Isaiah 11:1. And there shall come forth a rod— The fifth section of the fifth discourse, beginning here, and concluding with the next chapter, is twofold: in the first part, the kingdom of Jesus Christ is described; in what manner, arising from the smallest beginnings, it should go on to increase, till at length it should attain the highest perfection, Isaiah 11:1-9. In the second part are set forth some remarkable events of that kingdom, illustrating its glory, with their consequences, Isa 11:10 to chap. Isaiah 12:6. The first part again is twofold: 1st, Exhibiting to us the king or ruler of this glorious kingdom, Isa 11:1-3 who is described by his birth, and humble state after his birth; Isa 11:1 by his qualities, eminent endowments, or virtues; Isaiah 11:2; Isa 3:2 nd, We have the entire oeconomy of this kingdom, Isa 11:4-9 where this oeconomy is set forth, as well with respect to the true subjects of the kingdom,—ver. 4 to the middle, as with respect to its enemies and adversaries, in the remainder of the 4th verse. The reason and foundation of that oeconomy are delivered in the fifth verse; after which are set forth the excellent consequences, that is to say, the flourishing and desirable state of the kingdom, to be known from its attributes; among which are peace and concord among the subjects of every different kind and nation, combining in one faith, and performing obedience to the same king, Isa 11:6-8 and also the removal and destruction of all those hurtful and destructive things from which the kingdom might apprehend any detriment, together with the exuberance of the knowledge of God and his ways, Isaiah 11:9. There can be no doubt, from the particle and, and from the manifest opposition of the sentences, that this prophesy is in immediate connection with that preceding. After the prophet had said that the Assyrian forest and tree should be entirely cut off and destroyed, ch. Isa 10:33-34 he observes, that it shall be very different with the house of David; from whose trunk, though cut down, a king shall arise and flourish, who shall subject the whole world to himself. From a review of ch. Isa 9:4-6 Isaiah 16:4-5 Isa 31:8-9 Isa 32:1 the connection of these chapters will appear more evident. The prophet, borne away by the divine Spirit, saw more in the breaking of the Assyrian yoke, and the deliverance procured for the church in the time of Hezekiah by the hand of God, than is seen by the carnal eye: he beheld in this remarkable event an example of the true deliverance and vengeance which the Son of God, about to erect his kingdom in this world, would hereafter perform for his church: the whole scheme of that divine oeconomy was before his eyes: he saw the anti-type in the type; the truth in the figure; in the example of the deliverance from Assyria, an image of the true and perfect deliverance: in the fall of the king of Assyria he contemplated the fall of all the enemies, and of Satan, the chief of those enemies, who have opposed themselves to God and his kingdom in the world, from the birth of the church; and thence, in prophetic rapture, having mentioned the overthrow of the Assyrian, leaping over the intermediate times and events, he thus continues his prophesy: And there shall come forth a rod from the trunk of Jesse, and a branch shall grow out of his roots. We may just remark, that a continued prophetic oration often coheres less with the parts preceding, than with the thoughts of the prophet, with which it ought truly to be connected; whence those various transitions so observable in all the prophetic writings; for, as the prophets thought more than they spoke or wrote, they left their discourse to be supplied by their readers and hearers; which is to be prudently interpreted, according to the analogy and history of other prophesies: as here when it is said, And Lebanon shall fall by a mighty one; and there shall come forth a rod from the trunk of Jesse; we are thus to understand it, according to the mind and ideas of the prophet, "And after their fall, and other notable events, to happen in process of time, according to their order; among which will be the Babylonish captivity, the departure of the sceptre of the house of David, the kingdom of the Asmoneans, and afterwards of the Herods, to be joined with the remarkable humiliation of the house of David; a rod shall come forth from this trunk of David, so cut down and reduced, under whose kingdom the church shall obtain a perfect deliverance." See Vitringa, where many examples of a similar connection are produced. The metaphorical expressions made use of in this verse are designed to set forth, not only the humble birth of the Messiah from the family of David, when that family was greatly reduced, the posterity of Jesse being few only, and the kingdom of David destroyed; but that he should be born in such a way, by virtue of the promise given to the fathers, that in his birth something divine might be observed, and a great expectation of him should be raised from his origin and first appearance. See John 7:42. The birth of Jesus Christ fully verified this prophesy.

Isaiah 11:2. And the Spirit of the Lord shall rest upon him— After an account of his birth, the prophet here exhibits the qualities and endowments of the Messiah; namely, the excellent and extraordinary gifts of the Holy Spirit. See 1 Corinthians 12:8-9. By the gifts of the Spirit, I understand certain spiritual dispositions, which adorn and perfect the man, so far forth as he is spiritual; concerning which, as found in the Messiah, the prophet here informs us of three things: First, what these gifts should be; secondly, by what cause they shall be produced; thirdly, in what manner they shall be possessed by the Messiah. As to the first, these gifts are commonly thought to be six; wisdom, prudence, counsel, courage, knowledge or love, and the fear of Jehovah; but as the gifts of the Spirit are commonly said to be seven, (Revelation 1:4-6.) so Vitringa and others have thought that the Spirit of the Lord, in the first part of the verse, denotes here also a distinct gift; namely, the spirit of prophesy, (see chap. Isa 42:1 Isaiah 61:1.) that is, that gift of grace, by which a person is endued, through the Spirit, with a knowledge of the secret will and counsels of God: and if the spirit of prophesy be thus understood, we may remark an elegant order observed by the prophet in recounting these gifts: for he begins with the perfections of the understanding and judgment, and ends with the perfections of the will. The first perfection of the understanding is knowledge; the next to this is wisdom; which is followed by that virtue of the judgment, prudence, and by that which is near allied to it, an abundance of counsel, or an aptitude to teach: then follow three perfections of the will; fortitude, knowledge, or rather love, (for that is the meaning of the phrase in this place) and fear or reverence of Jehovah. The whole perfection of the human mind is circumscribed within these gifts and graces; and these gifts and graces were most eminently found in the human nature of Jesus Christ, to whom God gave not the Spirit by measure, and who was a prophet mighty in word and deed. See Vitringa.

Isaiah 11:5. And righteousness shall be the girdle of his loins— We have here the basis and foundation of this oeconomy, namely, the justice and fidelity of the king. Girdles were worn by the easterns both for ornament and use.
The metaphor here implies that these virtues of righteousness and fidelity, or truth, are the proper and true virtues of Christ the king; most closely adhering to him, as a girdle cleaveth to the loins of a man, Jer 13:11 that these virtues should be conspicuous in the whole administration of his kingdom; and at once be the ornament and the support of it. The sum is, that the kingdom of Christ should be a kingdom of the highest equity, and the king of it most perfect; who, though judging his true subjects by the law of grace, by faithfully performing all the promises of the Gospel, and every condition of the covenant to them, will yet not omit to punish the enemies of his church according to their deserts, and thus to satisfy the law of justice: so that he shall not be less venerable and awful for his justice in judgment, than amiable and desirable for his truth, fidelity, and constancy in performing his promises; which, being things naturally united, are not by any means to be separated.

Isaiah 11:10. And in that day, &c.— We have here the latter part of the prophesy, which sets forth some more illustrious events of this kingdom, with their consequences; and it is twofold. First, we have the events themselves, Isaiah 11:10-16. Secondly, the consequence of the events; a remarkable thanksgiving of the Jewish people, converted to the Messiah, for the redemption granted to them; chap. Isaiah 12:1-6. The events here proposed are three; the remarkable conversion of the Gentiles, Isaiah 11:10.; the calling of the dispersed Jews to the communion of the kingdom of Christ, Isaiah 11:11-14.; and a diminution of the adverse empires, Egypt and Assyria, Isaiah 11:15-16. The present verse should be rendered, And it shall be in that day that the Gentiles shall consult or seek to the root of Jesse, which stands for an ensign of the people; and his rest shall be glory. The meaning is, that the Gentiles, hitherto deluded by false miracles and false teachers, after they shall understand that there is an illustrious teacher of true religion sprung from the root of Jesse, who, like a divine oracle, teaches the way of salvation without error; who is also the salvation of God, the refuge of the sinner, the king and Saviour of the miserable; having left their false teachers, oracles, and superstitions, would consult this teacher, prophet, and source of true divinity, and seek salvation in him with desire, thirst, faith, hope, love, confidence,—all which is implied in the very expressive words of the original; and moreover, that every place, in which this root of Jesse should manifest himself, and rest as in a house, palace, or temple, should be distinguished with the undoubted signs and proofs of the divine glory; as heretofore God distinguished the tabernacle, and afterwards the temple, his seat, and the place of his rest, with the signs of his glory and presence. In short, wherever the Messiah should have his church, the prophet foretels he should demonstrate his presence by illustrious signs of his grace, and the operation of his Spirit. See Vitringa.