89 lines
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89 lines
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PriorBook = 'Song of Songs';
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PriorChapter = 'Isaiah 10';
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NextBook = 'Jeremiah';
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Title = 'The Book of the Prophet Isaiah';
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SubTitle3 = 'CHAPTER 11';
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<p id="Chapter11" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 11
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<p id="Isa11_1"><a onclick="return mV('Isa',11,'1-16');">Isa 11:1-16</a>. <p>From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy—the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The <i>language</i> and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare <a onclick="return mV('Mic',4,11);">Mic 4:11</a>, etc. <a onclick="return mV('Mic',5,1,2);">5:1-2</a>; <a onclick="return mV('Jer',23,5,6);">Jer 23:5-6</a>; <a onclick="return mV('Jer',33,15,16);">33:15-16</a>; <a onclick="return mV('Rom',15,12);">Rom 15:12</a>).
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<p><b>1. rod</b>—When the proud "boughs" of "Lebanon" (<a onclick="return mV('Isa',10,33,34);">Isa 10:33-34</a>, the Assyrians) are lopped, and the vast "<i>forests</i> cut down" amidst all this rage, a seemingly humble <i>rod</i> shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "<i>rod</i>" to Israel (<a onclick="return mV('Isa',10,5,6,18,19);">Isa 10:5-6, 18-19</a>).
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<br><br><b>stem</b>—literally, "the stump" of a tree cut close by the roots: happily expressing the <i>depressed</i> state of the royal house of David, owing to the hostile storm (<a onclick="return mV('Isa',10,18,19);">Isa 10:18-19</a>), when Messiah should arise from it, to raise it to more than its pristine glory. <a onclick="return mV('Luk',2,7);">Luk 2:7</a> proves this (<a onclick="return mV('Isa',53,2);">Isa 53:2</a>; compare <a onclick="return mV('Job',14,7,8);">Job 14:7-8</a>; see on JFB for <a href="./Comm/jfb/Isa/Isa008.html#Isa8_6">Isa 8:6</a>).
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<br><br><b>Branch</b>—Scion. He is nevertheless also the "root" (<a onclick="return mV('Isa',11,10);">Isa 11:10</a>; <a onclick="return mV('Rev',5,5);">Rev 5:5</a>; <a onclick="return mV('Rev',22,16);">22:16</a>. "Root and offspring" combines both, <a onclick="return mV('Zec',3,8);">Zec 3:8</a>; <a onclick="return mV('Zec',6,12);">6:12</a>).
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<p id="Isa11_2"><b>2. Spirit of the Lord</b>—JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a <i>Prophet</i> (<a onclick="return mV('Isa',61,1);">Isa 61:1</a>; <a onclick="return mV('Deu',18,15,18);">Deu 18:15, 18</a>). <i>Seven</i> gifts of the Holy Spirit are specified, to imply that the <i>perfection</i> of them was to be in Him. Compare "the <i>seven</i> Spirits" (<a onclick="return mV('Rev',1,4);">Rev 1:4</a>), that is, the Holy Ghost in His <i>perfect fulness: seven</i> being the sacred number. The prophets had only a portion out of the "<i>fulness</i>" in the Son of God (<a onclick="return mV('Jhn',1,16);">Jhn 1:16</a>; <a onclick="return mV('Jhn',3,34);">3:34</a>; <a onclick="return mV('Col',1,19);">Col 1:19</a>).
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<br><br><b>rest</b>—permanently; not merely come upon Him (<a onclick="return mV('Num',11,25,26);">Num 11:25-26</a>).
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<br><br><b>wisdom</b>— (<a onclick="return mV('1Cr',1,30);">1Cr 1:30</a>; <a onclick="return mV('Eph',1,17);">Eph 1:17</a>; <a onclick="return mV('Col',2,3);">Col 2:3</a>).
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<br><br><b>understanding</b>—coupled with "wisdom," being its fruit. Discernment and discrimination (<a onclick="return mV('Mat',22,18);">Mat 22:18</a>; <a onclick="return mV('Jhn',2,25);">Jhn 2:25</a>).
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<br><br><b>counsel...might</b>—the faculty of <i>forming</i> counsels, and that of <i>executing</i> them (<a onclick="return mV('Isa',28,29);">Isa 28:29</a>). Counsellor (<a onclick="return mV('Isa',9,6);">Isa 9:6</a>).
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<br><br><b>knowledge</b>—of the deep things of God (<a onclick="return mV('Mat',11,27);">Mat 11:27</a>). The knowledge of Him gives us true knowledge (<a onclick="return mV('Eph',1,17);">Eph 1:17</a>).
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<br><br><b>fear of the Lord</b>—reverential, obedient fear. The first step towards true "knowledge" (<a onclick="return mV('Job',28,28);">Job 28:28</a>; <a onclick="return mV('Psa',111,10);">Psa 111:10</a>).
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<p id="Isa11_3"><b>3. make him of quick understanding</b>—literally, "<i>quick-scented</i> in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (<a onclick="return mV('Mat',12,20);">Mat 12:20</a>; <a onclick="return mV('Act',10,'1-48');">Act 10:1-48</a>; <a onclick="return mV('Act',16,14);">16:14</a>) [HORSLEY]. But MAURER, "He shall <i>delight</i> in the fear of God." The <i>Hebrew</i> means "to delight in the odors" of anything (<a onclick="return mV('Exd',30,38);">Exd 30:38</a>; <a onclick="return mV('Amo',5,21);">Amo 5:21</a>); "smell," that is, "delight in."
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<br><br><b>after...sight</b>—according to mere external appearances (<a onclick="return mV('Jhn',7,24);">Jhn 7:24</a>; <a onclick="return mV('Jhn',8,15);">8:15</a>; <a onclick="return mV('Jam',2,1);">Jam 2:1</a>; <a onclick="return mV('1Sa',16,7);">1Sa 16:7</a>). Herein Messiah is represented a just Judge and Ruler (<a onclick="return mV('Deu',1,16,17);">Deu 1:16-17</a>).
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<br><br><b>reprove</b>—"decide," as the parallelism shows.
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<br><br><b>after...ears</b>—by mere plausible hearsays, but by the true merits of each case (<a onclick="return mV('Jhn',6,64);">Jhn 6:64</a>; <a onclick="return mV('Rev',2,23);">Rev 2:23</a>).
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<p id="Isa11_4"><b>4. judge</b>—see that impartial justice is done them. "Judge" may mean here "rule," as in <a onclick="return mV('Psa',67,4);">Psa 67:4</a>.
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<br><br><b>reprove</b>—or, "argue"; "decide." But LOWTH, "work conviction in."
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<br><br><b>earth</b>—Compare with <a onclick="return mV('Mat',5,5);">Mat 5:5</a>, and <a onclick="return mV('Rev',11,15);">Rev 11:15</a>.
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<br><br><b>earth</b>—its <i>ungodly</i> inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (<a onclick="return mV('Mat',5,3);">Mat 5:3</a>). 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 the apostates (<a onclick="return mV('Psa',2,'9-12');">Psa 2:9-12</a>; <a onclick="return mV('Luk',18,8);">Luk 18:8</a>; <a onclick="return mV('Rev',2,27);">Rev 2:27</a>).
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<br><br><b>rod of...mouth</b>—condemning sentences which proceed from His mouth against the wicked (<a onclick="return mV('Rev',1,16);">Rev 1:16</a>; <a onclick="return mV('Rev',2,16);">2:16</a>; <a onclick="return mV('Rev',19,15, 21);">19:15, 21</a>).
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<br><br><b>breath of...lips</b>—his judicial decisions (<a onclick="return mV('Isa',30,28);">Isa 30:28</a>; <a onclick="return mV('Job',15,30);">Job 15:30</a>; <a onclick="return mV('Rev',19,20);">Rev 19:20</a>; <a onclick="return mV('Rev',19,20);">20:9-12</a>). He as the Word of God (<a onclick="return mV('Rev',19,'13-15');">Rev 19:13-15</a>) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (<a onclick="return mV('Num',17,'2-10');">Num 17:2-10</a>).
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<p id="Isa11_5"><b>5. righteousness...girdle</b>— (<a onclick="return mV('Rev',1,13);">Rev 1:13</a>; <a onclick="return mV('Rev',19,11);">19:11</a>). The antitypical High Priest (<a onclick="return mV('Exd',28,4);">Exd 28:4</a>). The <i>girdle</i> secures firmly the rest of the garments (<a onclick="return mV('1Pe',1,13);">1Pe 1:13</a>). So "truth" gives firm consistency to the whole character (<a onclick="return mV('Eph',5,14);">Eph 5:14</a>). In <a onclick="return mV('Isa',59,17);">Isa 59:17</a>, "righteousness" is His <i>breastplate.</i>
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<p id="Isa11_6"><b>6. wolf...lamb</b>—Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (<a onclick="return mV('Isa',65,25);">Isa 65:25</a>; <a onclick="return mV('Eze',34,25);">Eze 34:25</a>; <a onclick="return mV('Hsa',2,18);">Hsa 2:18</a>). These may be figures for <i>men</i> of corresponding animal-like characters (<a onclick="return mV('Eze',22,27);">Eze 22:27</a>; <a onclick="return mV('Eze',38,13);">38:13</a>; <a onclick="return mV('Jer',5,6);">Jer 5:6</a>; <a onclick="return mV('Jer',13,23);">13:23</a>; <a onclick="return mV('Mat',7,15);">Mat 7:15</a>; <a onclick="return mV('Luk',10,3);">Luk 10:3</a>). Still a <i>literal</i> change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare <a onclick="return mV('Gen',2,19,20);">Gen 2:19-20</a>, with <a onclick="return mV('Psa',8,'6-8');">Psa 8:6-8</a>, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (<a onclick="return mV('Rom',8,'19-22');">Rom 8:19-22</a>).
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<p id="Isa11_7"><b>7. feed</b>—namely, "together"; taken from the second clause.
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<br><br><b>straw</b>—no longer <i>flesh and blood.</i>
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<p id="Isa11_8"><b>8. play</b>—literally, "delight" himself in sport.
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<br><br><b>cockatrice</b>—a fabulous serpent supposed to be hatched from the egg of a cock. The <i>Hebrew</i> means a kind of adder, more venomous than the asp; BOCHART supposes the basilisk to be meant, which was thought to poison even with its breath.
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<p id="Isa11_9"><b>9. my holy mountain</b>—Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (<a onclick="return mV('Jer',3,17);">Jer 3:17</a>).
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<br><br><b>sea</b>—As the waters find their way into every cavern of <i>its depths,</i> so Christianity shall pervade every recess of the earth (<a onclick="return mV('Hab',2,14);">Hab 2:14</a>). As <a onclick="return mV('Isa',11,'1-5');">Isa 11:1-5</a> describe the <i>personal</i> qualities of <i>Messiah,</i> and <a onclick="return mV('Isa',11,'6-9');">Isa 11:6-9</a> the regenerating effects of His coming on <i>creation,</i> so <a onclick="return mV('Isa',11,'10-16');">Isa 11:10-16</a> the results of it in the restoration of His people, <i>the Jews,</i> and the conversion through them of <i>the Gentiles.</i>
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<p id="Isa11_10"><b>10. root</b>—rather, "shoot from the root" (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Isa/Isa011.html#Isa11_1">Isa 11:1</a>; <a onclick="return mV('Isa',53,2);">Isa 53:2</a>; <a onclick="return mV('Rev',5,5);">Rev 5:5</a>; <a onclick="return mV('Rev',22,16);">22:16</a>).
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<br><br><b>stand</b>—permanently and prominently, as a banner lifted up to be the rallying point of an army or people (<a onclick="return mV('Isa',5,26);">Isa 5:26</a>; <a onclick="return mV('Jhn',12,32);">Jhn 12:32</a>).
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<br><br><b>the people</b>—<i>peoples,</i> answering to "the Gentiles" in the parallel member.
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<br><br><b>to it...seek</b>—diligently (<a onclick="return mV('Job',8,5);">Job 8:5</a>). They shall give in their allegiance to the Divine King (<a onclick="return mV('Isa',2,2);">Isa 2:2</a>; <a onclick="return mV('Isa',2,2);">60:5</a>; <a onclick="return mV('Zec',2,11);">Zec 2:11</a>). HORSLEY translates, "Of <i>Him</i> shall the Gentiles <i>inquire</i>"; namely, in a religious sense, <i>resort as to an oracle for consultation</i> in difficulties" (<a onclick="return mV('Zec',14,16);">Zec 14:16</a>). Compare <a onclick="return mV('Rom',15,12);">Rom 15:12</a>, which quotes this passage, "In <i>Him</i> shall the Gentiles trust."
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<br><br><b>rest</b>—resting-place (<a onclick="return mV('Isa',60,13);">Isa 60:13</a>; <a onclick="return mV('Psa',132,8, 14);">Psa 132:8, 14</a>; <a onclick="return mV('Eze',43,7);">Eze 43:7</a>). 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.
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<p id="Isa11_11"><b>11. set...hand</b>—take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was <i>literal,</i> therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (<a onclick="return mV('Isa',43,'5-7');">Isa 43:5-7</a>; <a onclick="return mV('Isa',49,12,17,18);">49:12, 17-18</a>; <a onclick="return mV('Eze',37,21);">Eze 37:21</a>; <a onclick="return mV('Hsa',3,5);">Hsa 3:5</a>; <a onclick="return mV('Amo',9,14,15);">Amo 9:14-15</a>; <a onclick="return mV('Mic',4,6,7);">Mic 4:6-7</a>; <a onclick="return mV('Zep',3,19,20);">Zep 3:19-20</a>; <a onclick="return mV('Zec',10,10);">Zec 10:10</a>; <a onclick="return mV('Jer',23,8);">Jer 23:8</a>). As to the "remnant" destined by God to survive the judgments on the nation, compare <a onclick="return mV('Jer',46,28);">Jer 46:28</a>.
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<br><br><b>Pathros</b>—one of the three divisions of Egypt, Upper Egypt.
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<br><br><b>Cush</b>—either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.
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<br><br><b>Elam</b>—Persia, especially the southern part of it now called Susiana.
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<br><br><b>Shinar</b>—Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (<a onclick="return mV('Gen',10,10);">Gen 10:10</a>). In the Assyrian inscriptions RAWLINSON distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (<a onclick="return mV('Gen',14,'1-17');">Gen 14:1-17</a>), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.
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<br><br><b>islands of...sea</b>—the far western regions beyond the sea.
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<p id="Isa11_12"><b>12.</b> In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration <i>both</i> are expressly specified (<a onclick="return mV('Eze',37,'16-19');">Eze 37:16-19</a>; <a onclick="return mV('Jer',3,18);">Jer 3:18</a>). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (<a onclick="return mV('Jhn',7,52);">Jhn 7:52</a>). The masculine and feminine conjoined express the <i>universality</i> of the restoration.
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<br><br><b>from the four corners of the earth</b>—<i>Hebrew,</i> "wings of the earth."
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<p id="Isa11_13"><b>13. envy...of Ephraim...Judah</b>—which began as early as the time (<a onclick="return mV('Jdg',8,1);">Jdg 8:1</a>; <a onclick="return mV('Jdg',12,1);">12:1</a>, etc.). Joshua had sprung from, and resided among the Ephraimites (<a onclick="return mV('Num',13,9);">Num 13:9</a>; <a onclick="return mV('Jos',19,50);">Jos 19:50</a>); the sanctuary was with them for a time (<a onclick="return mV('Jos',18,1);">Jos 18:1</a>). The <i>jealousy</i> increased subsequently (<a onclick="return mV('2Sa',2,8);">2Sa 2:8</a>, etc. <a onclick="return mV('2Sa', 19,41);">19:41</a>; <a onclick="return mV('2Sa', 20,2);">20:2</a>; <a onclick="return mV('2Sa', 3,10);">3:10</a>); and even before David's time (<a onclick="return mV('1Sa',11,8);">1Sa 11:8</a> <a onclick="return mV('1Sa',15,4);">15:4</a>), they had appropriated to themselves the national name Israel. It ended in disruption (<a onclick="return mV('1Ki',11,26);">1Ki 11:26</a>, etc. <a onclick="return mV('1Ki',12,'1-33');">1Ki 12:1-33</a>; compare <a onclick="return mV('2Ki',14,9);">2Ki 14:9</a>; <a onclick="return mV('Psa',78,'56-71');">Psa 78:56-71</a>).
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<br><br><b>adversaries of Judah</b>—rather, "the adversaries <i>from</i> Judah"; those of Judah <i>hostile to the Ephraimites</i> [MAURER]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (<a onclick="return mV('Eze',37,15);">Eze 37:15, 17, 19</a>, <a onclick="return mV('Eze',37,17);">17</a>, <a onclick="return mV('Eze',37,19);">19</a>).
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<p id="Isa11_14"><b>14.</b> With united forces they shall subdue their foes (<a onclick="return mV('Amo',9,12);">Amo 9:12</a>).
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<br><br><b>fly</b>—as a bird of prey (<a onclick="return mV('Hab',1,8);">Hab 1:8</a>).
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<br><br><b>upon the shoulders</b>—This expresses an attack made unexpectedly on one <i>from behind.</i> The image is the more apt, as the <i>Hebrew</i> for "shoulders" in <a onclick="return mV('Num',34,11);">Num 34:11</a> is used also of a maritime coast ("side of the sea": <i>Hebrew,</i> "shoulder of the sea," <i>Margin</i>). They shall make a sudden victorious descent <i>upon their borders</i> southwest of Judea.
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<br><br><b>them of the east</b>—<i>Hebrew,</i> "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (<a onclick="return mV('Jer',49,28,29);">Jer 49:28-29</a>,).
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<br><br><b>lay...hand upon</b>—take possession of (<a onclick="return mV('Dan',11,42);">Dan 11:42</a>).
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<br><br><b>Edom</b>—south of Judah, from the Dead Sea to the Red Sea; "Moab"—east of Jordan and the Dead Sea.
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<br><br><b>Ammon</b>—east of Judea, north of Moab, between the Arnon and Jabbok.
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<p id="Isa11_15"><b>15.</b> There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (<a onclick="return mV('Psa',68,22);">Psa 68:22</a>; <a onclick="return mV('Exd',14,22);">Exd 14:22</a>; <a onclick="return mV('Zec',10,11);">Zec 10:11</a>). The same deliverance furnishes the imagery by which the return from Babylon is described (<a onclick="return mV('Isa',48,20,21);">Isa 48:20-21</a>).
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<br><br><b>destroy</b>—literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (<a onclick="return mV('Psa',106,9);">Psa 106:9</a>; <a onclick="return mV('Nah',1,4);">Nah 1:4</a>).
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<br><br><b>tongue</b>—the Bubastic branch of the Nile [VITRINGA]; but as the <i>Nile</i> was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the <i>Red Sea.</i>
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<br><br><b>with...mighty wind</b>—such as the "strong east wind" (<a onclick="return mV('Exd',14,21);">Exd 14:21</a>), by which God made a way for Israel through the Red Sea. The <i>Hebrew</i> for "mighty" means <i>terrible.</i> MAURER translates, "With the terror of His anger"; that is, <i>His terrible anger.</i>
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<br><br><b>in the seven streams</b>—rather, "shall smite it (<i>divide it by smiting</i>) into seven (<i>many</i>) streams, so as to be easily crossed" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (<a onclick="return mV('Isa',11,16);">Isa 11:16</a>), a type of all future impediments to the restoration of the Jews.
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<br><br><b>dry shod</b>—<i>Hebrew,</i> "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (<a onclick="return mV('Rev',16,12);">Rev 16:12</a>).
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<p id="Isa11_16"><b>16. highway</b>—a highway clear of obstructions (<a onclick="return mV('Isa',19,23);">Isa 19:23</a>; <a onclick="return mV('Isa',35,8);">35:8</a>).
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<br><br><b>like as...Israel...Egypt</b>— (<a onclick="return mV('Isa',51,10,11);">Isa 51:10-11</a>; <a onclick="return mV('Isa',63,12,13);">63:12-13</a>).
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