Armenia in comments -- Book: Isaiah (tIs) Եսայի
Searched terms: chald
tIs 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 Chald:ee, 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. Isaiah 11:5 tIs 11::15 The Lord - shall smite it in the seven streams "Smite with a drought" - The Chald:ee 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 Chald:ee 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."
Next: Isaiah Chapter 12
tIs 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 Chald:ee, '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 Chald:ee 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 Zac 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. Isaiah 11:2 tIs 11::2 And the Spirit of the Lord - The Spirit of Yahweh. Chald:ee, '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 Co1 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 Pe2 1:21; Ti2 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 Co1 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;' Jo1 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. Isaiah 11:3 tIs 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 Chald:ee, '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. Isaiah 11:4 tIs 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 ‛anevēy '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 Chald:ee 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." Isaiah 11:5 tIs 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 Chald:ee renders this, 'And the just shall be round about him on every side - סחור סחור sehôr sehôr - 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. Isaiah 11:6 tIs 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. Chald:ee, '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; Kg2 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 menûchâh 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;" Rut 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 Chald:ee 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. Isaiah 11:11 tIs 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 lı̂qenôth. 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; Sa2 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 Kg2 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 Chald:ee 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 Kg2 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 Chald:ee 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 Ch2 21:16; Ch2 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; Zac 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. Isaiah 11:12 tIs 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; Kg2 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; Sa1 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 - Chald:ee, '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 Sa1 24:5, Sa1 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. Isaiah 11:13 tIs 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 bekâthêph. 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 Chald:ee, '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 Kg1 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 (Kg1 6:8; Kg1 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. Isaiah 11:15
tIs 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, Chald:eans 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. Isaiah 11:13
tIs 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, Pe1 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 Chald:ea, 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. (i) Midrash Koheleth, fol. 63. 2. (k) "ad possidendum", Grotius; , Aquila. (l) Spes Israelis p. 72. (m) Canon. Chron. p. 25. (n) Geograph. l. 4. c. 27. col. 276. Isaiah 11:12
tIs 11::1 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 (Sa1 18:18), and it was in a way of contempt and reproach that David was sometimes called the son of Jesse, Sa1 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 Chald:ee 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 (Th2 2:8) whom the Lord will consume with the spirit of his mouth. And the Chald:ee 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, Pe1 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 Co2 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. Isaiah 11:10
tIs 11::11
set . . . hand--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; Zac 10:10; Jer 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare Jer 46:28. Pathros--one of the three divisions of Egypt, Upper Egypt. Cush--either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea. Elam--Persia, especially the southern part of it now called Susiana. Shinar--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 Chald:ean; 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 Chald:ees, and described as the conqueror of Syria. The seat of the first Chald:ean 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. islands of . . . sea--the far western regions beyond the sea [JEROME].
Isaiah 11:12