John Calvin Commentary Isaiah 11

But there shall come forth a rod. As the description of such dreadful calamities might terrify the godly and give them reason for despair, it was necessary to hold out consolation. For when the kingdom was destroyed, cities thrown down, and desolation spread over the whole country, there might have been nothing left but grief and lamentation. Therefore, they might have tottered and fallen, or been greatly discouraged, if the Lord had not provided this consolation for them. He therefore declares what the Lord will afterwards do, and in what manner he will restore that kingdom.

He pursues the metaphor which he employed towards the conclusion of the former chapter, for he had said that Jerusalem would be destroyed, as if a forest were consumed by a single conflagration (Isaiah 10:33–34). Its future desolation would be like that of a country formerly covered with forests, when the trees had been cut down, and nothing could be seen but ashes.

That those things which are contrasted may correspond to each other, he says that out of the stock will come forth a branch, which will grow into a tree, and spread its branches and fruits far and wide. I have therefore preferred translating גזע (gezang) as a dry stock, rather than a root, though it makes little difference to the meaning. The former, however, expresses more fully what the Prophet meant: namely, that though the stock be dry, the branch which shall spring from it shall be more excellent than all the forests.

Hence we infer that this prediction applies solely to the person of Christ, for until he came no such branch arose. It certainly cannot be applied to Hezekiah or Josiah, who, from their very infancy, were brought up in the expectation of occupying a throne. Zerubbabel (Ezra 3:8) did not attain the thousandth part of that elevated rank which the Prophet extols.

We see, therefore, that to the wretched and almost ruined Jews, consolation was held out in the Messiah alone, and that their hope was held in suspense until he appeared. At the time of his appearance, there would have been no hope that the kingdom would be erected and restored if this promise had not been added, for the family of David appeared to be completely extinct.

On this account, he does not call him David, but Jesse, because the rank of that family had sunk so low that it appeared to be not a royal family, but that of a humble peasant, such as the family of Jesse was when David was unexpectedly called to the government of the kingdom (1 Samuel 16:1; 2 Samuel 7:8).

So then, having sustained this calamity and lost its ancient renown, it is denominated by the Prophet the family of Jesse, because that family had no superiority above any other. Accordingly, I think that here, and not towards the conclusion of the former chapter, the consolation begins.

Amidst such frightful desolation, they might doubt who should be their deliverer. He therefore promises that one will spring even out of a dry trunk. And he continues, as I mentioned a little before, the same metaphor of a forest, because it is far more beautiful than if he had said in plain language that the Messiah would come.

Having threatened that the forest would be entirely cut down, he adds that still a branch will arise out of it to restore the abundance and magnificence of the consumed forest; that is, Christ, who should be the deliverer of the people. How low his beginning was, it is unnecessary to explain.

Undoubtedly, he was so far from having anything splendid or attractive that, with the exception of his birth, everything, to the view of the flesh, was inconsistent with the character of the Redeemer. Even his birth was almost obscured; for who would have thought that a poor carpenter (Mark 6:3) was descended from a royal family?

Again, where was Christ born, and how had he been brought up? In short, his whole life having been lowly and even contemptible, he suffered a most disgraceful death, with which he had to begin his kingdom. Yet he grew to an immeasurable height, like a large tree from a small and feeble seed, as he himself shows (Matthew 13:31–32; Mark 4:32), and as we see by daily examples; for in the uninterrupted progress of his kingdom, the same things must happen as were seen in his person.

And the Spirit of the Lord shall rest upon him. He now begins to speak of Christ plainly and without a figure, for it was enough to have represented the consolation under that figure so that the full contrast between the burning of the wood and its springing up anew might be made manifest.

He describes two states of the people: after explaining the calamity, he next added the hope of restoration, though its commencement was from a slender branch. But now he plainly shows what the nature of the redemption will be, and what the condition of Christ and of his kingdom will be.

Some think that this should rather be viewed as referring to Hezekiah, but we have already shown how groundless that opinion is. For when he was born, David still had a flourishing reputation, and the rank of royalty belonged to his descendants; and Hezekiah was very far from attaining that greatness which is shortly afterwards described.

Now, from this we infer that the spiritual kingdom of Christ was formerly promised to the ancient people, because his whole strength, power, and majesty are here made to consist in the gifts of the Spirit.

Although Christ was not deficient in gifts of this kind, yet as he took upon himself our flesh, it was necessary that he should be enriched with them, so that we might afterwards be made partakers of all blessings of which we are otherwise destitute. For out of his fullness, as John says, we must draw as from a fountain (John 1:16; John 7:37–38).

The Spirit of the Lord. We must keep in view what I mentioned previously: that this refers to Christ’s human nature, because he could not be enriched with the gift and grace of the Father, except insofar as he became man.

Besides, as he came down to us, so he received the gifts of the Spirit, that he might bestow them upon us. And this is the anointing from which he receives the name of Christ, which he imparts to us.

For why are we called Christians, but because he admits us to his fellowship, by distributing to us out of his fullness according to the measure (Ephesians 4:7) of undeserved liberality? And undoubtedly this passage does not teach us so much what Christ is in himself, as what he received from the Father, that he might enrich us with his wealth.

The spirit of wisdom and understanding. Though it is not necessary to bestow great attention on single words, yet if any person wishes to draw a slight distinction between wisdom and understanding, I consider it to be this: the word wisdom generally comprehends all that relates to the regulation of life, and understanding is added to explain it. For if we are endowed with this wisdom, we shall have sagacity enough.

Counsel means that judgment by which we can thread our way through intricate affairs, for understanding would not be sufficient if there were not also counsel, so that we might be able to act with caution in doubtful matters.

The word might is well enough known. Knowledge differs little from understanding, except that it relates more to the act of knowing and thus declares what has taken place. The fear of the Lord means a sincere desire to worship God.

The Prophet does not here enumerate all the gifts of the Holy Spirit, as some have thought. From this passage, the Papists have foolishly and ignorantly drawn their sevenfold grace, and some of the ancients fell into a similar blunder. He enumerates only six kinds, but they have added a seventh out of their own head.

But as one error commonly follows another, they have chosen to limit the gifts of the Spirit to the number seven, although in other parts of Scripture (John 14:17; 2 Timothy 1:7) he receives numerous and lofty commendations drawn from the variety of the effects which he produces.

Besides, it is very evident that it is through the kindness of Christ (Galatians 5:22–23) that we are partakers of other blessings than those enumerated here—such as meekness, chastity, sobriety, truth, and holiness—for these proceed from no one else than from Christ.

He does not, therefore, mention all the gifts that were bestowed on Christ, for that was unnecessary; he only shows briefly that Christ came not empty-handed but well supplied with all gifts, that he might enrich us with them.

If these things had not been added, we might have supposed, as the Jews commonly do, that the restoration of this kingdom was carnal, and might have imagined that Christ was poor and destitute of all blessings.

Accordingly, the Prophet afterwards shows that the gifts of the Spirit are laid up in him, first generally, and next particularly, so that we may go to him to obtain whatever we need.

He will enlighten us with the light of wisdom and understanding, will impart to us counsel in difficulties, will make us strong and courageous in battles, will bestow on us the true fear of God (that is, godliness) and, in a word, will communicate to us all that is necessary for our life and salvation.

All gifts are included here by the Prophet, so it is excessively foolish to attempt to conceal those that do not belong to the present enumeration.

He shows that they dwell in Christ so that they may be communicated to us. We are also called his fellows (Psalms 45:7), because strength proceeds from him as the head to the individual members, and in like manner Christ causes his heavenly anointing to flow over the whole body of his Church.

Hence it follows that those who are altogether barren and dry have no interest in Christ and falsely glory in his name.

Whenever, therefore, we feel that we are lacking any of these gifts, let us blame our unbelief, for true faith makes us partakers of all Christ’s benefits.

We ought therefore to pray to the Lord not to permit the lusts of the flesh to rule in us, so that Christ may wholly unite us to himself. It should also be observed that we ought to ask all blessings from Christ alone, for we are mistaken if we imagine that anything can be obtained from the Father in any other way.

And will make him sagacious. The verb ריח (riach), which is used here in the Hiphil conjugation, literally means to smell. However, it can also be explained in an active sense, meaning to give a keen smell. I think this interpretation agrees better with this passage, allowing this sagacity to also be included among the gifts of the Spirit.

This effect is especially applicable to the person of Christ: namely, that far beyond what the godly are able to conceive, he is endowed with shrewd discernment for governing his people. We should pay attention, first of all, to the metaphor in the verb smell. This metaphor means that Christ will be so shrewd that he will not need to learn from what he hears or from what he sees, for by smelling alone he will perceive what would otherwise be unknown.

In the fear of the Lord. Most commentators view this phrase as meaning that all the feelings of the heart will be clear to Christ, so that he will easily judge who are the sincere worshippers of God. But the reader should consider whether it is not a more appropriate meaning that the fear of God denotes a fixed rule of judging. He expressly distinguishes between the heavenly judgment of Christ and earthly judgments, to inform us that the outward mask of holiness or uprightness is of no avail in his presence.

And he shall not judge after the sight of his eyes. The meaning is, “When we come to the judgment-seat of Christ, not only will outward actions be brought to trial as in human governments, but the lives of people will be examined by the standard of true godliness. It is not for humans to penetrate hearts; and those whom we suppose to be very excellent people frequently have nothing but a hollow mask. But Christ does not judge from outward appearance (Luke 11:17; John 2:25), for he thoroughly knows and searches our inmost thoughts. His judgment, therefore, is quite different from that of humans, who, with all their acuteness and quick sagacity, fall into the most shameful mistakes.”

Hence it follows that only those whom Christ approves can be the true worshippers of God. They cannot obtain his approval unless they offer a pure and upright mind, for a false and hollow mask cannot deceive him.

For he will judge the poor in righteousness. Here he shows that Christ will be the guardian of the poor, or, he points out the persons to whom the grace of Christ strictly belongs: namely, to the poor or meek. These are those who, humbled by a conviction of their poverty, have laid aside those proud and lofty dispositions that commonly swell the minds of men, until they have learned to be meek through the subduing influence of the word of God. He therefore declares that he will be the protector and guardian, not of all men whatever, but of those who know that they are poor and destitute of everything good.

This was also declared by Christ to John’s disciples, when he said that the gospel is preached to the poor (Matthew 11:5). Who are they that are capable of receiving this doctrine? Not all men without exception, but those who, having laid aside the glory of the flesh, turn to that heavenly protection.

There is, therefore, an implied contrast: namely, that Christ does not rule over the rich, that is, over those who are puffed up with a false opinion of themselves. Though he invites all men to come to him, still the greater part refuse to submit to his government. The poor alone allow themselves to be governed by him.

This passage teaches us that if we desire to be protected by the power of Christ, we must lay aside all pride and put on the spirit of meekness and modesty. That spiritual poverty which the Prophet recommends to all the members of Christ is to have no lofty views, but to be truly humbled by a conviction of our poverty and nakedness, so as to depend on Christ alone. When we have been brought to this state of mind, the faithful King and Guardian will undertake to secure our salvation and will defend us to the last against all our enemies.

We also learn whom Christ invites to come to him: Come to me, all ye that labor and are burdened (Matthew 11:28). We must, therefore, labor and be pressed down by the weight of our burden, if we wish to feel and know his assistance.

And will reprove with equity for the meek of the earth. We must attend to the order which is here observed by the Prophet. He places poverty first, and then meekness, because we must first be poor before we become meek. So long as we think that we are somebody (Acts 5:36), and are carried away by a vain confidence in ourselves, our heart is filled with pride and self-conceit, and cannot yield or submit. But when we are convinced of our poverty, we lose courage, and, subdued and overpowered, begin to groan under the burden.

The condition of Christ’s people, therefore, is here described, as he had previously illustrated the nature of the king himself. From this we also ought to learn that those precious gifts of the Spirit with which we saw a little before that Christ was endowed are not bestowed by him on all men whatever, but on the poor and the meek. For the word judge denotes government, a very important part of which is that Christ imparts to us the gifts which he received from the Father, that he may live in us, and that we may live in him.

And he shall smite the earth with the rod of his mouth. The Prophet here praises the efficacy of the word, which is Christ’s royal scepter. By the rod of his mouth is meant a scepter which consists in words, and in the second clause he repeats the same idea by the phrase, the breath of his lips; as if to say that Christ will have no need to borrow aid from others to cast down his enemies and to strike down everything that opposes his government, for a mere breath or a word will be enough.

The statement may be general, since believers also must die to be renewed to a spiritual life; and in this sense the gospel is called a sword appropriate for the slaying of sacrifices (Romans 15:16). But the latter part of the verse calls for a different interpretation. If anyone chooses to make a distinction, the striking of the earth will apply equally to the reprobate and the elect, as the gospel is a two-edged sword, piercing even to the most hidden and secret feelings of the heart, and discerning thoughts and affections (Hebrews 4:12).

Yet it wounds the former in a very different manner from that in which it wounds the latter. By mortifying in the elect a sinful nature, it kills their lusts, that they may become a living sacrifice, and a sacrifice of sweet-smelling savor; but it strikes the wicked in a manner altogether destructive, for they rot and die, and to them it is even, as Paul says, a savor of death to death (2 Corinthians 2:16). I should be willing enough to consider both effects as described here at the same time, but it is opposed by the custom of the Hebrew language, for the Hebrew writers often repeat the same sentiment in different words.

And with the breath of his lips shall he slay the wicked. Christ is armed with the breath of his lips to slay the wicked. But perhaps this second clause was added by Isaiah for the purpose of amplification; and, indeed, to slay is much more than to strike. As it belongs to the gospel to cast down all men without exception, its effect on the reprobate may be said to be accidental: to slay them with a deadly stroke. In this way the Prophet would add a particular case to the general statement, intimating that the wicked fall under the sword of Christ to their everlasting destruction, because they are not set apart to be sacrifices.

However this may be, this latter clause must undoubtedly be limited to the wicked alone. It is added because that efficacy does not immediately appear in the preaching of the gospel; on the contrary, many ridicule, scoff, and treat as a fable all that is said about Christ and his word. But though they do not immediately feel its power, yet they will not be able to escape it, and will at length be slain by a deadly wound.

But the Prophet’s meaning, I think, is not yet fully explained; for he does not speak only of the inward feeling by which wicked men are moved, whether they want to or not, but of wickedness itself, which will be removed and driven away by the power and efficacy of this scepter, as Paul also explains. For he undoubtedly alludes to this passage when he speaks of the destruction of Antichrist:

And then shall that Wicked be revealed, whom the Lord shall consume with the breath of his mouth, and shall destroy with the brightness of his coming (2 Thessalonians 2:8; compare to 2 Thessalonians 2:7).

Thus he explains to us the meaning of the Prophet, for he shows that Christ will never be without enemies, who will try to overturn his kingdom and to hinder or slow down the course of the gospel; otherwise these words of the Prophet would have been spoken in vain. But Christ will drive away some of their number, and all of them together, and their very head and leader, by the sound of his doctrine.

Thus Paul also recommends a twofold use of doctrine, demanding from a pastor that he shall be qualified not only to teach, but likewise
to refute those who oppose (Titus 1:9).

A pastor ought not only to feed his flock, but also to protect and guard them against every injury. This is what Christ performs, and therefore he is provided with necessary armor, that he may contend successfully against the falsehoods of Satan, the cruelty of tyrants, and every kind of enemy.

Hence it is evident that wicked doctrines cannot be driven away by any other method than by the gospel. In vain will the magistrate employ the sword—which undoubtedly he must employ to restrain wicked teachers and false prophets; in vain, I say, will he attempt all these things, unless this sword of the word goes before (Deuteronomy 13:5).

This ought to be carefully observed in opposition to the Papists, who, when the word fails them, resort to new weapons, by the aid of which they think that they will gain the victory. They are even so impudent as to boast that heretics cannot be refuted by the word, though both the Prophet and Paul lay down no other method.

When the Prophet says, by the breath of his lips, this must not be limited to the person of Christ, for it refers to the word which is preached by his ministers. Christ acts by them in such a manner that he wishes their mouth to be reckoned as his mouth, and their lips as his lips; that is, when they speak from his mouth and faithfully declare his word (Luke 10:16).

The Prophet does not now send us to secret revelations, that Christ may reign in us, but openly recommends the outward preaching of doctrine and shows that the gospel serves the purpose of a scepter in the hand of Christ, so far as it is preached, and so far as it is oral, so to speak; otherwise it would have been to no purpose to mention the mouth and the lips.

Hence it follows that all those who reject the outward preaching of the gospel shake off this scepter, as far as it is in their power, or pull it out of the hand of Christ. This is not because the efficacy which he mentions depends on the voice of men, but because Christ acts by his ministers; for he does not wish that their labor should be fruitless, without sacrificing the elect to obedience (Romans 15:16), and slaying the reprobate, as Paul in another passage boasts that there will be speedy vengeance against all unbelievers and rebels.

Here we must again recall what is the nature of Christ’s kingdom. As he does not wear a golden crown or employ earthly armor, so he does not rule over the world by the power of arms, or gain authority by gaudy and ostentatious display, or constrain his people by terror and dread. Instead, the doctrine of the gospel is his royal banner, which assembles believers under his dominion.

Wherever, therefore, the doctrine of the Gospel is preached in purity, there we are certain that Christ reigns; and where it is rejected, his government is also set aside. From this it is evident how foolishly the Papists boast that the Church belongs to them, when they order Christ himself to be silent and cannot endure the sound of his voice, but proclaim aloud, with distended cheeks, their own edicts, laws, decrees, and tyrannical regulations.

And righteousness shall be the belt. Some translate it girdle; but as the Prophet represents Christ to us wearing, as it were, the emblems of royalty, I have rather translated it belt, which is also a royal emblem, in the same manner as the scepter, which he had assigned to him a little before. When Job speaks of taking away the authority of kings, he says that the Lord will ungird their belt (Job 12:18). To be girded with a belt, therefore, is nothing else than to be exalted to royal authority, as we shall afterwards see in another passage (Isaiah 14:5).

The Prophet describes two ornaments belonging to the belt. These are righteousness and truth; unless it is thought that there is a change in the order of construction, as if he had said that Christ will be girded with true righteousness; for truth is not added as if it were different from righteousness, but in order to point out the nature of that righteousness with which Christ is girded. Some think that righteousness here denotes that which Christ imparts to us, that it may dwell not only in himself, but in his members. Faith or truth they understand to be that by which we embrace the salvation which he offers to us.

The Chaldee paraphrast explains it thus: “and the righteous shall be round about him, believing worshippers shall approach to him.” But I adopt a more simple interpretation, as if he had said, “He shall not appear like kings, clothed with purple and a crown, or girded with a belt; but righteousness and truth shall shine forth in him.” I acknowledge, indeed, that righteousness is not confined to Christ, but belongs to his members; but we must attend to the mode of expression, that Christ comes forth to govern his people girded with righteousness, which he afterwards imparts to them by the secret influence of the Spirit. If we distinguish between the word אמונה (emunah) and righteousness, I consider it to mean faithfulness or steadfastness; as if he had said that Christ never disappoints his followers, for he continues always to be like himself.

The wolf shall dwell with the lamb. He again returns to describe the character and habits of those who have submitted to Christ. As there is a mutual relation between the king and the people, he sometimes ascends from the body to the head, and sometimes descends from the head to the body; and we have already seen that Christ reigns, not for himself, but for those who believe in him.

Hence it follows that he forms their minds by his heavenly Spirit. But the Prophet’s discourse looks beyond this; for it amounts to a promise that there will be a blessed restoration of the world. He describes the order which was at the beginning, before man’s apostasy produced the unhappy and melancholy change under which we groan.

From where comes the cruelty of animals, which prompts the stronger to seize and tear and devour with dreadful violence the weaker animals? There would certainly have been no discord among the creatures of God, if they had remained in their first and original condition. When they exercise cruelty towards each other, and the weak need to be protected against the strong, it is an evidence of the disorder (ἀταξίας) which has sprung from the sinfulness of man. Christ having come, in order to reconcile the world to God by the removal of the curse, it is not without reason that the restoration of a perfect state is ascribed to him; as if the Prophets had said that that golden age will return in which perfect happiness existed, before the fall of man and the shock and ruin of the world which followed it. Thus, God speaks by Hosea:

I will make a covenant with the beast of the field, with the fowl of the heaven, and with the creeping things.
(Hosea 2:18)

As if he had said, “When God shall have been reconciled to the world in Christ, he will also give tokens of fatherly kindness, so that all the corruptions which have arisen from the sinfulness of man will cease.”

In a word, under these figures the Prophets teach the same truth which Paul plainly affirms, that Christ came to gather together out of a state of disorder those things which are in heaven and which are on earth (Ephesians 1:10; Colossians 1:20).

It may be thus summed up: “Christ will come to drive away everything hurtful out of the world, and to restore to its former beauty the world which lay under the curse.” For this reason, he says, that straw will be the food of the lion as well as of the ox; for if the stain of sin had not polluted the world, no animal would have been addicted to prey on blood, but the fruits of the earth would have sufficed for all, according to the method which God had appointed (Genesis 1:30).

Though Isaiah says that the wild and the tame beasts will live in harmony, that the blessing of God may be clearly and fully manifested, yet he chiefly means what I have said, that the people of Christ will have no disposition to do injury, no fierceness or cruelty. They were formerly like lions or leopards, but will now be like sheep or lambs; for they will have laid aside every cruel and brutish disposition.

By these modes of expression he means nothing else than that those who formerly were like savage beasts will be mild and gentle; for he compares violent and ravenous men to wolves and bears which live on prey and plunder, and declares that they will be tame and gentle, so that they will be satisfied with ordinary food, and will abstain from doing any injury or harm.

On this subject it is proper to argue from the less to the greater. “If Christ shall bring animals into a state of peace, much more will brotherly harmony exist among men, who will be governed by the same spirit of meekness.” And yet Isaiah does not mean that any are mild and peaceful by nature before they are renewed, but he promises, that whatever may have been their natural disposition, they will lay aside or conquer their fierceness, and will be like lambs and sheep.

And a little child shall lead them. This means that beasts which formerly were cruel and untamable will be ready to yield cheerful obedience, so that there will be no need of violence to restrain their fierceness. Yet we must attend to the spiritual meaning which I noticed, that all who become Christ’s followers will obey Christ, though they may formerly have been savage wild beasts, and will obey him in such a manner, that as soon as he lifts his finger, they will follow his footsteps, as it is said that his people shall be willing (Psalms 110:3).

Those who are not endowed with this meekness do not deserve to be ranked among the sheep. Let us, therefore, permit ourselves to be ruled and governed by him, and let us willingly submit to those whom he has appointed over us, though they appear to be like little children. Besides, I think that the ministers of the word are compared to children, because they have no external power, and exercise no civil government over them.

A question arises: Do we find any persons who are meek, though they have not been tamed by the gospel? The Prophet appears to insinuate this, when he compares some men to sheep, and others to wolves and bears; and certainly among men who follow the inclination of their natural disposition, we shall perceive an astonishing diversity. Some are mild and gentle, others are fierce and violent;

but it is certain that all men are untamed until Christ subdues them by the gospel; all are puffed up with ambition and pride before they are cured by this medicine. Many will be able to make a false and hollow profession of modesty and humility, but they will be filled with inward pride. In short, where the Spirit of Christ is not, there will be no true meekness.