Isaiah Chapter 11

In contrast with the destruction of the high and haughty Assyrian under the stroke of Jehovah, we have in this chapter a remarkable and full description of the Messiah: first, in a moral point of view; and, next, in His kingdom, its character, and its accompaniments. It is no longer "the rod of His anger," the staff in Whose hand is Mine indignation, but a Branch from Jesse's roots, yet withal the Root of Jesse, Who will infallibly bless both Israel and the Gentiles in that day of the kingdom, though He will bring the lofty low, as well as smite the earth with the rod of His mouth, and with the breath of His lips slay the wicked or lawless one, in order to that wondrous end.

The entire strain is closed with a suited song of praise (Isa. 12) in the lips of Israel, now indeed and for ever blessed of Jehovah, their Holy One in their midst.

"And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit: and the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah; and his delight will be in the fear of Jehovah: and he will not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness will he judge the poor, and reprove with equity for the meek of the earth: and he will smite the earth with the rod of his mouth, and with the breath of his lips will he slay the wicked [one]" (vv. 1-4).

To look and contend for a fulfilment of this prophecy in Hezekiah or Josiah would be idle, and only shows the straits to which the rationalistic enemies of revelation are reduced. No king, let him be ever so pious or glorious, that followed Ahaz, no, nor David nor Solomon in the past, even approached the terms of the prediction either personally or in the circumstances of their reign. Did the "Spirit of Jehovah" rest upon the better of the two when he said, "I shall now perish by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines?" Was it "the Spirit of wisdom and understanding," when he feigned himself mad, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard? Was it "the Spirit of counsel and might," when David amused his credulous host of Gath with his fictitious razzias against the south of Judah, when in truth he was invading the Geshurites, Amalekites, etc., without leaving a human being to tell the tale? Was it the "Spirit of knowledge" that dealt with Absalom? Was the numbering of Israel done in "the fear of Jehovah"? Was the matter of Uriah a proof that "righteousness" was "the girdle of his loins" or "faithfulness" "of his reins"? When was the earth smitten with the rod of any king's mouth? Or whose lips ever breathed to the destruction of the wicked? And who has seen that wondrous change, depicted in verses 6-9, passing over the fierce beasts and the most timid; and man's lordship owned at length by all, subject and harmonious, even in the person of a babe? Equally impossible, at the least, is it to say that the latter part of the chapter was met by anything resembling its predictions in any era of Israel. The idea of Zerubbabel fulfilling it is preposterous. There was not a single resemblance in that day of small things.

Is it contended, on the other hand, that so glowing a picture of the great King and His kingdom is realised spiritually in the church and in the blessings of the gospel? Without descending so low as the gross pretensions of papal ambition, the spiritual or rather mystical interpretation which suits worldly-minded Christendom finds its expression in Theodoret, or earlier still. This writer sees the apostolic doctrine change earth into heaven, and the picture in verses 6-8 accomplished in kings, prefects, generals, soldiers, artizans, servants, and beggars partaking together of the same holy talk, and hearing the same discourses! Paul with the philosophers at Athens illustrates, according to him, the weaned child putting his hand on the cockatrice's den; as the promise to Peter (Matthew 16:18) answers to the predicted absence of any destructive thing! Jehovah's holy mountain he explains as the loftiness, strength, and immutability of His divine teaching Theodoret justly explodes the folly of applying such a prophecy to Zerubbabel, who was only governor of a few Jews, and in no way whatever of Gentiles; but he offers an alternative hardly preferable in the Acts of the Apostles, or specially in St. Paul's Epistles.

Such an interpretation as this is not only false in fact but injurious and corrupting in principle. It confounds the church with Israel; it lowers the character of our blessing in Christ from heaven to earth; it weakens the word of God by introducing a haziness needful to the existence of such applications; it undermines the mercy and the faithfulness of God, because it supposes that the richest and most unconditional of His promises to Israel are, notwithstanding, taken from them and turned into the wholly different channel of ourselves. If God could so speak and act towards Israel, where is the guarantee for the Christian or the church? The apostle can and does quote from the prophets, and from this very chapter of our prophet (Romans 15:12), to vindicate the principle, so richly illustrated in the gospel, of God's blessing the Gentiles, and of their glorifying God for His mercy. But the self-same apostle maintains that there is now the revelation of a mystery which was hid from ages and generations, the mystery of Christ and the church, wherein there is neither Jew nor Gentile, in the fullest contrast with the great day when Israel and the nations shall be blessed as such, and in their respective places, under Messiah's reign openly displayed.

In this prophecy, however, as in the Old Testament generally, we see the distinctive blessing of Israel on earth, though there is bright hope for the nations, as well as judgement on all enemies, Jewish or Gentile. All this supposes a state of things essentially differing from God's ways with His church, during which Israel ceases to be the depository of His testimony and promise. For as the natural Jewish branches were broken off from the olive tree and the Gentile wild olive was grafted in, so because of non continuance in God's goodness the Gentile will be broken off and the natural branches grafted in again; "And so all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob; for this is my covenant unto them, when I shall take away their sins" (Romans 11:26-27). Meanwhile blindness in part is happened to Israel, until the fullness of the Gentiles be come in. Then they will hail their rejected Messiah, and the universal blessing of the earth will follow His destruction of their foes as the initiatory act of His kingdom. Of this (not of the gospel, as regards which the Jews are enemies on our account) the chapters speak; and, thus viewed, all flows harmoniously onward both as a whole and in the smallest detail.

There is another decisive proof, furnished by the same apostle Paul in 2 Thessalonians 2:8, that the chapter applies to a future age as contrasted with the present where the rejected Christ is hid in God and glorified on high. It is beyond controversy that our verse 4 is authoritatively interpreted of the Lord Jesus destroying the lawless one with the breath of His mouth, and annulling him by the shining forth of His presence or coming. A wholly new age of triumphant power in righteous government will be introduced and maintained by the Lord's appearing, and thus essentially distinguished from this day of grace, while Satan reigns, and those that are Christ's suffer, yet overcome by faith. We wait for His coming as the close of our pilgrimage here below. They await His appearing as deliverance from imminent destruction, and as the beginning of their allotted place of honour and blessing under His reign, and of all the nations in their measure.

"And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit." One cannot but think with others that the allusion to the stem of Jesse is significant. Elsewhere Messiah is viewed as David's son, or styled David himself. Here He is a Shoot or Rod from the stock of Jesse, and a Branch out of his roots for Israel, and the Root of Jesse for the peoples and nations. There would seem a purpose of drawing attention to the lowly condition into which the royal race should have sunk at the birth of the Christ. It was from that family, when of no account in Israel, that David was anointed for the throne. The prophet designates the rise of a greater than David, not from the glory that had been conferred on the house, but in a way readily suggestive of obscurity. From this stock, lowly of old, lowly once more, sprang the hope of Israel on Whom the Spirit rested without measure; or, as Peter preached, God anointed Jesus of Nazareth with the Holy Ghost and with power. In Rev. 5 He is said to be the Root of David; in 22 his Root and Offspring.

"And the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah." Here, however, it is not in the activity of grace among the sorrows of men and the oppressions of the devil, that we see Jesus, but in view of His government. Thoroughly subject to Jehovah, He rules not according to appearance but righteously in His fear. Such is the effect of the power that rested on Him. And His delight [quick understanding or scent] will be "in the fear of Jehovah; and he will not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness will he judge the poor, and reprove with equity for the meek of the earth." The Holy Spirit portrays the Messiah's moral fitness for His earthly reign; emphatically His earthly reign, for so it evidently is throughout for every reader who is free from human tradition or prepossession. The Lord Jesus will then do what He refused to do at His first coming. He will judge in equity, and put down oppression, and cause righteousness to flourish in peace. This was in no way His work the first time; and the Christian, as the church, is called not to judge the earth or rule here below, but to suffer with Him, waiting to be glorified and to reign with Him when He returns. We walk by faith, not by sight.

Again, this is confirmed by the latter part of verse 4 already referred to. We need no human comment here, because we have already divine light supplied in 2 Thessalonians 2:8. The inspired apostle applies it to the Lord's future destruction of the lawless one, the man of sin, the issue of the apostasy of Christendom. It is the same personage, doubtless, that the beloved disciple describes in 1 John 2:22: "Who is the liar but he that denieth that Jesus is the Christ? He is the antichrist, that denieth the Father and the Son." This latter testimony helps to link all together. 2 Thess. 2 views him specially as the result yet to be manifested of that mystery of lawlessness which was even then working unseen. Isaiah shows, not only the great outside enemy, the Assyrian, judged in Isa. 10, but in Isaiah 11:4 the internal enemy, "the wicked," whom the apostates will accept as their Messiah, destroyed by the true Messiah appearing in glory. He is "the lawless" one of Paul: such is the form of his iniquity. Again, 1 John 2. describes him, first, as the denier of the Messianic glory of Jesus; next, in his full character of the antichrist (not only the liar) as denying the Father and the Son, in other words, the personal glory of Christ as revealed in Christianity.

What deplorable prejudice in men like Jerome, who avail themselves of figurative language (as in branch, rod of His mouth, and girdle) to mystify the vision of earthly change - the restitution of all things! Even such admit the reality of Messiah, as they ought to own that of His reign here below, for heaven is not at all in view; and in order to this the earth is to be smitten by Him Whose word is power, and the lawless one of that day punished finally. Calvin and Hengstenberg would include the hope of a future change by divine power in the material creation (as pledged in Romans 8:11-22); but this presupposes glory revealed, and the sons of God no longer hidden as now, but manifested with Christ in glory (Col. 3). We have the liberty of grace now, as creation is to be delivered into the liberty of glory then, our own bodies being part of it.

But this proves the mistake of applying the language to spiritual effects now, still more of denying what awaits the earth and its denizens in "that day." If conversion and the fruit of the Spirit in the heart and life were sought, the supposed figures would ill express the idea. For the wolf and the leopard and the lion are represented as still existing, and contrasted with the lamb and the kid and the calf and the more general "fatling," but with instincts of prey quite vanished. Spiritually regarded, how strange to represent mankind as thus distinguished when the gospel pronounces all as lost and ungodly on the one hand, and all believers as alike saved, and God's children on the other! One could understand the metaphor of the wolf becoming a lamb, and perhaps the leopard a kid, if hardly a lion turning calf or fatling (though the shades become somewhat misty, even for the liveliest fancy). But the actual phraseology forbids all such flights; and as it speaks only of animals, once predaceous, dwelling in peace with the gentlest cattle, it cannot be duly interpreted, save as predictive of facts yet to be made good. Till then faith counts on the power God gives against a state of disorder, as when David saved the lamb, and slew both the lion and the bear, and as figuratively now one may be delivered out of the lion's mouth.

In "that day" will surely be "the regeneration," and the creature will be delivered into a state suited to Christ. An allegorical sense does not consist with the exactitude of the language; the simple grammatical or literal force is in unison with the Old Testament prophecy and New Testament doctrine. For as we were shown the setting aside of the antichrist at the end of this age, we have next a display of the reign of the true Christ and its beneficent effects. "And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them. And the cow and the she-bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the adder, and the weaned child shall put forth his hand to the viper's den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea" (vv. 5-9).

It is the world or habitable earth to come "whereof we speak" (Hebrews 2:5) - not heaven, but earth, and especially the land of Israel under Him Whose right it is. What ground is there to doubt its plain and punctual accomplishment? Who has ever heard of any serious objection, save for Sadducean minds which know neither the scriptures nor the power of God? Why should it be thought a thing incredible that God should, in honour of the reign of Jesus, change not the face only but the habits and bent of all animated nature, delivering the creature from the bondage of corruption under which it now groans? When the days come, as Jehovah declares they surely must, that the ploughman shall overtake the reaper, and the treader of grapes him that sows seed, it is not only the earth that shall answer suitably to His beneficent power, but the animal kingdom also, with the one exception which seems good to Him that does not forget the subtle evil-doer. They shall not hurt nor destroy in all His holy mountain. Even now, when other and deeper questions are before Him, what pity for babes and even for cattle! (See Jonah 4:11)

The Psalms celebrate the great day with songs of joy; the prophets are plain-spoken about it; the apostle Paul distinctly treats it as a settled Christian expectation, as did Peter to the Jews in Acts 3:21, only awaiting the revelation of Christ and of the sons of God along with Him. There is a grievous gap in every scheme and in every heart which does not look for the world's jubilee; without it the earth would only seem made to be spoiled by Satan; whereas to one as to this taught of God, if there were a single creature not put manifestly under the feet of the exalted Son of man, the enemy would be allowed so far to defraud Him of His just reward and supreme rights. In "that day" we shall see (for now we see not yet) all things put under Him: divine judgement on the quick, executed by Christ, brings it in, as we have gathered from verse 4 compared with 2 Thessalonians 2:8.

It is either forgotten or explained away, that God has purposed in Himself for the administration of the fullness of times (that is, in the millennial age, or the day of His manifested kingdom) to gather together in one all things in Christ, both those in heaven and those on earth (Ephesians 1:9-10); for the reconciliation will embrace not only those who believe, but all things whether on earth or in heaven (Colossians 1:20-21). Creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God (Romans 8:21). Let those who allegorise the prophets take note that this divine and as yet unfulfilled purpose is plainly laid down in these great Epistles in the New Testament, to which we might add 1 Corinthians 15:28 and Hebrews 2:9. They cannot deny the literal form of this dogmatic teaching of inspiration. The time spoken of is neither the present state, nor is it eternity, but a blessed period between them which is to last a thousand years. It is strange doctrine to deny truth so clearly revealed; it is strange logic to adduce passages from the Greek and Latin classics, from the so-called Sibylline Oracles, Ferdausi, Ibn Onein, and the Zend-Avesta, as rendering improbable the direct interpretation. For it is certain that among the heathen lingered traditions of a golden age of creation to return another day. The complimentary application of this by a courtly poet is in no way inconsistent with the believer's hope of a full fruition of God's word. If it were so, what matters heathen thought, since scripture is clear in holding out such glorious expectations for the earth under the Messiah?

Under Christianity there is according to our Lord (John 4:21-24) no such earthly centre as we see there will be in that day. Even Jerusalem has for this vanished. "Believe me, the hour cometh when ye shall neither in this mountain nor yet in Jerusalem worship the Father." The holy places made with hands are now abandoned for the true, even heaven itself, which Christ has entered. Further, it is the hour to worship the Father, of Whom we hear nothing at all as such, nor of worship in spirit and truth. Christianity is wherever the true worshippers adore the Father and the Son in the power of the Spirit. The place on earth is of no moment; only the true object, the true worshippers, and the true principle and power. This only is genuine catholicity.

But this is not all; Israel must be received back in order that the world may thus know life from the dead. "And in that day there shall be a root of Jesse standing as an ensign or banner of the peoples;* it shall the nations seek: and his resting place shall be glory" (v. 10).

*It would appear that the reference is not to the tribes of the ancient people of God, but to such of the nations as shall be in relationship with Jehovah, as distinguished from other Gentiles who are not.

"And it shall come to pass in that day [that] the Lord will set his hand again the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea" (v. 11). Those do the enemy's work who contend that these scriptures are fulfilled, or even in course of fulfilment. Save the general principle (which is, no doubt, conspicuous in the gospel) - that Gentiles seek and hope for and find eternal blessedness in Christ, it is a scene wholly future. We have the nations and the peoples blessed as such, no less than Israel, but not a syllable about that heavenly body which differs from both. The church of God is to be no longer on earth but on high in that day when every creature will be in its true place according to divine purpose, because the Lord Christ will then have His rights everywhere incontestably displayed.

The person of the Messiah has been revealed: and we know how truly He was the vessel of the Spirit on earth, and that in Him was displayed every grace which became man toward God - or God toward man in Christ Jesus Himself man, withal God over all blessed for evermore. But He is not yet seated on His own throne nor exercising His public kingdom here below; nor is the remnant of His people yet recovered from north, south, east, and west. Are we therefore to suppose that His arm is shortened? or that He has abandoned His cherished purpose? and that His gifts and calling are subject to repentance? Such is not our God. Is He ours only and not also of the Jews? Yes, theirs also; "And he will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and they that vex Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (vv. 12, 13).

On the one hand it is a pitifully poor fulfilment of this exceeding great and precious promise to suppose all fulfilled in the feeble return from Babylon, when a small part of the Jews went up to Jerusalem with a very few individuals of Ephraim; and their neighbours sank lower and lower under the various imperial powers till Rome ground all down to servitude. No, it is a bright day of great things, not for man only, but for the name of Jehovah on earth. On the other hand, it is not the heavenly mystery of Christ and the church, but the times of restitution of all things according to prophecy. Nor is it the gospel calling souls out of the world for glory on high, but the earth delivered, Israel saved, and the Gentiles converted, under Messiah's reign, when His rest shall be glory. The moral history of Israel shall be reversed, as decidedly as natural history must be learnt anew for the lower creation. Their old jealousies and mutual enmities, too well known after Solomon, fade away for restored Israel. And as for their plotting neighbours,* they may reappear, but it is to be put down for ever not less than their mightier foes. "And they shall fly upon the shoulder of the Philistines toward the sea [or westward]; together they shall spoil the sons of the east; they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them" (v. 14).

*The remarks of Houbigant may be helpful to some on this head. He is objecting to the popular error of allegorising without limit: Sed enim occurrendum est difficultati quae ex eis quae mox diximus, nasci potest. Nam quaeritur, quomodo in ultimo reditu Judaeorum accidere possit ut Judaei excurrant in terminos Philistoeorum, Moabitarum, Ammonitarum, cum regna illa jamdudum perierint. Respondeo eadem regna jam periisse tum, cum Apostoli gentes Evangelio subdiderunt; itaque explicandum esse illis etiam, qui loc Isaiae caput XI. de conversione gentium per Apostolos facta intelligunt, quomodo Apostoli subdiderint gentes, quae eorum aetate jam interierant. Nos responsionem eorum nostram faciemus; quae quidem sic videtur fieri posse, ut credatur Isaias appellare Judaeorum vicinas gentes nominibus iis, quae tum cognita erant, et notari eas gentes quae illarum veterum regiones occupaturae olim sunt, forsan etiam idem nomen habiturae: quae responsio valere etiam potest in nominibus propriis, Assur, AElam, Sennaar, etc. Judicabit sapiens Lector an hoc sit in explicandis Prophetis aperte judaizare, non discedere a proprietate verborum, nisi adest magna necessitas. Nos quidem eam necessitatem tantam esse credimus, quanta maxima esse potest, si Prophetarum verba explicare allegorice nequeas, nisi intervertas Prophetae sententiam, ut mox Grotium fecisse vidimus; vel, nisi, ut nunc Forerium videmus, mutes personas de quibus praedicitur, et pugnes, vel tecum, vel cum ipsa vaticinatione, quam susceperis explicandam," - Prolegomena ad Prophetas, p. cclxviii.

It is a favourite infidel argument against the literal accomplishment of the chapter, adopted (one grieves to say) by the late Dr. Fairbairn (Prophecy, 272), that the people mentioned in verse 14 have disappeared from the stage of history, and therefore that neither the restoration of Israel nor the events growing out of it can be so understood. But this is sheer unbelief of the power of God and of the reliability of scripture. The God Who will bring His hidden ones of Ephraim out of the darkness that still veils them will disclose the descendants of their old adversaries in due time, and among these of their neighbours, who were not less jealous because nearly related in blood. From the Assyrian, the towering king of the north, Edom and Moab and the chief of the children of Ammon contrive to escape (Daniel 11:41); but not so from the hands of Israel "out of weakness made strong." Jehovah shall be seen over the sons of Zion, and His arrow shall go forth as the lightning; and the Lord Jehovah shall blow the trumpet, and shall go with whirlwinds of the south (Zechariah 9:14): figurative language undoubtedly, but expressive of the divine intervention for Christ's kingdom, which believers in the gospel should be the last to confound with their own mercies, still less to explain away.

Then, in verses 15, 16, we have Jehovah's supernatural dealing with external nature on behalf of His people, when He utterly destroys the tongue of the Egyptian sea, and smites the river into seven streams, so that men may pass dryshod, and there is a highway for the remnant from Assyria, as of old from Egypt. "And Jehovah will utterly destroy the tongue of the Egyptian sea; and with his scorching wind shall he shake his hand over the river, and shall smite it into seven streams, and cause [men] to march over dryshod. And there shall be a highway for the remnant of his people, which will remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt." In all this latter portion the mystical reading is at utter fault; and greater wonders than in the destruction of Pharaoh's hosts await the final deliverance of Israel from Egypt and from Assyria in the face of a gainsaying and incredulous age.

Short of God's glory established and manifested on the earth, no saint of God should ever rest. It is excellent to serve the living God and our Lord Jesus; it is better still to worship in spirit and truth also, as we wait for His Son from heaven; but the best of all is when He comes and in due time sets up the displayed kingdom, Himself the Heir of all things, and we joint-heirs with Him. For this will be God's glory below as well as above. Even Pentecostal blessedness, wondrous as it was though transient, did not meet all; and even then the apostle Peter looks for such a result through no action of the Spirit, but through the sending of our Lord Jesus from heaven. Preaching may win souls for heaven; but Christ must come thence to restore all things to God's glory; and this is the chorus which unites all the prophetic choir. Most of all should the Christian have it at heart: for many prophets and kings desired to see what we see, and saw it not; and to hear what we hear, and heard it not. What is it to be of His body, to be of His bride? Least of all should we rest satisfied with anything but Christ exalted over the universe to God's glory. In this chapter is the earthly side of it, as the next is Israel's appropriate song.