Albert Barnes Commentary Isaiah 11

And there shall come forth a rod - In the previous chapter, the prophet had represented the Assyrian monarch and his army under the image of a dense and flourishing forest, with all its glory and grandeur. In opposition to this, he describes the illustrious personage who is the subject of this chapter, under the image of a slender twig or shoot, sprouting up from the root of a decayed and fallen tree. Between the Assyrian, therefore, and the person who is the subject of this chapter, there is a most striking and beautiful contrast. The one was at first magnificent—like a vast spreading forest—yet would soon fall and decay; the other was the little sprout of a decayed tree, which would yet rise, expand, and flourish.

A rod - (חטר choṭı̂r). This word occurs in only one other place; Proverbs 14:3: In the mouth of the foolish is a “rod” of pride. Here it means, evidently, a branch, a twig, a shoot, such as starts up from the roots of a decayed tree, and is synonymous with the word rendered “branch” (צמח tsemach) in Isaiah 4:2; see the note on that place.

Out of the stem - (מגזע mı̂geza‛). This word occurs only three times in the Old Testament; see Job 14:8, where it is rendered “stock:”

Though the root thereof wax old in the earth,
And the stock thereof die in the ground;

And in Isaiah 40:24: Yea, their “stock” shall not take root in the earth. It means, therefore, the stock or stump of a tree that has been cut down—a stock, however, which may not be quite dead, but from which it may send up a branch or shoot from its roots. It is beautifully applied to an ancient family that has fallen into decay, yet from which a descendant may arise who will rise and flourish; just as a tree may fall and decay, but still there may be vitality in the root, and it will send up a tender germ or sprout.

Of Jesse - The father of David. It means that the one spoken of here would be of the family of Jesse, or David. Though Jesse had died, and though the ancient family of David would fall into decay, yet an illustrious descendant would arise from that family.

The beauty of this description is apparent if we remember that when the Messiah was born, the ancient and much-honored family of David had fallen into decay. The mother of Jesus, though belonging to that family, was poor, obscure, and unknown; and, to all appearance, the glory of the family had departed. Yet from that, as from a long-decayed root in the ground, one would spring who would restore the family to more than its ancient glory and shed additional luster on the honored name of Jesse.

And a branch - (נצר nêtser). A twig, branch, or shoot; a slip, scion, or young sucker of a tree that is selected for transplanting and that requires to be watched with special care. The word occurs only four times; Isaiah 60:21: They shall inherit the land forever, the branch of my planting;Isaiah 14:19: But thou art cast out of thy grave as an abominable branch;Daniel 11:7. The word rendered branch in Jeremiah 23:5 and Jeremiah 33:15 is a different word in the original (צמח tsemach), though meaning substantially the same thing. The word “branch” is also used by our translators in rendering several other Hebrew words; see Taylor’s “Concordance.” Here the word is synonymous with that which is rendered “rod” in the previous part of the verse—a shoot, or twig, from the root of a decayed tree.

Out of his roots - As a shoot starts up from the roots of a decayed tree. The Septuagint renders this, And a flower (ἄνθος anthos) shall arise from the root. The Chaldee paraphrase states, ‘And a king shall proceed from the sons of Jesse, and the Messiah from his sons’ sons shall arise;’ showing conclusively that the ancient Jews referred this to the Messiah.

That this verse, and the subsequent parts of the chapter, refer to the Messiah, may be argued from the following considerations:

1. The fact that it is expressly applied to him in the New Testament. Thus Paul, in Romans 15:12, quotes the tenth verse of this chapter as expressly applicable to the times of the Messiah.
2. The Chaldee Paraphrase shows that this was the meaning the ancient Jews understood from the passage. That paraphrase is authoritative only to show that this was the meaning considered true by the ancient interpreters.
3. The description in the chapter is not applicable to any other personage than the Messiah. Grotius supposes that the passage refers to Hezekiah, though, ‘in a more sublime sense,’ to the Messiah. Others have referred it to Zerubbabel. But none of the things related here apply to either, except the fact that they were descended from the family of Jesse; for neither of those families had fallen into the decay that the prophet describes here.
4. The peace, prosperity, harmony, and order referred to in the subsequent portions of the chapter are not descriptive of any portion of the reign of Hezekiah.
5. The terms and descriptions here accord with other portions of the Scriptures as applicable to the Messiah. Thus Jeremiah (Jeremiah 23:5; Jeremiah 33:15) describes the Messiah under the similitude of a “branch”—a germ or shoot—using, indeed, a different Hebrew word, but retaining the same idea and image; compare Zechariah 3:8. It also accords with Isaiah’s description of the same personage in Isaiah 4:2; see the note on that place.
6. I may add that nearly all commentators have referred this to the Messiah; and, perhaps, it would not be possible to find greater unanimity regarding the interpretation of any passage of Scripture than on this one.

And the Spirit of the Lord - The Spirit of Yahweh. Chaldee: ‘And there shall rest upon him the spirit of prophecy from before Yahweh.’ In the previous verse, the prophet had announced his origin and his birth. In this, he proceeds to describe his extraordinary endowments, as eminently holy, pure, and wise.

There can be no doubt that reference is here made to the Holy Spirit, the third person of the sacred Trinity, as descending upon him in the fullness of his influences, and producing in him perfect wisdom, knowledge, and the fear of the Lord.

The Spirit of Yahweh shall rest upon him—a Spirit producing wisdom, understanding, counsel, might, etc. All these are in the Scriptures traced to the agency of the Holy Spirit (see 1 Corinthians 12:8–11).

The meaning here is that the Messiah should be endowed with these eminent prophetic gifts and qualifications for his ministry by the agency of the Holy Spirit. It was by that Spirit that the prophets had been inspired (see 2 Peter 1:21; 2 Timothy 3:16); and as the Messiah was to be a prophet (Deuteronomy 18:15, 18), there was a fitness that he should be endowed in the same manner.

If it is asked how one, who was divine in his own nature, could be so endowed by the aid of the Spirit, the answer is that he was also to be a man descended from the honored line of David, and that as a man he might be furnished for his work by the agency of the Holy Spirit.

His human nature was kept pure, his mind was made eminently wise, and his heart always retained the fear and love of God. There is no absurdity in supposing that these extraordinary endowments were to be traced to God.

That he was so under the influence of the Holy Spirit is abundantly taught in the New Testament.

Thus, in Matthew 3:16, the Holy Spirit is represented as descending on him at his baptism.

In John 3:34, it is said, For he whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto him .

Shall rest upon him - That is, shall descend on him and remain with him. It shall not merely come upon him but shall attend him permanently .

The spirit of wisdom - The spirit producing wisdom, or making him wise. Wisdom consists in the choice of the best means to secure the best ends. This attribute is often given to the Messiah in the New Testament and was always evinced by him (compare 1 Corinthians 1:30; Ephesians 1:17; Colossians 2:3: In whom are hid all the treasures of wisdom and knowledge).

And understanding - The difference between the words rendered here as wisdom and understanding is that the former denotes wisdom properly, and the latter, that judgment resulting from wisdom by which we distinguish things or decide on their character.

The spirit of counsel - That by which he shall be qualified to give counsel or advice; the qualification of a public instructor and guide (see the note at Isaiah 9:6).

And might - Strength, vigor, energy; that strength of heart and purpose which will enable a man to meet difficulties, to encounter dangers, to be bold, open, and fearless in the discharge of his duties. It is not necessary to remark that this characteristic was found in an eminent degree in the Lord Jesus Christ.

Of knowledge - That is, the knowledge of the attributes and plans of Yahweh (compare Matthew 11:27: Neither knoweth any man the Father save the Son.John 1:18: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 1 John 5:20).

And of the fear of the Lord - The fear of Yahweh is often used to denote piety in general, as consisting in a reverence for the divine commands and a dread of offending him—that is, a desire to please him, which is piety (Psalms 19:9; Psalms 111:10; Proverbs 1:7; Proverbs 3:13; Proverbs 15:33; Proverbs 19:23). That this characteristic was found eminently in the Lord Jesus, it is not necessary to attempt to prove.

And shall make him of quick understanding - (והריחו vahărı̂ychô) The Septuagint renders this, ‘And the spirit of the fear of God shall fill him.’ The Chaldee, ‘And the Lord shall draw him near to him in his fear.’ The Syriac, ‘And he shall be resplendent (like the sun, or the stars) in the fear of the Lord.’ The Hebrew word used here is probably derived from ריח rêyach—used only in Hiphil, “to smell”—and is kindred with רוח rûach—“wind, breath,” for fragrant substances “breathe out” an odor.

Gesenius notes that it then denotes “to take delight in smelling” (Exodus 30:38; Leviticus 26:31) and, from there, by an easy transition, to take delight in anything (Amos 5:21).

The reason for this is that objects of smell are usually pleasant and agreeable, especially aromatics like those used in public worship.

The meaning here is probably that he would take pleasure in the fear of Yahweh—that is, in piety and in devoting himself to his service. The interpretation given in our translation is that given by many expositors, though the one suggested above is probably the correct one. The word is used to denote “pleasure” in a thing; it is not used anywhere, it is believed, to denote quick understanding (Philippians 4:18).

The idea which is conveyed by our translators is probably derived from “the discernment of the quality” of objects by an acute sense of smell, and hence, they interpreted the word to denote an acute discrimination of any objects.

And he shall not judge after the sight of his eyes - He shall not judge of things by their external appearance or with partiality. This is language which is applicable to a magistrate and is spoken of the Messiah as the descendant of David, and as sitting on his throne as a ruler of his people. He who judges ‘after the sight of his eyes’ does it according to external appearances, showing favor to rank, to the rich, and the great, or judging as things “appear” without a close and careful inquiry into their true nature and bearings (compare John 7:24: Judge not according to the appearance, but judge righteous judgment; Deuteronomy 1:16–17).

Neither reprove - יוכיח yôkiyach. This word means “to show, to prove; to correct, reprove, convince; to reproach, or censure; to punish; to judge, decide, etc.” Here it is evidently used as synonymous with ‘shall he judge’ in the former part of the parallelism—retaining the idea of a just judge, who decides not according to the hearing of the ears, but according to justice.

After the hearing of his ears - Not by plausible statements and ingenious defenses, but by weighing evidence and by an impartial examination of the true merits of the case. This belonged to the Lord Jesus, because:

1. He was never influenced by any undue regard to rank, honor, or office. His opinions were always impartial; his judgments without bias or favoritism.
2. He was able to discern the true merits of every case. He knew what was in man, saw the true state of the heart, and, therefore, was not deceived or imposed upon as human judges are (John 6:64).

Shall he judge the poor - That is, he shall see that impartial justice is done to 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 showed. 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 (Matthew 5:3).

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.

And reprove - הוכיח hôkiyach. And judge, decide, or argue for; that is, he shall be their friend and their impartial judge (Isaiah 11:3).

With equity - With uprightness, or uncorrupted integrity.

For the meek of the earth - ענוי־ארץ ‛anevēy 'ārets. For the humble, the lower class; referring to those who were usually passed by, or oppressed by those in power.

And he shall smite the earth - 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 (Revelation 2:27).

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.

With the rod of his mouth - The word שׁבט shêbet, rendered here rod, properly denotes a stick or staff; a rod for chastisement or correction (Proverbs 10:13; Proverbs 13:24; Job 9:34; Job 21:9); the staff or scepter of a ruler as an emblem of office; a measuring rod; a spear, etc. .

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, threat, or 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 (Revelation 1:16). That is, His commands and decisions were so authoritative and so certain in their execution as to be like a sharp sword (and Isaiah 49:2, which says: 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 judgment will show, the manner of the fulfillment of the prediction.

And with the breath of his lips - 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.

Shall he slay the wicked - 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.

And righteousness shall be the girdle of his loins - The sense of this verse is plain. He will always exhibit himself as a just and faithful king.

“The girdle of the loins” refers to the cincture, or band, with which the ancients girded themselves. A part of their dress consisted of an outward, loose, flowing robe. This robe it was necessary to gird up, or to confine close to the body in active labor, or in running.

The meaning of the figure used here is, probably, that the virtues of righteousness and justice would adhere to him as closely and inseparably as the garment does to the body to which it was bound. The figure of representing the virtues as clothing, or describing them as parts of dress with which we are invested, is common in the Scriptures:

I put on righteousness, and it clothes me;
My judgment was as a robe and a diadem. (Job 29:14).

I will greatly rejoice in the Lord,
My soul shall be joyful in my God;
For he hath clothed me with the garments of salvation,
He hath covered me with the robe of righteousness,
As a bridegroom decketh himself with ornaments,
And as a bride adorneth herself with her jewels. (Isaiah 61:10).

Compare Revelation 19:8, and Paul’s beautiful description in Ephesians 6:13-17. In like manner, vice and wickedness are sometimes represented as so closely adhering to a man as to be a part of his very clothing (Psalms 109:18–19):

He clothed himself with cursing, like as with a garment.
Let it be unto him as the garment which covereth him,
And for a girdle, wherewith he is girded continually.

The Chaldee renders this, ‘And the just shall be round about him on every side - סחור סחור sehôr sehôr - and the servants of truth shall come near to him.’ The idea is, that he shall be distinguished for justice and truth, and that a zeal for these shall make him strong and active in executing the purposes of his reign. This closes the description of the “personal” qualities of the Messiah. The account of the effects of his reign follows in the subsequent verses.