4<\/strong>. The special objects of his care are the defenceless and down-trodden classes (cf. ch. Isa 1:23<\/span>, Isa 10:2<\/span>). Observe that the sporadic outbreak of injustice and violence does not appear to be excluded from Isaiah’s conception of the Messianic age; only, the transgressors are at once discovered and destroyed.<\/p>\n the meek of the earth<\/em> ] Possibly “the oppressed in the land.” Two words ( ‘n<\/em> and ‘nv<\/em>) are often confounded in the Hebr. Text; the former means simply to be in abject circumstances, the latter includes the religious virtue of resignation to an adverse lot (Rahlfs, ‘An und ‘Anaw in den Psalmen<\/em>).<\/p>\n he shall smite the earth<\/em> ] The word for “earth” ( ’ere<\/em>) is probably written wrongly for ‘r<\/em> “oppressor.” It is not permissible, with Del. &c., to explain “earth” in the N.T. sense of “the (ungodly) world,” or “Wicked,” in the next clause, of the Antichrist (cf. 2Th 2:8<\/span>).<\/p>\n with the rod of his mouth with the breath of his lips<\/em> ] Cf. Rev 1:6<\/span>. The Messiah’s sentence has a self-fulfilling energy (cf. Hos 6:5<\/span>; Act 5:1-10<\/span>). This reveals the operation of the “spirit of might,” as Isa 11:3<\/em><\/span> represents the effect of the “spirit of wisdom.”<\/p>\n Shall he judge the poor – <\/B>That is, he shall see that impartial justice is done them; he shall not take part with the rich against the poor, but shall show that he is the friend of justice. This is the quality of a just and upright magistrate, and this character the Lord Jesus everywhere evinced. He chose his disciples from among the poor; he condescended to be their companion and friend; he provided for their needs; and he pronounced their condition blessed; Mat 5:3<\/span>. There may be a reference here to the poor in spirit – the humble, the penitent; but the main idea is, that he would not be influenced by any undue regard for the higher ranks of life, but would be the friend and patron of the poor.<\/P> And reprove – <\/B><\/span> hokiyach<\/I>. And judge, decide, or argue for; that is, he shall be their friend and their impartial judge; Isa 11:3<\/span>.<\/P> With equity – <\/B>With uprightness, or uncorrupted integrity.<\/P> For the meek of the earth – <\/B><\/span> <\/I>an<\/I>e<\/I><\/SUP>vey<\/I> ‘arets<\/I>. For the humble, the lower class; referring to those who were usually passed by, or oppressed by those in power.<\/P> And he shall smite the earth – <\/B>By the earth here, or the land, is meant evidently the wicked, as the following member of the parallelism shows. Perhaps it is intended to be implied, that the earth, when he should come, would be eminently depraved; which was the fact. The characteristic here is that of an upright judge or prince, who would punish the wicked. To smite the earth, or the wicked, is expressive of punishment; and this characteristic is elsewhere attributed to the Messiah; see Psa 2:9-12<\/span>; Rev 2:27<\/span>. The trait is that of a just, upright, impartial exercise of power – such as would be manifested in the defense of the poor and the innocent, and in the punishment of the proud and the guilty.<\/P> With the rod of his mouth – <\/B>The word <\/span> shebet<\/I> rendered here rod, denotes properly a stick, or staff; a rod for chastisement or correction Pro 10:13<\/span>; Pro 13:24<\/span>; Job 9:34<\/span>; Job 21:9<\/span>; the staff, or scepter of a ruler – as an emblem of office; a measuring rod; a spear, etc.; Note, Isa 10:5<\/span>. It is not elsewhere applied to the mouth, though it is often used in other connections. It means that which goes out of the mouth – a word command threatening decision; and it is implied that it would go forth to pronounce sentence of condemnation, and to punish. His word would be so just, impartial, and authoritative, that the effect would be to overwhelm the wicked. In a sense similar to this, Christ is said to have been seen by John, when out of his mouth went a sharp two-edged sword Rev 1:16<\/span>; that is, his commands and decisions were so authoritative, and so certain in their execution, as to be like a sharp sword; compare Heb 4:12<\/span>; Isa 49:2<\/span> : And he hath made my mouth like a sharp sword. The discriminating preaching, the pungent discourses, the authoritative commands of the Lord Jesus, when on earth, showed, and his judicial decisions in the day of judment will show, the manner of the fulfillment of the prediction.<\/P> And with the breath of his lips – <\/B>This is synonymous with the previous member of the parallelism. The breath of his lips means that which goes forth from his lips – his doctrines, his commands, his decisions.<\/P> Shall he slay the wicked – <\/B>That is, he shall condemn the wicked; or, he shall sentence them to punishment. This is descriptive of a prince or ruler, who by his commands and decisions effectually subdues and punishes the wicked; that is, he does justice to all. Grotius interprets this, by his prayers, referring it to Hezekiah, and to the influence of his prayers in destroying the Assyrians. The Chaldee Paraphrast translates it, And by the word of his lips he shall slay the impious Armillus. By Armillus, the Jews mean the last great enemy of their nation, who would come after Gog and Magog and wage furious wars, and who would slay the Messiah Ben Ephraim, whom the Jews expect, but who would be himself slain by the rod of the Messiah Ben David, or the son of David. – Castell.<\/P> <\/p>\n Isa 11:4<\/span><\/p>\n But with righteousness shall He judge the poor<\/em><\/p>\n The righteousness of Christs kingdom<\/strong><\/p>\n As it may in many ways be shown that the Church of Christ though one Church with the Jewish, differs from it as being a kingdom, so now let me dwell on this point: that though a kingdom like empires of the earth, it differs from them in being a Church, i.<\/em>., a kingdom of truth and righteousness. That Scripture speaks of the kingdom of Christ as not an earthly kingdom, not supported by strength of arm or force of mind or any other faculty or gift of the natural man, is plain. But consider some objections to which the circumstances of its actual history and condition give rise. <\/p>\n Verse 4<\/span>. With the rod of his mouth <\/B><\/I>– “By the blast of his mouth”] For beshebet<\/I>, by the rod, Houbigant<\/I> reads beshebeth<\/I>, by the blast<\/I> of his mouth, from nashab, to<\/I> blow<\/I>. The conjecture is ingenious and probable; and seems to be confirmed by the Septuagint<\/I> and Chaldee<\/I>, who render it by the word<\/I> of his mouth, which answers much better to the correction than to the present reading. Add to this, that the blast of his mouth<\/I> is perfectly parallel to the breath of his lips<\/I> in the next line.<\/P> <\/p>\n Judge the poor; <\/B>defend and deliver them, as judging<\/I> is oft used, as Deu 32:36<\/span>; Jer 5:28<\/span>; 22:16<\/span>, &c. Or, <\/P> judge for the poor; <\/B>the prefix lamed<\/I> being understood out of the next clause, as is usual in the Hebrew language. He mentions the poor, partly to signify the justice of this Judge, because human judges commonly neglect and oppress the poor; and partly to declare the nature of Christs kingdom, and the quality of his subjects, who should, for the generality of them, be the poor and contemptible sort of men, Mat 11:5<\/span>; Jam 2:5<\/span>. Reprove<\/I>; or, as this word seems to be taken, Isa 11:3<\/span>, condemn, to wit, their malicious and furious enemies. <\/P> For the meek; <\/B>on their behalf, or giving sentence for them. He calls them meek, whom before he called poor, partly to show his justice in defending them who are most exposed to the contempt and injuries of men and partly to signify that his subjects should be poor in spirit as well as in the world, and not poor and proud, as many worldly men are. <\/P> Smite, <\/B>i.e. slay, as this word is used, Isa 37:36<\/span>, and very commonly, and as it is expounded in the next clause. <\/P> The earth; <\/B>the men of the earth, the wicked, as it is in the next branch of the verse; fitly called earth, either because of their earthly minds and conversations, as they are called <\/P> the men of this world that have their portion here<\/B> upon the earth, Psa 17:14<\/span>, or because the far greatest part of the inhabitants of the earth is wicked; the whole world lies in wickedness, 1Jo 5:1<\/span>,9<\/span>; for which reason they are oft called the world<\/I>, as Joh 16:20<\/span>; 17:9<\/span>,25<\/span>, &c. <\/P> With the rod of his mouth; <\/B>with his word, which is his sceptre, and the rod of his power<\/I>, Psa 110:2<\/span>, which is sharper than a sword, Heb 4:12<\/span>; by the preaching whereof he subdued the world to himself, and will destroy his enemies, 2Th 2:8<\/span>. This he adds, further to declare the nature of Christs kingdom, that it is not of this world, and that his sceptre and arms are not carnal, but spiritual, as it is said, 2Co 10:4<\/span>. <\/P> With the breath of his lips; <\/B>with his word breathed out of his lips, whereby he explains what he meant by the foregoing rod. <\/P> Shall he slay the wicked; <\/B>either spiritually, by inflicting deadly plagues upon their souls; or properly, which he doth very frequently by his terrible judgments executed upon many of them, and will certainly do, and that fully and universally, at his coming to judgment. <\/P> <\/p>\n 4. judge<\/B>see that impartialjustice is done them. “Judge” may mean here “rule,”as in Ps 67:4<\/span>. <\/P> reprove<\/B>or, “argue”;”decide.” But LOWTH,”work conviction in.” <\/P> earth<\/B>Compare withMat 5:5<\/span>; Rev 11:15<\/span>.<\/P> earth<\/B>its ungodly<\/I>inhabitants, answering to “the wicked” in the parallel, andin antithesis to the “poor” and “meek,” namely,in spirit, the humble pious (Mt5:3<\/span>). It is at the same time implied that “the earth”will be extraordinarily wicked when He shall come to judge and reign.His reign shall therefore be ushered in with judgments on theapostates (Psa 2:9-12<\/span>;Luk 18:8<\/span>; Rev 2:27<\/span>).<\/P> rod of . . . mouth<\/B>condemningsentences which proceed from His mouth against the wicked (Rev 1:16<\/span>;Rev 2:16<\/span>; Rev 19:15<\/span>;Rev 19:21<\/span>). <\/P> breath of . . . lips<\/B>hisjudicial decisions (Isa 30:28<\/span>;Job 15:30<\/span>; Rev 19:20<\/span>;Rev 20:9-12<\/span>). He as theWord of God (Re 19:13-15<\/span>)comes to strike that blow which shall decide His claim to thekingdom, previously usurped by Satan, and “the beast” towhom Satan delegates his power. It will be a day of judgment to theGentile dispensation, as the first coming was to the Jews. Compare atype of the “rod” (Nu17:2-10<\/span>).<\/P><\/p>\n But with righteousness shall he judge the poor<\/strong>,…. The poor sinner, that is sensible of his spiritual poverty, and comes and acknowledges his sins and transgressions, and prays for pardoning grace and mercy, and hungers and thirsts after righteousness; such Christ justifies with his own righteousness, acquits and discharges them from all sin and condemnation, as also protects and defends them against all their enemies and oppressors:<\/p>\n and reprove with equity for the meek of the earth<\/strong>; that is, shall take the part of the meek, the lowly, and the humble, who are under a sense of their sins and unworthiness, apply to him for grace, righteousness, pardon, and eternal life; and for their sakes reprove wicked men that would distress and crush them; and in a just and equitable manner, in a way of righteous retaliation, render tribulation to them that trouble them:<\/p>\n and he shall smite the earth with the rod of his mouth<\/strong>: that is, either he shall smite the consciences of earthly and unregenerate men, by the ministration of his word, the rod of his strength, so that they shall be convinced of sin, and humbled for it, and be brought to repentance towards God, and faith in himself; or he shall smite the nations of the earth, the antichristian states, and destroy them,<\/p>\n Re 19:15<\/span><\/p>\n and with the breath of his lips shall he slay the wicked<\/strong>; either by the words of his mouth, as before; see Ho 6:5<\/span> so that they become dead men in their own apprehensions, have no hope of life and salvation by their own works, see themselves dead in law, and liable to eternal death and damnation; or this is to be understood of the destruction of the wicked at the last day, by a sentence of condemnation pronounced upon them by Christ; and particularly of antichrist, the wicked and lawless one, the man of sin and son of perdition, whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming, 2Th 2:4<\/span> in which place the apostle seems to have respect to this; nor is the Targum foreign from the sense given, which is<\/p>\n “he shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.”<\/p>\n Armillus seems to be a name hammered out of Romulus, and designs the Romish antichrist; for elsewhere the Jews expressly say, that Armillus is he whom the nations call antichrist z; by whom they suppose that Messiah, the son of Joseph shall be slain, and afterwards he himself shall be slain by Messiah the son of David; or it is the same with<\/p>\n , a destroyer of the people, a name that well agrees with antichrist; see Re 11:18<\/span>. This whole, verse is applied to the Messiah, both by ancient and modern Jews a.<\/p>\n z Abkath Rocel, p. 52. Ed. Huls. Vid. Buxtorf. Lex. Talmud, p. 221, 222, 223, 224. a Shirhashirim. Rabba, fol. 22. 3. Midrash Ruth, fol. 33. 2. Pesikta apud Yalkut Simeoni, par. 2. fol. 66. 4. Nachman. Disputat. cum Fratre Paulo, p, 41.<\/p>\n This is the standard according to which He will judge when saving, and judge when punishing. “And judges the poor with righteousness, and passes sentence with equity for the humble in the land; and smites the earth with the rod of His mouth, and with the breath of His lips He slays the wicked. And righteousness is the girdle of His loins, and faithfulness the girdle of His hips.”<\/em> The main feature in Isa 11:4<\/span> is to be seen in the objective ideas. He will do justice to the dallim <\/em>, the weak and helpless, by adopting an incorruptibly righteous course towards their oppressors, and decide with straightforwardness for the humble or meek of the land: anav <\/em>, like an <\/em>, from anah <\/em>, to bend, the latter denoting a person bowed down by misfortune, the former a person inwardly bowed down, i.e., from all self-conceit ( hocach l’ <\/em>, as in Job 16:21<\/span>). The poor and humble, or meek, are the peculiar objects of His royal care; just as it was really to them that the first beatitudes of the Sermon on the Mount applied. But “the earth” and “the wicked” (the latter is not to be understood collectively, but, as in several passages in the Old Testament, viz., Psa 68:22<\/span>; Psa 110:6<\/span>; Hab 3:13-14<\/span>, as pointing forward prophetically to an eschatological person, in whom hostility towards Jehovah and His Anointed culminates most satanically) will experience the full force of His penal righteousness. The very word of His mouth is a rod which shatters in pieces (Psa 2:9<\/span>; Rev 1:16<\/span>); and the breath of His lips is sufficient to destroy, without standing in need of any further means (2Th 2:8<\/span>). As the girdle upon the hips ( m othnaim <\/em>, lxx ), and in front upon the loins ( c halazaim <\/em>, lxx ), fastens the clothes together, so all the qualities and active powers of His person have for their band tzedakah <\/em>, which follows the inviolable norm of the divine will, and ha’emunah <\/em>, which holds immovably to the course divinely appointed, according to promise (Isa 25:1<\/span>). Special prominence is given by the article to ‘ emunah <\/em>; He is the faithful and true witness (Rev 1:5<\/span>; Rev 3:14<\/span>). Consequently with Him there commences a new epoch, in which the Son of David and His righteousness acquire a world-subduing force, and find their home in a humanity that has sprung, like Himself, out of deep humiliation.<\/p>\n 4. For he will judge the poor in righteousness. (182) Here he shows that Christ will be the guardian of the poor, or, he points out the persons to whom the grace of Christ strictly belongs, namely, to the poor or meek; that is, to those who, humbled by a conviction of their poverty, have laid aside those proud and lofty dispositions which commonly swell the minds of men, till they have learned to be meek through the subduing influence of the word of God. He therefore declares that he will be the protector and guardian, not of all men whatsoever, but of those who know that they are poor, and destitute of everything good. This was also declared by Christ to John’s disciples, when he said that the gospel is preached to the poor. (Mat 11:5<\/span>.) Who are they that are capable of receiving this doctrine? Not all men without exception, but those who, having laid aside the glory of the flesh, betake themselves to that heavenly protection. <\/p>\n There is, therefore, an implied contrast, namely, that Christ does not rule over the rich, that is, over those who are swelled with a false opinion of themselves. Though he invites all men to come to him, still the greater part refuse to submit to his government. The poor alone allow themselves to be governed by him. This passage teaches us, that if we are desirous to be protected by the power of Christ, we must lay aside all pride, and put on the spirit of meekness and modesty. That spiritual poverty which the Prophet recommends to all the members of Christ is, to have no lofty views, but to be truly humbled by a conviction of our poverty and nakedness, so as to depend on Christ alone. When we have been brought to this state of mind, the faithful King and Guardian will undertake to secure our salvation, and will defend us to the last against all our enemies. We also learn whom Christ invites to come to him: Come to me, all ye that labor and are burdened. (Mat 11:28<\/span>.) We must, therefore, labor and be pressed down by the weight of our burden, if we wish to feel and know his assistance. <\/p>\n And will reprove with equity for the meek of the earth. We must attend to the order which is here observed by the Prophet. He places poverty first, and then meekness; because we must first be poor before we become meek. So long as we think that we are somebody, (Act 5:36<\/span>,) and are carried away by a vain confidence in ourselves, our heart is filled with pride and self-conceit, and cannot yield or submit; but when we are convinced of our poverty, we lose courage, and, subdued and overpowered, begin to groan under the burden. The condition of Christ’s people, therefore, is here described, as he had formerly illustrated the nature of the king himself. Hence also we ought to learn, that those precious gifts of the Spirit with which we saw a little before that Christ was furnished, (183) are not bestowed by him on all men whatsoever, but on the poor and the meek; for the word judge denotes government, a very important part of which is, that Christ imparts to us the gifts which he received from the Father, that he may live in us, and that we may live in him. <\/p>\n And he shall smite the earth with the rod of his mouth. The Prophet here extols the efficacy of the word, which is Christ’s royal scepter. By the rod of his mouth is meant a scepter which consists in words, and in the second clause he repeats the same idea by the phrase, the breath of his lips; as if he had said, that Christ will have no need to borrow aid from others to cast down his enemies, and to strike down everything that opposes his government; for a mere breath or a word will be enough. The statement may be general, since believers also must die, so as to be renewed to a spiritual life; and in this sense the gospel is called a sword appropriated for the slaying of sacrifices. (Rom 15:16<\/span>.) But the latter part of the verse calls for a different interpretation. If any one choose to make a distinction, the striking of the earth will apply equally to the reprobate and the elect; as the gospel is <\/p>\n a two-edged sword, piercing even to the most hidden and secret feelings of the heart, and discerning the thoughts and affections. (Heb 4:12<\/span>.) <\/p>\n Yet it wounds the former in a very different manner from that in which it wounds the latter. By mortifying in the elect a sinful nature, it kills their lusts, that they may become a living sacrifice, and a sacrifice of sweet-smelling savor; but it strikes the wicked in a manner altogether destructive, for they rot and die, and to them it is even, as Paul says, a savor of death to death. (2Co 2:16<\/span>.) I should be willing enough to consider both effects as described here at the same time, were it not that it is opposed by the custom of the Hebrew language; for the Hebrew writers often repeat the same sentiment in different words. <\/p>\n And with the breath of his lips shall he slay the wicked. Christ is armed with the breath of his lips to slay the wicked. But perhaps this second clause was added by Isaiah for the purpose of amplification; and, indeed, to slay is much more than to strike. As it belongs to the gospel to cast down all men without exception, its effect on the reprobate may be said to be accidental, to slay them with a deadly stroke. In this way the Prophet would add a particular case to the general statement, intimating that the wicked fall under the sword of Christ to their everlasting destruction, because they are not set apart to be sacrifices. (184) However this may be, this latter clause must undoubtedly be limited to the wicked alone; and it is added, because that efficacy does not immediately appear in the preaching of the gospel, but, on the contrary, many ridicule, and jeer, and treat as a fable all that is said about Christ and his word. But though they do not immediately feel its power, yet they will not be able to escape it, and will at length be slain by a deadly wound. <\/p>\n But the Prophet’s meaning, I think, is not yet fully explained; for he does not speak only of the inward feeling by which wicked men are moved, whether they will or not, but of the wickedness itself, which will be removed and driven away by the power and efficacy of this scepter, as Paul also explains; for he undoubtedly alludes to this passage when he speaks of the destruction of Antichrist. <\/p>\n And then shall that Wicked be revealed, whom the Lord shall consume with the breath of his mouth, and shall destroy with the brightness of his coming. (2Th 2:7<\/span>.) <\/p>\n Thus he explains to us the meaning of the Prophet; for he shows that Christ will never be without enemies, who will endeavor to overturn his kingdom, and to hinder or retard the course of the gospel; otherwise these words of the Prophet would have been spoken in vain. But Christ will drive away some of their number, and the whole of them together, and their very head and leader, by the sound of his doctrine. <\/p>\n Thus also Paul recommends a twofold use of doctrine, demanding from a pastor that <\/p>\n he shall be qualified not only to teach, but likewise to refute those who oppose. ( Titus 1:9.) <\/p>\n A pastor ought not only to feed his flock, but also to protect and guard them against every injury. This is what Christ performs, and therefore he is provided with necessary armor, that he may contend successfully against the falsehoods of Satan, and the cruelty of tyrants, and every kind of enemies. <\/p>\n Hence it is evident that wicked doctrines cannot be driven away by any other method than by the gospel. In vain will the magistrate employ the sword, which undoubtedly he must employ, to restrain wicked teachers and false prophets; in vain, I say, will he attempt all these things, unless this sword of the word go before. (Deu 13:5<\/span>.) This ought to be carefully observed in opposition to the Papists, who, when the word fails them, betake themselves to new weapons, by the aid of which they think that they will gain the victory. They are even so impudent as to boast that heretics cannot be refuted by the word, though both the Prophet and Paul lay down no other method. <\/p>\n When the Prophet says, by the breath of his lips, this must not be limited to the person of Christ; for it refers to the word which is preached by his ministers. Christ acts by them in such a manner that he wishes their mouth to be reckoned as his mouth, and their lips as his lips; that is, when they speak from his mouth, and faithfully declare his word. (Luk 10:16<\/span>.) The Prophet does not now send us to secret revelations, that Christ may reign in us, but openly recommends the outward preaching of doctrine, and shows that the gospel serves the purpose of a scepter in the hand of Christ, so far as it is preached, and so far as it is oral, if we may use the expression; otherwise it would have been to no purpose to mention the mouth and the lips. Hence it follows that all those who reject the outward preaching of the gospel shake off this scepter, as far as lies in their power, or pull it out of the hand of Christ; not that the efficacy which he mentions depends on the voice of men, but so far as Christ acts by his ministers; for he does not wish that their labor should be fruitless, without sacrificing the elect to obedience, (Rom 15:16<\/span>,) and slaying the reprobate; as Paul in another passage boasts that there will be speedy vengeance against all unbelievers and rebels. <\/p>\n Here we must again call to remembrance what is the nature of Christ’s kingdom. As he does not wear a golden crown or employ earthly armor, so he does not rule over the world by the power of arms, or gain authority by gaudy and ostentatious display, or constrain his people by terror and dread; but the doctrine of the gospel is his royal banner, which assembles believers under his dominion. Wherever, therefore, the doctrine of the Gospel is preached in purity, there we are certain that Christ reigns; and where it is rejected, his government is also set aside. Hence it is evident how foolishly the Papists boast that the Church belongs to them, when they order Christ himself to be silent, and cannot endure the sound of his voice, but proclaim aloud, with distended cheeks, their own edicts, laws, decrees, and tyrannical regulations. <\/p>\n (182) But with righteousness shall he judge the poor. — Eng. Ver. <\/p>\n (183) See page 374. <\/p>\n (184) The force of these repeated allusions to Rom 15:16<\/span> will be best understood by consulting the Author’s Commentary on that remarkable passage. — Ed. <\/p>\n (4) With righteousness shall he judge the poor . . .<\/strong>The picture which Isaiah had drawn of the corrupt judges of his time gives point to the contrast (Isa. 1:23<\/span>; Isa. 2:14-15<\/span>; Isa. 10:1-2<\/span>). The poor whom they trampled on should be the special objects of the care of the true King (Mat. 11:5<\/span>).<\/p>\n He shall smite the earth . . .<\/strong>The earth stands here, if we accept the reading, for the rulers who are for the time supreme in it. A slight alteration of the Hebrew gives shall smite the tyrant, <\/em>which forms a better parallelism with the ungodly of the next clause. The phrase the sceptre <\/em>of his mouth is significant. The word which the Messiah-King speaks shall be as the sceptre which is the symbol of authority. So in Rev. 1:16<\/span>, a sharp two-edged sword comes forth from the mouth of the Christ of St. Johns vision. The latter clause, with the breath of his lips shall he slay . . .<\/strong> ,has a parallel in Hos. 6:5<\/span>.<\/p>\n 4<\/strong>. <\/strong> With righteousness shall he judge the poor <\/strong> Shall see that their cause is not repressed, but dealt with exactly right: “the poor” who cannot commend their case to the eye. <\/p>\n The meek <\/strong> Who use no adroit nor eloquent words to win the ear. <\/p>\n The rod of his mouth <\/strong> The words of his mouth are the rod which shatters. Psa 2:9<\/span>; Rev 1:16<\/span>. He needs no visible sceptre: his is a fearful presence to the guilty conscience.<\/p>\n Isa 11:4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.<\/p>\n Ver. 4. But with righteousness judge the poor,<\/strong> ] i.e., <\/em> The poor in spirit, those meek ones of the earth. So the Anabaptists of Germany called themselves, and said that now the promise must be fulfilled, “The meek shall inherit the earth”; whenas they by blood, rapine, cruel wars, seized on the possessions of others. And have we not now a<\/em> among us many loaves of the same leaven, brats of the same breed, bloody in their positions and dispositions – the fifth monarchy men they call themselves. Christ Jesus (as he hath lately to his great praise, so still) preserve and bless us out of their bloody fingers, and from their prodigious principles and practices. He hath promised it here, and much more: thou shalt “give thy judgment to the king” (Christ), “and he shall deliver the poor” Psa 72:2 – viz., from all foes and persecutors. <\/p>\n <\/p>\n And he shall smite the earth,<\/strong> ] i.e., <\/em> Earthly minded men, who are “of the earth, speak of the earth, and the earth heareth them.” Joh 3:31 As the earth is cold and dry, so are they. As the earth is heavy, and beareth downward, so do they. As the earth keepeth down hot exhalations that naturally would ascend, so is it with such. And lastly, as the earth standeth still in the midst of heaven, and taketh no notice of the whole circumference that is carried around it, so are earthly men stupid and insensible, &c. Howbeit “by the rod of his mouth,” that is, by the preaching of the gospel, Christ doth again secretly “smite the earth,” that is, the consciences of carnal people, glued to the earth, making them sound heavily as a shawm. b<\/em> <\/p>\n <\/p>\n And with the breath of his lips shall he slay the wicked.<\/strong> ] The devil and his deputies, Antichrist especially, 2Th 2:8 and that with little ado, even with a blast of his lips only; as with his bare word he laid on their backs those soldiers that came to apprehend him. <\/p>\n<\/p>\n a<\/em> This was written May 1, 1657. <\/p>\n b<\/em> A mediaeval musical instrument of the oboe class, having a double reed enclosed in a globular mouthpiece.<\/p>\n poor = impoverished, reduced. Hebrew. dal. See note on “poverty” (Pro 6:11). <\/p>\n reprove = set right, or righten. <\/p>\n smite. Same word as in Isa 11:15. <\/p>\n the earth. Some codices read ‘driz, “the oppressor”, for erez<\/p>\n , “the earth”. This reading is confirmed by the Structure of the clause (which is an Introversion): He shall smite the oppressor with the rod of His mouth and with the blast of His lips shall He slay the lawless one. This reading (“oppressor”, for “the earth “) depends on whether the first letter is Aleph (= ‘) or Ayin (= ‘). If with the word is ‘erez, earth; and if with it is ‘ariz, oppression. These two letters are often interchanged. See notes on Psa 28:8 (their); Isa 35:15 (tear me). Mic 1:10 (at all). Hos 7:6 (baker sleepeth). The word ga’al (to redeem) is spelled with Aleph (‘), but it has been mistaken for ga’al (to pollute), and is actually so rendered in Ezr 2:62. Neh 7:64. Neh 59:3; Neh 63:3. Lam 4:14. Dan 1:8. Zep 3:1. Mai. Isa 1:7; while ga’al is properly so rendered in Lev 26:11, Lev 26:15, Lev 26:30, Lev 26:43, Lev 26:44; 2Sa 1:21 (vilely = as polluted). Job 21:10 (faileth), Jer 14:19 (lothed), Eze 16:45. The word “power” is spelled ‘a (with Aleph) in Psa 76:7, but ‘oz (with Ayin (‘) in Isa 90:11. See further note on Hos 7:6 (“in their lying in wait”). The Massorah contains several lists of words in which these letters are interchanged. See Ginsburg’s Massorah (Vol. I, p. 57, letter, 514 b, and Vol. II, p. 390, letter, 352-360, &c). <\/p>\n breath. Hebrew. ruach = blast, as in Exo 15:8; Exo 25:4; Exo 37:7. 2Ki 19:7. <\/p>\n the wicked = the lawless one. Hebrew. rasha’. App-44. (sing, not plural) Compare 2Th 2:8. <\/p>\n But with: Isa 32:1, 2Sa 8:15, 2Sa 23:2-4, 1Ki 10:8, 1Ki 10:9, Psa 45:6, Psa 45:7, Psa 72:1-4, Psa 72:12-14, Psa 82:2-4, Jer 23:5, Jer 23:6, Jer 33:15, Mat 11:5, Rev 19:11 <\/p>\n reprove: or, argue, Isa 1:17, Pro 31:8, Pro 31:9, Jer 5:28 <\/p>\n for the meek: Isa 29:19, Isa 61:1, Zep 2:3, Mat 5:5, 2Co 10:1, Gal 5:23, Tit 3:2, Jam 3:13 <\/p>\n and he shall: Job 4:9, Psa 2:9, Psa 110:2, Mal 4:6, 2Th 2:8, Rev 1:16, Rev 2:16, Rev 19:15 <\/p>\n with the breath: Isa 30:33, Psa 18:8, Act 9:1 <\/p>\n Reciprocal: Exo 4:2 – a rod Exo 15:8 – blast Lev 13:6 – pronounce Deu 13:14 – General Deu 25:1 – General 2Sa 14:8 – I will give 2Sa 23:3 – must be just 1Ki 19:17 – Elisha slay 2Ki 19:7 – a blast Job 15:30 – by the breath Job 36:6 – giveth Psa 2:5 – Then Psa 9:4 – right Psa 9:8 – General Psa 10:18 – judge Psa 18:15 – O Lord Psa 25:9 – meek Psa 50:4 – judge Psa 72:4 – He shall judge Psa 76:9 – When Psa 139:19 – Surely Psa 140:12 – the Lord Pro 29:14 – king Isa 2:4 – And he Isa 14:32 – and the Isa 25:4 – thou hast Isa 30:28 – his breath Isa 40:24 – he shall also Isa 42:3 – he shall Isa 49:2 – he hath made Eze 46:18 – the prince Hos 6:5 – I have Zec 11:7 – General Luk 12:49 – come Joh 5:30 – I judge Joh 7:24 – General Heb 4:12 – sharper 1Pe 3:4 – a meek Rev 2:12 – which hath Rev 11:5 – fire<\/p>\n THE JUST AND MERCIFUL MESSIAH<\/p>\n With righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked.<\/p>\n Isa 11:4<\/p>\n As it may in many ways be shown that the Church of Christ, though one Church with the Jewish, differs from it as being a kingdom, so now let me dwell on this point: that though a kingdom like empires of the earth, it differs from them in being a Church, i.e. a kingdom of truth and righteousness. That Scripture speaks of the kingdom of Christ as not an earthly kingdom, not supported by strength of arm or force of mind, or any other faculty or gift of the natural man, is plain. But consider some objections to which the circumstances of its actual history and condition give rise.<\/p>\n I. It may be said that the event has not fulfilled the prophecies; that the kingdom has indeed been large and powerful, but it has not ruled according to justice and truth; that at times it has had very wicked men among its rulers, and that great corruptions, religious and moral, have been found in it; and that, as has sometimes been said, worse crimes have been perpetrated under colour of religion than in any other way. But this may be granted in the argument; yet the Scripture account of the Church remains uncompromised. It is a kingdom of righteousness, because it is a kingdom founded, based, in righteousness.<\/p>\n II. In the Gospel, Christs followers are represented as poor, despised, weak, and helplesssuch pre-eminently were the Apostles.But in the Prophets, especially in Isaiah, the kingdom is represented as rich and flourishing and honoured, and powerful and happy. If the Church of Christ were to seek power, wealth, and honour, this were to fall from grace; but it is not less true that she will have them, though she seeks them notor rather, if she seeks them not. Such is the law of Christs kingdom, such the paradox which is seen in its history. It belongs to the poor in spirit; it belongs to the persecuted; it is possessed by the meek; it is sustained by the patient. It conquers by suffering; it advances by retiring; it is made wise through foolishness.<\/p>\n III. Temporal power and wealth, though not essential to the Church, are almost necessary attendants on it.They cannot be long absent from it; it is but a matter of time, as we speak, when they will be added.<\/p>\n Isa 11:4. With righteousness With justice and impartiality; shall he judge the poor Whom human judges commonly neglect and oppress, but whom he shall defend and deliver; and reprove with equity for the meek of the earth Shall condemn their malicious enemies, and give sentence for them. He calls them meek, whom before he called poor, partly to show his justice in defending them when they are most exposed to the contempt and injuries of men; and partly to signify that his subjects should be poor in spirit, as well as poor in the world, and not poor and proud, as many worldly persons are. And he shall smite the earth That is, the men of the earth, intending chiefly the carnal and wicked, as it is in the next branch of the verse; with the rod of his mouth With his word, which is his sceptre, and the rod of his power, (Psa 110:2,) which is sharper than a sword, (Heb 4:12,) by the preaching whereof he subdues the world to himself, and will destroy his enemies, 2Th 2:8. This he adds farther, to declare the nature of Christs kingdom, that it is not of this world, and that his sceptre and arms are not carnal, but spiritual, as it is said 2Co 10:4. And with the breath of his lips With his word, breathed out of his lips; whereby he explains what was meant by the foregoing expression, rod; shall he slay the wicked The impenitent and unbelieving, the obstinate and irreclaimable, who will not obey the truth, but persist to obey unrighteousness. These he will slay or destroy, by the terrible judgments which he will execute upon them. This latter part of the verse will be eminently fulfilled in the destruction of antichrist, to whom St. Paul applies it 2Th 2:3-8, (compare Rev 19:21,) who is, by way of eminence, called the Wicked one, the man of sin, and , the adversary to Gods truth and people.<\/p>\n 11:4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall {b} smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.<\/p>\n (b) All these properties can agree to no one, but only to Christ: for it is he who touches the hearts of the faithful and mortifies their concupiscence: and to the wicked he is the favour of death and to them who will perish, so that all the world will be smitten with his rod, which is his word.<\/p>\n Justice for the poor was hard to find in the ancient world because the poor could not afford to bribe their judges, and they possessed little political influence. But Israel’s coming king would do what was right for the poor and be fair with the afflicted (cf. Rev 1:5; Rev 3:14). His words of judgment would result in the death of the wicked rather than giving them preferential treatment for what they could do for the judge (cf. Isa 55:10-11; Gen 1:3; Heb 4:12; 2Th 2:8; Rev 1:16; Rev 19:15; Rev 19:21). Clearly, this king will acknowledge God as His sovereign.<\/p>\n But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 4. The special objects of his care are the defenceless and down-trodden classes … Continue reading “Exegetical and Hermeneutical Commentary of Isaiah 11:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17899","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17899","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17899"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17899\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17899"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17899"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17899"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>IT MAY BE SAID THAT THE EVENT HAS NOT FULFILLED THE PROPHECIES; that the kingdom has indeed been large and powerful, but it has not ruled according to justice and truth; that at times it has had very wicked men among its rulers, and that great corruptions, religious and moral, have been found in it; and that worse crimes have been perpetrated under colour of religion than in any other way. But this may be granted in the argument; yet the Scripture account of the Church remains uncompromised. It is a kingdom of righteousness, because it is a kingdom founded in righteousness. <\/p>\n
II. <\/strong>IN THE GOSPEL, CHRISTS FOLLOWERS ARE REPRESENTED AS POOR, DESPISED, WEAK, AND HELPLESS. Such preeminently were the apostles. But in the prophets, especially in Isaiah, the kingdom is represented as rich and flourishing and honoured, powerful and happy. If the Church of Christ were to seek power, wealth, and honour, this were to fall from grace; but it is not less true that she will have them, though she seeks them not–or rather, if she seeks them not. Such is the law of Christs kingdom, such the paradox which is seen in its history. It belongs to the poor in spirit; it belongs to the persecuted; it is possessed by the meek; it Is sustained by the patient. It conquers by suffering; it advances by retiring; it is made wise through foolishness. <\/p>\n
III. <\/strong>TEMPORAL POWER AND WEALTH, THOUGH NOT ESSENTIAL TO THE CHURCH, ARE ALMOST NECESSARY ATTENDANTS ON IT. (J. H.Newman, D. D.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"