Isaiah 11:10 Komentář

It is a very good transition in prophecy (whether it be so in rhetoric or no), and a very common one, to pass from the prediction of the temporal deliverances of the church to that of the great salvation, which in the fulness of time should be wrought out by Jesus Christ, of which the other were types and figures, to which all the prophets bore witness; and so the ancient Jews understood them. For what else was it that raised so great an expectation of the Messiah at the time he came. Upon occasion of the prophecy of the deliverance of Jerusalem from Sennacherib, here comes in a prophecy concerning Messiah the Prince. I. His rise out of the house of David (Isa 11:1). II. His qualifications for his great undertaking (Isa 11:2, Isa 11:3). III. The justice and equity of his government (Isa 11:3-5). IV. The peaceableness of his kingdom (Isa 11:6-9). V. The accession of the Gentiles to it (Isa 11:10), and with them the remnant of the Jews, that should be united with them in the Messiah's kingdom (Isa 11:11-16) and of all this God would now shortly give them a type, and some dark representation, in the excellent government of Hezekiah, the great peace which the nation should enjoy under him, after the ruin of Sennacherib's design, and the return of many of the ten tribes out of their dispersion to their brethren of the land of Judah, when they enjoyed that great tranquility.

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, Isa 11:10. 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 (Isa 11:11), 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 (Isa 11:15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, Isa 11:16. 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 Isa 11:10, of which the following verses are a continuation. Rom 15:12, 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 (Isa 11:1), a root out of a dry ground, Isa 53:2. He is the root of David (Rev 5:5), the root and offspring of David Rev 22:16. 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, Joh 12:32. 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 (Sol 1:4), 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 (Joh 11:51), 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 (Joh 12:21, 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 Septuagint (or perhaps the Septuagint from the apostle, in the editions after Christ) reads it (Rom 15:12), 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 17:12. 4. Both Jews and Gentiles shall be gathered to him, Isa 11:11. 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 (Isa 11:12), 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 (Jam 1:1; Pe1 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, Joh 7:35. 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 3:18) and become one nation (Eze 37:22); so the Jews and Gentiles are made of twain one new man (Eph 2:15), 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 (Isa 62:10), 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, Isa 66:20. 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 16:12), 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, Isa 35:8.

INTRODUCTION TO ISAIAH 11 This chapter is a prophecy of the Messiah, and gives an account of his descent, as man; of his qualifications for his office, as a Judge and King; of his performance of it; of the peaceableness of his kingdom; of the spread of it among the Gentiles, by the preaching of the Gospel; and of the last and general conversion of the Jews. His original and descent from David the son of Jesse, under the titles of a rod and branch, is described as mean and obscure, expressed by stem and roots, Isa 11:1 his gifts and qualifications for his work, in general and particular, Isa 11:2 the performance of it, both with respect to good men and bad men, in the fear of the Lord, with all equity, righteousness, and readiness, Isa 11:3 the peaceableness of his kingdom is figuratively expressed, by the agreement of savage and tame creatures, the former becoming the latter, and so losing their malignant and hurtful nature, through the efficacy of the Gospel, spreading the knowledge of Christ all over the world, Isa 11:6 particularly among the Gentiles, comparable to those savage creatures, who, upon the exhibition of Christ in the Gospel; should seek to him, and find rest in him, Isa 11:10 which will be followed or accompanied with a collection of the Jews out of all lands, and the conversion of them, which will be brought about by the power and grace of God, all impediments being by him removed out of the way; the consequences of which will be, peace among themselves, and obedience among the Gentiles, Isa 11:11.

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", Rev 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 Deu 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, Psa 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".

Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. [Isaiah 11:10] Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious. LXX: On that day the root of Jesse shall stand as a signal to the peoples; the nations shall seek him out, and his dwelling shall be honored. For his resting place has been chosen in Hebrew, Mnuatho (), which all have likewise translated. And for his honor, in Hebrew it is read as Chabod (), which clearly signifies glory. And the meaning is: his death will be glorious, so that what the Savior prays for in the Gospel may be fulfilled: Father, glorify me with the glory which I had before the world was with you (John 17:5). It has been said about his birth, it has been said about the others in the midst of the Sacraments: he came to death, which is not called by the usual name of mortals, but because eternal life was in Christ, it is called rest. But we, in order to make the meaning clear to the reader, translate it as dormition and rest, with another word but the same meaning, we turn it into a tomb. Therefore, in that time, when the Gospel of Christ will shine forth throughout the whole world, and the knowledge of the Lord will fill all the earth like the waters cover the sea, the root of Jesse will be and the one who will rise from his lineage as a sign for all peoples, so that the nations may see the sign of the Son of Man in heaven (Matt. 24). He will have horns in his hands, in which his strength will be hidden, so that when exalted, he may draw all things to himself (Hab. 3). As the Septuagint translated, he will rise from the dead to be the prince of all nations, and all peoples will hope in him. This is also testified by Jacob in a mystical message about the tribe of Judah: The prince will not fail from Judah, nor the leader from his loins, until he comes to whom it belongs, and he will be the expectation of the nations. And in that day, the Lord will stretch out his hand a second time to possess the remnant of his people, which will be left behind by the Assyrians, and by Egypt, and by Phut, and by Ethiopia, and by Elam, and by Shinar, and by Hamath, and by the islands of the sea. And He will lift up a signal for the nations, and will gather the outcasts of Israel, and assemble the scattered ones of Judah from the four corners of the earth. The jealousy of Ephraim will depart, and the enemies of Judah will be destroyed. Ephraim will not be jealous of Judah, and Judah will not fight against Ephraim. They will swoop down on the Philistines' shoulder through the sea, together they will plunder the sons of the East. And Edom and Moab will be under their control, and the sons of Ammon will obey them. In that day, which is the time mentioned before, when the Root of Jesse rises as a signal for the peoples, in order to rule over the nations, the Lord will stretch out His hand a second time, so that not according to our Jewish understanding at the end of the world, when the fullness of the Gentiles has come in, then all Israel will be saved (Rom. XI); but let us understand all these things in relation to His first coming. For we cannot, when the same day is said both now and above, refer it to the first coming, and the one below to the second: lest by these things which follow, and those which precede, Christ whom the Jews contend has not yet come but is to come, should be referred to him. After the calling of the Gentiles, therefore, which were formerly reckoned in the tail, Israel shall be reckoned in the tail, in order that the Lord may again put forth his hand a second time, and possess the remnant of his people, of whom we have read above, not all Israel, but the remnants are to be saved, which shall be left by the Assyrians and by Egypt, and by the various nations around. For first the Twelve Apostles, and seventy, and one hundred twenty souls, and five hundred, who were gathered together, the Lord appeared to them, then three thousand, and five thousand Jews believed in the Lord. James also speaks to the apostle Paul, who himself was among the others: See, brother, how many thousands there are of believing Jews? all of these are zealous for the law (Acts 21:20). And in the same volume we read: Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven, who were amazed and said: Are not all these Galileans, and how is it that we hear, each of us in his own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and converts to Judaism; Cretans and Arabs—we hear them declaring the wonders of God in our own tongues! (Acts 2:9-11) From all these nations, people from Israel, through the apostles, will be saved. The Ecclesiastical Histories report that the apostles preached the Gospel in the whole world, in such a way that some reached Persia and India, and Ethiopia extended its hands to God, and gifts for Christ were brought from across the rivers of Ethiopia. So that it may not seem to signify only the eastern peoples, it also includes the rest: And from the islands of the sea. However, the islands of the sea signify the western region, which is enclosed by the circuit of the ocean. Therefore, the sign of the Cross will be raised among all nations, and first it will gather the people of Israel from the synagogues, in order to fulfill the command of the Savior given to the Apostles, who said: Go to the lost sheep of the house of Israel (Matthew 10:6). Finally, Paul also speaks to the unbelievers among the Jews, saying: It was necessary for the word of God to be spoken to you first; but since you have rejected it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles, as the Lord has commanded us (Acts 13:46-47). But the four cardinal directions, east and west, south and north, signify, as by these the calling of the world is demonstrated. In that time, Isaiah says, Ephraim and Judah, who now, as prophesied by me, dissent with hostile hatred between themselves, will not be enemies, but according to the prophecy of Ezekiel, two rods will be joined into one rod, and they will be joined in the Church of Christ, who were previously separated (Ezek. VII), so that they may work together in the nations and willingly bear the burden of the Philistines on their shoulders across the sea, that is, they may first preach to the coastal Palestinians and swiftly proceed by sea to the other nations. Or according to the Seventy Interpreters: they will fly in the ships of foreigners, they will plunder the sea together; from which let us understand the example of the apostle Paul, who was carried by ships of foreigners through Pamphylia, and Asia, and Macedonia, and Achaia, and various islands and provinces, even to Italy (Acts 28), and as he himself writes, to Spain also (Romans 15). Therefore, Ephraim and Judah, that is, those who believed in Christ from the twelve tribes of the Jews, will plunder the East together, and extend their hands in Idumea and Moab, according to what Christ speaks mystically in the person of David: I will stretch out my shoe to Idumea: to me foreigners will serve (Psalm 59:10). For at that time when Isaiah prophesied, these nations were adversaries to the people of Judah, and therefore he now says that after the root of Jesse rises, to reign over the nations, and the banner of the Cross for the salvation of the whole world is raised up, then even Idumea, Moab, and the sons of Ammon, in fact, the entire extent of Arabia, will give their hands to the Apostles, and in the places of idolatry the Church of Christ will be raised up.

Here is the meaning: his death will be glorious so that what the Savior prayed in the Gospel might be fulfilled: “Father, glorify me with the glory that I had with you before the world came to be.” This was said about his nativity and about other sacraments in the public view. He came to death who was not accustomed to bearing the name of the dead but because perpetual life was in Christ, it was called “rest.” But we, in order to make the meaning clear to the reader, replaced “rest” and “dormancy” with another word of the same meaning: “sepulcher.” At that time therefore, when the gospel of Christ shines in all the world and the earth is filled with the knowledge of God, like waters of the sea covering the land, the root of Jesse and he who arises from his stem will be a sign to all the people, that they might see the sign of the Son of Man in heaven. He will have a horn in his hands, in which are hidden his strength, that when he is exalted he might draw all things to himself.

Long before this tomb [of Christ] was hewn out by Joseph, its glory was foretold in Isaiah’s prediction, “his rest shall be glorious,” meaning that the place of the Lord’s burial should be held in universal honor.

In that day, that is, at the time of which it was also spoken above, when the root of Jesse will arise as a sign for the peoples, or to rule the nations, the Lord will send forth his hand a second time that all of Israel may be saved at the end of the world when the fullness of the Gentiles will enter, by no means according to our Judaizers. But we should understand all these things as pertaining to the first advent. For since only one day is indicated both here and above, we are unable to refer the former to the first advent and the latter to the second, such that the events that follow and those that preceded would not be referred to Christ, whom the Jews contended had not yet come, but would still come in the future. After the calling of the Gentiles, therefore, who were formerly thought to be the tail, Israel will be known as the tail, that the Lord may put forth his hand a second time and take possession of the remnant of his people, about whom we also read above: not all of Israel but that portion of Israel to be saved, which will remain from Assyria and Egypt and diverse parts of the world. For first the twelve apostles and the seventy and the one hundred twenty souls and the five hundred to whom the Lord appeared at once, then the three thousand and the five thousand are Jews who will have believed in the Lord.

Now Jesse was the father of David, and the promise with an oath was made to David. The prophet would not have spoken of the Lord Christ as a rod growing out of Jesse if he had only known him as God.

375. In that day. Here he places the dignity of the restorer. For a sign, the sign of the cross; those who take up this sign will be saved: I, if I be lifted up from the earth, will draw all things to myself (John 12:32); below: behold I will lift up my hand to the Gentiles, and will set up my sign to the people; him the Gentiles shall beseech (Isa 49:22). All kings of the earth shall adore him: all nations shall serve him (Ps 71[72]:11). His sepulcher shall be glorious: it shall be venerated by all; hence it is signified by the sepulcher which he built in Modin for an everlasting monument, that it might be seen by all passing by (1 Macc 13:25–30). Others explain this as concerning Josias, for he was buried in the sepulchers of the kings.

The prophet proclaims the tenor of God's covenant with the Jews of old, Jer 11:1-5; and then reproves them for their hereditary disobedience, Jer 11:6-19. In consequence of this the Almighty is introduced, declaring he will show them no pity, Jer 11:11-13; forbidding Jeremiah to intercede, Jer 11:14; rejecting their sacrifices, Jer 11:15; and in a word, condemning this fair but unfruitful tree to the fire, Jer 11:16, Jer 11:17. In what remains of the chapter the prophet predicts evil to his neighbors of Anathoth, who had conspired against him, Jer 11:18-23. "Let us," said they, "destroy this tree, with the fruit thereof," etc., alluding to what Jeremiah had said in the sixteenth verse.

A root of Jesse, which shall stand etc. "The root of Jesse, which standeth," etc. - St. John hath taken this expression from Isaiah, Rev 5:5, and Rev 22:16, where Christ hath twice applied it to himself. Seven MSS. have עומד 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.

(Isa. 11:1-16) rod--When the proud "boughs" of "Lebanon" (Isa 10:33-34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (Isa 10:5-6, Isa 10:18-19). stem--literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (Isa 10:18-19), when Messiah should arise from it, to raise it to more than its pristine glory. Luk 2:7 proves this (Isa 53:2; compare Job 14:7-8; see on Isa 8:6). Branch--Scion. He is nevertheless also the "root" (Isa 11:10; Rev 5:5; Rev 22:16. "Root and offspring" combines both, Zac 3:8; Zac 6:12).

root--rather, "shoot from the root" (compare Note, see on Isa 11:1; Isa 53:2; Rev 5:5; Rev 22:16). stand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Isa 5:26; Joh 12:32). the people--peoples, answering to "the Gentiles" in the parallel member. to it . . . seek--diligently (Job 8:5). They shall give in their allegiance to the Divine King (Isa 2:2; Isa 60:5; Zac 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Zac 14:16). Compare Rom 15:12, which quotes this passage, "In Him shall the Gentiles trust." rest--resting-place (Isa 60:13; Psa 132:8, Psa 132:14; Eze 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.

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'nēs ‛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 menuchâh, 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 nēs 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.