In that day the root of Jesse, who standeth for an ensign of the people, him the Gentiles shall beseech, and his sepulchre shall be glorious.

“To him shall nations seek. To him, that is, to Messiah, shall nations seek, that is, shall all nations be subjected. But according to the above-mentioned view of R. Moses Hakkohen, this verse may predict the circumstances which would accompany the miracle of the sun; comp. the princes of Babylon, who sent unto him to enquire of the wonder (2 Chron. 32:31). בכבוד = כבוד With honour; comp. בבית = בית in the house (2 Kings 18:15)”

“And there shall come forth a rod out of the root. Having set down the destruction of the adversary, the reintegration of the people is promised, who had been divided into two tribes and ten. And it is divided into two parts. In the first the restorer is described; in the second the restoration is promised, at "and it shall be in that day." This chapter, however, is expounded in three ways. For Jerome and all our saints expound it of the restoration accomplished through Christ, and of Christ, so that it is spoken figuratively. Certain masters expound it of Hezekiah or Josiah, likewise taking the letter figuratively. The Jews expound it of their Messiah, whom they await, wishing to understand everything according to the letter. But this last is foolish and fabulous; the second is forced; but the first is simply true. And therefore, following that one, we shall touch on the others from the side. The first part is therefore divided into three. In the first the restorer Christ is described as to his nativity; in the second as to his holiness, at "and he shall rest"; in the third as to his dignity, at "in that day," "the root." Concerning the first he touches on two things: the coming-forth of the mother from the royal line or lineage: "there shall come forth a rod" — a rod to which no shoot has clung — "from the root of Jesse": literally, from the lineage of Jesse, who was the father of David. Numbers 24: a star shall rise out of Jacob, and a rod shall spring up from Israel. As to the coming-forth of the son from the virgin mother, "and a flower" — Christ. Song of Songs 2: I am the flower of the field, and the lily of the valleys. "He shall ascend," because he who comes from heaven is above all. John 3. Hence below, chapter 19: behold the Lord shall ascend upon a swift cloud, and shall enter into Egypt, and the idols of Egypt shall be moved. "From the root of Jesse." Jeremiah 23: I will raise up to David a just shoot, and a king shall reign, and shall be wise, and shall execute judgment and justice on the earth. Whereas he ought to have said "of the rod," he says "of the root," in order to exclude two heresies. One of which said that Christ did not have true flesh; the other said that Christ had true flesh, but that it was not propagated from Adam and from his parents and the others, but was created in the blessed Virgin by God; or that it came distinct from the first parents, like a certain light, never infected by the contagion of original sin. All of this is excluded by the fact that he is said to arise from the parents of the Virgin, as a flower from a root. The Jews say that the flower and the rod are referred to Christ; and he is called a rod on account of power and the scourging of the wicked, and a flower on account of the honorableness and consolation of the good. Jerome says that from this passage is taken what is said in Matthew 2: he shall be called a Nazarene, that is, flowering. Those who expound it of Josiah and Hezekiah expound similarly. And they say that they are said to descend from Jesse and not from their nearest parents, because to David the promise was made of the confirmation of the kingdom in his sons. It should be noted, on that word, "there shall come forth a rod," that the Blessed Virgin is called a rod: first, as consoling in tribulations. Exodus 14: but lift thou up thy rod, and stretch forth thy hand over the sea, and divide it, that the children of Israel may walk in the midst of the sea on dry ground. Second, as bearing fruit. Numbers 17: Moses found that the rod of Aaron, in the house of Levi, had budded, and, the buds swelling, flowers had burst forth. Third, as satisfying. Numbers 20: and when Moses had lifted up the rod, striking the rock twice, waters came out most abundantly, so that the people and the cattle drank. Fourth, as scourging. Numbers 24: a star shall rise out of Jacob, and a rod shall spring up from Israel, and shall strike the chiefs of Moab. Fifth, as watching. Jeremiah 1: I see a watching rod. Note, on that word, "and a flower from the root," that Christ is called a flower: first, on account of Mary's purity. Song of Songs 1: behold thou art fair, my love. In the same place: behold thou art fair, my beloved. And below, Song of Songs 2: I am the flower of the field, and the lily of the valleys. Second, on account of the ease of being harmed by the wind. Job 15: he shall be hurt as a vine in its first flower. Third, on account of the sweetness of fragrance. Ecclesiasticus 39: bloom, flowers, etc. Fourth, on account of the beauty of comeliness. Ecclesiasticus 50: as a rainbow shining amid the clouds of glory, and as the flower of roses in the days of spring. Fifth, on account of the certainty of fruit. Ecclesiasticus 24: I, as the vine, have brought forth the sweetness of fragrance, and my flowers are the fruit of honor and honesty. "And he shall rest." Here he describes him as to holiness, in three respects. First, as to the habits of necessity; second, as to the rightness of his work, at "not according to sight"; third, as to the effect of that rightness, at "the wolf shall dwell." His perfection as to gratuitous habits is shown in three ways. First, as to rest, "he shall rest," because grace was not increased in him. Jeremiah 31: a woman shall compass a man — nor was it interrupted by fault. 1 Peter 2: who did no sin, neither was guile found in his mouth — nor was it disturbed by the battle of the flesh, because without original sin. Job 3: let him wait for light, and see none; nor the rising of the dawn. John 1: he upon whom you shall see the Spirit descending and remaining upon him, he it is who baptizes. As to multitude, in the universality of the gifts, "the spirit of wisdom." For although all the gifts of sanctifying grace are infused at once, nevertheless no other has had the perfect use of all of them; wherefore of all of them it is thus said (Ecclesiasticus 44): there was not found the like to him. Nor as to all the gratuitously given graces. 1 Corinthians 12: to one indeed, by the Spirit, is given the word of wisdom; and to another the word of knowledge, according to the same Spirit; to another, faith, in the same Spirit, etc. But Christ had all of them perfectly: for God does not give the Spirit by measure. John 3. As to fullness, because he was perfect in every grace; which is noted in that he says, "he has filled." John 1: we saw him full of grace. Concerning all these, Colossians 2: in him dwells the fullness of the Godhead bodily. For the clarification of what is said here, it is necessary to look at five things concerning these gifts. First, how they differ from the virtues, the beatitudes, and the fruits; second, concerning their number; third, concerning their order; fourth, how they are in Christ; fifth, how they are attributed to the Holy Spirit. Concerning the first, it must be known that, as Gregory says, the gifts are given as an aid to the virtues, by which the powers of the soul are perfected to acts proportioned according to the measure of human acts; as faith, which makes one see through a glass and in a riddle. Now there is a twofold imperfection of virtue. One is accidental, which arises from the indisposition of the one possessing it, from which indisposition it remains in the subject; and this defect is removed by the increase of the virtue. The other defect is of itself, on the part of the habit itself; as faith, according to its disposition, is continually imperfect, because it is enigmatic. And this defect is removed by a higher habit, which is called a gift, because it, as it were, exceeds the measure of human operation, being given by God; as the gift of understanding, which makes one to behold, in some way, clearly and limpidly, the things that belong to faith. But the operation proceeding from a virtue perfected by a gift is called a beatitude; which is nothing other than operation according to perfect virtue, as the Philosopher says; as it is said, Matthew 5: blessed are the clean of heart, for they shall see God. Now delight necessarily follows such an operation, because delight is the unimpeded operation of one's own habit, as the Philosopher says: and according to this it is called a fruit. Hence Ambrose says, on that text of Galatians 5, "but the fruit," etc., that they are called fruits inasmuch as they refresh minds with sincere love. Concerning the second, it must be known that the number of these can be taken in three ways: for the gifts perfect either by withdrawal from evil, and thus fear; or by approach to the good, and thus either according to the contemplative life, or according to the active. If according to the contemplative: either according to the contemplation of the end, and thus it is wisdom, which concerns the highest causes; or of those things that are for the end, and thus it is understanding; as concerning created spiritual substances, and the things that pertain to them. If according to the active: either as to those things to which all are bound, and thus the one executing is piety, which is benevolence towards those who are joined to us by faith or by the image of God, and the one directing is knowledge; or concerning those things to which not all are bound, and the one executing is fortitude, that one may expose oneself to difficult things, and the one directing is counsel. From this the answer to the third is now clear: for they are ordered first according as they are perfections; and this order is considered according to the going-forth of the gifts from the giver, and not according as they are received. Again it is clear that wisdom directs understanding, because it belongs to the wise man to order; and by the first things one is regulated in the second, just as metaphysics regulates the other sciences, counsel fortitude, knowledge piety, fear all of them, because the same thing directs both the approach to the good and the withdrawal from evil. Concerning the fourth, it must be known that Christ had these gifts according to their most excellent uses, according to which they are had in the homeland. For he did not have servile fear, so as to fear punishment, or filial fear, so as to fear sinning, but chaste fear, which is of reverence. Hebrews 5: he was heard for his reverence. And likewise it is clear concerning the others. But it is said specially that he filled him with the spirit of fear, lest, from the greatness of his gifts, he be believed proud, like the first Angel, of whom it is said, Ezekiel 28: in the multitude of thy wisdom (or of thy trading) thy inward parts are filled with iniquity. Or because he had come to save through humility. Or because in this he wished to be imitated. Matthew 11: learn of me, because I am meek and humble of heart. Concerning the fifth, it must be known that if these gifts are considered according to their proper natures, as knowledge, inasmuch as it is knowledge, then certain ones are appropriated to the Son which pertain to the perfection of the intellect; certain ones to the Holy Spirit which pertain to the perfection of the affection; although all of them are, in common, gifts of the whole Trinity. But if they are considered inasmuch as they have the nature of a gift, thus all are attributed to the Holy Spirit, who is the first gift, in whom all gifts are given. Likewise, also, if they are considered as to the principle of the motion of such gifts, which is love; for the goodness of God (as Dionysius says) is diffusive of all things that are received in creatures from God, which is appropriated to the Holy Spirit. But others refer this to the holiness of Josiah and Hezekiah, the Jews to Antichrist. "Not according to sight." Here he shows his holiness as to the rightness of his work; and especially in judging, because this is the work of a king. Hence he shows three things. First, skill in discerning; second, justice in executing, at "but he shall judge"; third, constancy in persevering, at "and justice shall be." He says, therefore, as to the first: "not according to the sight" of the eyes, the exterior ones, "nor according to the hearing" of the ears, the exterior ones, as in Matthew 22, to those saying: Master, we know that thou art true. John 2: he did not need that any should give testimony to him of man, for he himself knew what was in man. And this cannot be expounded of a mere man, as it is said, 1 Kings 16: man sees the things that appear outwardly, but God beholds the heart. And therefore they said discerningly, John 16: now we know that thou knowest all things. Others, however, expound it in a forced way of those kings: because they will not judge, according to flatteries, the things that appear at first sight, but will diligently inquire into the truth of the cause. "But he shall judge." Here justice in executing is shown. And first as to the good, distributing to them their right, "he shall judge," in the day of judgment, and also now. John 5: the Father has given all judgment to the Son. "The poor," concerning whom Matthew 5: blessed are the poor in spirit, for theirs is the kingdom of heaven. Second, as to the wicked: and first as to the members: "he shall strike the earth," that is, earthly men, "with the rod of his mouth" — depart, ye cursed, Matthew 25; woe to you, Scribes, etc., Matthew 23 — as to the head: "with the spirit of his lips," that is, with his indignation expressed in words, "the wicked one," Antichrist. 2 Thessalonians 2: the man of sin shall be revealed, the son of perdition, who opposes and is lifted up above all that is called God, or that is worshipped. Or, the Devil. John 12: now is the judgment of the world, now shall the prince of this world be cast out. And all this can be expounded literally of those kings who were just, and who by their commands put the wicked to death. "And justice shall be." Here constancy in persevering is set down. "And justice," which he will observe in his judgments, shall be "the girdle of his loins," that is, the sword with which he will fight; and "faith," the confidence in God by which he will prevail; and this refers both to Christ and to those kings. Or, the girdle of the loins, because it clings firmly to a man, and girds the whole man on every side: or, justice in the equity of the deed, fidelity in the manner of doing it. Ephesians, last chapter: have your loins girt about. Or, "justice" refers to the just; "faith" to the faithful; and thus only to Christ, Jeremiah 13: as the girdle sticks close to the loins of a man, so have I glued to myself the whole house of Israel. From this Jerome argues against the Hebrews that not everything can be understood as the words sound. "The wolf shall dwell." Here is set down the effect of rightness, which consists in an abundance of peace: which he shows as to two things. First, as to the gentleness of the great; second, as to the security of the little ones, at "and he shall delight." Gentleness is shown as to three things. As to dwelling: "the wolf," rapacious, "with the lamb," the innocent one — and conversely, because it will follow his innocence; "the leopard," cunning, "with the kid," the simple one; "the calf," a kind of strong animal, "and the lion," a kind of strong and fierce animal; "the sheep," a kind of weak animal — all together will be in unity: where there is not male and female, Gentile and Jew, circumcision and uncircumcision, barbarian and Scythian, bond and free; but Christ is all, and in all. Colossians 3. Which was signified in the ark of Noah, where there were all the animals of both kinds: Genesis 7. Second, as to government: "a little child" — Peter, the fisherman. Above, chapter 8: behold, I and my children, in the bedchamber. 1 Corinthians 1: God has chosen the foolish things of the world, that he may confound the wise, and contemptible things, that he may confound the strong. "He shall drive," that is, he will lead to the kingdom, like a leader. Third, as to eating, in two ways: as to the conformity of food, "the calf," which eats grass, a clean animal, "the bear," which tears flesh, and is not a clean animal — "they shall feed together," with the same food, the word of God. "Their young," that is, their families, "shall rest together," that is, in conformity, as to eating, or the food of the sacraments. 1 Corinthians 10: they ate the same spiritual food. Second, as to the humility of food: "the lion," the king, "as an ox," the rustic, "straw" — rough teaching, or, literally, the food of abstinence. Job 39: will the rhinoceros be willing to serve thee, or will he stay at thy crib? But this seems to be more expressly kept in the religious life, where men of different age and condition live unanimously, that is, in conformity. Psalm 67: who makes men of one mind to dwell in a house. Others hold that this was fulfilled in the time of those kings, when the greater lived in peace with the lesser. The Jews say that all these things will literally come to pass in the times of Antichrist. "And he shall delight." Here he shows the security of the little ones; and he sets down three things: their confidence, in that, against horror, he sets down joy: "over the holes of the asp," that is, over the tribulations that the Devil or a tyrant will send, and as soon as one has begun to be nourished with the milk of the doctrine of faith. Romans 5: and not only so, but we also glory in tribulations, knowing that tribulation works patience. Or, in the converting of evil ones. Apocalypse, last chapter: he that hears, let him say, Come. Against flight, which is indicative of fear, he sets down the boldness of attacking; "he that shall be weaned," now using solid food, "shall do more," in that he shall put his hand into the den of the basilisk, that is, of the Devil, who is king over all the children of pride: Job 41. Because he will confidently expose himself to the persecutions of tyrants, as many martyrs have done. Job 39: he exults, he boldly goes forth to meet armed men. Or it is referred to preachers, who put forth the hand of preaching to the conversion of sinners. Or, from the breasts of newness and pleasure, because novices rejoice in this. Second, he sets down the powerlessness to harm. "They shall not hurt" — "in the holy mountain," that is, the Church — except those who are willing. Luke 10: behold I have given you power over all devils. Mark, last chapter: and these signs shall follow them that believe: they shall speak with new tongues, they shall take up serpents. Third, he sets down the cause of both: "because the earth is filled with the knowledge of the Lord." Psalm 18: their sound has gone forth into all the earth. Ecclesiasticus 24: I, wisdom, have poured out rivers. The Jews expound all this as literally fulfilled. Others say that by this it is signified that, in the times of those kings, the little ones boldly entrusted themselves to those who had previously been plunderers and (cruel). "In that day" — here he sets down the honoring. "For a sign," of the cross, by which those who take it up are saved. John 12: if I be lifted up from the earth, I will draw all things to myself. Below, chapter 49: behold I will lift up my hand to the nations, and exalt my standard to the peoples. "Him shall the Gentiles beseech." Psalm 71: all kings shall adore him, all nations shall serve him. "His sepulcher shall be glorious": it will be venerated by all. Hence it is signified through the sepulcher that he made in Modin as an everlasting monument, that it might be seen by all who pass by: 1 Maccabees 13. Others expound this of Josiah, because he was buried in the sepulchers of the kings. "And it shall be in that day." In this part he promises the restoration of the people as to three things. First, as to their liberation; second, as to the condition of those liberated, at "and it shall be taken away"; third, as to the preparation of the liberation, at "and he shall lay waste." Concerning the first he does two things. First he promises the liberation; second he describes the manner of the liberation, at "and the Lord shall lift up." Some expound this of the liberation from the captivity of Babylon, when he took possession of them, snatching them from the servitude of Babylon; and it is called "second" with respect to the first liberation, by which he led them out of the servitude of Egypt. For, when Nebuchadnezzar was laying them waste, various peoples had led them away as captives and as slaves, and, many having been killed, the remainder were gathered together by the command of the king of Tyre, as is read in Esdras 1. But it is better expounded of the liberation accomplished through Christ: for thus it agrees with what precedes. "In that day," namely when he shall have stood for a sign of the peoples, "he shall add" a second time, through the apostles, because the first time he preached in person. "The remnant," because the remnant shall be saved: in which is noted the holiness of the converted Jews, and of the multitude of the Gentiles. Concerning which, Micah, last chapter: I have become as one that gleans in autumn the grape-clusters of the vintage. "Phetros" is a region, having its name from one of the sons of Abraham; "Elam," a city of Persia; "Emath," Antioch; "Sennaar," a place in Chaldea: Jeremiah 30. Or, a second time, at the second coming, when through the preaching of Elijah the hearts of the sons shall be turned to the fathers: Malachi, last chapter. Romans 11: in part has happened in Israel, etc. "And he shall lift up." Here he sets down the manner of the liberation, as to the first exposition. "He shall lift up a sign," that is, the edict of the king of Tyre. "The fugitives of Israel," who at the letters of Hezekiah came into Jerusalem, and joined themselves to the two tribes, and with them were taken captive, and with them were liberated. Or, the sign of the cross, as to the second exposition, "and he shall gather together the fugitives." Acts 13: to you it behooved us first to speak the word of God; but because you reject it (...) behold, we turn to the Gentiles. Or, "a sign," of some miracle, through which they will be converted to the preaching of Elijah. Below, chapter 49: behold I will lift up my hand to the nations, and exalt my standard to the peoples. "And it shall be taken away." Here the condition of those liberated is shown. And first, as to concord, against the hatred that was between Ephraim and Judah. "And the envy shall be taken away," that is, the hatred. This was fulfilled at the return from captivity, according to the first exposition. Or, as to the unity of faith, according to the second. Or it will be fulfilled in the future, as to the third. Concerning this concord, Jeremiah 3: the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north, to the land which I gave to your fathers. Second, as to power in the subjugation of enemies, either as it was literally in the times of the Maccabees, as to the first; or through the preaching of the apostles, as to the second; or as to the prosperity which the Lord will also give to him in the future. "They shall fly," as it were swiftly striking, "upon the shoulders of the Philistines," to be scourged, by the sea, because they are near the sea, and this as to the first and the third. "Together," with them now conquered, "they shall spoil the children of the east," the Assyrians. This is not read as having happened in the time of the Maccabees. Or, they shall spoil by sea, because the Philistines abound in ships. "Edom and Moab," who were formerly enemies, "shall fulfill the commandment of their hand"; they will not wait for another to act according to the command: in which a great exaltation is noted. "And the children of Ammon": all these were great adversaries. Below, chapter 49: they shall come, etc. Or, "they shall fly," out of desire of preaching, over the sea: because the apostles, by ship, over the sea, arrived at many nations. Or, by these peoples which he names, he means all peoples. Below, chapter 60: who are these that fly as clouds? "The commandment of the hand," because they taught by word and by example. "And he shall lay waste." Here the preparation of the liberation is set down: and concerning this two things are set down. First, the preparation; second, the attainment of its usefulness, at "and there shall be a way." Now the preparation is promised, according to a likeness to the twofold benefit that was shown to the fathers coming out of Egypt. First, in the division of the sea, concerning which it is read in Exodus 14; and as to this he says, "the tongue of the sea"; and it is called "the tongue of the sea" because, as the Master says in the Histories, at the going forth of the children of Israel out of Egypt the sea was not divided from one shore, but as it were a certain tongue, which surrounded a certain mountain. "The tongue of the sea," that is, the middle of the sea, according to the manner of Hebrew speech, which calls everything that is in the middle a "tongue," because the tongue is in the middle of the mouth. Which indeed was never literally done; but the removal of every hindering impediment is signified, as to the first exposition. Or, "the tongue of the sea" is said to be Egypt, whose shore the sea licks. But as to the second, "he shall lay waste the tongue of the sea of Egypt," that is, the tongue with which they praised idols. The second benefit was in the division of the Jordan, concerning which it is read Joshua 3: and as to this he says, "he shall lift up his hand," that is, his power, "over the river." As to the first exposition, and it is a metaphorical expression, so that by the division of the sea and the river, the removal of every impediment may be understood. As to the second, the river is signified according to the letter, the Nile itself, which was divided by Alexander into seven channels, which is a preparation for the Romans, and thus enlarged beforehand; or, the water passing through the channels and passages, it could be forded by the shod, the apostles, concerning whom Ephesians, last chapter: feet shod in preparation of the gospel of peace. Or, by the river is signified the kingdom of Egypt, which was divided by the Romans into several senates. "In the strength of his spirit" — the army of Alexander, or of the Romans; or "spirit," that is, wind, after the likeness of that which is said, Exodus 14: a vehement and burning wind blowing all night. "And there shall be a way." Here the usefulness is set down; and it is already clear through the things that have been said. "As it was." Ecclesiasticus 36: renew signs, and work new miracles; glorify thy hand and thy right arm; stir up indignation, and pour out wrath.”

“We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah's reign, after the defeat of Sennacherib. I. This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon's ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, Isa 11:10. Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time (Isa 11:11), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, Isa 11:13, Isa 11:14. Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan (Isa 11:15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, Isa 11:16. The like will he do this second time, or that which shall be equivalent. When God's time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones. II. It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies Isa 11:10, of which the following verses are a continuation. Rom 15:12, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots (Isa 11:1), a root out of a dry ground, Isa 53:2. He is the root of David (Rev 5:5), the root and offspring of David Rev 22:16. 1. He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, Joh 12:32. He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him (Sol 1:4), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together (Joh 11:51), and in him they meet as the centre of their unity. 2. To him shall the Gentiles seek. We read of Greeks that did so (Joh 12:21, We would see Jesus), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the Septuagint (or perhaps the Septuagint from the apostle, in the editions after Christ) reads it (Rom 15:12), In him shall the Gentiles trust; they shall seek to him with a dependence on him. 3. His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer 17:12. 4. Both Jews and Gentiles shall be gathered to him, Isa 11:11. A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered (Psa 106:47; Jer 16:15, Jer 16:16), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it. (1.) There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah (Isa 11:12), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad (Jam 1:1; Pe1 1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land. (2.) Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ's going to the dispersed among the Gentiles and of his teaching the Gentiles, Joh 7:35. 5. There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, Isa 11:13, Isa 11:14. The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel (Jer 3:18) and become one nation (Eze 37:22); so the Jews and Gentiles are made of twain one new man (Eph 2:15), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith. 6. Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them (Isa 63:11, Isa 63:12), and as afterwards when he brought up the Jews out of Babylon he prepared them their way (Isa 62:10), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed (Isa 11:15, Isa 11:16), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See Isa 42:15, Isa 42:16; Isa 43:19, Isa 43:20. Converts shall be brought in chariots and in litters, Isa 66:20. Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared (Rev 16:12), which seems to refer to this prophecy. Note, When God's time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, Isa 35:8.”

“And in that day there shall be a root of Jesse,.... The Messiah, so called, either with respect to his human nature, who was to spring from Jesse; so the Targum, "and there shall be at that time a son of the sons of Jesse;'' who, when incarnate, was like a root under ground, hidden to men, as to the glory of his person, and the fulness of his grace, and was mean, abject, and contemptible in their view; or rather with respect to his divine nature, just as he is called "the root and offspring of David", Rev 5:5 the former as God, the latter as man; and so the phrase may denote his eternity, being before Jesse, or any other man or creature whatever; and his being the Creator and preserver of all, of Jesse, and of all others; and, as Mediator, he is the root from whom Jesse, and all the elect of God, are; they have their being in him; they are rooted and grounded in him; and are bore by him as the branches by the root; and they have their life and nourishment, their fruitfulness, holiness, and perseverance therein from him. This is understood of the Messiah, by ancient and modern Jews (e): which shall stand for an ensign of the people; in the ministration of the Gospel, for the gathering of the people of God to him, to enlist in his service, and fight under his banner, where they may be sure of victory; an ensign set up, a banner displayed, is for the gathering of soldiers together; it is a sign of preparation for war, and an encouragement to it; and is sometimes done when victory is obtained, see Isa 5:26 and is a direction where soldiers should stand, when they should march, and who they should follow, as well as it serves to distinguish one company from another; and of all this use is the preaching of Christ and his Gospel: to it shall the Gentiles seek; that is, to Christ, signified by the root of Jesse, and set up for an ensign of the people; being sought out by him in redemption and calling, and being sensible of their need of him, and that there is something valuable in him, having had a manifestation of him to them; and therefore seek to him, not out of curiosity, nor with worldly views, nor in the last, but in the first place, and chiefly; not hypocritically, but sincerely, and with their whole hearts; not carelessly, but diligently and constantly; not partially, but for everything they want; principally for the kingdom of God, and his righteousness, for eternal glory and happiness, and for a justifying righteousness, as the title to it: or to him shall they "betake themselves" (f), see Deu 12:5 as to an ensign, standard bearer, captain-general, leader and commander of the people; or as to a stronghold, for protection from enemies; or as to a city of refuge, to secure from avenging justice and wrath to come; and, under a sense of danger and ruin, to one that is able to save; and for help to one that is mighty; or him "shall" they "consult" (g); or seek to him for advice and counsel, see Isa 8:19 who is a most proper person to be consulted on all occasions, he being the wonderful Counsellor, Isa 9:6. This is a prophecy of the calling of the Gentiles, and which had its accomplishment, in part, in the first times of the Gospel, and will be completely fulfilled in the last days: and his rest shall be glorious; either that which Christ gives to those that seek unto him, and which is both a spiritual rest here, from the burden and guilt of sin, and the tyrannical power of it; from the bondage, curse, and condemnation of the law; from a sense of divine wrath; and a rest in afflictions, though not from them; and an eternal rest hereafter, a "rest in glory" (h); as the words may be rendered here; it will be a glorious one, the bodies of the saints at death rest in the grave, and their souls in the arms of Jesus; and after the resurrection, body and soul will rest together from sin and Satan, from unbelief, doubts, and fears, and from all enemies; or else this rest is what Christ himself enjoys. Some understand it of his death, which, though ignominious in itself, yet glorious in its consequences; a glorious display of the condescension and love of Christ was made in it; and glorious things have been effected by it: others, of his grave, which was an honourable man's; his grave was made with the rich; though perhaps better of his rest in glory; when he had done his work, and sat down at the right hand of God, he was crowned with glory and honour; or rather it may design his church, which is his rest, Psa 132:13 which is glorious, with his righteousness, grace, and presence, and being put in order by him, as an army with banners; and especially it will be, when all the glorious things spoken of it shall be fulfilled. (e) Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10. (f) "non significat quaerre, sed tendere, aut se confere", Bootius, Animadv. l. 1. c. 5. sect. 6. (g) "Ad eum consulent", Junius. (h) So Ben Melech observes that is wanting, and the sense is "in", or, "with glory".”

“Ensign. The cross is the standard of Christians. — Sepulchre. Hebrew, Septuagint, &c., “rest.” St. Jerome give the true sense. The holy places have been greatly reverenced, and Christian princes strove for a long time to recover them. (Calmet) — They are respected even by the Turks. Christ’s death was ignominious, but his monument was full of glory. Thus the saints begin to shine, where the glory of the wicked ends. (Worthington)”

“root--rather, "shoot from the root" (compare Note, see on Isa 11:1; Isa 53:2; Rev 5:5; Rev 22:16). stand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Isa 5:26; Joh 12:32). the people--peoples, answering to "the Gentiles" in the parallel member. to it . . . seek--diligently (Job 8:5). They shall give in their allegiance to the Divine King (Isa 2:2; Isa 60:5; Zac 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Zac 14:16). Compare Rom 15:12, which quotes this passage, "In Him shall the Gentiles trust." rest--resting-place (Isa 60:13; Psa 132:8, Psa 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.”

“The prophet has now described, in Isa 11:1-5, the righteous conduct of the Son of David, and in Isa 11:6-9 the peace which prevails under His government, and extends even to the animal world, and which is consequent upon the living knowledge of God that has now become universal, that is to say, of the spiritual transformation of the people subject to His sway, - an allusion full of enigmas, but one which is more clearly expounded in the following verse, both in its direct contents and also in all that it presupposes. "And it will come to pass in that day: the root-sprout of Jesse, which stands as a banner of the peoples, for it will nations ask, and its place of rest is glory." The first question which is disposed of here, has reference to the apparent restriction thus far of all the blessings of this peaceful rule to Israel and the land of Israel. This restriction, as we now learn, is not for its own sake, but is simply the means of an unlimited extension of this fulness of blessing. The proud tree of the Davidic sovereignty is hewn down, and nothing is left except the root. The new David is shoresh Yishai (the root-sprout of Jesse), and therefore in a certain sense the root itself, because the latter would long ago have perished if it had not borne within itself from the very commencement Him who was now about to issue from it. But when He who had been concealed in the root of Jesse as its sap and strength should have become the rejuvenated root of Jesse itself (cf., Rev 22:16), He would be exalted from this lowly beginning l'nēs ‛ammin, into a banner summoning the nations to assemble, and uniting them around itself. Thus visible to all the world, He would attract the attention of the heathen to Himself, and they would turn to Him with zeal, and His menuchâh, i.e., the place where He had settled down to live and reign (for the word in this local sense, compare Num 10:33 and Psa 132:8, Psa 132:14), would be glory, i.e., the dwelling-place and palace of a king whose light shines over all, who has all beneath His rule, and who gathers all nations around Himself. The Vulgate renders it "et sepulcrum ejus gloriosum" (a leading passage for encouraging pilgrimages), but the passion is here entirely swallowed up by the splendour of the figure of royalty; and menuchah is no more the place of rest in the grave than nēs is the cross, although undoubtedly the cross has become the banner in the actual fulfilment, which divides the parousia of Christ into a first and second coming.”