Isaiah 11

The overthrow of the world-power is followed by the establishment of the Messiah’s Kingdom. In this chapter, however, we have two Messianic pictures so distinct in character that it is necessary to consider them separately. (i) Isaiah 11:1-9 contain a prophecy of the advent of the Messiah (Isaiah 11:1), a description of his character (2) and government (3–5) and a picture of the marvellous transformation of animated nature which is the reflection of his just and beneficent reign (6–9). The passage stands along with ch. Isaiah 9:1-7 and Isaiah 32:1 ff. as one of the three great presentations of the conception of a personal Messiah which the book of Isaiah contains. Until quite recently the Isaianic authorship of all three passages was accepted without hesitation by critics of all shades of opinion. Hackmann and Cheyne now dissent from this view, and relegate the whole conception of a personal Messiah to a period subsequent to the Exile. But their objections are hardly of sufficient weight to justify so revolutionary a conclusion.

The linguistic arguments are admitted by Cheyne to be indecisive. And while it is true that the contents of the prophecy do not point unambiguously to the age of Isaiah, this is not to be wondered at in a delineation of the ideal future. On the other hand the passage contains no assumptions inconsistent with Isaiah’s authorship. For the decay of the Davidic dynasty, which appears to be implied in the figure of Isa 11:1, is not a presupposition in the sense that the prophecy could not have been written until it was an accomplished fact. It is assumed only that the reigning dynasty will have disappeared before the manifestation of the Messiah; and this expectation is in harmony with Isaiah’s whole conception of the progress of events. It is no more than is involved in the sentence of rejection on Ahaz (ch.

Isaiah 7:13 ff.), or perhaps in the anticipation of an overwhelming national calamity, which the prophet maintained to the end of his ministry. In any case the Messianic age is a new creation, and if there was to be an ideal Son of David at all, he must be conceived as a new shoot from the ancient stock of Jesse. (ii) Isaiah 11:10-16, on the other hand, describe mainly the formation of the new Messianic community by the home-gathering of Israelites from all parts of the world. The arguments against the genuineness of this passage are more cogent than in the case of (i), and are endorsed by a wider circle of critics. Here a definite historical situation is assumed which can only with some violence be harmonised with the actual circumstances of Isaiah’s time. Jews are in exile not only in Assyria, but in Egypt, Ethiopia, the Mediterranean lands, &c. Further, these Exiles are described as a “Remnant,” a term which seems to imply that some have been already restored, and which at all events is never used by Isaiah of those who have gone into captivity, but of those who survive the judgment in the land of Israel. It is no doubt possible, as Delitzsch and Bredenkamp believe, that Isaiah might have been transported into the future, and dealt with a state of things which was not to arise till long afterwards.

But it is more in accordance with the analogy of prophecy to suppose that the outlook was conceived in the circumstances which it presupposes, especially since the undoubted writings of Isaiah never mention a return from Exile, or a restoration of the Northern Tribes, or a subjugation of the neighbouring states by warlike conquest. These facts, and some others which will be referred to in the Notes, although not conclusive, justify a certain measure of hesitation in assigning the prophecy to Isaiah; and this uncertainty should be borne in mind in putting together the various elements which entered into his vision of the future of God’s kingdom.

Isaiah 11:1-9

Ch. Isaiah 11:1-9. The Messiah and His KingdomIt is interesting to compare this passage with ch. Isaiah 9:1-7. There the delineation of the Messianic age starts from its broadest and most general features—the light breaking on the land, the universally diffused joy of the redeemed nation—and only at the end centres itself in the person of the Wonderful Child who is born to ascend the throne. Here the person of the Messiah comes first, and then the healing and regenerating influences of which he is the channel.

To what period of Isaiah’s career the prophecy belongs cannot be determined. The affinity with ch. Isaiah 9:1-7 suggests the reign of Ahaz, to which it is assigned by Guthe in accordance with a particular theory of the development of Isaiah’s eschatology. But since there is no evidence that the idea of the Messianic King ever lost its significance to the prophet’s mind, it might with equal propriety be referred to any subsequent period of his ministry. Duhm places this and the companion oracles of Isa 2:2-4, Isaiah 32:1-5 in the evening of Isaiah’s long life. In its present setting the passage is no doubt intended as a sequel to ch.

Isaiah 10:5-34 and it might even belong to the same date.

Isaiah 11:2

2. His supernatural endowment through the spirit of Jehovah with the qualities of a perfect ruler. The “charismata” are grouped in three pairs; when we add the separate mention of the spirit of Jehovah at the head of the list we may perhaps find here the first suggestion of the “seven spirits” of God (Revelation 1:4). In reality, however, the three pairs unfold the different aspects of the “Spirit of Jehovah.” The first pair of virtues are intellectual, the second practical, and the third religious. wisdom and understanding (or “discernment”) are the fundamental intellectual qualifications of a judge or ruler. Deuteronomy 1:13; 1 Kings 3:12. counsel and might] “Counsel” is the faculty of adapting means to ends or of forming right resolutions; “might” the energy necessary to carry them through. of knowledge and of the fear of the Lord] of the knowledge and fear of Jehovah. It seems necessary here to take “knowledge” as equivalent to “knowledge of Jehovah,” in spite of the rule that “not more than one construct can stand before the same genitive” (Davidson, Syntax, § 27. b). “Knowledge of Jehovah” is insight into His character and His moral claims on men, “fear of Jehovah” is the common O.T. expression for piety; both together make up the O.T. idea of religion.

Isaiah 11:3-5

3–5. Thus equipped with all the personal qualities needful for his high office, the ideal King will exercise a perfectly just and equitable government over his subjects. The Hebrew conception of kingship includes two functions, leadership in war and the administration of justice in time of peace (1 Samuel 8:20). Here, for an obvious reason (ch. Isaiah 9:5), only the civil aspect of the office is dwelt upon.

Isaiah 11:4

4. The special objects of his care are the defenceless and down-trodden classes (cf. ch. Isaiah 1:23, Isaiah 10:2). Observe that the sporadic outbreak of injustice and violence does not appear to be excluded from Isaiah’s conception of the Messianic age; only, the transgressors are at once discovered and destroyed. the meek of the earth] Possibly “the oppressed in the land.” Two words (‘βnξ and ‘βnβv) are often confounded in the Hebr. Text; the former means simply to be in abject circumstances, the latter includes the religious virtue of resignation to an adverse lot (Rahlfs, ‘Anξ und ‘Anaw in den Psalmen). he shall smite the earth] The word for “earth” (’ereη) is probably written wrongly for ‘βrξη “oppressor.” It is not permissible, with Del. &c., to explain “earth” in the N.T. sense of “the (ungodly) world,” or “Wicked,” in the next clause, of the Antichrist (cf. 2 Thessalonians 2:8). with the rod of his mouth … with the breath of his lips] Cf. Revelation 1:6. The Messiah’s sentence has a self-fulfilling energy (cf. Hosea 6:5; Acts 5:1-10). This reveals the operation of the “spirit of might,” as Isaiah 11:3 represents the effect of the “spirit of wisdom.”

Isaiah 11:5

5. “Righteousness” and “faithfulness” are the strength of the Messiah’s government (ch. Isaiah 9:7). The girdle is the symbol of resolute and vigorous action. Comp. the “girdle of truth” in Ephesians 6:14.

Isaiah 11:6-8

6–8. This remarkable prophecy of the idyllic state of the brute creation is imitated in the Sibylline Oracles (3:766 ff.) and more faintly echoed in the Fourth and Fifth Eclogues of Vergil. Similarly, an Arabic poet (Ibn Onein, quoted by Ges.) speaks of “a righteousness, through which the hungry wolf becomes tame.”—The description is not to be interpreted allegorically, as if the wild beasts were merely symbols for cruel and rapacious men. Neither perhaps is it to be taken quite literally. It is rather a poetic presentation of the truth that the regeneration of human society is to be accompanied by a restoration of the harmony of creation (cf. Romans 8:19-22).

The fact that tame and wild animals are regularly bracketed together shews that the main idea is the establishment of peace between man and the animals (Hosea 2:20); the animals that are now wild shall no longer prey on those that are domesticated for the service of man. But the striking feature of the prophecy is that the predatory beasts are not conceived as extirpated (as Ezekiel 34:25; Ezekiel 34:28) but as having their habits and instincts changed.

Isaiah 11:7

7. Cf. Isaiah 65:25. shall feed] Better, shall graze, unless we are to supply “alike” as in Isaiah 65:25. Some critics prefer to read “shall associate together,” with a small alteration of the text.

Isaiah 11:8

8. The most startling contrast of all,—the innocent babe playing with the deadly serpent. asp] Heb. pethen, rendered “adder” in Psalms 58:4; Psalms 91:13, elsewhere as here. The species has not been identified. The cockatrice (çiph ‘ônî, rendered “adder” in Proverbs 23:32) is usually identified with the basilisk (or King-serpent) of North Africa, but that reptile is not found in Palestine. The word den (only here) is doubtful. The most natural view is that it is fem. of the word for “luminary” and denotes the glittering eye of the serpent, which attracts the child like a jewel. The verb rendered put means strictly “lead”; comp. ducere manum.

Isaiah 11:9

9. It is questionable if the subject here is still the wild beasts (as in Isaiah 65:25). The second half of the verse is rather against this, and it is better to translate the first half: none shall do evil or act corruptly in all, &c. my holy mountain] Most naturally “Zion,” but some commentators understand it of the whole hill-country of Palestine. for the earth shall be full … sea] Cf. Habakkuk 2:14. On the peculiar participial construction, see Driver, Tenses § 135. (7) Obs.

Isaiah 11:10

10. This verse occupies a position somewhat detached from those that follow, as is shewn by the repetition of the introductory formula in Isaiah 11:11. The thought also is distinct and complete. It is a prophecy of the attractive influence of the true religion over the nations of the world; and resembles ch. Isaiah 2:2-4, although here the personal Messiah is the central figure. Comp. John 12:32. The construction of the sentence involves a casus pendens (Driver, Tenses, pp. 264 ff.). Render thus: and it shall come to pass in that day, the root of Jesse who shall stand as a signal to the peoples—to him shall, &c. a root of Jesse] i.e. the “branch from the roots,” of Isaiah 11:1. The expression seems to have become a technical title of the Messiah (cf. ch. Isaiah 53:2; Sir 47:22; Revelation 5:5; Revelation 22:16). The variation of the figure from Isaiah 11:1 rather tells against the Isaianic authorship of this passage. an ensign] as rallying-point, see on ch. Isaiah 5:26. to it shall the Gentiles seek] Rather, of him shall nations enquire—a phrase used of the consulting of an oracle (ch. Isaiah 8:19, Isaiah 19:3). The Messiah is to be the great religious Teacher and Authority of the world. his rest shall be glorious] his resting-place (Genesis 49:15,—here alone used of a royal residence) shall be glory, cf. ch. Isaiah 4:5.

Isaiah 11:11-16

Ch. 11:(10) Isaiah 11:11-16. A Prophecy of the Return from Exile

Isaiah 11:12

12. The meaning of the “signal” here is explained by ch. Isaiah 49:22; it is a signal to the nations to release or even to bring back the exiles. the dispersed of Judah] The participle in Hebr. is fem. This may be “a short way of expressing that both sexes will be included” (Cheyne). Giesebrecht, however, explains it by the favourite emblem (with later writers) of a scattered flock (Ezekiel 34:4 ff.; Zephaniah 3:19). the four corners (lit. “edges,” Deuteronomy 22:12) of the earth] The expression occurs only in Ezekiel 7:2 (of the land); Job 37:3; Job 38:13 (cf. Isaiah 24:16).

Isaiah 11:13-14

13, 14. The healing of the breach between the Northern and Southern kingdoms, and their joint conquest of the neighbouring peoples.

Isaiah 11:14

14. they shall fly] or swoop, as a bird of prey (Habakkuk 1:8). The country of the Philistines is compared to a shoulder falling down towards the sea (cf. Numbers 34:11; Joshua 15:11; Joshua 18:12). them of the east] lit. the children of the East (as R.V.), a name for the Arabs of the Eastern desert. they shall lay … obey them] The Hebrew construction is peculiar. Lit. “Edom and Moab shall be the forth-putting of their hand, and the children of Ammon their obedience.”

Isaiah 11:15-16

15, 16. A miraculous passage prepared for the return of the exiles. The allusions to the Exodus are palpable and extend to the next chapter.

Isaiah 11:16

16. a highway] through river and desert. This miraculous “highway” is a frequent feature in prophetic descriptions of the return from exile. Cf. ch. Isaiah 35:8, Isaiah 40:3-4, Isaiah 42:16, Isaiah 49:11, &c.