Exegetical and Hermeneutical Commentary of Isaiah 27:6
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
6. The verse is attached to the song, but forms no integral part of it. It reads as in R.V.: In days to come shall Jacob take root, &c. By a unique ellipsis the word “days” is omitted in the original; hence the mistaken rendering of A.V., “them that come.”
and fill the face of the world with fruit ] For a contrast see ch. Isa 14:21. The fruitfulness anticipated belongs to the sphere of temporal prosperity, teeming population, &c.
Fuente: The Cambridge Bible for Schools and Colleges
He shall cause them that come of Jacob to take root – This language is derived from the vine, as the shoots or cuttings of the vine take root and flourish. To take root, therefore, is an emblem denoting that the descendants of Jacob, or the people of God, would increase and prosper.
Shall blossom and bud – An image also taken from the vine, or from fruit trees in general, and meaning that they should greatly flourish in the time succeeding their return from the captivity.
And fill the face of the world with fruit – On the meaning of the word face, see the note at Isa 25:7. The sense is, that the people of God would so increase and flourish that the true religion would ultimately fill the entire world. The same idea of the universal prevalence of the true religion is often advanced by this prophet, and occurs in various parts of the hymns or songs which we are now considering (see Isa 25:6-8). The figure which is used here, drawn from the vine, denoting prosperity by its increase and its fruit, is beautifully employed in Psa 92:13-14 :
Those that be planted in the house of Yahweh,
Shall flourish in the courts of our God.
They shall still bring forth fruit in old age;
They shall be rich and green.
Fuente: Albert Barnes’ Notes on the Bible
Isa 27:6
He shall cause them that come of Jacob to take root
The future prosperity of the Church the effects of Divine influence
I.
IN RESPECT OF NUMBER. Under the ancient dispensation, the spiritual Israel were comparatively few. But at the commencement of the Christian dispensation the wall of partition was broken down, and the boundaries of the Church were greatly enlarged.
II. IN RESPECT OF SPIRITUAL VIGOUR. Others remain in a state of spiritual death. But concerning them that come of Jacob, it is here asserted that they shall take root.
III. IN RESPECT OF BEAUTY. Christ Himself, the branch of the Lord, is beautiful and glorious (Isa 4:2); and believers in Christ are made comely through His comeliness put upon them (Eze 16:14).
IV. IN RESPECT OF FRUITFULNESS. Believers are denominated in Scripture, trees of righteousness, to intimate that they should bring forth fruit unto God. They abound in every good word and work.
V. IN RESPECT OF JOY. It is when the dews of heaven drop upon the pastures of the wilderness that it is said, the little hills rejoice on every side. The abundant joy of New Testament times, especially of the times referred to in the passage before us, is often spoken of in Scripture.
VI. IN RESPECT OF STABILITY. It is here promised that the Lord shall cause them that come of Jacob to take root The vicissitudes which take place in human affairs teach us the vanity of the world, and the perishing nature of all that seems most durable in this region of shadows. The Church of God, however, has been like Mount Zion, which cannot be moved.
VII. IN RESPECT OF EXTENT. (R. Jack.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. To take root – “From the root”] For yashresh, I read, with the Syriac, mishshoresh. And for yatsits uparach, yatsitsu parach, joining the vau to the first word, and taking that into construction with the first part of the sentence, Israel shall bud forth. I suppose the dialogue to be continued in this verse, which pursues the same image of the allegory, but in the way of metaphor.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To take root; to be firmly settled in their possessions, and not tossed hither and thither, as they have been.
Fill the face of the world with fruit; their posterity shall be so numerous, that their own land shall not be sufficient for them, but they shall be forced to seek habitations in other countries, and shall replenish them with people. But this seems to be understood of the spiritual seed of Jacob, or of believers, who are oft called Gods Israel, as Rom 9:6, and elsewhere.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. HeJehovah. Here the songof the Lord as to His vineyard (Isa27:2-5) ends; and the prophet confirms the sentiment in the song,under the same image of a vine (compare Psa 92:13-15;Hos 14:5; Hos 14:6).
Israel . . . fill . . .world (Ro 11:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He shall cause them that come of Jacob to take root,…. That is, the posterity of Jacob, the seed of Israel, in a spiritual sense; such who are Israelites indeed, in whom there is no guile; these shall be so far from being plucked up, or rooted out of the vineyard, the church, that they shall take deeper root, and their roots shall spread yet more and more; they shall be rooted and grounded in the love of God, and also in Christ, and be built up in him, as well as firmly settled and established in the church, Eph 3:17 or, “them that come to Jacob u”; proselytes unto him, converted Gentiles, that come to the church of Christ, signified by “Jacob”, and give up themselves unto it, and are added to it, these shall take root. The words may be rendered, in days “to come, he shall cause Jacob to take root”: or, he “shall take root”, as Aben Ezra, Jarchi, and Ben Melech supply the words; and so they are a prophecy of the stability and prosperous estate of the church in the latter day:
Israel shall blossom and bud, and fill the face of the world with fruit; which may be understood of the fruits of grace and righteousness, which shall appear upon the people of God, in all parts of the world; or of the great number of converts everywhere; so the Targum, by “fruit”, understands children’s children; the sense is, that when the church of God, in the latter day, is settled and established, grounded in Christ, and in the doctrines of grace, it shall be in very flourishing and fruitful circumstances, abounding in grace and good works, and with numbers of converts; it shall be like the mustard tree, when it becomes so great a tree as that the birds of the air make their nests in it; and as the stone cut out of the mountain without hands, when it becomes a great mountain, and fills the whole earth,
Mt 13:31 compare with this Isa 37:31.
u So some in Gataker.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet now adds to the song of the vineyard, by way of explanation. “In future will Jacob strike roots, Israel blossom and bud, and fill the surface of the globe with fruits.” We may see from ( acc. temp. as in Ecc 2:16, equivalent in meaning to “Behold, the days come,” Jer 7:32, etc.), that the true language of prophecy commences again here. For the active , compare Jer 19:4; Eze 8:17, etc. The prophet here says, in a figure, just the same as the apostle in Rom 11:12, viz., that Israel, when restored once more to favour as a nation, will become “the riches of the Gentiles.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
6. Afterwards (201) shall Jacob put forth roots. He now gives actual proof of that love of which he formerly spoke. In order to understand it better, we must consider the condition of that ancient people; for it was the heritage of God, not through its own merits, but by the blessing of adoption. The Lord might justly have been offended at that nation to such an extent as to destroy it utterly, and blot out its name; but he refrained from exercising such severity, because he had to deal with his vineyard and heritage. He aimed at nothing more than that the people should acknowledge their guilt and return to his favor; and therefore he followed up the former statement with this promise, lest the people, struck with excessive terror at that power which exhibits the judgments of God and his chastisements and stripes, should grow disheartened; for the contemplation of the judgment of God might throw us into despair, if we did not entertain some hope of being restored. Accordingly, he says —
Jacob shall again put forth roots. “Though I shall lessen my Church, and reduce it to a very small number, yet it shall be restored to its ancient and flourishing condition, so as to fill the whole world; for, after having once been reconciled, it will be more and more increased.” This metaphor borrowed from roots is highly elegant; for by the wrath of the Lord we are as it were cut off, so that we appear to be completely slain and dead; but to whatever extent the Lord afflicts his Church, he never allows the roots to die, but they are concealed for a time, and at length bring forth their fruit.
And the face of the world shall be filled with fruit. What he now says, that “the world shall be filled with the fruit” of those roots, was accomplished at the coming of Christ, who collected and multiplied the people of God by the gospel; and Israel was united with the Gentiles in one body, so that the distinction which formerly existed between them was removed. (Eph 2:14.) Now, we know that the gospel, and all the fruit that sprung from it, proceeded from the Jews. (Isa 2:3; Joh 4:22.)
(201) Bogus footnote
Fuente: Calvin’s Complete Commentary
THE FUTURE PROSPERITY OF ISRAEL
Isa. 27:6. He shall cause them, &c. [1093]
[1093] Note the translation of this verse by Alexander and Delitzsch, in which Kay, Birks, and Cheyne concur.
It did not often happen to ancient nations to rise into new vigour after being conquered and removed. Ancient Assyria and Babylon fell, and their influence faded. But it was otherwise with Israel. They had flourished; abused their trust; were punished by being conquered and removed. But they did not perish. From the Babylonian grave they rose. Centuries longer they existed, until their crowning sin. No further need for their national existence. It ceased. But their separate identity as a race continued. The Jew is everywhere. Everywhere he is a witness to the truth of the Bible. And the influence of the Jewish people continues. The influence of the classic writers of Greece and Rome continues. Their study is essential to a liberal education. But only the few enjoy that advantage. The literature of the Jewish race was confined almost entirely to their sacred books. But how wide its influence! Read by the scholar and the peasant, &c. Lifts mens thoughts above the level of this world, and presents a loftier ideal of human character than any of the mere thinkers of ancient or modern times.
Nor is it only the perpetuation and influence of a literature. It is the perpetuation of a type of moral life. One who came of Jacob has exerted and is exerting an influence never equalled. Born in a manger, trained in poverty, dying on a cross, He has been and is the fountain of spiritual life to millions. In Him they have become a new seed of Jacob (Gal. 3:29).
The text foretells the stability, the growth, and the diffusion of the Church.
I. ITS STABILITY. Take root. This is necessary to growth. And life is necessary to it. You may plant a stone, or a piece of dried wood, but it can never take root. Why? It wants the mysterious principle called life. Reasons for this. And the roots are the firmest part of the plant. Hence the metaphora man is rooted in his position. Fine forest-tree with roots, like arms, many feet on every side. Impossible to dislodge that tree. This is one of the emblems of the stability of the Christians spiritual position (Col. 2:7). Thus the stability of the Church, the aggregate of spiritual men, is set forth in the text. It has struck its roots so deep, and spread them so far, that, as hitherto, so in the future, it shall continue. Storms of opposition, persecution, infidelity unable to uproot it. The gates of hell shall not prevail.
II. ITS GROWTH. Rooting of a tree only valuable in relation to its continued life and growth. Change is the law of life. Look at it in the individual member of the spiritual Israel. In the living tree in spring the bud breaksforth, then the beautiful blossompromise of the fruit. So in the Christian life. Gradually it develops by a certain though irregular progression. Nor will this promise of fruitfulness be falsified (Gal. 5:22-23; Rom. 6:22; Psa. 92:13-14; H. E. I., 25082516, 25382544). Multiply this by the number of living members in any Church, and how much of spiritual goodness and beauty will be in that circle! Not only within it, but in the homes, among the neighbours, over the whole sphere of their influence. Then multiply this by all the Churches. What an amount of moral beauty thus in the world!
III. ITS DIFFUSION. And fill the face of the world with fruit. This vision was always present to the prophets eye. Suppose it realised, and the whole world converted. Then the world will be filled with goodness. But it is all in the spiritual succession from Jacob. How much comes of little! So it has ever been; small beginnings, gradual growth, great endings.
Do you say you cannot believe in the worlds conversion? Do you believe the harvest comes from the seed? That Jesus multiplied the loaves? Is anything too hard for the Lord?J. Rawlinson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) He shall cause them that come of Jacob . . .Better, In the days that come Jacob shall strike root. The figure of Israel as the vine of Jehovahs vineyard is carried to its close. The true Israel of God shall go through its normal stages of growth, and its restoration shall be as the riches of the Gentiles (Rom. 11:12; Hos. 14:6). With this picture of blessedness the psalm of the Church of the future comes to an end.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. The song of the vineyard is here explained. The posterity of Jacob, the true Israel which God owns, shall, as this divinely nourished vine, take root, grow, extend branches, send down new roots, and spread blossoms and fruit to all parts of the earth. Rom 11:12. Israel becometh thus “the riches of the Gentiles.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 27:6-8. He shall cause them, &c. Or, In times to come, Jacob shall take root: Israel, &c. Isa 27:7. Hath he smitten him according to the stroke of those that smote him? &c. Isa 27:8. In measure, when thou didst send it [the stroke] forth, thou didst contend with her, when he blew with his stormy blast in the day of the east-wind. If God had no anger, and no other reason for chastising his people, than to purify his vineyard from hypocrites, from thorns and briars,this being effected by the divine judgment, it was necessary that his light, grace, and blessing should expand themselves in greater abundance over his church; which the prophet here foretels. The church, freed from its great affliction, he declares should shine with new splendor, and, long defiled and deformed, should shew all its glory with a remarkable produce and increase; to which end it had been preserved and purified: Yet some might think, that in the great affliction wherewith God had tried his church, he had treated her somewhat too severely. The prophet does not deny that God had acted with rigid justice; but he shews that this exercise of the divine justice had not exceeded the due bounds, and that there was the greatest difference between that manner of punishment which he had used toward his enemies, and the reason of the punishment which he had inflicted upon his church. His enemies had perished in the flame of his judgments; but he had preserved his church and faithful people for better things. This is the sense of the present period. Vitringa thinks that the meaning of the eighth verse is, that even in God’s greatest judgments,for instance, that upon Babylon,he punishes his church differently from his enemies; for even at that time he did not omit due measure or moderation in the just and severe punishment of his people. He destroyed them not, but brought them back, chastised and purified, into their own country. This is that measure or moderation which God used toward his people at the time of the terribly-sounding blast of the east-wind; the vehement wind, which came from the desart. See chap. Isa 21:1. The prophet here introduces the Babylonish judgment, that it might be compared with that of Epiphanes, and illustrated from it; for, although a similar tempest might be raised up at that time by the kings of the Syrians, it was not without the divine providence, to which all kings are subject: It was not with a design to destroy, but to purify the church, and in the end to overthrow the enemies of it. See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 898
THE FUTURE PROSPERITY OF ISRAEL
Isa 27:6. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
OF all the people upon the earth, the Jews have been, beyond comparison, the most highly honoured of their God. To no other nation did Jehovah ever manifest himself by such miraculous interpositions; nor was any other ever blessed with such rich and glorious communications. Even their present state, degraded as it is, evinces the peculiar interest which Jehovah takes in them: for, though scattered over the face of the whole earth, they still remain a separate people; and are reserved for higher honours, and more signal blessings, than their most favoured ancestors ever enjoyed. The various nations that, in successive ages, have oppressed them, the Egyptian, Assyrian, Chaldean, Grecian, Roman, have all sunk beneath the yoke which their respective conquerors have laid upon them, and have been mingled with their invaders in one common mass. Not so the Jews: they, though more cruelly oppressed than any, have still been kept distinct from the people amongst whom they have dwelt: and to this remarkable event the prophet refers, in the words following my text: Hath God smitten him, as he smote those who smote him? or is he slain according to the slaughter of them that are slain by him? No: though God has made a full end of all other nations, he has not made a full end of them: but he still has his eye upon them for good; and will, in due season, fulfil to them all his purposes of love and mercy: He will yet cause them to take root, and blossom and bud, and fill the face of the world with fruit.
In these words we may see,
I.
What the Jews are destined to become
Their state, both political and moral, is at present as low as can well be conceived. Scattered as they are amongst all nations, they have never yet been affiliated with any, so as to be regarded on a par with other citizens, or to enjoy the rights belonging to all the other classes of the community. The possession of landed property has been, till of late, universally denied them; so that they could never take root in any place, or be established in any country under heaven.
Nor have they been less degraded in their moral and religious character. Being despised of all, they have not been accustomed to respect themselves, or to affect that high sense of honour which elevates the characters of other people. In their religious assemblies they have not even the semblance of piety; so carnal are they in their spirit, and so irreverent in their whole conduct. Not a blossom or a bud of true godliness is to be seen among them: and so far are they from filling the world with fruit, that they are altogether immersed in selfishness, and lost to every thing but worldly gain.
But far other things are reserved for them. The time is coming when they shall be established in knowledge, fertile in piety, and abundant in usefulness throughout the world
1.
They shall be established in the knowledge of the true Messiah
[They shall yet, I doubt not, take root in their own land. So plainly is their future restoration foretold, that, if I did not know that some pious persons entertain doubts respecting it, I should be ready to say, it is impossible for any one who believes the Scriptures to question it. But with this, the Society which advocates their cause has nothing to do. It is with their spiritual concerns alone that we are called to interest ourselves: and we are fully assured, that our labour, in this respect, shall not be in vain. They have hitherto been ever ready to run after false Messiahs. Indeed, they have never conceived aright respecting the character of the Messiah whom God has promised to them, nor of the nature of that kingdom which he will establish in the earth. But the time is coming, when the veil shall be taken from their hearts; and when they shall see, beyond a possibility of doubt, that Jesus is the Christ. They have in their own Scriptures that which will tend to their establishment far beyond any other people on earth: and we may well expect, that, when they shall be brought to the knowledge of Christ, they will take root in him with a firmness that shall never be shaken. They will see how the whole of their ceremonial law shadows him forth; and how the moral law also directs them to him. They will see that all the prophets, with one voice, point to him as the promised Messiah: and, from this weight of evidence, they will feel a conviction, which heathens can scarcely ever attain. Exceeding deep will be their insight into the truths of the Gospel, when God shall reveal to them, as he has promised, the abundance of peace and truth [Note: Jer 33:6.]: The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord shall bind up the breach of his people, and heal the stroke of their wound [Note: Isa 30:26.]. When once they shall look on Him whom they have pierced, and mourn, so clear will be their views, and so deep their convictions, that it will be as if they saw him face to face: as it is said, They shall see eye to eye, when the Lord shall bring again Zion [Note: Isa 52:8.].]
2.
They shall be fertile in the fruits of piety
[As they are destined to take root downward, so are they ordained also to bear fruit upward [Note: Isa 37:31.]. In that day shall be fulfilled that gracious declaration of Jehovah, I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon: his branches shall spread, and his beauty shall be as the olive-tree, and his smell us Lebanon [Note: Hos 14:4-6.]. Much, very much, is spoken in the Scriptures respecting the spiritual change that shall then be wrought in them: God will give them a new heart, and a new spirit will he put within them; and he will take away the stony heart out of their flesh, and give them a heart of flush; and will cause them to walk in his statutes, and to keep his judgments and do them [Note: Eze 36:26-27.]. In truth, the whole figurative language of prophecy, though primarily applicable to their temporal prosperity, has a further and far more important reference to their spiritual state: Instead of the thorn, shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, and for an everlasting sign that shall not be cut off [Note: Isa 55:13.].]
3.
They shall be abundant in usefulness throughout the world
[They shall fill the face of the world with fruit. Yes, verily, they are Gods appointed instruments for the conversion of the whole world. This is one end for which God, in his providence, has scattered them over the whole earth. He has sent them, unconscious and uncalled-for, even as the clouds of heaven, to pour out the blessings with which they are fraught, and to fertilize the desert places of the earth. The Prophet Micah speaks of them in these remarkable terms: The remnant of Jacob shall be among the Gentiles, in the midst of many people, as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men [Note: Mic 5:7.]. It is thus that God has prepared the way for the conversion of the whole Gentile world. The Jews, in all the different countries of the earth, possess their own Scriptures, whereon Christianity is founded; and, being conversant with the languages of the people amongst whom they sojourn, they will be ready to proclaim the truth the very instant that the veil is removed from their own hearts. And that this is their destined office, we are sure; for God himself says respecting them, They shall declare my glory among the Gentiles; and they shall bring all your brethren for an offering unto the Lord, out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord [Note: Isa 66:19-20.]. They are the appointed reapers of the whole world. Precisely as, by the Jews, God, in the apostolic age, reaped the first-fruits of the Gentiles, so will he, in due season, gather in by them the whole harvest.]
Here then we may also see,
II.
What we ought now to be
We are Gods Israel, as much as ever they were; and heirs of all these blessings no less than they: for, if we be Christs, then are we Abrahams seed, and heirs according to the promise [Note: Gal 3:29.]. Standing, then, in this relation to the Deity, can we doubt our obligation to serve and honour him? Surely it becomes all who name the name of Christ,
1.
To take root in him
[This is expressly told us by the Apostle Paul: As ye have received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving [Note: Col 2:6-7.]. We are, by our very profession, plants of righteousness, of the Lords planting; and it is on Christ Jesus that we stand. Into him we must shoot forth our roots: and from him must we derive all the sap and nourishment, whereby we are to live, and to bring forth fruit to his glory. Nothing is to move us from him, even for a moment: nor must we entertain a thought of finding support from any other than him. It is in him that all fulness dwells; and out of his fulness must we receive all our supplies of grace and strength. Our whole life must be one continued exercise of faith in him; and we must cleave unto him with full purpose of heart.]
2.
To bring forth fruit to his glory
[Christians must not be like the world around them, barren and unfruitful in the knowledge of the Lord; but abounding in the fruits of righteousness, which are, by Jesus Christ, to the glory and praise of God. Would you form a perfect idea of this distinction, go and behold two trees, one laden with leaves only, the other covered with blossoms and buds which promise an abundant supply of fruit. No person, with these objects before him, doubts of their comparative value: no one doubts which of the two better answers the end of all the cultivation bestowed upon it, or which is the more acceptable to him on whose ground they stand. Know ye then, my Brethren, that this is the evidence which ye must give of a work of grace within you. You must, as David speaks, be beautified with salvation: the power of divine grace must display itself within you, by all those holy dispositions which were in Christ himself. Behold the Saviour in his whole deportment towards God and man; how meek and lowly; how patient and forbearing; how superior to earthly things, and intent on the work assigned him! His path was like the sun in its course: and such should yours be, shining brighter and brighter unto the perfect day: yea, so clearly and constantly should it shine, that all who behold you should confess that God is with you, and should glorify him for the grace conferred upon you. It is in this way that we are to approve ourselves trees of righteousness, the planting of the Lord, in whom he shall be glorified.]
3.
To extend the knowledge of him throughout the world
[No one of us should live unto himself. From the moment that we are engrafted into Christ, we should begin to bring forth fruit to his glory, and should labour to diffuse to the utmost possible extent the benefits we have received. Our domestic circle should occupy our first attention; and then the neighbourhood in which we live: and then we should go on further, to extend our efforts, till we have filled the face of the whole world with fruit. This should be the ambition of every child of God: and, if facilities are afforded us for combined exertion, we should gladly avail ourselves of them, in order that our labours may be more useful, and that we may effect by union what cannot be wrought by individual exertion. In particular, we should look upon the state of the Jewish and Heathen world. We should lament to see in what darkness both the one and the other are lying: and, like the holy apostles, we should endeavour to advance the Redeemers kingdom throughout the world. Like St. Paul, we should have great heaviness and continual sorrow in our hearts for those who are perishing for lack of knowledge; and, by all the means within our reach, we should labour, that all the kingdoms of the world may become the kingdom of the Lord and of his Christ.]
And now, let me further improve this subject,
1.
In a way of reproof to ourselves
[How little of this piety is to be seen amongst us! Men are rooted indeed; but it is in the world, and not in Christ. And there is, to a certain degree, a form of godliness amongst us; but its power is sadly wanting. Nor is there altogether a want of benevolence; but it is displayed rather to the bodies than the souls of men; or, at all events, is exercised only towards those around us, instead of being extended to the whole world. Perhaps we may contribute towards the diffusion of the Holy Scriptures, and the sending of Missionaries to the Gentiles, and to the work that is carrying forward amongst the Jews: but, if we examine how far our hearts are interested in these things, we shall have reason to be ashamed before God, and to acknowledge that we are very far from having attained that holy zeal which should animate our souls. We say indeed, as our Lord has taught us, Thy kingdom come: but, as for our efforts for the establishment of it, they are as cold and partial as if the matter were of no importance. I pray you, Brethren, to lay this matter to heart. It is not in this way that our God ought to be served, and our Redeemers interests promoted. We should be full of zeal in this sacred cause, even of such a zeal as has a tendency to consume us. Our very life ought not to be dear to us, if that by any means we may advance the welfare of our fellow-creatures, and the glory of our God.]
2.
In a way of encouragement, as it respects the Jews
[We are apt to entertain desponding thoughts, as if it were impossible that the prophecies respecting that people should ever be accomplished. But is their state more desperate than it was in Egypt or in Babylon? Yet were the promised deliverances vouchsafed from thence. On the self-same day that had been foretold four hundred and thirty years before, were they brought out from Egypt; and precisely at the termination of the seventy years from Babylon. What reason, then, is there to doubt of Gods effectual interposition now? Has he forgotten his own word or promise? or, after so many centuries, is his ear become heavy that he cannot hear, or is his arm shortened that he cannot save? He has said, I will cause this: and be assured, that not all the power of men or devils shall prevent the execution of his purpose: nor shall one jot or tittle of his word ever fail. Has he said, and shall he not do it? Hath he spoken, and shall he not make it good? In engaging, then, in this cause, you have this consolation; that, though you should not live to see the work accomplished, it shall take place at the appointed time. The dispersed of Judah shall be brought back to God; and that event shall be as life from the dead, to the whole world.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
All these are so many different expressions, to intimate that the Lord’s mercy to his people is all of grace, and not for their deserts. The Lord watcheth over them for good; but it is for the exaltation of his free grace.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 27:6 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
Ver. 6. He shall cause them that come to Jacob, ] i.e., His proselytes; or, that come from Jacob, i.e., his posterity. Vitium haec conditio est, The condition of vines is such as that they must undergo cold blasts and hard winters; howbeit, at the return of the spring they recover their verdure, and flourish again. So shall the seed of Jacob: their dead shall live, Isa 26:19 and the mountain of the Lord shall be exalted above all mountains. Isa 2:2
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He shall cause, &c. This verse is not an “addendum”. or “irrelevant”, or “an illegible gap”. It is necessary in order to give us the subject of the song, which is reserved till this verse. The symbol is to tell us that Israel is the vineyard (Compare Isa 27:12). See the Structure on the previous page; and note that in (Isa 26:1-21) we have the Song of Judah, while in (Isa 27:2-6) the song concerning Israel.
the world = the inhabited world. Hebrew. tebel.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 6:13, Isa 37:31, Isa 49:20-23, Isa 54:1-3, Isa 60:22, Psa 92:13-15, Jer 30:19, Hos 2:23, Hos 14:5, Hos 14:6, Zec 2:11, Zec 10:8, Zec 10:9, Rom 11:16-26, Gal 3:29, Phi 3:3, Rev 11:15
Reciprocal: Num 17:5 – blossom 2Sa 23:5 – to grow 2Ki 19:30 – shall yet again Job 12:23 – increaseth Job 14:7 – that it will sprout Psa 80:9 – to take Psa 115:14 – Lord Pro 12:12 – the root Isa 4:2 – the fruit Isa 14:1 – choose Isa 14:21 – do not Isa 35:1 – desert Isa 41:19 – plant Isa 65:9 – I will Eze 17:23 – and it Eze 29:21 – I cause Eze 36:8 – ye shall Eze 36:10 – I will Eze 37:26 – multiply Hab 1:12 – we Joh 12:19 – the world Joh 15:16 – bring Act 6:1 – when Rom 1:13 – that I
Fuente: The Treasury of Scripture Knowledge
Isa 27:6. He shall cause them of Jacob to take root To be firmly settled in their possessions. The words may be rendered, In times to come he shall cause Jacob to take root. Israel shall blossom and bud Shall revive and flourish. The metaphor of a vine is still pursued, and these expressions signify the increase of the Jewish people, after their return from their captivity in Babylon. And fill the face of the world with fruit Their posterity shall be so numerous that their own land shall not be sufficient for them, but they shall be forced to seek habitations in other countries, and shall replenish them with people. This prediction was indeed fulfilled after the captivity; for the Jews filled all Judea and Syria, and were spread over all the Roman empire, as appears, not only from their own histories, but from the books of the New Testament. See note on Isa 26:15. But, perhaps, this is chiefly intended to be understood of the spiritual seed of Jacob, or of believers, who are often called Gods Israel, as Rom 9:6, and elsewhere.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27:6 {f} He shall cause them that descend from Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
(f) Though I afflict and diminish my people for a time, yet will the root spring again and bring forth in great abundance.
Fuente: Geneva Bible Notes
In the past, Israel had been a wild vine (cf. Isa 5:2; Psalms 80), but in the future it would prove healthy and extremely productive. In fact it would be so vigorous that it would fill the whole earth with its goodness (cf. Gen 49:22). Israel will have a positive influence on the whole world during the Millennium (cf. Isa 35:1-3; Isa 35:6-7; Gen 12:3; Amo 9:13-14; Zec 14:8).
"We can certainly see a spiritual fulfillment of this in the progress of the gospel throughout the world, for the Messiah is himself the true Vine (Joh 15:1-8) and his disciples the fruit-bearing branches. In this way God’s purpose for Israel finds its expression in the supreme Israelite and those who are joined by faith to him." [Note: Grogan, p. 171.]
Grogan did not believe, however, that this interpretation exhausts the fulfillment of this passage that God intended, as many amillennialists do. He believed, as I do, in a literal future regathering and flourishing of Israel as a nation.
The figure of the vineyard ends here, and God’s method of dealing with Israel follows.