Exegetical and Hermeneutical Commentary of Isaiah 11:10
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
10. This verse occupies a position somewhat detached from those that follow, as is shewn by the repetition of the introductory formula in Isa 11:11. The thought also is distinct and complete. It is a prophecy of the attractive influence of the true religion over the nations of the world; and resembles ch. Isa 2:2-4, although here the personal Messiah is the central figure. Comp. Joh 12:32.
The construction of the sentence involves a casus pendens (Driver, Tenses, pp. 264 ff.). Render thus: and it shall come to pass in that day, the root of Jesse who shall stand as a signal to the peoples to him shall, &c.
a root of Jesse ] i.e. the “branch from the roots,” of Isa 11:1. The expression seems to have become a technical title of the Messiah (cf. ch. Isa 53:2; Sir 47:22 ; Rev 5:5; Rev 22:16). The variation of the figure from Isa 11:1 rather tells against the Isaianic authorship of this passage.
an ensign ] as rallying-point, see on ch. Isa 5:26.
to it shall the Gentiles seek ] Rather, of him shall nations enquire a phrase used of the consulting of an oracle (ch. Isa 8:19, Isa 19:3). The Messiah is to be the great religious Teacher and Authority of the world.
his rest shall be glorious ] his resting-place (Gen 49:15, here alone used of a royal residence) shall be glory, cf. ch. Isa 4:5.
Fuente: The Cambridge Bible for Schools and Colleges
And in that day – That future time when the reign of the Messiah shall be established; Note, Isa 3:2; Isa 4:1. The prophet, having described the birth, and the personal characteristics of the great personage to whom he referred, together with the peaceful effects of his reign, proceeds to state the result of that reign in some other respects. The first is Isa 11:10, that the Gentiles would be brought under his reign; the second Isa 11:14, that it would be attended with the restoration of the scattered people of Judea; and the third Isa 11:15-16, that it would be followed by the destruction of the enemies of the people of God.
There shall be a root of Jesse – There shall be a sprout, shoot, or scion of the ancient and decayed family of Jesse; see the note at Isa 5:1. Chaldee, There shall be a son of the sons of Jesse. The word root here – shoresh – is evidently used in the sense of a root that, is alive when the tree is dead; a root that sends up a shoot or sprout; and is thus applied to him who should proceed from the ancient and decayed family of Jesse; see Isa 53:2. Thus in Rev 5:5, the Messiah is called the root of David, and in Rev 22:16, the root and the offspring of David.
Which shall stand – There is reference here, doubtless, to the fact that military ensigns were sometimes raised on mountains or towers which were permanent, and which, therefore, could be rallying points to an arm or a people. The idea is, that the root of Jesse, that is, the Messiah, should be conspicuous, and that the nations should flee to him, and rally around him as a people do around a military standard. Thus the Saviour says Joh 12:32 : And I, if I be lifted up from the earth, will draw all men unto me.
For an ensign – For a standard, or a sign round which they shall rally.
Of the people – That is, as the parallelism shows, of the Gentiles.
To it shall the Gentiles seek – The pagan world shall look to it for safety and deliverance. In the Scriptures, the world is spoken of as divided into Jews and Gentiles. All who are not Jews come under this appellation. This is a distinct prophecy, that other nations than the Jews should be benefited by the work of the Messiah, and constitute a part of his kingdom. This fact is often referred to by Isaiah, and constitutes a very material feature in his prophecies; Isa 42:1, Isa 42:6; Isa 49:22; Isa 54:3; Isa 60:3, Isa 60:5, Isa 60:11, Isa 60:16; Isa 61:6, Isa 61:9; Isa 62:2; Isa 66:12, Isa 66:19. The word seek here, is used in the sense of seeking as a Deliverer, or a Saviour: they shall apply to him for instruction, guidance, and salvation; or they shall apply to him as a nation looks to its deliverer to protect it; compare Isa 8:19; 2Ki 1:3; Isa 65:1.
And his rest – The rest, peace, and quietness, which he shall give. This evidently includes all the rest or peace which he shall impart to those who seek him. The word menuchah sometimes denotes a resting place, or a habitation Num 10:33; Mic 2:10; Psa 132:8; but it also denotes a state of rest, quietness; Rth 1:9; Jer 45:3; Psa 23:2; Psa 95:11; Deu 12:9; Isa 28:12; Isa 46:1. Here it evidently means the latter. It may refer,
(1) To the peace which he gives to the conscience of the awaened and troubled sinner Mat 11:28-30; or
(2) To the prosperity and peace which his reign shall produce.
Shall be glorious – Hebrew, Shall be glory. That is, shall be full of glory and honor. It shall be such as shall confer signal honor on his reign. The Chaldee understands this of his place of residence, his palace, or court. And the place of his abode shall be in glory. The Vulgate renders it, and his sepulchre shall be glorious.
By his rest, we are not to understand his grave – or his death – or his Sabbath – or the rest he gives his people – but his place of rest, his residence. There is no need of supplying a preposition before glory, which is an abstract used for a concrete – glory, for glorious. The church, Christs 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.
Fuente: Albert Barnes’ Notes on the Bible
Isa 11:10
There shall be a root of Jesse, which shall stand for an ensign of the people
Messiah, the root of Jesse
If, through the infallible guidance of the Divinely inspired apostles and evangelists, we can find the Messiah spoken of in many passages of the Old Testament, in which we should not otherwise have found Him; in many others He is so evidently intended and set forth, that, even without that guidance, no intelligent person, possessed of any degree of spiritual discernment, can fail of discovering Him Psa 2:7-8; Isa 9:6; Isa 42:1; Isa 61:1; Isa 35:4-6; Isa 50:6; Psa 22:16-18; Psa 69:21; Isa 52:13; Isa 53:2; Isa 35:3; Dan 9:26; Zec 6:12-13).
This paragraph is so manifestly meant of Christ, and of His kingdom, that it is perfectly incapable of any other application.
I. THE PERSON AND ONE OF THE PRINCIPAL OFFICES OF THE MESSIAH,–A ROOT OF JESSE; AN ENSIGN OF THE PEOPLE.
1. In the preceding verses, He is set forth in His human nature, as the Rod which should come forth out of the stem of Jesse, the Branch which should grow out of his roots (Jer 23:5; Zec 3:8); but here, in His Divine nature, in which alone He could be the root of Jesse; the creating word (Col 1:16). The word here rendered root, is properly so translated, and never means branch, or rod. This is the case likewise in Rev 5:5. In Rev 22:16, we find both natures mentioned and distinguished; and also in Rom 1:3,
4:2. His office. He shall stand for an ensign of the people. Where theymay take oath and swear allegiance to the great King and bind themselves by covenant to be His loyal subjects. Where they may enlist, and engage to be His faithful soldiers to their lifes end. But how is He an ensign, a banner, or standard, visibly displayed? By manifestation of His real character, and showing Himself to be the very Messiah that should come. By unfurling and unfolding the truth in His doctrine. By exerting and displaying His power in miracles. By manifesting His love in all His actions and sufferings. As lifted up upon the Cross (Joh 12:32). As exalted to the Fathers right hand (Act 2:33). As preached and declared to every creature, to every nation under heaven, for the obedience of faith. As coming in the clouds of heaven, gathering His elect, gathering all nations and tongues, to see His glory.
II. THE APPLICATION THAT IS TO BE MADE TO HIM BY THE GENTILES. To Him shall the Gentiles (Hebrews, the nations) seek. He Himself came to seek and save the lost, and He is often found of those that before sought Him not. Those, however, that are first found of Him do themselves also seek Him.
1. But for what purposes? As an infallible Teacher, for truth and grace. As a Mediator, for pardon, etc. As an all-sufficient Saviour, expecting deliverance from the power and pollution of sin, from the flesh, the world, and the devil. As their rightful Sovereign, to give law to them, to rule, protect, and exalt them. As the Captain of their salvation, to go before them and conquer for them, to enable them to conquer, and to crown them as victorious.
2. But how do they seek Him? By desire, earnest, constant, increasing, restless (Isa 55:1; Joh 7:37; Rev 22:17). By prayer Joe 2:32; Act 2:21; Rom 10:13; 1Co 1:2). By faith and trust (Isa 28:16; Rom 10:11; Rom 15:12).
III. THE EFFECTS THAT SHALL FOLLOW. His rest shall be glorious. As a Teacher, the light of the world, and as made of God to His people wisdom, He gives rest to the understanding from the uncertainties of error, by the clear and satisfactory knowledge of the truth, and faith therein, or the full assurance of understanding. As a Priest, and as made of God to us righteousness, He gives rest to the conscience. As a Saviour from sin, and as made of God unto us sanctification, He gives rest to the will, affections, and passions, humbling our pride, subduing our rebellious dispositions (Mat 11:29). As a King, by delivering, defending, governing, ordering, disposing, and making all things work for good, and setting up His kingdom in our hearts, He gives us rest from cares, fears, and anxieties. As the Captain of our salvation, He gives the rest consequent on victory over our enemies, in deliverance from all tormenting fear of them, even the fear of death, and enabling us, while on earth, to live in peace, love, and harmony, with one another. He gives rest to the earth during the millennium (Isa 11:6-9; Isa 9:7; Isa 32:15-19; Mic 4:1-4; Zec 14:6-9). (J. Benson, D. D.)
The root of Jesse
I. THE SURROUNDINGS WITH WHICH THE REDEEMER WOULD BE CONNECTED. He was to be a root of Jesse. Elsewhere in his prophecy Isaiah speaks of Him as a root out of a dry ground. The dry ground in which this root yielded the Plant of renown was the barren soil of a corrupt age, a worn out civilisation, a depraved humanity. His descent from Jesse associated Him vitally with a notable family of the Jews. But centuries had passed since the descendants of Jesse had made themselves conspicuous. The energy of that vigorous family had expended itself in the luxury and the frivolity of many kings. Joseph of Nazareth, the village carpenter, and Mary his espoused wife, were the living representatives of an illustrious ancestry; and they were so poor and so humble that Bethlehem, their native city, had no welcome for them when they went thither to be enrolled. The Child Jesus shared their lot. He could not have frequented the schools, for His townsmen were astonished at His wisdom when He began to teach. He evidently had the Old Testament Scriptures in His hands, and He had the swat influence of His mother, and the wise counsels of Joseph, and He had the synagogue. That was His environment–so far as His environment was helpful. He could draw no inspiration from the ordinary Jewish life of Nazareth, and still less from the Greek or Roman life of Galilee. His Jewish lineage is unquestioned, and yet there is nothing Jewish about Him. He is larger than the nation, larger even than the race. None of the important laws of heredity can explain Him.
II. THE ATTITUDE WHICH THE REDEEMER WOULD ASSUME. He was to stand for an ensign of the people. Ideas are symbolised by standards. A national flag represents a national idea. Isaiah declared that Jesus would stand for an ensign of the people–not of the Jews merely, but of the Gentiles also; and Jesus made a similar declaration concerning Himself. And I, if I be lifted up from the earth, etc. He anticipated universal supremacy. This is surely a very remarkable expectation to be cherished intelligently by an ordinary Jew of that period of history. Racial lines were then sharply drawn. Yet Jesus–a Jew, and a Jew in a small provincial town, rose to an appreciation of the essential oneness of humanity, and presented Himself, with His idea, as the ensign of the people, so that Paul, a Hebrew of the Hebrews, was able to write to the Gentiles of Ephesus: Ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God. This expectation was not cherished by one who was marching at the head of an invincible army, but by a very humble young man in the quiet village of Nazareth. He had never been abroad. He had enjoyed but little contact with the world. Yet He made this claim of universal authority. The sobriety of His claim will appear, and the wisdom of His purpose will be evident, if attention is directed to the characteristics of His idea, and if the trend of human progress is regarded. The idea of Jesus, the idea illustrated by His character and life, the idea around which Christendom is crystallising, is clearly expressed in the words, not to be ministered unto, but to minister. This idea, the service of self-sacrifice, is one which is capable of transforming life. Now that idea is beginning to assert its power.
III. THE INFLUENCE WHICH THE REDEEMER WOULD EXERT. His rest shall be glorious. This is the promise of peace which Jesus Himself repeated. Very simple are the terms, and yet men draw back from their simplicity. They want the rest, but they do not want to kneel at the feet of Christ. This work–so glorious–is not an experiment. It has approved itself. In Christ, all men may find rest. (H. M. Booth, D. D.)
I. MUSTERS HIS FORCES FOR THE BATTLE. Under the Old Testament dispensation, Jehovah revealed Himself as the Lord of hosts–as a man of war; and God manifest in the flesh was the Captain of salvation, and set up His standard for men to rally around, that they might overcome sin without and sin within. As soldiers of the Cross, we are to muster around our great Ensign, for discipline, drill, and for battle. The royal proclamation has gone forth; war has been declared against the powers of darkness; the trumpet of the Gospel has sounded, calling upon all the world and every creature; to it the Gentiles have come, and the Church militant is going forth in this holy war.
The holy war
Our Lord as an Ensign–
II. MARCHES WITH HIS FORCES TO THE BATTLE. He goes in front as Leader and Commander, to guide, stimulate, and cheer. The strength of His arm and the light of His eye are to act as inspiration to His troops.
1. He goes before in His example. He fought with Satan, and He overcame the world. He conquered its frowns and smiles, and always went His way. He was in all points tempted as we are, yet without sin.
2. He goes before us in precept. He has given us commandments how we shall march and how we shall fight; and He is ever present to give power to His Word by the illumination and demonstration of His Holy Spirit. The early Christians were heroic and successful in battle, for they realised the presence of the great Ensign with them.
III. MINGLES WITH HIS FORCES IN THE BATTLE. His rest shall be glorious. It shall not be a doubtful or drawn battle; it shall end in complete victory. The Saviour, when He finished the great atonement, ascended up on high, and sat down in peace and power,–He entered into glorious rest. (F. W. Brown.)
Jesus the Ensign
I. THE WORK OF CHRIST.
1. Jesus may be called an ensign because He is a gathering or rallying point for men. There always have been persons who have stood forth prominently from their fellows, in travel, in science, in ethics, in art, in song. These have founded particular schools of thought or philosophy, and men have claimed them as leaders, ranged themselves round their standards, and been proud to be called by their names. Such individuals have been ensigns of the people, gathering or rallying points for their own followers. Just so is Jesus preeminently an ensign for the people.
2. An ensign, is a banner to fight under. The watchword of the true believer in Jesus is, Jehovah nissi! There are different regiments enrolled in the Lords sacramental host, and therefore are they spoken of as an army with banners; but every sectional flag droops and dips in the dust as it is borne before the Captain of our salvation.
3. An ensign is a guide to travellers. And such is Christ to the travellers from earth to heaven.
II. THE REST OF CHRIST. His rest shall be glorious.
1. Because it will be the rest which follows victory.
2. The rest of abiding peace. In 1815, when the British Parliament were voting honours and emoluments to Wellington, and considering the measures necessary towards forming a peace establishment, suddenly all their plans were interrupted and their peace projects dissipated by the intelligence that Napoleon had escaped from Elba. Nothing like this will occur during the rest of Christ; His enemies once subdued will be subdued forever.
3. Because it will be the rest which follows successful attempts at salvation. Like the rest of the life boat crew, when the mariners have been all brought from the tempest tossed and torn and tottering wreck; like the rest of the firemen when they have rescued the last inmate who was ready to perish from the burning building. His rest shall be glorious, for He shall see of the travail of His soul and be satisfied.
4. Because it shall be the rest of social enjoyment, unmarred by pain or sickness, by separation or death.
5. The rest of joyous activity.
6. A rest of unending duration. (J. W. Cole.)
Christ the Ensign for His people
I. THE PERSON OF CHRIST.
II. THE EMBLEM BY WHICH HE IS REPRESENTED.
III. PRACTICAL APPLICATION.
1. The need we have of the Holy Spirits work. Christ may be faithfully and constantly preached, but it is by the Holy Spirit convincing us of our need, and giving us a living faith, that we range ourselves under His banner.
2. We must expect a conflict.
3. Christ will come to take His saints to Himself, to claim that glory which He has purchased by having died for them. (E. Auriol, M. A.)
His rest shall be glorious
The Christians glorious rest
I. CONSIDER WHEREIN THIS REST CONSISTS.
1. In that great obedience which Christ has rendered unto God, in the human nature, for man. There is a rest of conscience to those who are in Christ.
2. Another ground of this rest of the spirit is in the victory that Christ has obtained over all His enemies. Death, sin, Satan, the world. The enemies of the believer are vanquished through Christ Jesus.
II. IN WHAT SENSE IT MAY BE CALLED GLORIOUS.
1. It is glorious to God the Father; whose wisdom and love it manifests. It is glorious to God the Son; who obtained it for His whole spiritual Church by His incarnation and toil and agony. It is glorious to God the Spirit; who foretold it, who described it, who reveals it, and seals them for it. It is glorious, because all Gods attributes are honoured in it. His justice is satisfied: His mercy also is infinitely displayed.
2. The rest is glorious and honourable to all those who are brought into it. For they are washed from their sins wholly, through the blood of the Lamb, and stand as candidates for heaven in those blessed garments, which grace has purchased for them and called them to wear. They cease from the impious intention of asking heaven for their own obedience, from a deep and heart-felt conviction of Gods infinite holiness and their own unworthiness. They place the crown of honour on the head, where God would have it placed–even on that head that wore the crown of thorns.
3. There remains a more glorious rest hereafter. (T. Snow, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. A root of Jesse, which shall stand &c. – “The root of Jesse, which standeth,” &c.] St. John hath taken this expression from Isaiah, Re 5:5, and Re 22:16, where Christ hath twice applied it to himself. Seven MSS. have omed, standing, the present participle. Radix Isaei dicitur jam stare, et aliquantum stetisse, in signum populorum. – VITRINGA. “The root of Jesse is said to stand, and for some time to have stood, for an ensign to the people.” Which rightly explains either of the two readings. Psa 110:1-7 (note) is a good comment on this verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A root; a branch growing upon the root; of which see on Isa 11:1.
Shall stand for an ensign; shall grow up into a great and high tree, shall become a visible and eminent ensign. Of the people; which not only the Jews, but all nations may discern, and to which they may and shall resort.
To it shall the Gentiles seek; as the gospel shall be preached to the Gentiles, so they shall receive it, and believe in the Messiah. His rest; his resting-place, as this word frequently signifies, as Gen 8:9; 49:15; Psa 132:8,14; Isa 34:14; Mic 2:10; his temple or church, the place of his presence and abode.
Shall be glorious; shall be filled with greater glory than the Jewish tabernacle and temple were; of which see on Hag 2:9; only this glory shall be spiritual, consisting in glorious ordinances, in the plentiful effusions of the excellent gifts, and graces, and comforts of the Holy Spirit.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. rootrather, “shootfrom the root” (compare Note, see on Isa11:1; Isa 53:2; Rev 5:5;Rev 22:16).
standpermanently andprominently, as a banner lifted up to be the rallying point of anarmy or people (Isa 5:26;Joh 12:32).
the peoplepeoples,answering to “the Gentiles” in the parallel member.
to it . . . seekdiligently(Job 8:5). They shall give intheir allegiance to the Divine King (Isa 2:2;Isa 60:5; Zec 2:11).HORSLEY translates, “OfHim shall the Gentiles inquire“; namely, in areligious sense, resort as to an oracle for consultation indifficulties” (Zec 14:16).Compare Ro 15:12, which quotesthis passage, “In Him shall the Gentiles trust.”
restresting-place(Isa 60:13; Psa 132:8;Psa 132:14; Eze 43:7).The sanctuary in the temple of Jerusalem was “the resting-placeof the ark and of Jehovah.” So the glorious Church which is tobe is described under the image of an oracle to which all nationsshall resort, and which shall be filled with the visible glory ofGod.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in that day there shall be a root of Jesse,…. The Messiah, so called, either with respect to his human nature, who was to spring from Jesse; so the Targum,
“and there shall be at that time a son of the sons of Jesse;”
who, when incarnate, was like a root under ground, hidden to men, as to the glory of his person, and the fulness of his grace, and was mean, abject, and contemptible in their view; or rather with respect to his divine nature, just as he is called “the root and offspring of David”, Re 5:5 the former as God, the latter as man; and so the phrase may denote his eternity, being before Jesse, or any other man or creature whatever; and his being the Creator and preserver of all, of Jesse, and of all others; and, as Mediator, he is the root from whom Jesse, and all the elect of God, are; they have their being in him; they are rooted and grounded in him; and are bore by him as the branches by the root; and they have their life and nourishment, their fruitfulness, holiness, and perseverance therein from him. This is understood of the Messiah, by ancient and modern Jews e:
which shall stand for an ensign of the people; in the ministration of the Gospel, for the gathering of the people of God to him, to enlist in his service, and fight under his banner, where they may be sure of victory; an ensign set up, a banner displayed, is for the gathering of soldiers together; it is a sign of preparation for war, and an encouragement to it; and is sometimes done when victory is obtained, see Isa 5:26 and is a direction where soldiers should stand, when they should march, and who they should follow, as well as it serves to distinguish one company from another; and of all this use is the preaching of Christ and his Gospel:
to it shall the Gentiles seek; that is, to Christ, signified by the root of Jesse, and set up for an ensign of the people; being sought out by him in redemption and calling, and being sensible of their need of him, and that there is something valuable in him, having had a manifestation of him to them; and therefore seek to him, not out of curiosity, nor with worldly views, nor in the last, but in the first place, and chiefly; not hypocritically, but sincerely, and with their whole hearts; not carelessly, but diligently and constantly; not partially, but for everything they want; principally for the kingdom of God, and his righteousness, for eternal glory and happiness, and for a justifying righteousness, as the title to it: or to him shall they “betake themselves” f, see De 12:5 as to an ensign, standard bearer, captain-general, leader and commander of the people; or as to a stronghold, for protection from enemies; or as to a city of refuge, to secure from avenging justice and wrath to come; and, under a sense of danger and ruin, to one that is able to save; and for help to one that is mighty; or him “shall” they “consult” g; or seek to him for advice and counsel, see Isa 8:19 who is a most proper person to be consulted on all occasions, he being the wonderful Counsellor, Isa 9:6. This is a prophecy of the calling of the Gentiles, and which had its accomplishment, in part, in the first times of the Gospel, and will be completely fulfilled in the last days:
and his rest shall be glorious; either that which Christ gives to those that seek unto him, and which is both a spiritual rest here, from the burden and guilt of sin, and the tyrannical power of it; from the bondage, curse, and condemnation of the law; from a sense of divine wrath; and a rest in afflictions, though not from them; and an eternal rest hereafter, a “rest in glory” h; as the words may be rendered here; it will be a glorious one, the bodies of the saints at death rest in the grave, and their souls in the arms of Jesus; and after the resurrection, body and soul will rest together from sin and Satan, from unbelief, doubts, and fears, and from all enemies; or else this rest is what Christ himself enjoys. Some understand it of his death, which, though ignominious in itself, yet glorious in its consequences; a glorious display of the condescension and love of Christ was made in it; and glorious things have been effected by it: others, of his grave, which was an honourable man’s; his grave was made with the rich; though perhaps better of his rest in glory; when he had done his work, and sat down at the right hand of God, he was crowned with glory and honour; or rather it may design his church, which is his rest, Ps 132:13 which is glorious, with his righteousness, grace, and presence, and being put in order by him, as an army with banners; and especially it will be, when all the glorious things spoken of it shall be fulfilled.
e Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10. f “non significat [quaerre], sed [tendere], aut [se confere]”, Bootius, Animadv. l. 1. c. 5. sect. 6. g “Ad eum consulent”, Junius. h So Ben Melech observes that is wanting, and the sense is
, “in”, or, “with glory”.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet has now described, in Isa 11:1-5, the righteous conduct of the Son of David, and in Isa 11:6-9 the peace which prevails under His government, and extends even to the animal world, and which is consequent upon the living knowledge of God that has now become universal, that is to say, of the spiritual transformation of the people subject to His sway, – an allusion full of enigmas, but one which is more clearly expounded in the following verse, both in its direct contents and also in all that it presupposes. “And it will come to pass in that day: the root-sprout of Jesse, which stands as a banner of the peoples, for it will nations ask, and its place of rest is glory.” The first question which is disposed of here, has reference to the apparent restriction thus far of all the blessings of this peaceful rule to Israel and the land of Israel. This restriction, as we now learn, is not for its own sake, but is simply the means of an unlimited extension of this fulness of blessing. The proud tree of the Davidic sovereignty is hewn down, and nothing is left except the root. The new David is shoresh Yishai (the root-sprout of Jesse), and therefore in a certain sense the root itself, because the latter would long ago have perished if it had not borne within itself from the very commencement Him who was now about to issue from it. But when He who had been concealed in the root of Jesse as its sap and strength should have become the rejuvenated root of Jesse itself (cf., Rev 22:16), He would be exalted from this lowly beginning l’nes ammin , into a banner summoning the nations to assemble, and uniting them around itself. Thus visible to all the world, He would attract the attention of the heathen to Himself, and they would turn to Him with zeal, and His m enuchah , i.e., the place where He had settled down to live and reign (for the word in this local sense, compare Num 10:33 and Psa 132:8, Psa 132:14), would be glory, i.e., the dwelling-place and palace of a king whose light shines over all, who has all beneath His rule, and who gathers all nations around Himself. The Vulgate renders it “ et sepulcrum ejus gloriosum ” (a leading passage for encouraging pilgrimages), but the passion is here entirely swallowed up by the splendour of the figure of royalty; and menuchah is no more the place of rest in the grave than nes is the cross, although undoubtedly the cross has become the banner in the actual fulfilment, which divides the parousia of Christ into a first and second coming.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Advancement of Messiah’s Kingdom. | B. C. 740. |
10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. 11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, 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 islands of the sea. 12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. 15 And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod. 16 And there shall be a highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.
We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah’s reign, after the defeat of Sennacherib.
I. This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon’s ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, v. 10. Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time (v. 11), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, Isa 11:13; Isa 11:14. Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan (v. 15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, v. 16. The like will he do this second time, or that which shall be equivalent. When God’s time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones.
II. It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies v. 10, of which the following verses are a continuation. Rom. xv. 12, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots (v. 1), a root out of a dry ground, ch. liii. 2. He is the root of David (Rev. v. 5), the root and offspring of David Rev. xxii. 16.
1. He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, John xii. 32. He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him (Cant. i. 4), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together (John xi. 51), and in him they meet as the centre of their unity.
2. To him shall the Gentiles seek. We read of Greeks that did so (John xii. 21, We would see Jesus), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the LXX. (or perhaps the LXX. from the apostle, in the editions after Christ) reads it (Rom. xv. 12), In him shall the Gentiles trust; they shall seek to him with a dependence on him.
3. His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer. xvii. 12.
4. Both Jews and Gentiles shall be gathered to him, v. 11. A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered (Psa 106:47; Jer 16:15; Jer 16:16), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it. (1.) There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah (v. 12), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad (Jas 1:1; 1Pe 1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land. (2.) Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ’s going to the dispersed among the Gentiles and of his teaching the Gentiles, John vii. 35.
5. There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, Isa 11:13; Isa 11:14. The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel (Jer. iii. 18) and become one nation (Ezek. xxxvii. 22); so the Jews and Gentiles are made of twain one new man (Eph. ii. 15), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith.
6. Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them (Isa 63:11; Isa 63:12), and as afterwards when he brought up the Jews out of Babylon he prepared them their way (ch. lxii. 10), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed (Isa 11:15; Isa 11:16), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See Isa 42:15; Isa 42:16; Isa 43:19; Isa 43:20. Converts shall be brought in chariots and in litters, ch. lxvi. 20. Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared (Rev. xvi. 12), which seems to refer to this prophecy. Note, When God’s time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, ch. xxxv. 8.
Fuente: Matthew Henry’s Whole Bible Commentary
10. And it shall be in that day the root of Jesse. He again returns to the person of Christ, and repeats the same comparison which he had introduced at the beginning of the chapter, that of a root or a branch springing from a decayed trunk, of which no trace appeared; and he foretells that the Gentiles, who formerly abhorred the Jews, will henceforth bow before their King with lowly homage. This might be thought to be altogether incredible, and unquestionably the promise was ridiculed for many centuries, because such a gathering together was to be expected rather when the kingdom remained and flourished than when it had been cut down. But it was necessary that it should be cut down, so that it might afterwards sprout again, and that the glory and power of God might shine in it more brighter than in its flourishing condition. Who would have seen with the eyes of men that the branch would rise to such a height as to be seen by all nations, and to direct the eyes of all men towards it?
Which shall stand for an ensign of the peoples. He compares it to a banner stretched aloft; and we know that this was fulfilled by the preaching of the gospel, and indeed was more illustrious than if Christ had soared above the clouds. To the same purpose is what he says,
As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up. (Joh 3:14; Num 21:9.)
Shall be sought by the Gentiles. Christ is said to be sought, when men flee to him for the purpose of asking salvation, as to seek God means, in every part of Scripture, to cast all our hopes upon him. Accordingly, the Greek translators have rendered it ἐλπιοῦσι, they shall hope, looking rather at the meaning than at the word.
And his rest shall be glory. These words are commonly explained as referring to the burial of Christ, and that by a figure of speech in which a part is taken for the whole; for afterwards they apply it also to his death; and indeed the burial of Christ was nothing else than an appendage to his death. They think that the meaning is this, “The death of Christ, which was disgraceful in the eyes of the world, will be glorious and splendid.” But when I take a closer view of the whole, by rest the Prophet means in this passage the Church; as it is also said,
This is my everlasting rest; here will I dwell. (Psa 132:14.)
He bestows an honorable appellation on the assembly of the godly, because he chooses to have a continual habitation among them. Accordingly, the Church having been at that time exposed to reproaches and disgrace, he promises that it will be again raised to a more prosperous condition, and will recover its ancient glory. Here, therefore, we have a remarkable proof that God is pleased to dwell continually in his Church, though this may not always be seen by men.
Fuente: Calvin’s Complete Commentary
2.
DRAMATIC DELIVERANCE
TEXT: Isa. 11:10-16
10
And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious.
11
And it shall come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, that shall remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
12
And he will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
13
The envy also of Ephraim shall depart, and they that vex Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
14
And they shall fly down upon the shoulder of the Philistines on the west; together shall they despoil the children of the east; they shall put forth their hand upon Edom and Moab; and the children of Ammon shall obey them.
15
And Jehovah will utterly destroy the tongue of the Egyptian sea; and with his scorching wind will he wave his hand over the River, and will smite it into seven streams, and cause men to march over dryshod.
16
And there shall be a highway for the remnant of his people that shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.
QUERIES
a.
Who are the peoples to whom the root of Jesse shall be an ensign?
b.
Why mention the disappearance of envy between Ephraim and Judah?
c.
What is the highway for the remnant?
PARAPHRASE
In that day He who fulfilled the royal dynasty of David will be a banner of salvation to all the world. The nations will rally to Him, for His dwelling place will be glory! In that day the Lord will again deliver a remnant of His people remaining in Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath and the islands of the sea. He will raise a standard among the nations for them to rally to and He will gather the covenant people from all over the earth. The enmity between all peoples will disappear; especially the jealousy between Israel and Judah will end. All together Gods people will assault the enemies of God, conquer them and bring them under Gods rule. God will destroy every obstacle that stands in the way to deliverance. He will provide a Divine Way upon which they may travel to deliverance from their bondage.
COMMENTS
Isa. 11:10-13 RALLYING POLESTAR: This first section speaks of the dramatic way in which the Branch, the Messiah, will be a rallying polestar. He will bring together those that were separated through strife and schism. The glory of the Lord manifested in the Messiah will be the polestar. A literal translation of the word glorious in Isa. 11:10 would be glory. It is the Hebrew noun kovod and not the adjective. The word became flesh and dwelt (tabernacled) among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. (Joh. 1:14) Gods resting-place is where He has settled down to rule. As the Tabernacle and Temple of the O.T. had the glory of God dwelling in them, so the glory of God now rules and dwells in the Church through Christ (Cf. Isa. 6:19; Isa. 44:5; Isa. 55:5; Zec. 2:4-5).
Around this glory, which would be a Person, men of all nations would gather in unity. Barriers of hatred and separation would be broken down (Cf. Eph. 2:11-22, etc.). Gentile and Jew would be at peace (Cf. Zec. 9:9-10).
The great scandal in the history of Gods covenant people was the division caused by envy and jealousy. It happened first in the original family with Cain and Abel. It was repeated over and over and occurred even in the theocracy between Jeroboam and Rehoboam. In fact, Jeroboam is known as the man who caused Israel to sin. Involved in this schism in Israel was an apostasy, a complete rejection on the part of the northern tribes of the promises which had been made to the house of David. God sent prophets throughout the subsequent history of the apostate nation, to call it to repentance and to point it to the Messiah who alone could heal the breach. The prophets delight to picture as one of the blessings of the Messianic age the healing of the breach between the northern and southern kingdoms (Cf. Eze. 37:15-28). In Christ all national, sectional and regional distinctions will be abolished. The Messiah is the true Polestar of unity.
Isa. 11:14-16 RANSOMED POSSESSION: This true unity does not hide itself in cringing self-defense, expecting attack. It takes the offensive; the enemies of the Messiah must be conquered. In the strength of unity which the Polestar (Messiah) gives, the ransomed (both Gentile and Jew in one body) fly upon the enemy (here represented by the Philistines, Edom, Moab and Ammon) and conquer them. What Isaiah is describing here cannot be understood in a literal sense. It is a picture of the evangelizing of the world by missionaries and Christians all over the world. The glorious hope here held out for Gods unified people does not consist in a literal despoliation of nomad Arabs of the desert. It rather consists in the glorious task of making the saving power of God known even to those who are enemies of God in expectation of rescuing them from the kingdom of Satan and delivering them to the kingdom of His dear Son. Elton Trueblood has said that a people trying to be a remnant, keeping itself pure and undefiled in the midst of a wicked world, may reveal a certain nobility of character, but it is radically different from the pattern taught by Christ. The wonder of heaven is that it is effective, not by keeping itself separate from the world, but rather by penetrating the world. Gods Messianic people (the Church) must conquer or be conquered!
As remarkable as the unity of Gods remnant is, the secret of their victory is that the Lord fights for them. Two great obstacles of the ancient world, the tongue of the Red Sea and the Euphrates River, vividly blocked the ancient covenant people from their homeland. In figurative expression Isaiah depicts the supernatural power of God removing obstacles that stand in the way of the remnants conquests. The greatest of all obstacles to the ransomed ones possessing the nations for God are spiritual obstacles such as lack of love, lack of motive, division, etc. Jesus promised the disciples that if they had faith as a grain of mustard seed they could say to any mountainous obstacle, be removed and it would be removed into the deepest sea. Jesus was speaking, of course, of spiritual obstacles.
Not only will God remove the obstacles, He will provide The Way for dramatic, supernatural deliverance. Isaiah is not speaking primarily of the return from Babylonian exile, although that may be the type of the ultimate deliverance. Rather he is thinking of a deliverance so great that it can only be performed by God and it is for all nations. God will provide The Way to bring mankind up out of the house of spiritual bondage and prison of sin, That Way is the Messiah (Joh. 14:6), (Cf. also Isa. 42:16; Isa. 43:19; Isa. 48:21; Isa. 49:11; Isa. 35:1-10). For further comments on the remnant possessing its enemies see our comments on Oba. 1:20 and Amo. 9:11-12 in Minor Prophets, by Butler, College Press.
QUIZ
1.
What is meant by the resting-place shall be glorious?
2.
Who is the ensign to the nations?
3.
What was to be accomplished by setting up this ensign?
4.
What is to be the effort of the ransomed remnant?
5.
How does God help in the effort of the remnant?
Fuente: College Press Bible Study Textbook Series
(10) In that day there shall be a root of Jesse . . .The root, as in Isa. 53:2; Deu. 29:18, is the same as the rod and branch growing from the root in Isa. 11:1. The new shoot of the fallen tree of Jesse is to grow up like a stately palm, seen afar off upon the heights of the holy mountain, a signal round which the distant nations might rally as their centre. So the name of the root of David is applied to the glorified Christ in Rev. 5:5; Rev. 22:16. The word for seek implies, as in Isa. 8:19; Isa. 19:3; Isa. 55:6, the special seeking for wisdom and illumination.
His rest shall be glorious.Better, his resting-place shall be glory; i.e., he shall abide evermore in the eternal glory which is the dwelling-place of Jehovah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The reign of the Messiah (Isa 11:1-5) and its peaceful effects, (6-9,) are already described. Other points now arise. The first is, the extensiveness of his reign.
In that day The future time of the establishment of his reign.
A root of Jesse Hebrew, the root-sprout of Jesse. A scion of that ancient and honourable family, still flourishing to amazing growth.
An ensign He shall serve for a standard.
Of the people That is, Gentile peoples, as the definition in the other parallel member shows. He will, in his own person and doctrine, be as it were the stationary banner on Mount Zion, waving to all nations to rally under his sway. Restrictions are removed. The proud old tree of earthly Davidic sovereignty is hewn down, and only the living root has survived, but this will increase in strength to a tree overspreading all peoples. It will be sought unto.
And his rest shall be glorious Literally, his resting place shall be glory. Like Jehovah’s “rest” in the temple, with shechinah hovering with celestial glory over the ark of the covenant. Num 10:33. The point settled here is the universality of the spread of the Gospel. The original restriction was but to be the means for the unlimited extension of Messiah’s blessed fulness.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Spread of the Messiah’s Kingdom
v. 10. And in that day there shall be a root of Jesse, v. 1. which shall stand for an ensign of the people, v. 11. And it shall come to pass in that day, v. 12. And He shall set up an ensign for the nations, v. 13. The envy also of Epraim shall depart, v. 14. But they shall fly upon the shoulders of the Phillstines toward the west, v. 15. And the Lord shall utterly destroy the tongue of the Egyptian sea, v. 16. And there shall be an highway for the remnant of His people,
Fuente: The Popular Commentary on the Bible by Kretzmann
Isa 11:10. And in that day, &c. We have here the latter part of the prophesy, which sets forth some more illustrious events of this kingdom, with their consequences; and it is twofold. First, we have the events themselves, Isa 11:10-16. Secondly, the consequence of the events; a remarkable thanksgiving of the Jewish people, converted to the Messiah, for the redemption granted to them; chap. Isa 12:1-6. The events here proposed are three; the remarkable conversion of the Gentiles, Isa 11:10.; the calling of the dispersed Jews to the communion of the kingdom of Christ, Isa 11:11-14.; and a diminution of the adverse empires, Egypt and Assyria, Isa 11:15-16. The present verse should be rendered, And it shall be in that day that the Gentiles shall consult or seek to the root of Jesse, which stands for an ensign of the people; and his rest shall be glory. The meaning is, that the Gentiles, hitherto deluded by false miracles and false teachers, after they shall understand that there is an illustrious teacher of true religion sprung from the root of Jesse, who, like a divine oracle, teaches the way of salvation without error; who is also the salvation of God, the refuge of the sinner, the king and Saviour of the miserable; having left their false teachers, oracles, and superstitions, would consult this teacher, prophet, and source of true divinity, and seek salvation in him with desire, thirst, faith, hope, love, confidence,all which is implied in the very expressive words of the original; and moreover, that every place, in which this root of Jesse should manifest himself, and rest as in a house, palace, or temple, should be distinguished with the undoubted signs and proofs of the divine glory; as heretofore God distinguished the tabernacle, and afterwards the temple, his seat, and the place of his rest, with the signs of his glory and presence. In short, wherever the Messiah should have his church, the prophet foretels he should demonstrate his presence by illustrious signs of his grace, and the operation of his Spirit. See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
2. THE RETURN OF ISRAEL TAKES PLACE ONLY WHEN THE MESSIAH HAS APPEARED AND THE HEATHEN HAVE GATHERED TO HIM
Isa 11:10-16
10And in that day there shall be a root of Jesse,
Which shall stand for an ensign of the people;
To it shall the Gentiles seek:
And his rest shall be 12glorious.
11And it shall come to pass in that day,
That the Lord shall set his hand again the second time
To 13recover 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 islands of the sea.
12And he shall set up an ensign for the nations,
And shall assemble the outcasts of Israel,
And gather together the dispersed of Judah
From the four 14 15corners of the earth.
13The envy also 16of Ephraim shall depart,
And the adversaries of Judah shall be cut off:
Ephraim shall not envy Judah,
And Judah shall not vex Ephraim.
14But they shall fly upon the shoulders 17of the Philistines toward the west;
They shall spoil 18them of the east together:
19They shall lay their hand upon Edom and Moab;
20And the children of Ammon 21shall obey them.
15And the Lord 22shall utterly destroy the tongue of the Egyptian sea;
And 23with his mighty wind shall he shake his hand over the river,
And shall smite it 24in the seven streams,
And make men go over 25dry-shod.
16And there-shall be an highway for the remnant of his people,
Which shall be left, from Assyria;
Like as it was to Israel
In the day that he came up out of the land of Egypt.
TEXTUAL AND GRAMMATICAL
On Isa 11:10. comp. on Isa 8:19, but it has more emphasis than there.
On Isa 11:11. is only found here. Many would connect with what follows as accus. instr. But the position conflicts with that. Others supply ; but that is not something that may be left to be understood. It is better with Drechsler to take as an expression equivalent to (Exo 7:4): manum addere corresponding to manum dare. If the latter means to lay the hand on one, then our expression means repeatedly to lay hands on one.
On Isa 11:12. and , by this simple means the Prophet expresses the thought that the promised gathering shall extend to both sexes, men and women. is only found here in Isaiah. The words are taken from Deu 22:12, and are found beside Eze 7:2.
On Isa 11:14 . is without doubt here used in a double sense. Every shoulder-shaped elevation is called . Thus we find Num 34:11; Jos 15:8; Jos 18:16; ibid. Jos 11:10. Jos 18:12; Jos 18:13. So, too, Jos 15:11 speaks of a . Therefore the shoulder-like watershed of the coast of Philistia toward the sea may be called . But from the verb it is seen that the Prophet has in mind at the same time the figure of a bird of prey that flies on a mans shoulder in order to belabor his head. But is st. const. or absolutus. Delitzsch is of the opinion that, on account of the following in , the stat. absol. is used in the sense of stat. constructus. It were possible that the Masorets might have punctuated in this way for the reason assigned, yet this kind of punctuation ought to occur oftener. But Delitzsch can only appeal to the accent not being drawn backwards in Isa 5:2, and Isa 10:15, where no st. constructus exists. I agree, therefore, with Drechsler who takes to be in apposition with : they fly on to the shoulder, the (so named) Philistine land; , however, refers to the whole, and is contrasted, not with an eastern ( Jos 18:12), but with . comp. Isa 10:2. . . occurs again only Est 9:19; Est 9:22 in the sense of missio (donorum). On the other hand occurs five times in Deut. (Deu 12:7; Deu 15:10; Deu 23:21; Deu 28:8; Deu 28:20) in the sense of something coming under the hand, which is said of food, business, etc. Here it is what the master, the conqueror, the oppressor lays his hand on in order to hold it down; Psa 32:4; Psa 38:3; Psa 55:21; Psa 106:26; Psa 106:42; Psa 138:7, etc. In this the abstract stands for the concrete as in , which means audientia (audience) both in the sense of confidential hearing, as a title of honor (1Sa 22:14; 2Sa 23:23) and in the sense of obedientia (= obedientes, subditi).
On Isa 11:15. . There exists no necessity for reading . For, as Delitzsch remarks, is only a strengthened to reproach, Psa 106:9; Nah 1:4. comp. on Isa 10:32. is .. Expositors differ about it very much. To me it seems best with Delitzsch to derive the word from , = (from which niger, the burned black, Gen 30:32 sqq.).
EXEGETICAL AND CRITICAL
The Prophet now declares the relation of the last, glorious return of Israel to the appearance of the Messiah. In Isa 11:10, he puts in front the fact that the heathen will inquire after the root of Jesse, and that in this respect the place where the Messiah rests shall partake of great glory. By this he intimates plainly that the heathen shall turn to the Messiah before Israel, and that therefore the promised return of Israel shall only be afterwards. Then he speaks of this return very fully. As underlying thought, he represents that, as the Lord after the Egyptian bondage would reject His people by a more extended captivity, so He would cause a second return out of this captivity. With this thought begins, and closes the section Isa 11:11-16. The remnant of the nation shall be gathered out of all lands (Isa 11:11-12). The inward dissension between Ephraim, and Judah shall cease (Isa 11:13). They shall unitedly conquer, and subjugate their enemies of the past, both East and West (Isa 11:14). The Red sea shall be dried up, the Euphrates shall be divided into seven channels, so that both bodies of water that separated the holy land from the scenes of the first and second captivities may be easily crossed over, (Isa 11:15). Thus from the second captivity there shall be prepared as glorious a road for the remnant, as there was for the nation to return out of the first bondage. (16).
2. And in that dayglorious.
Isa 11:10. We must conceive of the subject matter of this description and of Isa 11:11-16 as falling between the sections Isa 11:1-9. For doubtless the human world must be first penetrated by the peace of God. Only after that can peace extend to the inferior creatures (comp. Gen 1:26 sqq.). But the Prophet has here combined the beginning and the end, because he thought he could characterize the Messianic dominion most clearly, by its consequences. In a similar way Jeremiah (3 and 4), proceeds from the description of the () return in the past to the description of the return in the far future, in order finally to join on after that the summons to return in the present. The Prophets naming the Messiah Himself root of Jesse after calling him, Isa 11:1, a shoot out of the root of Jesse, has a double reason. The first seems to me to be the mere formal one, viz.: that for brevitys sake the Prophet would avoid repeating a shoot from. But he could justly omit this because the Messiah formed the most prominent ingredient of the root of Jesse. He was in this root like He was in the loins of Abraham (Heb 7:10). But for Him, the root of Jesse had been a common root as any other. We have here therefore, not only a formal-rhetorical synecdoche, but also one justified in its substance. For the expression is in any case a synecdoche (comp. the so frequent synecdochical use of the word seed). As root he could not be a standard of the heathen. He could be so only as a trunk or stem that has grown out of the root. In this sense he is called root of David, Rev 5:5; but with omission of the synecdoche, he is called root and offspring of David, Rev 22:16. Paul cites our passage Rom 15:12 according to the LXX. The Messiah is a standard to the heathen so far as He will be an appearance that will be observable to all, and mightily draw the attention of all to Himself. On the subject matter comp. Isa 2:2; Isa 66:18 sqq.; Hag 2:7; Zech. 2:15. The standard stands (comp. Isa 3:13) for it is fastened to an upright pole (Num 21:8, where the pole itself is called . Comp. Isa 5:26). Bat it is not said who has planted the standard. It just stands there (comp. , Luk 2:34). It sets itself by its own inward, divine power. a root stands first with emphasis. unto Him resumes the subject. Unto Him shall seek, conveys the notion of longing desire. It is clear that by nations () are meant the heathen. For though nation, in the singular, is used for Israel (comp. Isa 1:4), it is never so in the plural.
Israel did not receive the Lord when He came to His own (Joh 1:11). It is the same thought that Paul expresses Rom 10:20, in words taken from Isa 65:1-2 (according to LXX.). I was found of them, that sought me not; I was manifest () unto them that asked not after me. Paul ascribes to partial blindness the exceeding remarkable fact, that after the appearance of the Messiah the heathen entered into the kingdom of God before Israel, (Rom 11:25) a rest, the place of rest where moving herds or caravans settle down, (Isa 28:12; Isa 32:18; Isa 66:1, and Num 10:33). The place where the Messiah sits down to rest is identical with the place where He reveals the fulness of His might and glory, it is His body, the church (Eph 1:23). Still at the present time the church is a gentile church, and yet it is a glory (abstr. pro concr.), i.e., a realization of the idea of glory, (comp. Psa 45:14) even though only a preliminary and relative glory.
3. And it shall come to passof the earth.
Isa 11:11-12. The Prophet now turns to Israel. Israel must first be broken up, and its separate parts be scattered into all lands, if it is to accept Him that is promised to Israel for salvation. Only out of a state of banishment and dispersion, and only after the heathen have previously joined themselves to Him, does Israel know and lay hold on its Redeemer. But when it shall have known Him, then will the dispersion cease, then shall Israel be gathered and be brought back into its land. The first exile was the Egyptian. Wonderfully was Israel redeemed out of it. A second exile is in prospect. The Prophet assumes it. He has already announced it Isa 6:11 sqq.; Isa 10:5 sqq. What had already occurred at that time under Tiglath-Pileser (2Ki 15:29) was as much only a faint beginning of the exile, as the return under Zerubbabel and Ezra, was only a faint beginning of the redemption. The Roman exile, which is but a part of the second exile, though the completion of it, must first have accomplished itself, before the second redemption can accomplish itself.
The Lord has acquired Israel (), He let it cost Him something, He expended great care upon it, therefore the nation is His property (His peculiar treasure, Exo 19:5, etc.). purchased, is found in this sense even in Exo 15:16, the song of triumph of Moses, to which Isaiah seems here to allude.
The Prophet does not say , etc., in Assyria, but from A, etc., (vid.Exo 10:5), for he would not so much intimate the locality where the banished are found, as rather designate a remnant, not yet quite exterminated by the nation in the midst of which they are found. He then names eight nations, Assyria in advance, for that is the world power that he sees immediately before him, and that represents all following powers, i.e., the world-power in general. Next he names Egypt, for this is not only to be the actual scene of future exile, but is also a prototype of such exile. Then follow two names that belong to Egypt, then three that belong to Assyria, finally a name belonging to a region more distant still.
Pathros (Egyptian Patherres, i.e., the southern Pather in distinction from other places sacred to Hathor, of this name, vid.Ebers,Egypt. und die Bcher Moses, I. p. 115 sqq. On its relation to comp. the remarks at Isa 19:1), is Upper-Egypt (Jer 44:15); Cush (Ethiopia) is a name that acquired an extension from the south of India to the interior of Africa (Pressel). Elam (Elymais Isa 21:2; Isa 22:6) is southern Media; Shinar, southern Mesopotamia (Gen 10:10); on Hamath comp. on Isa 10:9; the islands of the sea are the western islands and coasts of the Mediterranean sea (Isa 24:15; Isa 40:15; Isa 41:1; Isa 41:5, etc.). When it is said that the Lord will raise a standard to the nations, it is not meant that this signal shall concern the heathen nations, for Isa 11:10 spoke of the calling of the Gentiles; but in the direction of these various abodes of the nations, the sign shall be given to the Israelites.
4. The envy alsoland of Egypt.
Isa 11:13-16. It might be supposed that, having told of the gathering of the remnant, the Prophet would proceed at once to describe the return. But he does this only at Isa 11:15-16. First, the idea of gathering and re-union brings up that of inward unity. He announces that the old enmity between Judah and Ephraim will cease, and that henceforth, both, strong from unity, shall conquer their outward foes. Are the enemies of Judah the Ephraimites (the Prophet would say, did the oppressors of Judah appear even among Ephraim, they would be exterminated) then the envy of Ephraim, is not the jealousy that Ephraim has, but that of which it is the object. But as the Prophet ascribes to Judah oppression in the second half, after referring to him in the first half as the one oppressed, so in the second half he ascribes envy to Ephraim, after having in the first part described him as the object of envy. There is therefore, an artistic crossing of notions. Israel, harmonious at last, shall at once be superior in strength to all its neighbors. It is very evident here, how the Prophet paints the remotest future with the colors of the present. Still in the period of the reign of peace (comp. too, Isa 2:4) he makes Israel take vengeance on his enemies, and subdue them quite in the fashion that, in the Prophets time, would be the hearts desire of a true Theocrat.
The tongue of the Egyptian sea, is the Arabian gulf or Reed-gulf, (Exo 10:19, etc.). Tongue of an arm of the sea, like Jos 15:2; Jos 15:5; Jos 18:19. The Euphrates in the second return is to correspond to the Jordan which was so miraculously crossed in the journey out of Egypt (Josh.). The Lord shall wave His hand against it, as it were, adjuring it, and at the same time smite it with the breath of His mouth as with a glowing hot wind, that will dry it up, so that it will separate into seven shallow brooklets, which Israel may walk through in sandals. Thereby, a fenced way, (via munita19:23; Isa 40:3; Isa 62:10, etc., comp. Isa 7:3) will be prepared for the remnant of Israel out of the Assyrian exile, that will be as glorious as the on which Israel returned out of Egypt. As for the remnant, it must be understood with the same restriction explained Isa 10:21 sqq.
[J. A. Alexander, on Isa 11:13. A consideration of the history of the enmity of Ephraim against Judah, of the nature of the schism they wrought and maintained in Israel, explains why the Prophet lays so much more stress upon the envy of Ephraim than upon the enmity of Judah, viz.: because the latter was only the indulgence of an unhallowed feeling, to which, in the other case was superadded open rebellion and apostacy from God. Hence, the first three members of the verse before us speak of Ephraims enmity to Judah, and only the fourth of Judahs enmity to Ephraim; as if it occurred to the Prophet that, although it was Ephraim whose disposition needed chiefly to be changed, yet Judah also had a change to undergo, which is therefore intimated in the last clause, as a kind of after-thought. The envy of Ephraim against Judah shall departthe enemies of Judah (in the kingdom of the ten tribes) shall be cut offEphraim shall no more envy Judahyes, and Judah in its turn shall cease to vex Ephraim.
Ibid. On Isa 11:16. is a highway as explained by Junius (agger) and Hend. (causey), an artificial road formed by casting up the earth, (from to raise) and thus distinguished from a path worn by the feet ( or )].
DOCTRINAL AND ETHICAL
1. On Isa 7:1. Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.Foerster.
2. On Isa 7:2. Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.Foerster.He that believes flees not (Isa 28:16). The righteous is bold as a lion (Pro 28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer 17:9). Cramer.
3. On Isa 7:9. (If ye will not believe, surely ye shall not be established.) Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.Luther.
4. On Isa 7:10-12. Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lords Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lords Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lords Supper, although no miracle appears before our eyes. Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen 24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb 6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat 12:39; Mat 16:4; 1Co 1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa 7:13. Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec 2:12 it is said, that whoever touches the servants of God touches the pupil of Gods eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.Foerster.
6. On Isa 7:14. The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. God with us comprises Gods entire plan of salvation with sinful humanity. In a narrower sense it means God-man (Mat 1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh 1:11; Joh 1:14). In a deeper and wider sense still He was such by the Immanuels work of the atonement (2Co 5:19; 1Ti 2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh 17:23; Joh 17:26; Joh 14:19-21; Joh 14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat 28:20; Heb 7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh 10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev 21:3; Rev 21:23; Rev 22:5).Wilh. Fried. Roos.
Isa 8:7. On Isa 8:5 sqq. Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-dayssuch that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon set their bushel by the bigger-heap. It is but the devils temptation over again: I will give all this to thee.Cramer.Fons Siloa, etc. The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.Calvin on Joh 9:7.
8. On Isa 8:10. When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.Luther.Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.Cramer.
9. On Isa 8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe 2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat 21:44). Cramer.
10. On Isa 8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! Christ says, Luke 16 : They have Moses and the prophets, and again Joh 5:39 : Search the Scriptures. So Paul says, 2Ti 3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe 1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent. Heim and Hoffmann after Luther.
Chap. 911. On Isa 9:1 sqq. (2). Postrema pars, etc. The latter part of chap. 8 was (legal and threatening) so, on the other hand, the first and best part of chap. 9 is , (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church. Foerster.
12. On Isa 9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him a light to the gentiles, Isa 42:6; Isa 49:6. The same Prophet says: Arise, shine (make thyself light), for thy light is come, Isa 60:1. And again Isa 9:19 : The Lord shall be unto thee an everlasting light. In the New Testament it is principally John that makes use of this expression: The life was the light of men, Joh 1:4, and the light shined in the darkness, Joh 9:5. John was not that light, but bore testimony to the light, Joh 9:8. That was the true light that lighteth every man that cometh into the world, Joh 9:9. And further: And this is the condemnation that light is come into the world, and men loved darkness rather than light, Joh 3:19. I am the light of the world, (Joh 8:12; Joh 9:5; comp. Joh 12:35).
13. On Isa 9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophets gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk 1:76 sqq.
14. On Isa 9:5 (6). Many lay stress on the notion child, inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa 7:10 sqq.; Isa 8:1 sqq.He came down from heaven for the sake of us men, and for our bliss (1Ti 1:15; Luk 2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb 2:16). Not sold to us by God out of great love, but given (Rom 5:15; Joh 3:16). Therefore every one ought to make an application of the word to us to himself, and to learn to say: this child was given to me, conceived for me, born to me.Cramer.Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or ? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet. Foerster.
15. On Isa 9:5 (6). You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office. Luther.
16. On Isa 9:6. Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight. Augustine. Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual. Bernard of Clairvaux. In reference to a child is born, and a son is given, Joh. Cocceius remarks in his Heb. Lex. s. v. : respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh 3:16, it reads God gave His only begotten Son.
In the application of this language all depends on the words is born to us, is given to us. The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him. J. J. Rambach, Betracht. ber das Ev. Esaj., Halle, 1724.
On Isa 9:6 (7). The government is on His shoulders. It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa 46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,on the contrary the heathen must bear and lift up their idols, (Isa 46:1; Isa 46:7).Rambach. In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following. All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb 2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos 13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.Rambach.
17. On Isa 9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa 10:4. (Comp. the same expression in chap. 10). Gods quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa 10:5-7. God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.Heim and Hoffmann.
20. On Isa 10:5 sqq. Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness. (2Co 12:9).Luther.
21. On Isa 10:15. Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa 5:26; Isa 7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).Calvin Inst. II. 4, 4.
22. On Isa 10:20-27. In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.Diedrich.
Isaiah 11-23. On Isa 11:4. The staff of His mouth. Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.Cramer.
24. On Isa 11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa 11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to the remnant of Israel, in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa 11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 We may here recall briefly the older, so-called spiritual interpretation. Isa 11:1-5 were understood of Christs prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa 11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa 11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa 11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa 11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under Gods mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh. Weber, der Prophet Jesaja, 1875.
Chap. 1226. On Isa 12:4 sq. These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely (Psa 147:1). Cramer.
27. On Chap. 12 With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm! Weber, Der Pr. Jes. 1875.
Footnotes:
[12]Heb. glory.
[13]acquire.
[14]Heb. wings.
[15]borders.
[16]against.
[17]viz., the Philistines, Seaward.
[18]Heb. the children of the east.
[19]Heb. Edom, and Moab shall be the laying on of their hand.
[20]Heb. The children of Ammon their obedience.
[21]their subjects.
[22]banish.
[23]with the glowing puff of his breath.
[24]into seven brooklets.
[25]Heb. in shoes.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 878
CHRIST A STANDARD FOR THE GENTILES
Isa 11:10. In that day there shall be a not of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
IN the Scriptures, you frequently see a particular period referred to under the designation of that day. This term very generally marks the season of the Messiahs advent; of which season the prophet speaks in the words before us. In the preceding chapter he has predicted the total destruction of the Assyrian empire, which, having already brought into captivity the ten tribes, now menaced, with every prospect of success, the other two tribes, which had been reduced to the lowest ebb of weakness and misery: The Lord, the Lord of hosts shall lop the bough with terror; and the high ones of stature shall be hewn down, and the haughty shall be humbled: and he shall cut down the thickets of the forest with iron; and Lebanon shall fall by a mighty one. Then, in the beginning of this chapter, he declares, that, whilst Assyria should be destroyed to rise no more, the Messiah should rise from the family of David, when it should have sunk to a state of utter insignificance: And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. He mentions the stem of Jesse, rather than of David; because David was a powerful monarch; whereas Jesse, his father, was but a private individual of low rank. Then, in my text, he repeats that same prophecy, saying, In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious, Now that this refers to Christ there can be no doubt; since an inspired Apostle, speaking of Christ as having come in order that the Gentiles should glorify God for his mercy, quotes this very passage; 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 [Note: Rom 15:12.],
With this inspired explanation of my text for our guidance, we may proceed to consider,
I.
The advent of Christ as here announced
We are told, that He shall stand for an ensign of the people. Now what is an ensign? It is a standard raised by the authority of a monarch, inviting his subjects to flock unto it, and to fight under his guidance against his enemies,
Now such an occasion existed before Christ came into the world, and still exists in every quarter of the globe
[Behold, the whole universe has risen up in rebellion against the Lord and his Christ. I confidently ask, Who amongst you has not been a rebel against God? Who has not trampled on his laws, and set at defiance his authority? Who has not said, respecting the Lord Jesus Christ in particular, We will not have this man to reign over us? Who has not ranged himself under the banners of Beelzebub, and executed his will in direct opposition to Christs? It is not for nought that Satan is called The god of this world; for he works in all the children of disobedience, and leads them captive at his will ]
To meet that occasion, Christ is come into the world
[He comes to effect deliverance for the captives. He erects his standard in the world. He bids us to throw down the weapons of our rebellion, and to join his ranks against the common enemy. He gives us armour from head to foot; and offers to discipline us for the warfare; and assures us of final victory. Nor is it to those only who are in full vigour of life, and amongst the lower ranks of society, that He sends his invitation; but to those of every rank, and every age. There is with him no preference of age or sex: all are equally called to fight his battles; and are assured of ultimate success. Nor is it in this, as in common warfare, that they who fight endanger their lives: and they who stay at home consult their safety: on the contrary, they who fight shall both conquer and live for ever; but they who decline the combat shall assuredly and eternally perish.]
Though Christs advent, in this view of it, appears formidable, we shall rejoice in it, if we consider,
II.
The blessedness arising from it
To all who view it aright, shall this blessedness be sooner or later vouchsafed. For,
1.
The whole Gentile world shall in due time be subdued before him
[To him shall the Gentiles seek. Thousands and millions were converted to him in the apostolic age. The whole Roman empire was, within the space of a few years, filled with those who had flocked to his standard. And still is his kingdom advancing in the world. In the very place where we are, I trust, there are not a few whom God has brought from the kingdom of darkness, and translated into the kingdom of his dear Son. But the time is near at hand when all kings shall fall down before our Lord, and all nations shall serve him: yes, all the kingdoms of the world will be subdued to him, and become a part of his universal empire. Now there are kings many and lords many: but in that day there shall be but one Lord to all the earth, and his name One.
Only then contemplate the change which has taken place in any one regenerate soul, and then say, whether this reign of Christ over the whole race of man be not an event greatly to be desired ]
2.
His rest after all these conflicts shall be glorious
[Here is no change of metaphor, as a superficial observer would imagine. When this Mighty Warrior went to deliver his people from their captivity in Egypt, he brought them forth with a mighty hand and a stretched-out arm. And, when he subdued their enemies in Canaan, he abode by the ark (the symbol of his presence) even for five hundred years, between curtains in the tabernacle, moving about from place to place, But David then prepared for him a settled habitation on Mount Zion, and said, in reference to it, Arise, O Lord, into thy rest, thou and the ark of thy strength. For the Lord, having chosen Zion, and desired it for his habitation, hath said, that is my rest for ever: here will I dwell; for I have derived it [Note: Psa 132:8; Psa 132:13-14.]. Such was Davids testimony: and similar expressions did Solomon also use, when he had deposited the ark in the sanctuary of his temple [Note: 2Ch 6:41.]. But since Christ has come, he has a far nobler rest, even in the bosoms of his obedient people; a rest, in comparison of which the temple of Solomon in all its glory was perfectly contemptible [Note: Isa 57:17; Isa 66:1-2.]. Truly this rest is glorious indeed: for here he vouchsafes far brighter manifestations of his glory, and incomparably richer communications of his grace. The glory that filled the temple, so that the priests could no longer stand to minister there, infinitely excelled all that the temple itself contained: but, in comparison of the discoveries which God vouchsafes to his believing people, it was darkness itself. See the Lord Jesus as the brightness of his Fathers glory, and the express image of his person; see the glory of God beaming in his face, and all the divine perfections shining with harmonious and united splendour in the work he has accomplished, and you will readily perceive, how far brighter are the discoveries of Christ now made to the believing soul, than all that ever were vouchsafed to men before his advent. The grace, the mercy, the peace, the joy, the strength, which animated some highly favoured souls before this time, were indeed very abundant: but as a general communication to his Church of old, these gifts were but as a drop before the shower: for the Spirit was not then given, because that Jesus was not then glorified. So truly does he now glorify the house of his glory, and make the place of his feet glorious [Note: Isa 60:7; Isa 60:13.].]
We may see from hence,
1.
What improvement we should make of the preached Gospel
[The preaching of the Gospel is, in fact, the raising of this standard before the eyes of men: it is the setting forth of Christ crucified, and the calling of man to enlist under his banners. What then have we to do, but to flock around him; to give up our names to him, that they may be inscribed on his list; and to gird ourselves for the combat at his command? Let us then vie with each other in zeal for his service: and let us willingly endure hardness as good soldiers of Jesus Christ, that, being more than conquerors, we may receive a crown of righteousness at the hands of our righteous Judge [Note: 2Ti 4:8.].]
2.
The blessedness of those who improve it aright
[Whoever complies with the invitations of the Gospel, and unites himself to the army of saints, the Church of God, he instantly becomes a distinguished favourite of heaven; his heart is the temple of the Deity; he is Gods residence, he is Gods rest: and more glorious is he, than if all earthly dignities were centered in him: more happy, than a combination of all earthly comforts could make him. Let us then aspire after the good of Gods chosen, that we may rejoice in the gladness of his nation, and glory with his inheritance [Note: Psa 106:5.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
How blessed is the account here given of the Gentile church. To this same root of Jesse, meaning Christ, shall the Gentiles seek. And that we might not lose sight of our elder brethren, the Jews, the Lord here promiseth to lay his hand the second time, to recover them. The interests of both shall be interwoven, and ultimately bound up together. So very powerfully will the Lord work in the accomplishment, that all the seven streams of the Nile, yea, if Jordan or Euphrates were in the way; all should be dried up, and cease to flow, rather than the streams of that river, even the gospel, which maketh glad the city of God, should have the tide of its blessings stopped; by which salvation is made known, and rendered effectual to the Lord’s people. Think, Reader, what overwhelming blessings flow in, with Jesus, upon the soul? If the Red Sea dried up to open a passage to Israel, how shall not the redeemed go over dryshod, to whom Jesus hath opened a new and living way by his blood? Exo 14:29 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Ver. 10. And in that day. ] “In the day of Christ’s power, or kingdom, the people shall be willing.” Psa 110:3 “The isles shall wait for God’s law.” Isa 42:8 Multitudes of nations shall come crowding in to his greatest glory, Pro 14:2 and for the fulfilling of old Jacob’s prophecy. Gen 49:10
There shall be a root of Jesse.
Which shall stand for an ensign.
Shall the Gentiles seek.
And his rest.
Shall be glorious.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 11:10
10Then in that day
The nations will resort to the root of Jesse,
Who will stand as a signal for the peoples;
And His resting place will be glorious.
Isa 11:10 Verses like 4, 9, and 10 can be understood in one of two ways.
1. YHWH will restore His people to Canaan and the world will acknowledge them.
2. The emphasis of a worldwide reign of a Davidic seed fulfills the promise of Gen 3:15 for the restoration of the image and likeness of God in all humanity, which was damaged by the Fall.
Are these Isaiah texts ultimately about Israel only or about the world? Are they literal, symbolic, or multiple fulfillment? Here is where one’s overall view of Scripture begins to organize (for better or worse) texts. I have biases like everyone else! I have tried to list mine in the Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN . It is difficult to be faithful to texts and context and all texts at the same time! No one does it well!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
shall be = – shall come to be. Quoted in Rom 15:12.
Root = sapling.
people = peoples.
Gentiles = nations.
glorious = glory.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 11:10-16
Isa 11:10
“And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek; and his resting place shall be glorious.”
This reference to “the nations” in the Old Testament invariably means to “the Gentiles”; and this is without doubt a prophecy of the reception of the Gentiles into God’s kingdom in the days of Jesus Christ. The opening words here, “in that day,” could not refer to any other period.
Isa 11:11-16
“And it shall come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, that shall remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam and from Shinar, and from Hamath and from me islands of the sea. He will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and they that vex Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. And they shall fly down upon the shoulder of the Philistines on the west; together shall they despoil the children of the east: they shall put forth their hand upon Edom and Moab; and the children of Ammon shall obey them. And Jehovah will utterly destroy the tongue of the Egyptian sea a with his scorching wind will he wave his hand over the River, and will smite it into seven streams, and cause men to march over dryshod. And there shall be a highway for the remnant of his people, that shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.”
The highly figurative and symbolical nature of the prophecy continues here. What is depicted is the gathering of the Jews, scattered throughout the earth, following the Roman destruction of Jerusalem, “from the four comers of the earth,” along with Gentiles from every nation on earth into the kingdom of God by the preaching of the gospel. This is made certain by the words, “The Lord will set his hand again the second time to recover the remnant of his people that shall remain, there being only two times that God ever did such a thing, once following the Assyrian captivity, and again the second time in the ingathering from the preaching of the gospel. We can find no basis whatever for agreeing with those scholars who speak of the Exodus from Egypt as the first time. In the Exodus, God did not gather his people from “the four comers” but from one nation, not from any scattering or dispersion, but from a concentration in one place, namely, the land of Goshen. This passage speaks of a second gathering from a widespread dispersion: (1) the first following the Assyrian captivity, and (2) the second being the Roman dispersion in A.D. 70.
As Hailey put it, “The first time that God set his hand to recover the remnant involved the Jews under Zerubbabel; and now this passage states that in the days of the Branch (the days of Christ) God would set his hand a second time to recover the remnant from all parts of the earth.”
Paul quoted Isa 11:10 here (Rom 15:12) as a reference to the calling of the Gentiles in Christ.
This whole paragraph continues to be a picture “of the Messianic age.”
We should not be surprised that the promise of victory in Jesus Christ is expressed in terms of the personal wishes and desires of a more primitive age of morality than the one to which we are now accustomed.
“Israel’s most persistent and bitterest enemies throughout the centuries had been the very peoples mentioned in these closing verses; and “They are here taken as types of the enemies of God’s church; and the victory over those enemies promised in Isa 11:14,” is a reference to the spiritual victories in Christ over all of the obstacles in the way of faith.
“There shall be a highway …” This subject will come up again in Isaiah, the meaning being that God will open the way for honest and good hearts to come unto him in Christ Jesus. The reference here to smiting such barriers as the Red Sea and the Euphrates actually promises the removal of all tribal and national boundaries. “Under this new order all barriers will be removed by the power of Jehovah,” so that “Whosoever will may come!”
God’s special concern for this “Highway” will be discussed at greater length in Isa 35:8 ff.
Isa 11:10-13 RALLYING POLESTAR: This first section speaks of the dramatic way in which the Branch, the Messiah, will be a rallying polestar. He will bring together those that were separated through strife and schism. The glory of the Lord manifested in the Messiah will be the polestar. A literal translation of the word glorious in Isa 11:10 would be glory. It is the Hebrew noun kovod and not the adjective. The word became flesh and dwelt (tabernacled) among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. (Joh 1:14) Gods resting-place is where He has settled down to rule. As the Tabernacle and Temple of the O.T. had the glory of God dwelling in them, so the glory of God now rules and dwells in the Church through Christ (Cf. Isa. 6:19; Isa 44:5; Isa 55:5; Zec 2:4-5).
Around this glory, which would be a Person, men of all nations would gather in unity. Barriers of hatred and separation would be broken down (Cf. Eph 2:11-22, etc.). Gentile and Jew would be at peace (Cf. Zec 9:9-10).
The great scandal in the history of Gods covenant people was the division caused by envy and jealousy. It happened first in the original family with Cain and Abel. It was repeated over and over and occurred even in the theocracy between Jeroboam and Rehoboam. In fact, Jeroboam is known as the man who caused Israel to sin. Involved in this schism in Israel was an apostasy, a complete rejection on the part of the northern tribes of the promises which had been made to the house of David. God sent prophets throughout the subsequent history of the apostate nation, to call it to repentance and to point it to the Messiah who alone could heal the breach. The prophets delight to picture as one of the blessings of the Messianic age the healing of the breach between the northern and southern kingdoms (Cf. Eze 37:15-28). In Christ all national, sectional and regional distinctions will be abolished. The Messiah is the true Polestar of unity.
Isa 11:14-16 RANSOMED POSSESSION: This true unity does not hide itself in cringing self-defense, expecting attack. It takes the offensive; the enemies of the Messiah must be conquered. In the strength of unity which the Polestar (Messiah) gives, the ransomed (both Gentile and Jew in one body) fly upon the enemy (here represented by the Philistines, Edom, Moab and Ammon) and conquer them. What Isaiah is describing here cannot be understood in a literal sense. It is a picture of the evangelizing of the world by missionaries and Christians all over the world. The glorious hope here held out for Gods unified people does not consist in a literal despoliation of nomad Arabs of the desert. It rather consists in the glorious task of making the saving power of God known even to those who are enemies of God in expectation of rescuing them from the kingdom of Satan and delivering them to the kingdom of His dear Son. Elton Trueblood has said that a people trying to be a remnant, keeping itself pure and undefiled in the midst of a wicked world, may reveal a certain nobility of character, but it is radically different from the pattern taught by Christ. The wonder of heaven is that it is effective, not by keeping itself separate from the world, but rather by penetrating the world. Gods Messianic people (the Church) must conquer or be conquered!
As remarkable as the unity of Gods remnant is, the secret of their victory is that the Lord fights for them. Two great obstacles of the ancient world, the tongue of the Red Sea and the Euphrates River, vividly blocked the ancient covenant people from their homeland. In figurative expression Isaiah depicts the supernatural power of God removing obstacles that stand in the way of the remnants conquests. The greatest of all obstacles to the ransomed ones possessing the nations for God are spiritual obstacles such as lack of love, lack of motive, division, etc. Jesus promised the disciples that if they had faith as a grain of mustard seed they could say to any mountainous obstacle, be removed and it would be removed into the deepest sea. Jesus was speaking, of course, of spiritual obstacles.
Not only will God remove the obstacles, He will provide The Way for dramatic, supernatural deliverance. Isaiah is not speaking primarily of the return from Babylonian exile, although that may be the type of the ultimate deliverance. Rather he is thinking of a deliverance so great that it can only be performed by God and it is for all nations. God will provide The Way to bring mankind up out of the house of spiritual bondage and prison of sin, That Way is the Messiah (Joh 14:6), (Cf. also Isa 42:16; Isa 43:19; Isa 48:21; Isa 49:11; Isa 35:1-10). On the remnant possessing its enemies, see Oba 1:20 and Amo 9:11-12.
Fuente: Old and New Testaments Restoration Commentary
a Song of Thanksgiving
Isa 11:10-16; Isa 12:1-6
The prophets vision extends. He has seen the effect of redemption, as it emanates from Jesus Christ, upon the whole physical creation; now he beholds also the ingathering of all Israel. The ancient enmity between Ephraim and Judah would pass away. As Paul puts it afterward, All Israel shall be saved, Rom 11:25-26. As they were brought out of Egypt, so shall they be brought from all the countries of the world, where they have dwelt during these Christian centuries. The return of the Jews under Ezra included those of one tribe only, and cannot fulfill the great dreams of all the prophets as here of Isaiah. The following chapter is the counterpart of Exo 15:1-27. When their enemies are overwhelmed in the great battle of Armageddon, the ransomed hosts of Israel shall break forth in this anthem.
The Isa 12:3 was chanted by the priests on the last day of the Feast of Tabernacles, Joh 7:37-38. The little possessive pronoun my is the bucket with which we draw water from the depths of God. Our pilgrimage way is lined by these wells of saving help.
Fuente: F.B. Meyer’s Through the Bible Commentary
an ensign
(Day of Jehovah) vs.
(Isa 2:10-22); (Isa 4:1-6); (Isa 11:10-13); (Isa 13:9-16); (Isa 24:21-23); (Isa 26:20); (Isa 26:21); (Isa 63:1-6); (Isa 66:15-24); (Rev 19:11-21).
Fuente: Scofield Reference Bible Notes
in that day: Isa 11:1, Isa 2:11, Rom 15:12, Rev 22:16
which shall: Isa 59:19, Gen 49:10, Joh 3:14, Joh 3:15, Joh 12:32
to it shall: Isa 60:3, Isa 60:5, Isa 66:12, Isa 66:19, Mat 2:1, Mat 2:2, Mat 8:11, Mat 12:21, Luk 2:32, Joh 12:20, Joh 12:21, Act 11:18, Act 26:17, Act 26:18, Act 28:28, Rom 15:9-12
his rest: Isa 32:17, Isa 32:18, Isa 66:10-12, Psa 91:1, Psa 91:4, Psa 116:7, Jer 6:16, Hag 2:9, Mat 11:28-30, 2Th 1:7-12, Heb 4:1, Heb 4:9-16, 1Pe 1:7-9, 1Pe 5:10
glorious: Heb. glory, Psa 149:5
Reciprocal: Gen 9:27 – dwell Lev 23:21 – proclaim Num 2:2 – the ensign Num 24:19 – Of Jacob Deu 32:43 – Rejoice 1Sa 16:1 – Jesse 1Sa 22:7 – the son of Jesse 2Sa 7:12 – I will set 1Ch 2:12 – Jesse 1Ch 16:28 – ye kindreds 2Ch 6:33 – that all people 2Ch 9:23 – sought Psa 20:5 – and in Psa 47:9 – The princes Psa 132:14 – my rest Son 2:4 – his banner Isa 2:2 – and all Isa 6:3 – the whole earth Isa 11:12 – set up Isa 12:1 – And in that Isa 25:10 – in this Isa 31:9 – he shall pass over to his strong hold for fear Isa 49:6 – that thou mayest Isa 49:12 – these shall Isa 49:22 – Behold Isa 55:5 – thou shalt Isa 65:1 – I am sought Jer 16:19 – Gentiles Eze 16:61 – when Mic 4:1 – and people Zep 2:11 – and men Zec 2:11 – many Zec 6:13 – bear Zec 8:20 – there Zec 9:10 – he shall Zec 9:16 – lifted Mal 1:11 – my name Luk 14:23 – Go Luk 24:47 – among Joh 7:35 – teach Joh 10:16 – other Joh 11:52 – gather Act 9:31 – the churches Act 13:23 – this Act 13:44 – came Act 15:17 – the residue Eph 1:12 – who Eph 2:13 – were Rev 5:5 – the Root
Fuente: The Treasury of Scripture Knowledge
A PERFECT KING AND KINGDOM
A root of Jesse.
Isa 11:10
Judah, like an old and decayed tree, in spite of springtime burst of bloom, followed by midsummer witherings, was tottering to its fall. A century and a quarter before that fall, and seven hundred years before the event, Isaiah saw a straight, tall, beautiful second-growth tree spring up from the root. With most beautiful figures and symbolism we are told of the perfect king and kingdom.
I. The king.He is of Davids line, through which had poured for ages such spiritual revelations for men (Isa 11:1). The Spirit of the Lord shall rest upon him (Isa 11:2). What a flush of expressions, what figures of beauty, of gushing life, of justice, of care for the poor, perfectness of equity, what a stinging whip or rod of speech, what smiting of the wicked with words, what girding with righteousness! Thanks be to God for such efflorescence of expressive speech, and to the perfect King for so minutely fulfilling all that mortals inspired of God could utter. Mortals see Him who looks and ten thousands of angels rejoice.
II. The kingdom.It is to be peace. To express it, each ferocious animal is coupled with its natural prey, living in perfect affection. All danger to a helpless child ceases, for the kingdom is one of transformed natures. As surely as a persecuting Saul can become a loving Paul, counting it all joy when he has divers persecutions inflicted on him, so surely can all nature, cursed by sin, be changed by grace.
It is a kingdom of knowledge. Even the knowledge of God shall cover the earth as the waters cover the sea.
It is a universal kingdom. Jews saw Palestine only as the place of the glorious kingdom. But God sitting above the sphere of the earth always saw it all.
It shall be. The Root of Jesse shall be the ensign of the people, and unto him shall the nations seek. Blessed vision. Blessed prophecy. The ages see it being blessedly fulfilled. For the complete fulfilment, Hasten, Lord, the glorious time.
Illustration
Israel, harmonious at last, shall at once be superior in strength to all its neighbours. It is very evident here how the prophet paints the remotest future with the colours of the present. Still in the period of the reign of peace (cf. 2:4) he makes Israel take vengeance on his enemies, and subdue them quite in the fashion that, in the prophets time, would be the hearts desire of a true theocrat.
Fuente: Church Pulpit Commentary
Isa 11:10. And in that day, &c. We have here the latter part of this prophecy, which sets forth some more illustrious events of this kingdom, with their consequences. The events are set forth Isa 11:10-16, and are three. 1st, The remarkable conversion of the Gentiles, Isa 11:10. 2d, The calling of the dispersed Jews to the communion of the kingdom of Christ, Isa 11:11 to Isa 14:3 d, A diminution of the powers of the adverse empires, Egypt and Assyria, Isa 11:15-16. The consequence of these events is represented to be a remarkable thanksgiving of the Jewish people, converted to the Messiah for the redemption granted to them, Isa 12:1-6. There shall be a root of Jesse, &c. This verse, is more literally rendered, And it shall be in that day, Namely, in that glorious gospel day, that the Gentiles shall seek to the root of Jesse, which stands for an ensign of the people; and his rest shall be glorious. By the root of Jesse, we may either understand a branch growing from that root, and so may interpret it of Christs human nature, or, referring it to his divine nature, we may take it for a root properly so called, as the expression is to be understood Rev 22:16; where Christ is represented as being as well the root, as the offspring of David. Which shall stand, or which stands, for an ensign of the people Which shall grow up into a great and high tree, shall become a visible and eminent ensign, which not only the Jews, but all nations may discern, and to which they may and shall resort; to it shall the Gentiles seek As the gospel shall be preached to the Gentiles, so they shall receive it, and believe in the Messiah; and his rest That is, either, 1st, His resting-place, his temple, or church, the place of his presence and abode; shall be glorious Filled with greater glory than the Jewish tabernacle and temple were; only this glory shall be spiritual, consisting in the plentiful effusion of the gifts and graces of the Holy Spirit. Or, 2d, The rest enjoyed by those who are true worshippers in this temple, or true members of this church: their rest of grace, of faith, hope, and love: the rest consequent on the justification of their persons, and the renovation of their nature; the rest which they enter into by believing, (Heb 4:3,) which they receive in consequence of coming to Christ, weary and heavy laden, and learning of him, Mat 11:28; their peace with God, peace of conscience, and tranquillity of mind, is glorious, for it passeth all understanding, Php 4:7. And it shall be much more glorious in a future world, when they enter the rest remaining for the people of God, Heb 4:9. Then their rest shall be not only glorious, but glory: and glory shall be their rest, as the words may be also rendered.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 11:10-16. The Return of Israel and Judah from the Dispersion, and Victorious Alliance against their Ancient Foes.This is probably post-exilic. The ideas are characteristic of that periodIsraels spiritual primacy, the latter-day glory of Jerusalem, the flocking of the heathen to it as disciples. Isa 11:11 f., Isa 11:15 f. are more natural in a later writer, for the Israelites would hardly be so widely dispersed in Isaiahs time. Isa 11:10 appears to be an editorial addition combining elements from Isa 2:2-4 and from Isa 4:2-6. The root seems to be a shoot springing from the root. The Messiah dwells in a splendid abode, and the nations resort to him as an organ of Divine revelation. The remnant will a second time be gathered from its wide dispersion. A signal is lifted up to the nations that they may bring the Israelites back; the old enmity of Ephraim and Judah will disappear, and together they will pounce on the shoulder-shaped land of the Philistines as an eagle on its prey. They will spoil the Arabs, smite Edom and Moab, and subdue the Ammonites. Yahweh will dry up (mg.) the tongue of the Red Sea (i.e. the Gulf of Suez), scorch the Euphrates and split it into seven streams, so that men pass over it dry-shod. Thus the remnant will return from Assyria, as Israel crossed the Red Sea at the Exodus.
Isa 11:11. the second time: a first return from exile had already taken place. This was, in fact, so incomplete that several post-exilic prophecies predict a full return from the Dispersion. The two great powers, Assyria and Egypt, are mentioned first, then their dependencies. By Assyria one of the empires which succeeded Assyria is meant, Persia or Syria.Pathros: Upper Egypt.Cush: Ethiopia.Elam: Jer 49:34-39*.Shinar: Babylonia.Hamath: Isa 10:9*.islands of the sea: the coast lands of the Mediterranean.
Fuente: Peake’s Commentary on the Bible
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the {e} people; to it shall the Gentiles seek: and his {f} rest shall be glorious.
(e) He prophecies of the calling of the Gentiles.
(f) That is, the Church which he also calls his rest, Psa 132:14 .
Fuente: Geneva Bible Notes
The return under the Shoot 11:10-16
The rebellion of one Davidic king, Ahaz, would result in the defeat and dispersion of God’s people (Isa 8:6-8), but the righteousness of another Davidic king, Messiah, would result in their revival and return to God and the Promised Land.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"In that day" points to the time when Messiah would rule (Isa 11:1-9). Then the Gentile nations would seek out the king who would represent His people, the Jews. The signal or standard in view seems to refer to a rallying point. The fulfillment could not be the return from Babylonian exile as the fulfillment, and the rallying of all sorts of people around Christ-as preached in the church age-does not fit the picture either. Many liberal interpreters prefer the first explanation, and amillennialists [Note: E.g., Young, 1:396.] prefer the second. It must refer to a future worldwide turning to Messiah in which the Jews will be prominent (cf. Romans 11). No resting place of Messiah was especially glorious during His first advent, but when He returns, Jerusalem will become "a glory" because He will rule there.
The title "root of Jesse" presents the Messiah as the source of the Davidic line (cf. Gen 3:15; Gen 17:6), not just the product of that line (Isa 11:1).