1I vzejde proutek z pařezu Jišajova a výhonek z jeho kořenů ponese ovoce. 2A spočine na něm Duch Hospodinův: Duch moudrosti a rozumnosti, Duch rady a udatnosti, Duch poznání a bázně před Hospodinem. 3Bude mít zálibu v bázni před Hospodinem a nebude soudit podle toho, co vidí svýma očima, ani rozhodovat podle toho, co slyší svýma ušima, 4ale bude spravedlivě soudit chudé a podle práva rozhodovat pro pokorné v zemi. Bude bít zemi holí svých úst a duchem svých rtů usmrtí ničemu. 5Spravedlnost bude pásem jeho boků a věrnost pásem jeho beder. 6Pak vlk bude pobývat s beránkem a leopard uléhat s kůzletem. Tele, mladý lev a krmný dobytek budou spolu a malý chlapec je povede. 7Kráva i medvědice se budou pást, i jejich mláďata budou uléhat spolu. Lev bude požírat píci jako skot. 8Kojenec si bude hrát nad hadí dírou a odstavené dítě strčí ruku do doupěte zmije. 9Nikdo nikomu neublíží ani neuškodí na celé mé svaté hoře, protože země bude naplněna poznáním Hospodina, tak jako vody pokrývají moře. 10I stane se v onen den, že na kořen Jišajův, který bude stát jako korouhev národů, se budou dotazovat pohané. Jeho místo odpočinku bude sláva. 11I stane se v onen den, že Panovník podruhé přiloží svou ruku, aby získal ostatek svého lidu, který zůstal v Asýrii, v Egyptě, v Patrósu, v Kúši, v Élamu, v Šineáru, v Chamátu a na mořských ostrovech. 12Pozdvihne korouhev k národům a posbírá zapuzené z Izraele, shromáždí rozptýlené z Judy ode čtyř stran země. 13Efrajimova žárlivost odstoupí a Judovi nevraživci budou odňati; Efrajim nebude závidět Judovi a Juda nebude nevražit na Efrajima. 14A vletí na rameno Pelištejců na západě, společně oloupí syny východu. K Edómu a Moábu dosáhne jejich moc, synové Amónovi jim budou poddáni. 15Hospodin zasvětí záliv egyptského moře zkáze a v prudkosti svého dechu zamává rukou nad Řekou, rozbije ji na sedm potoků tak, že se tam bude chodit jen v sandálech. 16A bude silnice pro ostatek jeho lidu, který zůstane v Asýrii, tak jako byla pro Izrael v den, kdy vyšel z egyptské země.
Jamieson Fausset Brown Bible Commentary 1 (Isa. 11:1-16)
rod--When the proud "boughs" of "Lebanon" (
Iz 10:33-
Iz 10:34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (
Iz 10:5-
Iz 10:6,
Iz 10:18-
Iz 10:19).
stem--literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (
Iz 10:18-
Iz 10:19), when Messiah should arise from it, to raise it to more than its pristine glory.
Łk 2:7 proves this (
Iz 53:2; compare
Hi 14:7-
Hi 14:8; see on
Iz 8:6).
Branch--Scion. He is nevertheless also the "root" (
Iz 11:10;
Obj 5:5;
Obj 22:16. "Root and offspring" combines both,
Za 3:8;
Za 6:12).
2 Spirit of the Lord--JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (
Iz 61:1;
Pwt 18:15,
Pwt 18:18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (
Obj 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (
Jn 1:16;
Jn 3:34;
Kol 1:19).
rest--permanently; not merely come upon Him (
Lb 11:25-
Lb 11:26).
wisdom-- (
1Ko 1:30;
Ef 1:17;
Kol 2:3).
understanding--coupled with "wisdom," being its fruit. Discernment and discrimination (
Mt 22:18;
Jn 2:25).
counsel . . . might--the faculty of forming counsels, and that of executing them (
Iz 28:29). Counsellor (
Iz 9:6).
knowledge--of the deep things of God (
Mt 11:27). The knowledge of Him gives us true knowledge (
Ef 1:17).
fear of the Lord--reverential, obedient fear. The first step towards true "knowledge" (
Hi 28:28;
Ps 111:10).
3 make him of quick understanding--literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (
Mt 12:20; Acts 10:1-48;
Dz 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (
Wj 30:38;
Am 5:21); "smell," that is, "delight in."
after . . . sight--according to mere external appearances (
Jn 7:24;
Jn 8:15;
Jak 2:1;
1Sm 16:7). Herein Messiah is represented a just Judge and Ruler (
Pwt 1:16-
Pwt 1:17).
reprove--"decide," as the parallelism shows.
after . . . ears--by mere plausible hearsays, but by the true merits of each case (
Jn 6:64;
Obj 2:23).
4 judge--see that impartial justice is done them. "Judge" may mean here "rule," as in
Ps 67:4.
reprove--or, "argue"; "decide." But LOWTH, "work conviction in."
earth--Compare with
Mt 5:5, and
Obj 11:15.
earth--its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (
Mt 5:3). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (
Ps 2:9-
Ps 2:12;
Łk 18:8;
Obj 2:27).
rod of . . . mouth--condemning sentences which proceed from His mouth against the wicked (
Obj 1:16;
Obj 2:16;
Obj 19:15,
Obj 19:21).
breath of . . . lips--his judicial decisions (
Iz 30:28;
Hi 15:30;
Obj 19:20;
Obj 20:9-
Obj 20:12). He as the Word of God (
Obj 19:13-
Obj 19:15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (
Lb 17:2-
Lb 17:10).
5 righteousness . . . girdle-- (
Obj 1:13;
Obj 19:11). The antitypical High Priest (
Wj 28:4). The girdle secures firmly the rest of the garments (
1Pt 1:13). So "truth" gives firm consistency to the whole character (
Ef 5:14). In
Iz 59:17, "righteousness" is His breastplate.
6 wolf . . . lamb--Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (
Iz 65:25;
Eze 34:25;
Oz 2:18). These may be figures for men of corresponding animal-like characters (
Eze 22:27;
Eze 38:13;
Jer 5:6;
Jer 13:23;
Mt 7:15;
Łk 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare
Rdz 2:19-
Rdz 2:20, with
Ps 8:6-
Ps 8:8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (
Rz 8:19-
Rz 8:22).
7 feed--namely, "together"; taken from the second clause.
straw--no longer flesh and blood.
8 play--literally, "delight" himself in sport.
cockatrice--a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; BOCHART supposes the basilisk to be meant, which was thought to poison even with its breath.
9 my holy mountain--Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (
Jer 3:17).
sea--As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (
Hab 2:14). As
Iz 11:1-
Iz 11:5 describe the personal qualities of Messiah, and
Iz 11:6-
Iz 11:9 the regenerating effects of His coming on creation, so
Iz 11:10-
Iz 11:16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.
10 root--rather, "shoot from the root" (compare Note, see on
Iz 11:1;
Iz 53:2;
Obj 5:5;
Obj 22:16).
stand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (
Iz 5:26;
Jn 12:32).
the people--peoples, answering to "the Gentiles" in the parallel member.
to it . . . seek--diligently (
Hi 8:5). They shall give in their allegiance to the Divine King (
Iz 2:2;
Iz 60:5;
Za 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (
Za 14:16). Compare
Rz 15:12, which quotes this passage, "In Him shall the Gentiles trust."
rest--resting-place (
Iz 60:13;
Ps 132:8,
Ps 132:14;
Eze 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.
11 set . . . hand--take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (
Iz 43:5-
Iz 43:7;
Iz 49:12,
Iz 49:17-
Iz 49:18;
Eze 37:21;
Oz 3:5;
Am 9:14-
Am 9:15;
Mi 4:6-
Mi 4:7;
Sof 3:19-
Sof 3:20;
Za 10:10;
Jer 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare
Jer 46:28.
Pathros--one of the three divisions of Egypt, Upper Egypt.
Cush--either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.
Elam--Persia, especially the southern part of it now called Susiana.
Shinar--Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (
Rdz 10:10). In the Assyrian inscriptions RAWLINSON distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Gen. 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.
islands of . . . sea--the far western regions beyond the sea [JEROME].
12 In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (
Eze 37:16-
Eze 37:19;
Jer 3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (
Jn 7:52). The masculine and feminine conjoined express the universality of the restoration.
from the four corners of the earth--Hebrew, "wings of the earth."
13 envy . . . of Ephraim . . . Judah--which began as early as the time (
Sdz 8:1;
Sdz 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (
Lb 13:9;
Joz 19:50); the sanctuary was with them for a time (
Joz 18:1). The jealousy increased subsequently (
2Sm 2:8, &c.;
2Sm 19:41;
2Sm 20:2;
2Sm 3:10); and even before David's time (
1Sm 11:8;
1Sm 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (
1Kl 11:26, &c.; 1Ki. 12:1-33; compare
2Kl 14:9; Psa. 78:56-71).
adversaries of Judah--rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [MAURER]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (
Eze 37:15,
Eze 37:17,
Eze 37:19).
14 With united forces they shall subdue their foes (
Am 9:12).
fly--as a bird of prey (
Hab 1:8).
upon the shoulders--This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in
Lb 34:11 is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea.
them of the east--Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (
Jer 49:28-
Jer 49:29).
lay . . . hand upon--take possession of (
Dn 11:42).
Edom--south of Judah, from the Dead Sea to the Red Sea; "Moab"--east of Jordan and the Dead Sea.
Ammon--east of Judea, north of Moab, between the Arnon and Jabbok.
15 There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (
Ps 68:22;
Wj 14:22;
Za 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (
Iz 48:20-
Iz 48:21).
destroy--literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (
Ps 106:9 Nah 1:4).
tongue--the Bubastic branch of the Nile [VITRINGA]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.
with . . . mighty wind--such as the "strong east wind" (
Wj 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. MAURER translates, "With the terror of His anger"; that is, His terrible anger.
in the seven streams--rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (
Iz 11:16), a type of all future impediments to the restoration of the Jews.
dry shod--Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (
Obj 16:12).
16 highway--a highway clear of obstructions (
Iz 19:23;
Iz 35:8).
like as . . . Israel . . . Egypt-- (
Iz 51:10-
Iz 51:11;
Iz 63:12-
Iz 63:13).
Just as Miriam, after the deliverance of the Red Sea (
Iz 11:16), celebrated it with an ode of praise (Exo. 15:1-19).