Thomas Aquinas Commentary Isaiah 11

And there shall come forth a rod out of the root. After the destruction of their adversary has been described, the restoration of the people—who had been divided into the two tribes and the ten tribes—is promised. This is divided into two parts.

In the first part, the Restorer is described; in the second, the restoration is promised: and it shall come to pass in that day (Isaiah 11:11).

Now, this chapter is interpreted in three ways.

• Jerome and all our saints interpret it as concerning the restoration made through Christ and about Christ himself, understanding it figuratively.
• Some teachers interpret it as concerning Hezekiah or Josiah, also taking the passage figuratively.
• The Jews interpret it as concerning their Messiah, whom they await, wishing to understand all of it literally.

But this last interpretation is foolish and fanciful, the second is strained, but the first is simply true. Therefore, following this first interpretation, we will touch on the others indirectly.

The first part is therefore divided into three sections:

• First, Christ the Restorer is described regarding his birth.
• Second, regarding his holiness: and the spirit of the Lord shall rest upon him (Isaiah 11:2).
• Third, regarding his dignity: in that day the root of Jesse (Isaiah 11:10).

Concerning the first point, the prophet touches on two things.

First is the origin of his mother from the royal line: and there shall come forth a rod—a rod to which no other branches clung—out of the root of Jesse. This literally means from the lineage of Jesse, who was the father of David. As it is written, a star shall rise out of Jacob and a rodDR: “sceptre.” shall spring up from Israel (Numbers 24:17).

Second is the origin of the Son from the virgin mother: and a flower—that is, Christ, who says, I am the flower of the field, and the lily of the valleys (Song of Solomon 2:1)—shall rise up. For he that comes from heaven is above all (John 3:31). Hence, Isaiah says later, behold the Lord will ascend upon a swift cloud, and will enter into Egypt, and the idols of Egypt shall be moved (Isaiah 19:1).

Out of the root of Jesse. As Jeremiah says, I will raise up to David a just branch: and a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jeremiah 23:5). Where one might expect the text to say, out of the rod, it says, out of the root, in order to exclude two heresies.

The first heresy claimed that Christ did not have true flesh. The second claimed that Christ had true flesh, but that it was not passed down from Adam and his ancestors. Instead, it was either created by God in the Blessed Virgin or it came from our first parents separately like a kind of light, never infected by the contagion of original sin. This heresy is completely excluded by the text, which says the flower rises from the root, meaning Christ comes from the Virgin's human ancestry.

The Jews say that the flower and the rod both refer to the Messiah. They say he is called a rod because of his power and his punishment of the wicked, and a flower because of his integrity and his comfort to the good. Jerome says that what is written in Matthew 2:23—he shall be called a Nazarene, which means "flowery"—is taken from this verse. Those who interpret this chapter as being about Josiah and Hezekiah explain this similarly. They say that Josiah and Hezekiah are described as descending from Jesse, rather than from their more immediate ancestors, because the promise of a confirmed kingdom was made to David and his sons.

It should be noted, concerning the words and there shall come forth a rod, that the Virgin is called a rodVirga. for several reasons:

1. Consoling in tribulations: but lift you up your rod, and stretch forth your hand over the sea, and divide it: that the children of Israel may go through the midst of the sea on dry ground (Exodus 14:16).
2. Bearing fruit: Moses found that the rod of Aaron for the house of Levi, was budded: and that the buds swelling it hid bloomed blossoms (Numbers 17:8).
3. Satisfying: and when Moses had lifted up the rod, striking the rock twice,Cumque levasset Moyses virgam percutiens bis silicem. Vg: cumque elevasset Moyses manum, percutiens virga bis silicem. DR: “and when Moses lifted up his hand, and struck the rock twice with the rod.” there came forth water in great abundance, so that the people and their cattle drank (Numbers 20:11).
4. Scourging: a star shall rise out of Jacob and a rodDR: “sceptre.” shall spring up from Israel: and shall strike the chiefs of Moab (Numbers 24:17).
5. Watching: I see a rod watching (Jeremiah 1:11).

Note, concerning the words and a flower out of his root, that Christ is called a flower for several reasons:

1. Because of the purity of Mary: behold you are fair, O my love (Song of Solomon 1:14); behold you are fair, my beloved (Song of Solomon 1:15); and later in the same book: I am the flower of the field, and the lily of the valleys (Song of Solomon 2:1).
2. Because of the ease of injury by the wind: he shall be blasted as a vine when its grapes are in the first flower (Job 15:33).
3. Because of sweetness of smell: send forth flowers, as the lily, and yield a smell .
4. Because of the loveliness of his beauty: and as the rainbow giving light in bright clouds, and as the flower of roses in the days of the spring .
5. Because of the certainty of fruit: as the vine I have brought forth a pleasant odor: and my flowers are the fruit of honor and riches .

And the spirit of the Lord will rest upon him. Here the prophet describes his sanctity in three respects:

1. Regarding the habits of necessity.
2. Regarding the righteousness of his works: he will not judge by the sight of the eyes (Isaiah 11:3).
3. Regarding the effect of this righteousness: the wolf will dwell with the lamb (Isaiah 11:6).

His perfection concerning gratuitous habits is shown in three ways.

First, regarding their rest: will rest, for grace was not increased in him: a woman will encompass a man (Jeremiah 31:22). Nor was it interrupted by sin: who committed no sin, nor was deceit found in his mouth (1 Peter 2:22). Nor was it troubled by the battle of the flesh, for it was without original sin: let it expect light, and not see it, nor the rising of the dawning of the day (Job 3:9); he upon whom you see the Spirit descending and remaining upon him, he it is that baptizes (John 1:33).

Second, regarding the abundance of all the gifts: the spirit of wisdom. For although all the gifts of sanctifying grace are infused simultaneously, no one else has perfect use of them all. For this reason, concerning all these, it is said: there was not found anyone like him . Nor, again, does anyone else have all the gratuitous graces: to one indeed, by the Spirit, is given the word of wisdom; and to another, the word of knowledge, according to the same Spirit (1 Corinthians 12:8–9). But Christ had all of these perfectly, for God does not give the Spirit by measure (John 3:34).

Third, regarding fullness, for he was perfect in every grace, which is noted where it says, the spirit of the fear of the Lord filledImplevit. Vg.: replebit. him: we saw him full of grace (John 1:14). Concerning all these things: in him dwells all the fullness of the Godhead bodily (Colossians 2:9).

To understand what is said here, it is necessary to examine five things concerning these gifts:

1. How they differ from the virtues, the beatitudes, and the fruits.
2. Their number.
3. Their order.
4. How they exist in Christ.
5. How they are attributed to the Holy Spirit.

Concerning the first point, it should be known that, as Gregory says,Morals on Job 2.49.77 (PL 75, 592D). the gifts are given to aid the virtues. Through the virtues, the powers of the soul are perfected for acts that are proportionate to the human way of acting, such as faith, which makes us see as in a mirror, dimly.

Now, there is a twofold defect in virtue. One is accidental, arising from the unpreparedness of the person who possesses the habit, which leaves the virtue imperfect in the subject; this defect is removed by increasing the virtue. The other defect is essential, arising from the habit itself. For example, faith is inherently imperfect by its nature because it is obscure. This defect is removed through a higher habit, which is called a gift. Because it exceeds the human mode of operation, it is given by God, like the gift of understanding, which in a certain way makes the things of faith to be seen clearly and distinctly.

An operation proceeding from a virtue perfected by a gift is called a beatitude, which is nothing other than an operation according to perfect virtue, as the Philosopher says.Nicomachean Ethics 1.19 (1102a5). This is stated in Matthew 5:8: blessed are the clean of heart, for they will see God. Delight necessarily follows such an operation, for delight is the unhindered operation of a proper habit, as the Philosopher says.Nicomachean Ethics 7.12 (1153a14), 13 (1153b9–12). In this respect, it is called a fruit. Hence, Ambrose, commenting on the fruits of the Spirit (Galatians 5:22), says that they are called fruits insofar as they renew minds with sincere delight.

Concerning the second point, it should be known that the number of the gifts can be understood in three ways. Gifts are perfected either through withdrawal from evil, and this is fear; or through an approach to the good, which occurs either in the contemplative life or the active life. If in the contemplative life, it is either according to the end of contemplation, and this is wisdom, which concerns the highest causes; or according to the means to the end, and this is understanding, such as of created spiritual substances and what pertains to them. If in the active life, it is either regarding those things to which all are bound, where the executive gift is piety (which is benevolence to those joined by faith or the image of God) and the directing gift is knowledge; or regarding those things to which not all are bound, where the executive gift is fortitude (as it exposes oneself to difficulties) and the directing gift is counsel.

From this, the answer to the third point is now evident. The gifts are ordered first insofar as they are perfections, and this order is considered according to the emanation of the gifts from the giver, not insofar as they are received. Again, it is evident that wisdom directs understanding, because the wise man sets things in order,Compare to Metaphysics 1.2 (982a). and through primary things, one is guided in secondary things, just as metaphysics regulates the other sciences. Counsel regulates fortitude, knowledge regulates piety, and fear regulates in all things, because it directs one to approach the good and to withdraw from evil.

Concerning the fourth point, it should be known that Christ had these gifts according to their most excellent uses, according to which they are possessed in heaven. For he did not have servile fear, as if he feared punishment, or filial fear, as if he feared to sin, but the chaste fear which belongs to reverence: he was heard because of his reverence (Hebrews 5:7). The same is evident concerning the other gifts. However, it is especially said that the spirit of fear filled him so that, from the greatness of his gifts, he would not be thought proud, like the first angel, about whom it is said in Ezekiel 28:16:Compare to Ezekiel 28:5. by the multitude of your wisdom or merchandise, your inner parts were filled with iniquity. It is also said because he came to save through humility, or because he wished to be imitated in this: learn from me, because I am meek and humble of heart (Matthew 11:29).

Concerning the fifth point, it should be known that if these gifts are considered according to their own natures—such as knowledge insofar as it is knowledge—then some of them are appropriated to the Son, which pertain to the perfection of the intellect, and some to the Holy Spirit, which pertain to the perfection of the affections, although all of them together are gifts of the entire Trinity. If, however, they are considered insofar as they have the nature of a gift, they are all attributed to the Holy Spirit, who is the first gift in whom all other gifts are given. It is the same if they are considered regarding the principle of motion for such gifts, which is love. As Dionysius says, the goodness of God is the source of diffusion for all things that are received in creatures from God, which are appropriated to the Holy Spirit.Compare to De div. nom. 4.1 (PG 3, 693B). Others, however, attribute this to the holiness of Josiah and Hezekiah; the Jews, however, attribute it to the Antichrist.

He will not judge by the sight of the eyes. Here the prophet shows his holiness with respect to the righteousness of his works, especially in judging, because this is the work of a king. Hence, he shows three things:

1. His shrewdness in discernment.
2. His justice in execution: but he will judge.
3. His constancy in perseverance: and justice will be (Isaiah 11:5).

Therefore, regarding the first point, he says, he will not judge by the sight of the outward eyes, nor by the hearing of the outward ears, as it was for those who said in Matthew 22:16, Teacher, we know that you are a true speaker. Because he did not need anyone to give testimony about man, for he knew what was in man (John 2:25). This cannot be explained as being about a mere man, as is said in 1 Samuel 16:7: man sees those things that appear, but the Lord beholds the heart. And therefore they said separately,Dixerunt discrete. So the manuscripts have it, but perhaps it should read dixerunt discipuli: “the disciples said.” now we know that you know all things (John 16:30). Nevertheless, others explain this in a strained manner as concerning just kings, for they did not judge by initial appearances based on flattery, but diligently sought the truth of the matter.

But he will judge. Here his justice in execution is shown.

First, regarding the good, in distributing what is due to them: he will judge, on the day of judgment and even now: the Father has given all judgment to the Son (John 5:22); the poor, about whom it says in Matthew 5:3: blessed are the poor in spirit, for theirs is the kingdom of heaven.

Second, regarding the wicked, and first, concerning the members: he will strike the earth, that is, earthly people, with the rod of his mouth: go, you cursed, into everlasting fire (Matthew 25:41); woe to you, scribes and Pharisees (Matthew 23:13). Then, concerning the head: with the breath of his lips, that is, his indignation expressed in words, he will slay the wicked, that is, the Antichrist: the man of sin will be revealed, the son of perdition, who opposes and is lifted up above all that is called God or that is worshiped (2 Thessalonians 2:3–4); or the devil: now is the judgment of the world; now will the prince of this world be cast out (John 12:31). All this can be explained literally of just kings, who slew the wicked with their commands.

And justice will be. Here his constancy in perseverance is presented. And justice, which he will observe in his judgments, will be the girdle of his loins, that is, the sword with which he will fight, and faith, the confidence from God by which he will prevail. This can be applied to Christ and to just kings. Or, the girdle of his loins which adheres strongly to a person and encircles the whole person on all sides. Or justice, in the equity of the deed; faith, faithfulness in the manner of acting: stand, having your loins girt about (Ephesians 6:14). Or justice means the just, and faith means the faithful; and thus these words refer only to Christ: as the girdle sticks close to the loins of a man, so have I brought close to me all the house of Israel (Jeremiah 13:11). From this, Jerome argues against the Hebrews that all these things cannot be understood literally.

The wolf will dwell. Here the effect of his righteousness is shown, which is an abundance of peace. He shows this in two respects:

1. The meekness of the great.
2. The security of the lowly: and the sucking child (Isaiah 11:8).

The meekness of the great is shown in three ways.

First, regarding their dwelling: the rapacious wolf with the innocent lamb, and vice versa, for the wolf will follow the lamb’s innocence; the crafty leopard with the simple kid; the calf, a strong type of animal, and the lion, a strong and fierce type of animal; the sheep, a weak type of animal—together they will all be in unity, where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But Christ is all and in all (Colossians 3:11). This was signified in Noah’s ark, where there were all animals of each kind (Genesis 7:1–3).

Second, regarding government: a little child—Peter the fisherman. As it says above: behold I and my children (Isaiah 8:18); the foolish things of the world God has chosen, that he may confound the wise, and the contemptible things that he may confound the strongStulta mundi elegit Deus ut confundat sapientes, et contemptibilia ut confundat fortia. Vg.: quae stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia. DR: “the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong.” (1 Corinthians 1:27)—will lead, that is, he will lead them to the kingdom, like a general.

Third, regarding eating, in two ways:

First, regarding conformity of food: the calf, who eats grass and is a clean animal, and the bear, who tears meat and is not a clean animal, will feed together on the same food of the Word of God. Their young ones, that is, their families, together, that is, in conformity, will rest to eat, or they will eat the food of the sacraments: they ate the same spiritual food (1 Corinthians 10:3).

Second, regarding humility of food: the lion, the king, like the ox, the rustic, will eat straw, that is, rough doctrine, or, literally, abstinence from food: will the rhinoceros be willing to serve you, or will he stay at your crib? (Job 39:9).

But this seems to be more expressly preserved in religious life, where people of different ages and conditions live with one mind, that is, in conformity: who makes men of one mindUnanimes. Vg.: unius moris. DR: “one manner.” to dwell in a house (Psalms 68:6). Others say that this was fulfilled in the time of the good kings, when the great lived in peace with the lowly. The Jews say all these things are to happen literally in the time of the Antichrist.

And the sucking child will play. Here he shows the security of the young, and he presents three things:

First is their confidence. Against horror, he presents joy: on the hole of the asp, that is, on the trials which the devil or a tyrant will send. This happens immediately, because one has begun to be nourished by the milk of the doctrine of faith: and not only so, but we glory also in tribulation, knowing that tribulation works patience (Romans 5:3); or it refers to converting the wicked: he that hears, let him say: Come (Revelation 22:17). Against flight, which indicates fear, he presents the daring of invasion. The weaned child, now eating solid food, will do more, for he will thrust his hand into the den of the basilisk,Reguli, which can also be translated “prince.” that is, the devil, who is king over all the children of pride (Job 41:25). For he will confidently expose himself to the persecutions of tyrants, as many martyrs did: he exultsExultat. DR: “pranceth.” boldly, he goes forward to meet armed men (Job 39:21). Or this refers to preachers, who extend the hand of preaching for the conversion of sinners. Or it refers to the breasts of newness and delight, for the newly converted rejoice in this.

Second, he shows their inability to be harmed: they will not hurt in all my holy mountain, that is, the Church, except for those who are willing to be harmed: behold, I have given you power (Luke 10:19); and these signs will follow them that believe: they will speak with new tongues. They will take up serpents; and if they drink any deadly thing, it will not hurt them (Mark 16:17–18).

Third, he presents the cause of both: for the earth is filled with the knowledge of the Lord: their sound has gone forth into all the earth (Psalms 19:4); I, wisdom, have poured out rivers .

The Jews explain all of this literally. Others say that it signifies that, in the times of the good kings, all the young boldly committed themselves to those who were previously plunderers and cruel men.

In that day. Here he presents the dignity of the restorer. For a sign, the sign of the cross; those who take up this sign will be saved: I, if I am lifted up from the earth, will draw all things to myself (John 12:32). As it says below: behold I will lift up my hand to the Gentiles, and will set up my signDR: “standard.” to the people; him the Gentiles will beseech (Isaiah 49:22). All kings of the earth will adore him; all nations will serve him (Psalms 72:11). His tomb will be glorious: it will be venerated by all. Hence, it is signified by the tomb that he built in Modein as an everlasting monument, so that it might be seen by all who passed by . Others explain this as concerning Josiah, for he was buried in the tombs of the kings.

And it will come to pass in that day. In this part, he promises the restoration of the people in three respects:

1. Regarding their liberation.
2. Regarding the condition of the liberated, where it says, and the envy of Ephraim will be taken away (Isaiah 11:13).
3. Regarding the preparation for their liberation, where it says, and the Lord will lay waste (Isaiah 11:15).

Concerning the first point, he does two things:

1. He promises their liberation.
2. He describes the manner of their liberation: and the Lord will set up a sign (Isaiah 11:12).

Some explain this as concerning the liberation from the Babylonian captivity, when the Lord took possession of them, snatching them from slavery in Babylon. It is called the second liberation in relation to the first, by which he led them out of slavery in Egypt. For when Nebuchadnezzar was ravaging them, different nations led them into captivity and slavery, and after many of them were killed, the remainder were gathered by the command of King Cyrus, as we read in Ezra 1. But this is better explained as concerning the liberation accomplished by Christ, for in this way it agrees with what precedes it.

In that day, namely, when he will stand as a sign for the peoples, the Lord will set his hand the second time, through the apostles, for he himself preached the first time, to possess the remnant, for a remnant will be saved. In this is noted the holiness of the Jewish converts and the multitude of the Gentiles, about which it says in Micah 7:1: I have become like one who gleans in autumn the grapes of the vintage. Pathros is a region named after one of the sons of Abraham; Elam, a city of Persia; Hamath, Antioch; Shinar, a place in Chaldea (Jeremiah 30). Or, the second time refers to the second coming, when the hearts of the children will be turned to their fathers by the preaching of Elijah (Malachi 4:6). Blindness in part has happened in Israel (Romans 11:25).

And he will set up. Here he presents the manner of liberation. According to the first explanation, it is a sign, that is, the edict of King Cyrus, for the fugitives of Israel—literally, those who went to Hezekiah in Jerusalem, joined the two tribes, and were captured and liberated with them. Or, according to the second explanation, the sign is the Cross; he will assemble the fugitives: it was necessary for us to speak the word of God to you first, but since you reject it... behold, we turn to the Gentiles (Acts 13:46). Or it is the sign of some miracle by which they will be converted through the preaching of Elijah, as it says below: behold I will lift up my hand to the Gentiles, and will set up my signDR: “standard.” to the people (Isaiah 49:22); you will proclaim (Ezekiel 34).Or rather, Jeremiah 19:2.

And the envy of Ephraim will be taken away. Here the condition of the liberated is shown.

First, regarding concord, in contrast to the hatred that had existed between Ephraim and Judah: and the envy of Ephraim will be taken away, that is, their hatred. This was fulfilled in the return from captivity, according to the first explanation; or it refers to the unity of faith, according to the second; or it will be fulfilled in the future, according to the third explanation. Concerning this concord, it is written: the house of Judah will go to the house of Israel, and they will come together out of the land of the north to the land which I gave to your fathers (Jeremiah 3:18).

Second, regarding power in the subjugation of enemies. This either occurred literally in the time of the Maccabees, according to the first explanation; or through the preaching of the apostles, according to the second; or it refers to the prosperity that the Lord will also give them in the future. They will fly, as if to say, they will fall quickly, upon the shoulders of the Philistines to scourge them, by the sea, because they are near the sea—and this is according to the first and third explanations. Together with those already conquered, they will plunder the children of the east, the Assyrians; this is not said to have happened in the time of the Maccabees. Or, they will plunder by the sea, because the Philistines had an abundance of ships. Edom and Moab, who were at first enemies, will fulfill the command of their hand, not waiting for the other to act according to the command, in which their great exaltation is noted. And the children of Ammon—all these were great adversaries, as it says below: behold these will come from afar (Isaiah 49:12). Or, they will fly because of their desire to preach, by the sea, for the apostles reached many nations by ship through the sea. Or by the nations he names, he understands all nations, as it says below: who are these, that fly as clouds? (Isaiah 60:8). They will fulfill the command of their hand, for they taught by word and example.

And the Lord will lay waste. Here the preparation for their liberation is presented. Two things are set out concerning this:

1. The preparation.
2. The attainment of the benefit: and there will be a highway (Isaiah 11:16).

The preparation is promised in the likeness of the twofold benefit that was shown to their fathers who came out of Egypt.

First, in the parting of the sea, which we read about in Exodus 14. Regarding this, he says, the tongue of the sea. It is called the tongue of the sea because, as the Master says in the Histories,Petrus Comestor, Historia Scholastica. Exod. 31 (PL 198, 1158B). when the sons of Israel came out of Egypt, the sea was not parted from one shore, but was like a tongue of land that surrounded a mountain. The tongue of the sea means the middle of the sea, in the style of Hebrew speech, which calls anything in the middle the "tongue," because the tongue is in the middle of the mouth. This, in fact, never happened literally. But it signifies the removal of all impediments that detained them, according to the first explanation. Or the tongue of the sea refers to Egypt, whose shore the sea licks. But according to the second explanation, the Lord will lay waste the tongue of the sea of Egypt, that is, the tongue with which they praised idols.

The second benefit was in the parting of the Jordan, which we read about in Joshua 4. Regarding this, he says: he will lift up his hand, that is, his power, over the river, according to the first explanation. This is metaphorical speech, so that the removal of all impediments is understood by the division of the sea and the river. According to the second explanation, it literally signifies a river: the Nile, which was divided into seven streams by Alexander, who was the preparation for the Romans. It was broadened so much that, with the water passing through streams and channels, it could be forded in shoes by the apostles, about whom Ephesians 6:15 says, your feet shod with the preparation of the gospel of peace. Or by the river is signified the kingdom of Egypt, which was divided by the Romans into many senates. In the strength of his spirit refers to the army of Alexander or of the Romans; or the spirit is the wind, as is said in Exodus 14:21: by a strong and burning wind blowing all the night.

And there will be a highway. Here the benefit is presented, and it is already evident from what has been said. As there was: renew your signs, and work new miracles. Glorify your hand, and your right arm. Raise up indignation, and pour out wrath .