holiness."

iv. The Spirit of counsel is upon Jesus. He has perfect counsel to give us at all times. He has both the wisdom and the understanding to be a perfect counselor!

v. The Spirit of . . . might is upon Jesus. He has the power to do what He desires to do. Many would help us if they could, but are powerless. Others may have the power to help us, but don't care about us. Jesus has both the love and the might to help us.

vi. The Spirit of knowledge is upon Jesus. He knows everything. He knows our hearts, He knows all the facts. Many times we have made decisions that seemed strange or wrong to others because they didn't have the knowledge that we have. Jesus has knowledge that we don't have, so it shouldn't surprise us that sometimes His decisions seem strange or wrong to others.

vii. The Spirit of . . . the fear of the LORD is upon Jesus. He willingly kept Himself in a place of submission, respect, and honor to God the Father.

b. These seven aspects of the Spirit of God are not the only characteristics of the Holy Spirit. But they are grouped together in a "seven" to show the fullness and perfection of the Holy Spirit.

i. This passage is behind the term the sevenfold Spirit of God used in Revelation 1:4, 3:1, 4:5 and 5:6. It isn't that there are seven different spirits of God, rather the Spirit of the LORD has these characteristics, and He has them all in fullness and perfection.

ii. The seven-branched lampstand that held the oil lamps for the tabernacle is also an illustration of the seven aspects of the Holy Spirit. "This candlestick had one stem in the center from which protruded three branches to the right and three to the left. Similarly, in this text, three pairs of the names of the Spirit are grouped around the central stem." (Bultema)

c. Jesus lived and ministered as a man filled with the Spirit of God. The wisdom, understanding, counsel, might, knowledge, and fear of the LORD Jesus displayed in His ministry flowed not from His "own" deity, but from His reliance on the Spirit of the LORD who filled Him.

i. In His "own" deity, Jesus had all these attributes from eternity. But when He emptied Himself at the incarnation, he allowed the Holy Spirit to fill Him as a man, being an eternal example to us and a sympathizer with us.

ii. Jesus displayed the fruit of the Spirit to the uttermost, because He was a perfect vessel. Jesus received the Spirit without measure (John 3:34).

iii. There seems to have been times when Jesus did operate beyond what a Spirit-filled man could do, such as when He was transfigured or when He performed some of His miracles over nature. But certainly, Jesus fought all His battles as a man filled with the Holy Spirit.

d. These seven characteristics describe the nature of the Spirit of the LORD. They also describe the nature of Jesus. There is no difference between the nature of Jesus and the nature of the Holy Spirit. When we see Jesus, we see the Father (John 14:9). When we see the Spirit of the LORD at work, it should look like the ministry and the nature of Jesus.

3. (3-5) The perfect character of the Messiah.

His delight is in the fear of the LORD, and He shall not judge by the sight of His eyes, nor decide by the hearing of His ears; but with righteousness He shall judge the poor, and decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, and with the breath of His lips He shall slay the wicked. Righteousness shall be the belt of His loins, and faithfulness the belt of His waist.

a. His delight is in the fear of the LORD: Nothing pleased Jesus more than doing the will of His Father. My food is to do the will of Him who sent Me, and to finish His work. (John 4:34)

b. With righteousness He shall judge: Jesus did not rely on outward appearance, or by the mere words that someone said. He judged with righteousness. He didn't cheat the poor justice, and if the poor and the weak are given justice, then all will be.

c. He shall strike the earth with the rod of His mouth: The mere words of Jesus have the power to judge the wicked. He only has to announce a judgment and it is done.

i. Bultema quotes Dr. V. Hepp on with the breath of His lips He shall slay the wicked: "From of old, the Rabbis have adhered to the first interpretation and seen in this wicked (one) . . . the Jewish Antichrist . . . this prediction of the wicked (one) may be unhesitatingly applied to the Antichrist." Dr. V. Hepp makes this remark in light of 2 Thessalonians 2:8: And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.

d. Righteousness and justice are so close to Jesus they are like belts around His waist. Everything He does is touched by His righteousness and justice.

B. The glorious reign of the King.

1. (6-9) The new ecology of the reign of the Messiah.

The wolf also shall dwell with the lamb, the leopard shall lie down with the young goat, the calf and the young lion and the fatling together; and a little child shall lead them. The cow and the bear shall graze; their young ones shall lie down together; and the lion shall eat straw like the ox. The nursing child shall play by the cobra's hole, and the weaned child shall put his hand in the viper's den. They shall not hurt nor destroy in all My holy mountain, for the earth shall be full of the knowledge of the LORD as the waters cover the sea.

a. The wolf also dwell with the lamb: When the Messiah reigns, nature will be transformed. No longer will there be predators among the animals, and seemingly all animals will be only herbivores (the cow and the bear shall graze . . . the lion shall eat straw like the ox).

i. Romans 8:19-22 says: The earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now. Nature is waiting for the transformation that will come when the Messiah reigns and believers are glorified.

b. And a little child shall lead them: Not only will the way animals relate to each other be changed, but the way they relate to humans will be changed. A little child will be safe and able to lead a wolf or a leopard or a young lion or a bear. Even the danger of predators like cobras and vipers will be gone.

i. In Genesis 9:2-3, the LORD gave Noah, and all mankind after him, the permission to eat meat. At the same time, the LORD put the dread of man in animals, so they would not be effortless prey for humans. Now, in the reign of the Messiah, that is reversed. For this reason, many think that in the reign of the Messiah, the Millennium, humans will return to being vegetarians, as it seems they were before Genesis 9:2-3.

c. For the earth shall be full of the knowledge of the LORD as the waters cover the sea: The knowledge of the LORD - in a relational sense, not merely an intellectual sense - will cover the entire earth. The Millennial reign of the Messiah will be glorious!

2. (10-12) The new Exodus of the Millennial reign of the Messiah

"And in that day there shall be a Root of Jesse, who shall stand as a banner to the people; for the Gentiles shall seek Him, and His resting place shall be glorious." It shall come to pass in that day that the LORD shall set His hand again the second time to recover the remnant of His people who are left, from Assyria and Egypt, from Pathros and Cush, from Elam and Shinar, from Hamath and the islands of the sea. He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

a. For the Gentiles will seek Him: The glory of the reign of the Messiah will be not only for the Jew, but for the Gentile also. He shall stand as a banner to the people, lifted high to draw all peoples to Him.

i. The banner was used before to call the nations to judgment against Israel (Isaiah 5:26). Now the banner calls the nations to the blessings of the Messiah.

b. The second time to recover the remnant of His people who are left: In the reign of the Messiah, there will be another Exodus of the Jewish people, delivering them not only from Egypt, but from all nations where they have been dispersed.

3. (13-16) The peace of the reign of the Messiah.

Also the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not harass Ephraim. But they shall fly down upon the shoulder of the Philistines toward the west; together they shall plunder the people of the East; they shall lay their hand on Edom and Moab; and the people of Ammon shall obey them. The LORD will utterly destroy the tongue of the Sea of Egypt; with His mighty wind He will shake His fist over the River, and strike it in the seven streams, and make men cross over dry-shod. There will be a highway for the remnant of His people who will be left from Assyria, as it was for Israel in the day that he came up from the land of Egypt.

a. Ephraim shall not envy Judah . . . Judah shall not harass Ephraim: In the reign of the Messiah, the nations will not go to war any more. Conflicts will be justly and swiftly settled by the Messiah and His government. Disobedient nations (here, described as the Philistines and Edom and Moab and the people of Ammon, traditional enemies of Israel) will be punished.

b. There will be a highway for the remnant of His people: Any obstacle to the gathering of those dispersed among the nations will be taken away. Nothing can oppose the government of the Messiah!

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 11 (Chapter Introduction)

Overview

Isa 11:1, The peaceable kingdom of the Branch out of the root of Jesse; Isa 11:10, The victorious restoration of Israel, and vocation of the Gentiles.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 11 (Chapter Introduction)

CHAPTER 11

Christ, a Branch out of the root of Jesse, endued with the Spirit of the Lord, should set up a kingdom by the preaching of his word, Isa 19:1-5 . The members of his church should live in peace and unity, Isa 19:6-9 ; and be victorious over their enemies; and to him should the Gentiles seek, Isa 11:10-16 .

The prophet having despatched the Assyrian, and comforted God’ s people with the promise of their deliverance from that formidable enemy, now he proceeds further, and declares that God will do greater things than that for them, that he will give them their long-expected and much desired Messiah, and by him will work wonders of mercy for them. For this is the manner of the prophets, to take the occasion of particular deliverances, to fix the people’ s minds upon their great and everlasting deliverance from all their enemies by the Messiah. And having said that the Assyrian yoke should be destroyed because of the anointing, Isa 10:27 , he now more particularly explains who that anointed person was. A rod , or twig , called a Branch in the next clause. Parents are oft compared to roots or trees, and their children to branches. He speaks of the most eminent Branch, of that famous Son of a virgin, Isa 7:14 , of that wonderful Child, Isa 9:6 ; not of Hezekiah, as some of the Jews and judaizing Christians conceit; but of the Messiah, as will evidently appear from the following description. The stem, or trunk ; or rather, stump ; for the word properly signifies a trunk cut off from the root; or, root , as the LXX. here render the word, and as it is explained in the next clause. By which he clearly implies that the Messiah should be born of the royal house of David, at that lime when it was in a most forlorn and contemptible condition, like a tree cut down, and whereof nothing is left but a stump or root under ground; which really was the state of David’ s family when Christ was born, as is notoriously known, but was in a far better condition when Hezekiah was born. Of Jesse ; he doth not say of David, but

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 11 (Chapter Introduction)

(Isa 11:1-9) The peaceful character of Christ's kingdom and subjects.

(Isa 11:10-16) The conversion of the Gentiles and Jews.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 11 (Chapter Introduction)

It is a very good transition in prophecy (whether it be so in rhetoric or no), and a very common one, to pass from the prediction of the temporal deliverances of the church to that of the great salvation, which in the fulness of time should be wrought out by Jesus Christ, of which the other were types and figures, to which all the prophets bore witness; and so the ancient Jews understood them. For what else was it that raised so great an expectation of the Messiah at the time he came. Upon occasion of the prophecy of the deliverance of Jerusalem from Sennacherib, here comes in a prophecy concerning Messiah the Prince. I. His rise out of the house of David (Isa 11:1). II. His qualifications for his great undertaking (Isa 11:2, Isa 11:3). III. The justice and equity of his government (Isa 11:3-5). IV. The peaceableness of his kingdom (Isa 11:6-9). V. The accession of the Gentiles to it (Isa 11:10), and with them the remnant of the Jews, that should be united with them in the Messiah's kingdom (Isa 11:11-16) and of all this God would now shortly give them a type, and some dark representation, in the excellent government of Hezekiah, the great peace which the nation should enjoy under him, after the ruin of Sennacherib's design, and the return of many of the ten tribes out of their dispersion to their brethren of the land of Judah, when they enjoyed that great tranquility.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 11 (Chapter Introduction)

INTRODUCTION TO ISAIAH 11

This chapter is a prophecy of the Messiah, and gives an account of his descent, as man; of his qualifications for his office, as a Judge and King; of his performance of it; of the peaceableness of his kingdom; of the spread of it among the Gentiles, by the preaching of the Gospel; and of the last and general conversion of the Jews. His original and descent from David the son of Jesse, under the titles of a rod and branch, is described as mean and obscure, expressed by stem and roots, Isa 11:1 his gifts and qualifications for his work, in general and particular, Isa 11:2 the performance of it, both with respect to good men and bad men, in the fear of the Lord, with all equity, righteousness, and readiness, Isa 11:3 the peaceableness of his kingdom is figuratively expressed, by the agreement of savage and tame creatures, the former becoming the latter, and so losing their malignant and hurtful nature, through the efficacy of the Gospel, spreading the knowledge of Christ all over the world, Isa 11:6 particularly among the Gentiles, comparable to those savage creatures, who, upon the exhibition of Christ in the Gospel; should seek to him, and find rest in him, Isa 11:10 which will be followed or accompanied with a collection of the Jews out of all lands, and the conversion of them, which will be brought about by the power and grace of God, all impediments being by him removed out of the way; the consequences of which will be, peace among themselves, and obedience among the Gentiles, Isa 11:11.