Exegetical and Hermeneutical Commentary of Romans 15:12
And again, Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
12. a root ] Lit. the root. The quotation is from Isa 11:10: verbatim with LXX. The Heb. reads, “It shall come to pass the root of Jesse, which standeth for an ensign of the peoples, unto it (or Him) shall the Gentiles seek.” Here the LXX. forms a sufficient rendering of the substance of the Heb.
trust ] Lit. hope.
Fuente: The Cambridge Bible for Schools and Colleges
Esaias saith – Isa 11:1, Isa 11:10.
There shall be a root – A descendant, or one that should proceed from him when he was dead. When a tree dies, and falls, there may remain a root which shall retain life, and which shall send up a sprout of a similar kind. So Job says Job 14:7, For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. So in relation to Jesse. Though he should fall, like an aged tree, yet his name and family should not be extinct. There should be a descendant who should rise, and reign over the Gentiles. The Lord Jesus is thus called also the root and the offspring of David; Rev 22:16; Rev 5:5.
Of Jesse – The father of David; 1Sa 17:58. The Messiah was thus descended from Jesse.
He that shall rise – That is, as a sprout springs up from a decayed or fallen tree. Jesus thus rose from the family of David, that had fallen into poverty and humble life in the time of Mary.
To reign over the Gentiles – This is quoted from the Septuagint of Isa 11:10. The Hebrew is, Which shall stand up for an ensign of the people; that is, a standard to which they shall flock. Either the Septuagint or the Hebrew would express the idea of the apostle. The substantial sense is retained, though it is not literally quoted. The idea of his reigning over the Gentiles is one that is fully expressed in the second psalm.
In him … – Hebrew, To it shall the Gentiles seek. The sense, however, is the same. The design of this quotation is the same as the preceding, to show that it was predicted in the Old Testament that the Gentiles should be made partakers of the privileges of the gospel. The argument of the apostle is, that if this was designed, then converts to Christianity from among the Jews should lay aside their prejudices, and receive them as their brethren, entitled to the same privileges of the gospel as themselves. The fact that the Gentiles would be admitted to these privileges, the apostle had more fully discussed in Rom. 1011.
Fuente: Albert Barnes’ Notes on the Bible
And again, Esaias saith; viz. in Isa 11:10; see the notes there. This is a plain prophecy of the conversion of the Gentiles; their being received to mercy is implied in the former testimonies, but here it is expressed. The Son of David (the Savionr) shall rise and spring out of Jesses root, and reign over the Gentiles by his word and Spirit. He shall gather them by the preaching of his cross, as by an ensign, and they, as it is in the prophet, shall seek to him; or, as it is here, shall trust or hope in him. The apostle, as he is wont, doth follow the LXX., which makes some little variation from the Hebrew text; but it is rather in sound than in sense. You have other prophecies and promises of the Gentiles mercy, as Isa 42:1,6; Isa 49:22; 60:3,5; but the apostle thought, that these he had mentioned were sufficient for his purpose.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. And again, Esaias saith(Isa 11:10).
There shall be a“the”
root of Jessemeaning,not “He from whom Jesse sprang,” but “He that issprung from Jesse” (that is, Jesse’s son David)see Re22:16.
and he that shall rise,&c.So the Septuagint in substantial, though not verbal,agreement with the original.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And again Esaias saith,…. In Isa 11:10;
there shall be a root of Jesse. This prophecy is applied to the Messiah by the Jews y, who say,
“that when the King Messiah is revealed, there shall be gathered to him all the nations of the world, so that that Scripture shall be fulfilled which is written, “there shall be a root of Jesse”, c.”
This character, “the root of Jesse”, may be understood of Christ with respect to his divine nature, who, as God, was before Jesse, and the author of his being, as of all creatures just in such sense as he is called “the root and offspring of David”, Re 5:5; the root of David, as he is God, and the offspring of David, as he is man; unless both are to be interpreted of his human nature, as the phrase here also may be, and denote his descent from Jesse as man; and so the Jewish writers interpret it as well as some Christian ones. This is R. David Kimchi’s comment;
“”and there shall be a root of Jesse”; the meaning is,
, “which goes out from the root of Jesse”, according to Isa 11:1, for “Jesse” is the root. And so the Targum of Jonathan, , “the son’s son of Jesse”;”
that is, David’s son, the King Messiah, who sprung from Jesse’s family, when that family was very low and mean, like to a tree cut down to, its roots, and to a root in a dry ground; out of which sprung the man the branch, David’s son and Lord. This character may be applied to Christ as Mediator, who as a root is unseen and unknown to carnal men, and mean, abject, and of no account in the eyes of the world; the root that not only bears Jesse, David, and other good men, but all the branches of God’s elect, from whom they have their beings, both in a natural and spiritual sense; which communicates life and nourishment to them; in whom their life is hid, and is safe when scarcely to be discerned in them; and from whom they have all their fruitfulness, and to whom is owing their perseverance in faith and holiness.
And he that shall rise to reign over the Gentiles; or, as the Syriac version, “and he that shall rise shall be a prince unto the Gentiles”; or, as the Arabic, “and he that shall rise out of it”, the root, “shall rule over the Gentiles”. In the Hebrew text in Isaiah, this is said of the root, and to be read thus, “which shall stand for an ensign of the people”, Isa 11:10; because mention is made of a root, the apostle expresses the standing of it by rising out of it, which signifies both the incarnation and exaltation of Christ; and because an ensign is a token of power and government, therefore he has rendered it to “reign”, agreeably enough to the sense; since upon Christ’s exaltation, and setting up his ensign or standard, the Gospel, in the Gentile world, multitudes became voluntary subjects to him, and still do; over whom he rules by his grace and Spirit, and will more largely and manifestly in the latter day, when the kingdoms of this world shall be his. In like manner R. Aben. Ezra explains the words of the Messiah.
“Says he, this may be understood, for all the whole world shall be , “under his power”, or government.”
And so the Targum of Jonathan paraphrases them, “and kingdoms shall obey him”; so that the Jew can have no reason to complain of the apostle’s version.
In him shall the Gentiles trust, or “hope”; this in the Hebrew text is, “to him shall the Gentiles seek”; which cannot be truly done without faith and hope; see Heb 11:6; for the hope and faith of enjoying what is sought for, put persons upon seeking: so that the apostle here gives us the true sense of the words, and most fully describes the affection of the Gentiles to Christ; who having some knowledge of him, seek unto him for life and salvation, prostrate themselves at his feet, venture upon him, commit themselves to him, and hope and trust in him. This part of the prophecy is by the Jews understood of the Messiah.
“All the Gentiles (says R. David Kimchi on the text) shall seek , “to the Messiah”, and shall go after him to do what he commands; all of them shall obey him.”
But why no mention made of the Israelites seeking to the Messiah? hear what they say, and which still confirms the sense of these words z.
“The Israelites will have no need of the doctrine of the King Messiah in future time, as it is said, “to him shall the Gentiles seek”, and not the Israelites.”
True enough! The apostle dwells on the proof of this point, it not being so easy of belief with the Jews, but makes it clear from the law, psalms, and prophets, which is the threefold division of the writings of the Old Testament; see Lu 24:44.
y Zohar in Exod. fol. 71. 1. Vid. R. Aben Ezra & R. David Kimchi in loc. z Bereshit Rabba, sect. 98. fol. 85. 3. & Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 3. c. 9.
Fuente: John Gill’s Exposition of the Entire Bible
The root ( ). Rather here, as in Rev 5:5; Rev 23:16, the sprout from the root. From Isa 11:10.
On him shall the Gentiles hope (‘ ). Attic future of for the usual .
Fuente: Robertson’s Word Pictures in the New Testament
Root. See on Nazarene, Mt 2:23. Root is a sprout from the root. He that shall rise to reign. Rev., that ariseth to reign. Literally from the Septuagint. Ariseth to reign is a paraphrase of the Hebrew stands as banner. Bengel says : “There is a pleasant contrast : the root is in the lowest place, the banner rises highest, so as to be seen even by the remotest nations.”
Shall – hope. So Septuagint, which is a free rendering of the Hebrew seek or resort to.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “And again Esaias saith,” (kai palin Isaias legei) “And again Isaiah says,” prophecies, foretells, or announces. The prophecy rises to a tempo of rhythmic-musical hope and rejoicing, and praise, as Isaiah writes:
2) “There shall be a root of Jesus,” (estai he hriza tou lessai) “There shall come to be the root-stock of Jesse”; From the Father of David this root-stock was back to Abraham, Gen 12:1-3; Isa 11:1; Isa 11:10; Isa 53:1-2; Rev 5:5; Rev 22:16. This is the sum of fulfilled prophecy regarding redemption’s triumph for Gentiles as well as Jews.
3) “And he shall rise to reign over the Gentiles,” (kai ho anistomenos archein ethnon) “And he shall be rising up of his own accord to rule nations”; The increase of his government shall have no termination at his return, till all earth’s governments are under his jurisdiction in peace, Isa 9:7; Luk 1:32-33; 1Co 15:24-25; Rev 11:15.
4) “In him shall the Gentiles trust,” (ep’ auto ethne elpiousin) “On or in him will the nations or Gentiles hope”; Psa 102:15; Isa 60:3; Mat 12:21; Act 10:43-46; Act 11:18; Act 13:38-39; Rom 1:14-16.
Fuente: Garner-Howes Baptist Commentary
12. And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that passage, the Prophet, when things were almost past hope, comforted the small remnant of the faithful, even by this, — that there would arise a shoot from the dry and the dying trunk of David’s family, and that a branch would flourish from his despised root, which would restore to God’s people their pristine glory. It is clear from the account there given, that this shoot was Christ, the Redeemer of the world. And then, he added, that he would be raised for a sign to the Gentiles, that might be to them for salvation. The words do indeed differ a little from the Hebrew text; for we read here, arise, while in Hebrew it is stand for a sign, which is the same; for he was to appear conspicuous like a sign. What is here hope, is in Hebrew seek; but according to the most common usage of Scripture, to seek God is nothing else but to hope in him. (448)
But twice in this prophecy is the calling of the Gentiles confirmed, — by the expression, that Christ was to be raised up as a sign, and he reigns among the faithful alone, — and by the declaration, that they shall hope in Christ, which cannot take place without the preaching of the word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be further added, that hope in Christ is an evidence of his divinity.
(448) Isa 11:10. The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by [ Calvin ], between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader of an army, raising his banner for the nations, ( עמיש, not “people,” as in our version:) and the Gentiles repair or resort to this banner for protection; and so [ Lowth ] renders the verb ידרשו, only he does not preserve the metaphor, by rendering אליו, “unto him,” instead of “to it,” as in our version. It hence appears evident, that the passage is substantially the same; and indeed the verb ἄρχειν, retains in some measure the idea of the original, for it strictly means to be a leader, to rule as a chief. — Ed.
Fuente: Calvin’s Complete Commentary
(12) And again, Esaias saith.St. Paul still adheres to the LXX., which here diverges more widely from the Hebrew. The sense of this is rightly given by the Authorised version of Isa. 11:10In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek. In either case the passage is Messianic.
A root of Jesse.Strictly, the root, or, root-shoot of Jesse, as in Pro. 5:5i.e., the expected descendant of Jesses line, which, to bring out its intimate connection with the founder of the line, and to distinguish it from all other collateral branches, is identified with the very root, or first shoot, of the line itself.
Trust.The same word as hope in the next verse, the introduction of which was probably suggested, through the association of ideas, by the concluding words of the LXX. quotationOn Him shall the Gentiles place their hopes. Now the God of hope, &c.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Again, Esaias (Isa 11:1.) In the first of these passages Jehovah is confessed among the Gentiles; in the second and third the Gentiles are called upon to unite in praising Jehovah in unity with his Church; and in the third it is under the offspring of Jesse, in whom the Gentiles shall trust, that this oneness of both races in the Church shall take place.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And again, Isaiah says, “There will be the root of Jesse, and he who arises to rule over the Gentiles, on him will the Gentiles hope.” ’
Once more, in a citation from Isa 11:10 LXX, emphasis is laid on the Messiah, the root of Jesse, and the fact that the Gentiles will look to Him. So Paul opens and closes his citations with a reference to the Messiah. In this verse, however, there is no mention of the glorifying of God which has been the feature of the previous three quotations. Rather the emphasis is on the fact that the Messiah of the Jews will rule over the Gentiles also, and will be the One in Whom the Gentiles ‘hope’, that is, the One to whom they will look for blessing and eternal life. Out of the root will grow the engrafted branches (Rom 11:16-24).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 15:12. In him shall the Gentiles trust Rather hope, says Mr. Locke: not that there is any material difference in the signification of trust and hope, but the better to express and answer St. Paul’s way of writing; with whom it is familiar, when he has been speaking of any virtue or grace, whereof God is the author, to call God thereupon the God of that virtue or grace. So, Rom 15:13, he calls God the God of hope. See also Rom 15:4-5.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 15:12 .Isa 11:10 , with omission of after , literally after the LXX., who, however, translate the original inaccurately. The latter runs: “ And it comes to pass at that day, that after the root-shoot of Jesse, which stands as a tanner of peoples ( ), Gentiles shall inquire;” see Umbreit in the Stud. u. Krit. 1835, p. 553, and the explanation in reference thereto, p. 880 f.; Drechsler and Delitzsch, in loc. But the words of the LXX., as Paul has quoted them, run as follows: “There shall be the root-shoot of Jesse and (i.e. and indeed, explanatory) He who arises (raises himself) to rule over Gentiles; on Him shall Gentiles hope.” This passage and its entire connection are Messianic, and that indeed in so far as the idea is therein expressed, that the promised descendant of David, the ideal of the theocratic king, will extend His kingdom over Gentiles also, and will be the object of their desire (according to the LXX. and Paul: of their believing hope). This prophecy likewise Paul sees fulfilled through the magnifying of the divine mercy by the already converted Gentiles (Rom 15:7 ; Rom 15:9 ). Observe that and are without the article, and hence do not denote “the Gentile world” (Hofmann).
is here, according to the Heb. , the root-shoot; comp. Sir 47:22 ; Rev 5:5 ; Rev 22:6 ; Mal 1:10Mal 1:10 ; Sir 40:15 . He is the root-shoot of Jesse, because Jesse is the root from which He springs, as the ancestor of the Messianic king, David, Jesse’s son, sprang from it. This descendant of Jesse is the Messiah (comp. Isa 11:1 ; Isa 53:2 ), who (according to the original text) is a banner for peoples, and consequently their leader and ruler. Christ has entered on this dominion at His exaltation, and He carries it out by successive stages through the conversion of the Gentiles.
] of the resting of hope upon Him (Hemsterh. ad Xen. Eph. p. 128), 1Ti 4:10 ; 1Ti 6:17 ; LXX. Isa 42:4 . Comp. , Rom 9:33 , Rom 10:11 . The contents of the hope is the attainment of eternal salvation, which will be fulfilled in them at the Parousia.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
Ver. 12. In him shall the Gentiles trust ] Isaiah hath it, “To him shall the Gentiles seek:” to seek to God then argues trust in God. He that hopes not, praises not, or but faintly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rom 15:12 . : Isa 11:10 . Paul again follows the LXX, only omitting after . The words are meant to describe the Messianic kingdom and its Davidic head. It is a universal kingdom, and the nations set their hope in its King, and therefore in the God of salvation whose representative He is. Such a hope in God, the Apostle’s argument implies, will result in the praise which glorifies Him for His mercy (Rom 15:9 ).
Fuente: The Expositors Greek Testament by Robertson
a = the.
rise. App-178.
reign over = rule. Greek. archo. Only here and Mar 10:42.
trust = hope. See Rom 8:24. Isa 11:10.
Fuente: Companion Bible Notes, Appendices and Graphics
Rom 15:12.[157] , Isaiah) Three sayings had been quoted without the name of Moses and David; he now mentions the name of Isaiah, of whose book the Haphtara (The portion publicly read in the synagogue) with this Saying, is read on the eighth day of the Passover, at that time of the year, at which this epistle seems to have been written.- – – -) Isa 11:10, LXX. — .- , the root) Christ is elsewhere called the root of David, Rev 22:16; but, if we compare this passage taken from the passage in Isaiah quoted above with Rom 15:1, He is called the root of Jesse. The descent of kings and of the Messiah from His house was divinely appointed to Jesse in His own name, before it was so in the name of David, and that descent might have been expected even from another son of Jesse, 1Sa 16:7. But David was king, not Jesse; and the kingdom of Christ was in some measure hereditary from David, Luk 1:32, in respect of the Jews, but not in respect of the Gentiles. He is therefore called here, not the root of David, but, that which was next to it, the root of Jesse. The Messiah, who was to descend from Jesse, had been promised neither entirely to him, nor to the Gentiles: and yet He was bestowed on both. Those things, however, which immediately precede, where He is called the root of Jesse, and the passage, 1Sa 16:7, where it is said of the first-born son of Jesse, I have refused him, testify that the Messiah was divinely appointed to Jesse.- ) So the LXX. interpreted the word of Isaiah, , a banner: There is a pleasant antithesis: the root is in the lowest place; the banner rises on high [to the greatest height], so as to be seen even by the remotest nations.-, shall hope, [trust]) Divine worship is implied here as due to Christ even in His human nature. The Gentiles formerly had no hope, Eph 2:12.
[157] , praise ye) on account of grace and truth. For these things follow in the Psalm, where Israel cries aloud to the Gentiles.-V. g.
Fuente: Gnomon of the New Testament
Rom 15:12
Rom 15:12
And again, Isaiah saith, There shall be the root of Jesse, and he that ariseth to rule over the Gentiles; on him shall the Gentiles hope.-From Isaiah (Rom 12:10) there is a more specific promise-from the root of Jesse should come forth a Prince to rule over the Gentiles, and that in him they would put their trust and hope. All of which was quoted to prove that the Gentiles equally with the Jews were to be heirs of salvation through Christ, and that Jew and Gentile should be one in Christ.
Fuente: Old and New Testaments Restoration Commentary
There: Isa 11:1, Isa 11:10, Rev 5:5, Rev 22:16
and he: Gen 49:10, Psa 2:4-12, Psa 22:27, Psa 22:28, Psa 72:8-10, Psa 72:17, Isa 42:1-4, Isa 49:6, Dan 2:44, Dan 7:14, Mic 4:1-3, Mic 5:4
in him: Jer 16:19, Jer 17:5-7, Mat 12:21, 1Co 15:19, Eph 1:12, Eph 1:13, 2Ti 1:12, *marg. 1Pe 1:21
Reciprocal: Gen 9:27 – dwell 1Sa 16:1 – Jesse 2Sa 22:44 – head 1Ch 2:12 – Jesse Psa 18:43 – made Psa 31:24 – all ye Psa 40:4 – Blessed Psa 86:2 – trusteth Psa 89:4 – General Lam 3:24 – therefore Zep 3:12 – and Joh 5:23 – all men Act 2:30 – he Rom 10:12 – Lord Phi 2:1 – any consolation Phi 2:19 – But 1Ti 1:1 – is 1Ti 4:10 – because
Fuente: The Treasury of Scripture Knowledge
:12
Rom 15:12. This verse pertains to the same promise made to Abraham, but extends it on down to one of his great descendants; for David (the son of Jesse) was a lineal descendant of Abraham to whom the promise was first made. The quotation showing this promise is in Esaias (Isaiah) 11:10.
Fuente: Combined Bible Commentary
Rom 15:12. Isaiah faith (Isa 11:10); from the LXX.
There shall be, etc. The Hebrew is more closely rendered in our version: 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. But the LXX. presents the same thought in a strengthened form well suited to the Apostles purpose. These citations, taken from the three divisions of the Old Testament (Law, Psalms, and Prophets) confirm Pauls view of his own work as well as furnish a motive for unity. The last clause: in him shall the Gentiles hope, forms a fitting conclusion. Thus through the patience and comfort of the Scriptures he had hope (Rom 15:4), and this all might have. For this adoration of the Gentiles, to which the four preceding citations refer, is the fruit not only of the enjoyment of actual blessings but also and preeminently of the hope of future blessings (Godet).
Fuente: A Popular Commentary on the New Testament
Vv. 12. Quotation from Isa 11:10. The literal meaning of the Hebrew is: And in that day there shall be a shoot of Jesse, which shall be set up as a banner for the peoples….For the figure of an erected banner, the LXX. have substituted the idea of a person rising up to reign; Paul quotes after them. In meaning it comes to the same thing.
With what emotion does St. Paul refer to all these passages, each of which was the motto, as it were, of his own work among the Gentiles! One understands, in reading such quotations, what he said in Rom 15:4, undoubtedly from his own experience, of the patience and consolation which are kept up in the believer by the daily use of the Scriptures, as well as of the ever new hope which they inspire. This idea of hope is that which is expressed in the prayer uttered Rom 15:13. For this adoration of the Gentiles, to which the four preceding quotations refer, is the fruit not only of the enjoyment of present blessings, but also, and above all, of the hope of future blessings.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope. [The quotations found in verses Rom 15:9-12 are presented to confirm Paul’s teaching that it was God’s original, eternal purpose to include the Gentiles in Israel, the passages forming a parenthesis elucidating the idea of verse 7; viz., “even as Christ received you.” The first passage is from Psa 18:49; and introduces David as confessing and praising as theocratic King under God not apart from, but among, the Gentiles. In the second, taken from Deu 32:43; Moses exhorts the Gentiles to rejoice in God together with all his people, or Israel. The third, from Psa 117:1; repeats the thought of the second; while the last, from Isa 11:10; is a definite announcement of the reign of Messiah as the root of Jesse, or head of the Davidic dynasty (and hence Jewish) over the Gentiles also, and that not as a foreign oppressor, but as a hope-fulfilling native king. The great prophetic fact forecast in all these quotations is a coming day of joint praise for Jew and Gentile. What a consolation and what an aid toward patience these Scripture quotations must have been to Paul, in his work as apostle to the Gentiles! (See v. 4.) The trend of the argument toward his apostolic ministry forms a transition leading to the epistolary conclusion which follows the benediction of the thirteenth verse.]