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Expositor's Bible Commentary Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: BOOK 3 PROPHECIES FROM THE ACCESSION OF HEZEKIAH TO THE DEATH OF SARGON 727-705 B.C. THE prophecies with which we have been engaged (chapters 2-10:4) fall either before or during the great Assyrian invasion of Syria, undertaken in 734-732 by Tiglath-pileser II, at the invitation of King Ahaz. Nobody has any doubt about that. But when we ask what prophecies of Isaiah come next in chronological order, we raise a storm of answers. We are no longer on the sure ground we have been enjoying. Under the canonical arrangement the next prophecy is "The Woe upon the Assyrian". { Isaiah 10:5-34 } In the course of this the Assyrian is made to boast of having overthrown "Samaria" ( Isaiah 10:9-11 ) "Is not Samaria as Damascus? Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?" If "Samaria" mean the capital city of Northern Israel-and the name is never used in these parts of Scripture for anything else-and if the prophet be quoting a boast which the Assyrian was actually in a position to make, and not merely imagining a boast, which he would be likely to make some years afterwards (an entirely improbable view, though held by one great scholar), then an event is here described as past and over which did not happen during Tiglath-pileser’s campaign, nor indeed till twelve years after it. Tiglath-pileser did not require to besiege Samaria in the campaign of 734-32. The king, Pekah, was slain by a conspiracy of his own subjects; and Hoshea, the ringleader, who succeeded, willingly purchased the stability of a usurped throne by homage and tribute to the king of kings. So Tiglath-pileser went home again, satisfied to have punished Israel by carrying away with him the population of Galilee. During his reign there was no further appearance of the Assyrians in Palestine, but at his death in 727 Hoshea, after the fashion of Assyrian vassals when the throne of Nineveh changed occupants, attempted to throw off the yoke of the new king, Salmanassar IV Along with the Phoenician and Philistine cities, Hoshea negotiated an alliance with So, or Seve, the Ethiopian, a usurper who had just succeeded in establishing his supremacy over the land of the Pharaohs. In a year Salmanassar marched south upon the rebels. He took Hoshea prisoner on the borders of his territory (725), but, not content, as his predecessor had been, with the submission of the king, "he came up throughout all the land, and went up to Samaria, and besieged it three years." { 2 Kings 17:5 } He did not live to see the end of the siege, and Samaria was taken in 722 by Sargon, his successor. Sargon overthrew the kingdom and uprooted the people. The northern tribes were carried away into a captivity, from which as tribes they never returned. It was evidently this complete overthrow of Samaria by Sargon in 722-721, which Isaiah had behind him when he wrote Isaiah 10:9-11 . We must, therefore, date the prophecy after 721, when nothing was left as a bulwark between Judah and the Assyrian. We do so with reluctance. There is much Isaiah 10:5-34 which suits the circumstances of Tiglath-pileser’s invasion. There are phrases and catch-words coinciding with those in chapter 7-9:7; and the whole oration is simply a more elaborate expression of that defiance of Assyria, which inspires such of the previous prophecies as Isaiah 8:9-10 . Besides, with the exception of Samaria, all the names in the Assyrian’s boastful catalogue-Carchemish, Calno, Arpad, Hamath, and Damascus-might as justly have been vaunted by the lips of Tiglath-pileser as by those of Sargon. But in spite of these things, which seem to vindicate the close relation of Isaiah 10:5-34 to the prophecies which precede it in the canon, the mention of Samaria as being already destroyed justifies us in divorcing it from them. While they remain dated from before 732, we place it subsequent to 722. Was Isaiah, then, silent these ten years? Is there no prophecy lying farther on in his book that treats of Samaria as still standing? Besides an address to the fallen Damascus in Isaiah 17:1-11 , which we shall take later with the rest of Isaiah’s oracles on foreign states, there is one large prophecy, chapter 28, which opens with a description of the magnates of Samaria lolling in drunken security on their vine-crowned hill, but God’s storms are ready to break. Samaria has not yet fallen, but is threatened and shall fall soon. The first part of chapter 28, can only refer to the year in which Salmanassar advanced upon Samaria-726 or 725. There is nothing in the rest of it to corroborate this date; but the fact, that there are several turns of thought and speech very similar to turns of thought and speech in Isaiah 10:5-34 , makes us the bolder to take away chapter 28 from its present connection with 29-32, and place it just before Isaiah 10:5-34 . Here then is our next group of prophecies, all dating from the first seven years of the reign of Hezekiah: 28, a warning addressed to the politicians of Jerusalem from the impending fate of those of Samaria (date 725); Isaiah 10:5-34 , a woe upon the Assyrian (date about 720), describing his boasts and his progress in conquest till his sudden crash by the walls of Jerusalem; 11, of date uncertain, for it reflects no historical circumstance, but standing in such artistic contrast to 10 that the two must be treated together; and 12, a hymn of salvation, which forms a fitting conclusion to 11. With these we shall take the few fragments of the book of Isaiah which belong to the fifteen years 720-705, and are as straws to show how Judah all that time was drifting down to alliance with Egypt-20, Isaiah 21:1-10 ; Isaiah 38:1-22 ; Isaiah 39:1-8 . This will bring us to 705, and the beginning of a new series of prophecies, the richest of Isaiah’s life, and the subject of our third book. CHAPTER X THE SPIRIT OF GOD IN MAN AND THE ANIMALS ABOUT 720 B.C. Isaiah 11:1-16 ; Isaiah 12:1-6 BENEATH the crash of the Assyrian with which the tenth chapter closes, we pass out into the eleventh upon a glorious prospect of Israel’s future. The Assyrian when he falls shall fall forever like the cedars of Lebanon, that send no fresh sprout forth from their broken stumps. But out of the trunk of the Judaean oak, also brought down by these terrible storms, Isaiah sees springing a fair and powerful Branch. Assyria, he would tell us. has no future. Judah has a future, and at first the prophet sees it in a scion of her royal house. The nation shall be almost exterminated, the dynasty of David hewn to a stump; "yet there shall spring a shoot from the stock of Jesse, and a branch from his roots shall bear fruit." The picture of this future, which fills the eleventh chapter, is one of the most extensive that Isaiah has drawn. Three great prospects are unfolded in it: a prospect of mind, a prospect of nature, and a prospect of history. To begin with, there is ( Isaiah 11:2-5 ) the geography of a royal mind in its stretches of character, knowledge, and achievement. We have next ( Isaiah 11:5-9 ) a vision of the restitution of nature, Paradise regained. And, thirdly ( Isaiah 11:9-16 ), there is the geography of Israel’s redemption, the coasts and highways along which the hosts of the dispersion sweep up from captivity to a station of supremacy over the world. To this third prospect chapter 12 forms a fitting conclusion, a hymn of praise in the mouth of returning exiles. The human mind, nature, and history are the three dimensions of life, and across them all the prophet tells us that the Spirit of the Lord will fill the future with His marvels of righteousness, wisdom, and peace. He presents to us three great ideals: the perfect indwelling of our humanity by the Spirit of God; the peace and communion of all nature, covered with the knowledge of God; the traversing of all history by the Divine purposes of redemption. I. THE MESSIAH AND THE SPIRIT OF THE LORD { Isaiah 11:1-5 } The first form, in which Isaiah sees Israel’s longed-for future realised, is that which he so often exalts and makes glistering upon the threshold of the future-the form of a king. It is a peculiarity, which we cannot fail to remark about Isaiah’s scattered representations of this brilliant figure, that they have no connecting link. They do not allude to one another, nor employ a common terminology, even the word king dropping out of some of them. The earliest of the series bestows a name on the Messiah, which none of the others repeat, nor does Isaiah say in any of them, This is He of whom I have spoken before. Perhaps the disconnectedness of these oracles is as strong a proof as is necessary of the view we have formed that throughout his ministry our prophet had before him no distinct, identical individual, but rather an ideal of virtue and kinghood, whose features varied according to the conditions of the time. In this chapter Isaiah recalls nothing of Immanuel, or of the Prince-of-the-Four-Names. Nevertheless (besides for the first time deriving the Messiah from the house of David), he carries his description forward to a stage which lies beyond and to some extent implies his two previous portraits. Immanuel was only a Sufferer with His people in the day of their oppression. The Prince-of-the-Four-Names was the Redeemer of his people from their captivity, and stepped to his throne not only after victory, but with the promise of a long and just government shining from the titles by which He was proclaimed. But now Isaiah not only speaks at length of this peaceful reign-a chronological advance-but describes his hero so inwardly that we also feel a certain spiritual advance. The Messiah is no more a mere experience, as Immanuel was, nor only outward deed and promise, like the Prince-of-the-Four-Names, but at last, and very strongly, a character. The second verse is the definition of this character; the third describes the atmosphere in which it lives. And there shall rest upon him the Spirit of Jehovah, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of Jehovah; and he shall draw breath in the fear of Jehovah-in other words, ripeness but also sharpness of mind; moral decision and heroic energy; piety in its two forms of knowing the will of God and feeling the constraint to perform it. We could not have a more concise summary of the strong elements of a ruling mind. But it is only as Judge and Ruler that Isaiah cares here to think of his hero. Nothing is said of the tender virtues, and we feel that the prophet still stands in the days of the need of inflexible government and purgation in Judah. Dean Plumptre has plausibly suggested, that these verses may represent the programme which Isaiah set before his pupil Hezekiah on his accession to the charge of a nation, whom his weak predecessor had suffered to lapse into such abuse of justice and laxity of morals. The acts of government described are all of a punitive and repressive character. The hero speaks only to make the land tremble: "And He shall smite the land with the rod of His mouth" [what need, after the whispering, indecisive Ahaz!], "and with the breath of His lips shall He slay the wicked." This, though a fuller and more ethical picture of the Messiah than even the ninth chapter, is evidently wanting in many of the traits of a perfect man. Isaiah has to grow in his conception of his Hero, and will grow as the years go on, in tenderness. His thirty-second chapter is a much richer, a more gracious and humane picture of the Messiah. There the Victor of the ninth and righteous Judge of the eleventh chapters is represented as a Man, who shall not only punish but protect, and not only reign but inspire, who shall be life as well as victory and justice to His people-"a hiding-place from the wind and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land." A conception so limited to the qualifications of an earthly monarch, as this of chapter 11 gives us no ground for departing from our previous conclusion, that Isaiah had not a "supernatural" personality in his view. The Christian Church, however, has not confined the application of the passage to earthly kings and magistrates, but has seen its perfect fulfilment in the indwelling of Christ’s human nature by the Holy Ghost. But it is remarkable, that for this exegesis she has not made use of the most "supernatural" of the details of character here portrayed. If the Old Testament has a phrase for sinlessness, that phrase occurs here, in the beginning of the third verse. In the authorised English version it is translated, "and shall make him of quick understanding in the fear of the Lord," and in the Revised Version, "His delight shall be in the fear of the Lord," and on the margin the literal meaning of delight is given as scent. But the phrase may as well mean, "He shall draw his breath in the fear of the Lord"; and it is a great pity, that our revisers have not even on the margin given to English readers any suggestion of so picturesque, and probably so correct, a rendering. It is a most expressive definition of sinlessness-sinlessness which was the attribute of Christ alone. We, however purely intentioned we be, are compassed about by an atmosphere of sin. We cannot help breathing what now inflames our passions, now chills our warmest feelings, and makes our throats incapable of honest testimony or glorious praise. As oxygen to a dying fire, so the worldliness we breathe is to the sin within us. We cannot help it; it is the atmosphere into which we are born. But from this Christ alone of men was free. He was His own atmosphere, "drawing breath in the fear of the Lord." Of Him alone is it recorded, that, though living in the world, He was never infected with the world’s sin. The blast of no man’s cruelty ever kindled unholy wrath within His breast; nor did men’s unbelief carry to His soul its deadly chill. Not even when He was led of the devil into the atmosphere of temptation, did His heart throb with one rebellious ambition. Christ "drew breath in the fear of the Lord." But draughts of this atmosphere are possible to us also, to whom the Holy Spirit is granted. We too, who sicken with the tainted breath of society, and see the characters of children about us fall away and the hidden evil within leap to swift flame before the blasts of the world-we too may, by Christ’s grace, "draw breath," like Him, "in the fear of the Lord." Recall some day when, leaving your close room and the smoky city, you breasted the hills of God, and into opened lungs drew deep draughts of the fresh air of heaven. What strength it gave your body, and with what a glow of happiness your mind was filled! What that is physically, Christ has made possible for us men morally. He has revealed stretches and eminences of life, where, following in His footsteps, we also shall draw for our breath the fear of God. This air is inspired up every steep hill of effort, and upon all summits of worship. In the most passion-haunted air, prayer will immediately bring this atmosphere about a man, and on the wings of praise the poorest soul may rise from the miasma of temptation, and sing forth her song into the azure with as clear a throat as the lark’s. And what else is heaven to be, if not this? God, we are told, shall be its Sun; but its atmosphere shall be His fear, "which is clean and endureth for ever." Heaven seems most real as a moral open-air, where every breath is an inspiration, and every pulse a healthy joy, where no thoughts from within us find breath but those of obedience and praise, and all our passions and aspirations are of the will of God. He that lives near to Christ, and by Christ often seeks God in prayer, may create for himself even on earth such a heaven, "perfecting holiness in the fear of God." II. THE SEVEN SPIRITS OF GOD { Isaiah 11:2-3 } This passage, which suggests so much of Christ, is also for Christian Theology and Art a classical passage on the Third Person of the Trinity. If the texts in the book of Revelation { Revelation 1:4 ; Revelation 3:1 ; Revelation 4:5 ; Revelation 5:6 } upon the Seven Spirits of God were not themselves founded on this text of Isaiah, it is certain that the Church immediately began to interpret them by its details. While there are only six spirits of God named here-three pairs - yet, in order to complete the perfect number, the exegesis of early Christianity sometimes added "the Spirit of the Lord" at the beginning of Isaiah 11:2 as the central branch of a seven-branched candlestick; or sometimes "the quick understanding in the fear of the Lord" in the beginning of Isaiah 11:3 was attached as the seventh branch. {Compare Zechariah 4:6 } It is remarkable that there is almost no single text of Scripture which has more impressed itself upon Christian doctrine and symbol than this second verse of the eleventh chapter, interpreted as a definition of the Seven Spirits of God. In the theology, art, and worship of the Middle Ages it dominated the expression of the work of the Holy Ghost. First, and most native to its origin, arose the employment of this text at the coronation of kings and the fencing of tribunals of justice. What Isaiah wrote for Hezekiah of Judah became the official prayer, song, or ensample of the earliest Christian kings in Europe. It is evidently the model of that royal hymn-not by Charlemagne, as usually supposed, but by his grandson Charles the Bald-the " Veni Creator Spiritus ." In a Greek miniature of the tenth century, the Holy Spirit, as a dove, is seen hovering over King David, who displays the prayer: "Give the king Thy judgments, O God, and Thy righteousness to the king’s son," while there stand on either side of him the figures of Wisdom and Prophecy. Henry III’s order of knighthood, " Du Saint Esprit, " was restricted to political men, and particularly to magistrates. But perhaps the most interesting identification of the Holy Spirit with the rigorous virtues of our passage occurs in a story of St. Dunstan, who, just before mass on the day of Pentecost, discovered that three coiners, who had been sentenced to death, were being respited till the Festival of the Holy Ghost should be over. "It shall not be thus," cried the indignant saint, and gave orders for their immediate execution. There was remonstance, but he, no doubt with the eleventh of Isaiah in mind, insisted, and was obeyed. "I now hope," he said, resuming the mass, "that God will be pleased to accept the sacrifice I am about to offer." "Whereupon," says the veracious "Acts of the Saints," "a snow-white dove did, in the vision of many, descend from heaven, and until the sacrifice was completed remain above his head in silence, with wings extended and motionless." Which may be as much legend as we have the heart to make it, but nevertheless remains a sure proof of the association, by discerning mediaevals who could read their Scriptures, of the Holy Spirit with the decisiveness and rigorous justice of Isaiah’s "mirror for magistrates." But the influence of our passage may be followed to that wider definition of the Spirit’s work, which made Him the Fountain of all intelligence. The Spirits of the Lord mentioned by Isaiah are prevailingly intellectual; and the mediaeval Church, using the details of this passage to interpret Christ’s own intimation of the Paraclete as the Spirit of truth, -remembering also the story of Pentecost, when the Spirit bestowed the gifts of tongues, and the case of Stephen, who, in the triumph of his eloquence and learning, was said to be full of the Holy Ghost, -did regard, as Gregory of Tours expressly declared, the Holy Spirit as the "God of the intellect more than of the heart." All Councils were opened by a mass to the Holy Ghost, and few, who have examined with care the windows of mediaeval churches, will have failed to be struck with the frequency with which the Dove is seen descending upon the heads of miraculously learned persons, or presiding at discussions, or hovering over groups of figures representing the sciences. To the mediaeval Church, then, the Holy Spirit was the Author of the intellect, more especially of the governing and political intellect; and there can be little doubt, after a study of the variations of this doctrine, that the first five verses of the eleventh of Isaiah formed upon it the classical text of appeal. To Christians, who have been accustomed by the use of the word Comforter to associate the Spirit only with the gentle and consoling influences of heaven, it may seem strange to find His energy identified with the stern rigour of the magistrate. But in its practical, intelligent, and reasonable uses the mediaeval doctrine is greatly to be preferred, on grounds both of Scripture and common sense, to those two comparatively modern corruptions of it, one of which emphasises the Spirit’s influence in the exclusive operation of the grace of orders, and the other, driving to an opposite extreme, dissipates it into the vaguest religiosity. It is one of the curiosities of Christian theology, that a Divine influence, asserted by Scripture and believed by the early Church to manifest itself in the successful conduct of civil offices and the fulness of intellectual learning, should in these latter days be so often set up in a sort of "supernatural" opposition to practical wisdom and the results of science. But we may go back to Isaiah for the same kind of correction on this doctrine, as he has given us on the doctrine of faith: and while we do not forget the richer meaning the New Testament bestows on the operation of the Divine Spirit, we may learn from the Hebrew prophet to seek the inspiration of the Holy Ghost in all the endeavours of science, and not to forget that it is His guidance alone which enables us to succeed in the conduct of our offices and fortunes. III. THE REDEMPTION OF NATURE { Isaiah 11:6-9 } But Isaiah will not be satisfied with the establishment of a strong government in the land and the redemption of human society from chaos. He prophesies the redemption of all nature as well. It is one of those errors, which distort both the poetry and truth of the Bible, to suppose that by the bears, lions, and reptiles which the prophet now sees tamed in the time of the regeneration, he intends the violent human characters which he so often attacks. When Isaiah here talks of the beasts, he means the beasts. The passage is not allegorical, but direct, and forms a parallel to the well-known passage in the eighth of Romans. Isaiah and Paul, chief apostles of the two covenants, both interrupt their magnificent odes upon the outpouring of the Spirit, to remind us that the benefits of this will be shared by the brute and unintelligent creation. And, perhaps, there is no finer contrast in the Scriptures than here, where beside so majestic a description of the intellectual faculties of humanity Isaiah places so charming a picture of the docility and sportfulness of wild animals, -"And a little child shall lead them." We, who live in countries from which wild beasts have been exterminated, cannot understand the insecurity and terror that they cause in regions where they abound. A modern seer of the times of regeneration would leave the wild animals out of his vision. They do not impress any more the human conscience or imagination. But they once did so most terribly. The hostility between man and the beasts not only formed once upon a time the chief material obstacle in the progress of the race, but remains still to the religious thinker the most pathetic portion of that groaning and travailing of all creation, which is so heavy a burden on his heart. Isaiah, from his ancient point of view, is in thorough accord with the order of civilisation, when he represents the subjugation of wild animals as the first problem of man, after he has established a strong government in the land. So far from rhetorising or allegorising-above which literary forms it would appear to be impossible for the appreciation of some of his commentators to follow him-Isaiah is earnestly celebrating a very real moment in the laborious progress of mankind. Isaiah stands where Hercules stood, and Theseus, and Arthur when "There grew great tracts of wilderness, Wherein the beast was ever more and more, But man was less and less till Arthur came. And he drave The heathen, and he slew the beast, and felled The forest, and let in the sun, and made Broad pathways for the hunter and the knight, And so returned." But Isaiah would solve the grim problem of the warfare between man and his lower fellow-creatures in a very different way from that, of which these heroes have set the example to humanity. Isaiah would not have the wild beasts exterminated, but tamed. There our Western and modern imagination may fail to follow him, especially when he includes reptiles in the regeneration, and prophesies of adders and lizards as the playthings of children. But surely there is no genial man, who has watched the varied forms of life that sport in the Southern sunshine, who will not sympathise with the prophet in his joyous vision. Upon a warm spring day in Palestine, to sit upon the grass, beside some old dyke or ruin with its face to the south, is indeed to obtain a rapturous view of the wealth of life, with which the bountiful God has blessed and. made merry man’s dwelling-place. How the lizards come and go among the grey stones, and flash like jewels in the dust! And the timid snake rippling quickly past through the grass, and the leisurely tortoise, with his shiny back, and the chameleon, shivering into new colour as he passes from twig to stone and stone to straw, -all the air the while alive with the music of the cricket and the bee! You feel that the ideal is not to destroy these pretty things as vermin. What a loss of colour the lizards alone would imply! But, as Isaiah declares, -whom we may imagine walking with his children up the steep vineyard paths, to watch the creatures come and go upon the dry dykes on either hand, -the ideal is to bring them into sympathy with ourselves, make pets of them and playthings for children, who indeed stretch out their hands in joy to the pretty toys. Why should we need to fight with, or destroy, any of the happy life the Lord has created? Why have we this loathing to it, and need to defend ourselves from it, when there is so much suffering we could cure, and so much childlikeness we could amuse and be amused by, and yet it will not let us near? To these questions there is not another answer but the answer of the Bible: that this curse of conflict and distrust between man and his fellow-creatures is due to man’s sin, and shall only be done away by man’s redemption. Nor is this Bible answer, -of which the book of Genesis gives us the one end, and this text of Isaiah the other, -a mere pious opinion, which the true history of man’s dealing with wild beasts by extermination proves to be impracticable. We may take on scientific authority a few facts as hints from nature, that after all man is to blame for the wildness of the beasts, and that through his sanctification they may be restored to sympathy with himself. Charles Darwin says: "It deserves notice, that at an extremely ancient period, when man first entered any country the animals living there would have felt no instinctive or inherited fear of him, and would consequently have been tamed far more easily than at present." And he gives some very instructive facts in proof of this with regard to dogs, antelopes, manatees, and hawks. "Quadrupeds and birds which have seldom been disturbed by man dread him no more than do our English birds the cows or horses grazing in the fields." Darwin’s details are peculiarly pathetic in their revelation of the brutes’ utter trustfulness in man, before they get to know him. Persons, who have had to do with individual animals of a species that has never been thoroughly tamed, are aware that the difficulty of training them lies in convincing them of our sincerity and good-heartedness, and that when this is got over they will learn almost any trick, or habit. The well-known lines of Burns to the field-mouse gather up the cause of all this in a fashion very similar to the Bible’s. "I’m truly sorry man’s dominion Has broken nature’s social union, And justifies that ill opinion, Which makes thee startle At me, thy poor earth-born companion And fellow-mortal." How much the appeal of suffering animals to man-the look of a wounded horse or dog with a meaning which speech would only spoil, the tales of beasts of prey that in pain have turned to man as their physician, the approach of the wildest birds in winter to our feet as their Providence - how much all these prove Paul’s saying that the "earnest expectation of the creature waiteth for the manifestation of the sons of God." And we have other signals, than those afforded by the pain and pressure of the beasts themselves, of the time when they and man shall sympathise. The natural history of many of our breeds of domesticated animals teaches us the lesson that their growth in skill and character-no one who has enjoyed the friendship of several dogs will dispute the possibility of character in the lower animals-has been proportionate to man’s own. Though savages are fond of keeping and taming animals, they fail to advance them to the stages of cunning and discipline, which animals reach under the influence of civilised man. "No instance is on record," says Darwin, "of such dogs as bloodhounds, spaniels, or true greyhounds having been kept by savages; they are the products of long-continued civilisation." These facts, if few, certainly bear in the direction of Isaiah’s prophecy, that not by extermination of the beasts, but by the influence upon them of man’s greater force of character, may that warfare be brought to an end. of which man’s sin, according to the Bible, is the original cause. The practical "uses" of such a passage of Scripture as this are plain. Some of them are the awful responsibility of man’s position as the keystone of creation, the material effects of sin, and especially the religiousness of our relation to the lower animals. More than once do the Hebrew prophets liken the Almighty’s dealings with man to merciful man’s dealings with his beasts. { Isaiah 63:13-14 ; Hosea 11:4 } Both Isaiah and Paul virtually declare that man discharges to the lower creatures a mediatorial office. To say so will of course seem an exaggeration to some people, but not to those who, besides being grateful to remember what help in labour and cheer in dreariness we owe our humble fellow-creatures, have been fortunate enough to enjoy the affection and trust of a dumb friend. Men who abuse the lower animals sin very grievously against God; men who neglect them lose some of the religious possibilities of life. If it is our business in life to have the charge of animals, we should magnify our calling. Every coachman and carter ought to feel something of the priest about him; he should think no amount of skill and patience too heavy if it enables him to gain insight into the nature of creatures of God, all of whose hope, by Scripture and his own experience, is towards himself. Our relation to the lower animals is one of the three great relations of our nature. For God our worship; for man our service; for the beasts our providence, and according both to Isaiah and Paul, the mediation of our holiness. IV. THE RETURN AND SOVEREIGNTY OF ISRAEL { Isaiah 11:10-16 } In passing from the second to the third part of this prophecy, we cannot but feel that we descend to a lower point of view and a less pure atmosphere of spiritual ambition. Isaiah, who has just declared peace between man and beast, finds that Judah must clear off certain scores against her neighbours before there can be peace between man and man. It is an interesting psychological study. The prophet, who has been able to shake off man’s primeval distrust and loathing of wild animals, cannot divest himself of the political tempers of his age. He admits, indeed, the reconciliation of Ephraim and Judah; but the first act of the reconciled brethren, he prophesies with exultation, will be to "swoop down upon" their cousins Edom, Moab, and Ammon, and their neighbours the Philistines. We need not longer dwell on this remarkable limitation of the prophet’s spirit, except to point out that while Isaiah clearly saw that Israel’s own purity would not be perfected except by her political debasem

And there shall come forth a rod out of the stem of Jesse. Isaiah 11 A prophecy concerning Messiah the Prince I. HIS RISE OUT OF THE HOUSE OF DAVID (ver. 1). II. HIS QUALIFICATIONS FOR HIS GREAT UNDERTAKING (vers. 2, 3). III. THE JUSTICE AND EQUITY OF HIS GOVERNMENT (vers. 3-5). IV. THE PEACEABLENESS OF HIS KINGDOM (vers. 6-9). V. THE ACCESSION OF THE GENTILES TO IT (ver. 10). VI. And with them THE REMNANT OF THE JEWS that should be united with them in the Messiah's kingdom (vers. 11-16). ( M. Henry . ) The picture of the future Prof. G. A. Smith, D. D. which fills the eleventh chapter is one of the most extensive that Isaiah has drawn. Three prospects are unfolded in it. I. A PROSPECT OF MIND (vers. 2-5). The geography of a royal mind in its stretches of character, knowledge, and achievement. II. A PROSPECT OF NATURE (vers. 6-9). A vision of the restitution of nature — Paradise regained. III. A PROSPECT OF HISTORY (Vers. 9-16). The geography of Israel's redemption. To this third prospect chapter 12. forms a fitting conclusion, a hymn of praise in the mouth of returning exiles. ( Prof. G. A. Smith, D. D. ) Three great ideals Prof. G. A. Smith, D. D. 1. The perfect indwelling of our humanity by the Spirit of God. 2. The peace and communion of all nature, covered with the knowledge of God. 3. The traversing of all history by the Divine purposes of redemption. ( Prof. G. A. Smith, D. D. ) Assyria and Israel: a contrast J. Parker, D. D. We should connect the opening of the eleventh chapter with the close of the tenth in order to feel the full force of the contrast. There we read: "And He shall cut down the thickets of the forest with iron and Lebanon shall fall by a mighty One." Then comes the prophecy that "there shall come forth a rod," etc. The cedar of Lebanon was the symbol of Assyrian power. It was a poor symbol. Looked at botanically, it very vividly represented the passing pomp of a pagan empire. It is of the pine genus, and sends out no suckers, and when it is cut down it is gone. The oak is the symbol of Israel's power, and though it be cut down it grows again — "there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots" — out of the very lowest stump that is left in the ground. ( J. Parker, D. D. ) Eternal youthfulness J. Parker, D. D. What is the symbol of our power? Is ours an influence that can be cut down and never revive? or are we so rooted in the Eternal that though persecution may impoverish us, and we may suffer great deprivation and depletion of every kind, yet we shall come up again in eternal youthfulness? ( J. Parker, D. D. ) Prophecy: a very good transition It is a very good transition in prophecy (whether it be so in rhetoric or no) and a very common one, to pass from the prediction of the temporal deliverances of the Church to that of the great salvation, which, in the fulness of time, should be wrought out by Jesus Christ, of which the others were types and figures. ( M. Henry . ) The Branch Expository Times. The word translated "Branch" is in the Hebrew Netser. The word is said to be derived from a root which means "bright" or "verdant." And this agrees with the character of the valley in which the town of Netzer or Natsoreth (Nazareth) stands. "The bushes and aromatic shrubs, and especially the brilliant wild flowers, take away from the bleakness of the landscape." It is from this title, then, Netser or the Branch, that St. Matthew quotes when he says, "He shall be called a Nazarene" ( Matthew 2:23 ). ( Expository Times. ) The rod out of the stem of Jesse J. Parker, D. D. Let us go back to the humblest point, the very starting line, and learn that this Son of God was not the son of a king only, but the son of a king's lowly father. Christianity is the religion of the common people. The Gospel appeals to all men, rich and poor, in every zone and clime, and is most to those who need it most. ( J. Parker, D. D. ) Christ the fruitful Branch F. Delitzsch. "A shoot out of its roots brings fruit." The sprout shooting out below the soil becomes a tree, and this tree gets a crown with fruits; and thus a state of exaltation and completion follows the state of humiliation. ( F. Delitzsch. ) The qualifications of Christ for His mediatorial office J. Hambleton, M. A. I. The first verse of the text foretells THE BIRTH AND FAMILY OF THE MESSIAH. The Messiah was to be born of the house of David, the son of Jesse. But why is Jesse mentioned here, rather than David, his more illustrious son? Partly to point out the birthplace of the Messiah. Jesse appears always to have lived at Bethlehem, and was known as the Bethlehemite; whereas, David resided the greater part of his life at Hebron and Jerusalem. Jesse was in a more humble rank of life than Jesse's son; and so Jesus, though superior to David, as a royal king, being David's Lord, as well as David's son, yet, in the actual circumstances of His life, was nearer to the humble rank of Jesse than the royal state of David. It was also out of the stem of Jesse that the rod was to come forth — from a stem where there was nothing but stem and root remaining; not out of a noble tree, with its wide-spreading branches. "And a Branch shall grow out of his roots." It is intimated here, and elsewhere more clearly foretold, that the Branch should spring from the family of Jesse, when it was in lowly circumstances, at a time when the house of David should be much reduced, and that slender expectations should be formed of it at first, but that in process of time it should grow into a beautiful and glorious Branch. How exactly all this describes the birth and lineage of Jesus Christ. Yet was ever branch so glorious in its increase? What noble fruits have hung on that Branch l What Churches have clustered around it! II. HIS FULL QUALIFICATIONS FOR HIS OFFICE, as described in this prediction (ver. 2). "The Spirit of the Lord shall rest upon Him." On Him was poured the unction of the Holy One in all its fulness. But, remember, the Spirit of the Lord rested on Him in His office of Mediator. Now, this is a public office, an office which Jesus sustains for the benefit of His people; and therefore the Spirit of the Lord rests upon Him for His people. 1. "The spirit of wisdom." He had wisdom in full measure. He must have had a perfect comprehension of God in His nature, qualities, attributes, works, and Ways; He must have had a thorough understanding of the only method by which wretched man could be saved; He must have known what was in the mind of man, for He answered the Pharisees and Sadducees, and knew the difficulties and doubts of His disciples, even before they gave them utterance in words. How wise were all His provisions for His Church! How wise to win souls was Jesus Christ! And remember He has wisdom for you. 2. "The spirit of understanding." This is enlarged on in the following verse. The Saviour had a quickness in understanding what might be for the glory or dishonour of His heavenly Father. No tinsel could hide from Him the foul deformity of sin; no hypocrisy could yell from Him the pride and corruption of the Pharisee. When Satan came with his temptations, and baited his snare with all the kingdoms of the world in all their glory, Christ instantly understood the deceit, and, "Get thee hence, Satan," was His indignant language. 3. "The spirit of counsel." "This," says our prophet, "is the name whereby He shall be called, Wonderful Counsellor." Christ is able to give the wisest counsel in the kindest manner. He has advice suited to every case. He counsels the sinner. He says to the Church in a Laodicean state, "I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich." He counsels the Christian warrior how to maintain the fight against sin with persevering faith. 4. "The spirit of might." He is a Lamb in meekness; He is the Lion of the tribe of Judah in strength. His work required a very undaunted spirit, and He never quaked with fear, nor trembled with alarm. And He has the spirit of might for you also. 5. "The spirit of knowledge." In Christ dwells all knowledge — the knowledge of Jehovah, His heavenly Father, of His holy will, His righteous claims, the blessedness of knowing God as Father. And this same knowledge of His Father He is able to impart to you. 6. "And of the fear of the Lord." "The fear of the Lord is the beginning of wisdom," and it is also one of the highest attainments of wisdom, and one of the best effects of the Holy Spirit on the heart. ( J. Hambleton, M. A. ) The kingdom of Christ E. N. Packard. We may well study this picture of the Messiah's reign on earth, drawn by a Divine hand and painted with unfading colours, because through it we see, as we cannot otherwise, what we are daily praying for. History does not fully interpret prophecy for us. If we knew just the changes in the nations before the fulness of the times comes, if we could be assured where and when and how Jesus would reign in an earthly way among men, still we should not have what the vision of Isaiah furnishes us. He saw nothing of this. And what did he see? First of all a mighty forest, whose tall trees sent their roots down deep into the earth, and whose branches east wide shadows. These were the proud nations that were oppressing Israel, and seemed strong enough to stand forever. But they were to lose their glory. Among them there was a stump, sending up from its decay and humiliation a small, tender, but vigorous shoot. This was the ancient but fallen house of David; and the green shoot coming up was only in fulfilment of the old covenant that there should always be one to sit on David's throne. As we look, through the seer's vision, we see the young tree dissolve into the form of a Man, a Man on whom the Holy Spirit rests with seven-fold gifts of wisdom and knowledge and counsel and might and understanding in the fear of the Lord. This Man is full of righteousness, and His robes are girdled with righteousness as He sits and judges among the people. And again, as we gaze, we see that the Man dissolves into a mountain — the mountain of the Lord which shall be established in the top of the mountains in the last days. This mountain is full of peace and security. Once more, as if to express in a sentence the whole thought and hope of the prophet, we see the whole earth filled with the knowledge of the Lord as the waters cover the sea. Interpreting this vision there are two truths that may well be dwelt upon. I. THE CHIEF FACT ABOUT THE KINGDOM OF CHRIST IS CHRIST HIMSELF, WHO MAKES HIS KINGDOM BY DWELLING IN THE HEARTS OF MEN. II. HIS REIGN IS LIKE THE REIGN OF THE LITTLE CHILD IN THE MIDST OF THE ANIMALS THAT NATURALLY HATE AND DEVOUR ONE ANOTHER. It is a reign of childlikeness and innocence, the power of weakness and purity over brute force. ( E. N. Packard. ) The kingdom of Christ in the world is only the presence of Christ in the world E. N. Packard. repeating His acts of mercy and love, uttering His eternal truths, scorching hypocrisy and error with the breath of His mouth, changing unruly wills ever into docile ones, cleansing and making glad everything everywhere. There is no reign of Christ of which we can form any idea but this. When men are holy, through His indwelling among them, that is Christ's reign. Let us forget the scenic and dramatic elements in millennial glories and simply think of the kingdom as being the presence of the King. Here we see the difference between His reign and that of any earthly monarch who can transmit his power to his son and he to his posterity, and so, with precedent and law and tradition, there may be some approach to security and peace Frederick the Great dies, but his empire goes on and holds him in memory. But Christ has no successors, and there is no royal family save that which is made from all who are named after His name. Christ must be as truly among men at one age as another, and where He is not a living and controlling presence there is nothing but a name. What we call Christianity — the sum total of the influences that emanate from Christ and touch the complex life of man — has no inherent vitality of its own. It cannot abide upon traditions of One who founded it ages ago. Christ's perpetual presence alone makes Christianity possible. The same is true of the Church. ( E. N. Packard. ) Messiah's reign D. Brown, D. D. I. THE PERSON. II. THE CHARACTER. III. THE KINGDOM of Messiah. ( D. Brown, D. D. ) The stem from the rod of Jesse Anon. That this refers to the Lord Jesus is undoubted. I. HIS DESCENT. Three ideas seem to be involved. 1. Meanness or obscurity. 2. Progression. How decayed soever the tree might appear, yet a Branch was to shoot and grow up out of its roots. For a time, the growth was far from being rapid, but at length it appeared as a Plant of everlasting renown, a Secret and mysterious operation. The metaphor is taken from vegetation, that process of the wonder-working God which none can explain, yet the existence of which none can dispute. II. HIS PERSONAL AND OFFICIAL ENDOWMENTS. 1. Their nature (ver. 2). They were —(1) Diversified in their character.(2) Unlimited in their range. The Spirit was imparted to Him without measure.(3) Continuous in their possession. "The Spirit of the Lord shall rest upon Him." 2. The purposes for which them endowments were conferred.(1) That He might discriminate the characters of men. "And shall make Him of quick understanding in the fear of the Lord," etc.(2) To defend the cause of the oppressed. "But with righteousness shall He judge the poor," etc.(3) To punish the workers of iniquity. "And He shall smite the earth with the rod of His mouth," etc. III. THE BLESSED STATE OF THINGS WHICH WILL BE REALISED UNDER HIS ADMINISTRATION. We dare not lose eight of the truth, that He is mighty to destroy; but how encouraging is it to remember, that He who speaks and acts in righteousness is also mighty to save. And the concluding portion of this prophecy shows in how signal a manner His saving power will be exerted. 1. The condition described. "The wolf also shall dwell with the lamb," etc. We have here two leading ideas.(1) Peace and harmony.(2) Security. 2. In order thereto the most marvellous transformations will be effected. 3. The means of this transformation will be the universal diffusion of Divine knowledge (ver. 9).Conclusion — 1. Let us pray that the Redeemer's kingdom may come. 2. To us, personally, the great thing is to possess the knowledge of the Lord ourselves. ( Anon. ) And the spirit of the Lord shall rest upon Him. Isaiah 11:2-5 The Spirit of the Lord F. Delitzsch. ????? ? is the Divine Spirit as the bearer of the whole fulness Divine powers. Then follow in three pairs the six spirits comprehended by ??? ? , the first pair of which relate to the intellectual life, the second to the practical life, and the third to the direct relationship to God. ( F. Delitzsch. ) The Spirit of God F. Delitzsch. is absolutely the heart of all; it corresponds to the shaft of the seven-flamed candlestick, and the three pairs to the arms that stretched out from it. ( F. Delitzsch. ) The great Preacher E. P. Marvin. Here it is distinctly prophesied that our Saviour, when He should come into the world, would be peculiarly endowed by the Holy Spirit, with wisdom, discernment, and might in speech, such as should make Him a remarkable preacher. I. WHAT A CONSUMMATE MASTER JESUS WAS OF REAL ELOQUENCE. Of course I do not refer to the petty arts and studied rules of the professional orator and actor. He needed none of these to aid Him; He was infinitely above them all. His whole demeanour was perfectly simple and natural, though earnest, discriminating, and impressive, as the pure love and complete appreciation of truth could make one. Aside from earnestness and naturalness, His great power of eloquence consisted — 1. In the clearness and completeness of His views. 2. In His perfect command, through language, of all the powers and passions of the human soul II. HOW PLAINLY AND FORCIBLY OUR SAVIOUR PREACHED THE GREAT DOCTRINES OR FUNDAMENTAL FACTS OF THE GOSPEL SYSTEM. III. THE PECULIAR MANNER AND AMAZING POWER OF THE SAVIOUR'S PREACHING. ( E. P. Marvin. ) The Spirit of Whitsuntide C. Kingsley, M. A. This is Isaiah's description of the Spirit of Whitsuntide; the royal Spirit which was to descend, and did descend without measure, on the ideal and perfect King. Let us consider what that Spirit is. 1. He is the Spirit of love. God is love; and He is the Spirit of God. 2. He is the Spirit of wisdom. Now, is the spirit of wisdom the same as the spirit of love?(1) Sound theology, which is the highest reason, tells us that it must be so. To suppose that God's wisdom and God's love, or that God's justice and God's love, are different from each other, or limit each other, or oppose each other, or are anything but one and the same eternally, is to divide God's substance; to deny that God is one.(2) But more; experience will show us that the spirit of love is the same as the spirit of wisdom; that if any man wishes to be truly wise and prudent, his only way is to be loving and charitable. The experience of the apostles proves it. They had the most enormous practical success that men ever had. They, twelve poor men, set out to convert mankind by loving them: and they succeeded. Remember, moreover, that the text speaks of this Spirit of the Lord being given to One who was to be a King, a Ruler, a Guide, and a Judge of men; who was to exercise influence over men for their good. This prophecy was fulfilled first in the King of kings, our Lord Jesus Christ: but it was fulfilled also in His apostles, who were, in their own way and measure, kings of men, exercising a vast influence over them. And how? By the royal Spirit of love. Our own experience will be the same as the apostles' experience. If we do not understand our fellow creatures we shall never love them. But it is equally true that if we do not love them we shall never understand them. 3. Next, this royal Spirit is described as the "spirit of counsel and might," i.e. , the spirit of prudence and practical power the spirit which sees how to deal with human beings, and has the practical power of making them obey. Now that power, again, can only be got by loving human beings. My experience is this: that whensoever in my past life I have been angry and scornful, I have said or done an unwise thing, I have more or less injured my own cause; weakened my own influence on my fellow men; repelled them instead of attracting them. 4. And next: this Spirit is "the spirit of knowledge, and of the fear of the Lord." They both begin and end in love.(1) If you wish for knowledge, you must begin by loving knowledge for its own sake. And the more knowledge you gain, the more you will long to know. And if this be true of things earthly and temporary, how much more of things heavenly and eternal? We must begin by loving whatsoever things are true, whatsoever things are just, whatsoever things are pure, honest, and of good report. We must begin by loving them with a sort of child's love, without understanding them. But as we go on, as St. Paul bids us, to meditate on them; and "if there be any virtue and if there be any praise, to think on such things," and feed our minds daily with purifying, elevating, sobering, humanising, enlightening thoughts: then we shall get to love goodness with "a reasonable and manly love," to see the beauty of holiness; the strength of self-sacrifice; the glory of justice; the divineness of love; and in a word — to love God for His own sake, and to give Him thanks for His great glory, which is: that He is a good God.(2) This Spirit is also the "spirit of the fear of the Lord." That, too, must be a spirit of love not only to God, but to our fellow creatures. For if we but consider that God the Father loves all; that His mercy is over all His works; and that He hateth nothing that He has made: then, how dare we hate anything that He has made, as long as we have any rational fear of Him, awe and respect for Him, true faith in His infinite majesty and power? If we but consider that God the Son actually came down on earth to die, and to die, too, on the Cross, for all mankind: then, how dare we hate a human being for whom He died! ( C. Kingsley, M. A. ) Gifts of the Spirit from Christ to His Church J. Ayre, M. A. It was as Head of His Church that the Spirit was shed forth upon Him, and from Him descends upon His members. If we would, then, know what are the graces we are to expect of this kind, we must inquire what our Lord received. I. THE GIFTS OF THE SPIRIT UPON CHRIST, FITTING HIM FOR HIS MEDIATORIAL OFFICE. Three several branches of grace seem intended: wisdom, might, intelligent devotion to God's Word. II. HOW THE GRACES OF SPIRITUAL INFLUENCE FLOW FROM CHRIST TO HIS PEOPLE. 1. They first descended on the apostles when, assembled at Jerusalem, they waited for the promise of the Father. 2. These gifts were not confined to the apostles. Multitudes, through their preaching, were turned from the idolatry of the Gentiles or the superstition of the Jews to serve the living God; and on them, too, the Spirit was bestowed. 3. Neither are these rich streams exhausted. The Saviour still bestows with liberal hand the spiritual influences we need. ( J. Ayre, M. A. ) The Spirit of the Lord has always been in human history J. Parker, D. D. It accounts for all heroisms, noble darings, self-sacrifices, for all labours meant, not for the blessedness of the labourer himself, but for the gratification and progress of other ages. ( J. Parker, D. D. ) Spiritual endowments for earthly rulers F. Platt, B. D. Modern expositors have often restricted this gracious description of royal enrichment to the ideal King of Israel, the coming Messiah. This application is, no doubt, its ultimate designation, but there is more than sufficient evidence to warrant the discrimination of mediaeval teachers, who boldly selected this heroic passage concerning the seven Spirits of God as a perfect epitome of the gifts that might be rightly claimed for those, and by those, who are Divinely called to wear an earthly crown, and to rule in temporal affairs. Dean Plumptre has suggested that these verses may well represent the programme which Isaiah himself set before his pupil, Hezekiah, on his accession to the throne, which his weak predecessor had suffered to degenerate into a vantage ground for abuse of justice and laxity of morals such as had deteriorated the faith and moral fibre of his people. And, as Dr. George Adam Smith points out, in the theology, art, and worship of the Middle Ages, this text was constantly and consistently associated with the assumption of royal responsibilities, and with the judicial administration of magistrates. It was known as "the mirror for magistrates," and was commonly employed at the coronation of kings and the fencing of tribunals of justice. "What Isaiah wrote for Hezekiah of Judah became the official prayer, song or ensample of the earliest Christian kings in Europe. It is evidently the model of that royal hymn — not by Charlemagne, as is usually supposed, but by his grandson, Charles the Bald — the Veni Creator Spiritus." So deeply did this sense of the need and privilege of the gifts of the Spirit for the ruling class pervade the life of the times that Henry III's order of knighthood, "Du Saint Esprit," was restricted to political men, and particularly to magistrates. ( F. Platt, B. D. ) Coronation gifts F. Platt, B. D. We may, there. fore, claim abundant precedent in using the text to correct two perilous tendencies in the national and religious thought of our own day — one brought about by a mistake made by men of the world in the affairs of State, and the other the result of a misapprehension by men of God in the affairs of the Spirit. 1. The first tendency, which is to depreciate the operation of the Spirit of God in civic life and duty, may be illustrated by a simple fact. In the Speech from the throne, at the opening of Queen Victoria's last Parliament, the customary reference at the close to the blessing of Almighty God upon the labours of her faithful Commons was omitted. It was afterwards explained by a responsible Minister of the Crown that the omission was accidental, but the omission marks nevertheless a tendency. The recognition of the Divine in political life has become formal. Its symbols linger, but it is assumed that thoughtful men smile at them and lay the burthen of their survival upon the substantial emoluments of office, or upon the popular love of the spectacular symbols of dignity. In depreciating the "Divine right" of kings, have we diminished the assurance, "By Me kings reign and princes decree justice"? Do the splendours of a coronation impress us more than its solemnities! Does the sense of widening empire attract us more than a growing sensitiveness to the supremacy of spiritual obligation! Are we more responsive in national movements to the solicitations of sensual excitement than to the inward suggestions of the Spirit of knowledge and of the fear of the Lord! It was in the midst of social and political conditions strangely analogous to our own that Isaiah set forth his inspired conception of the spiritual qualifications of true kingship amongst men. 2. Between the tendency to depreciate the place of the Divine in national life, and the further tendency in religious thought to limit the sphere of the activities of the Spirit of God unduly to what are termed spiritual as opposed to temporal affairs, there is an inner correspondence that is very significant. There is a mode, popular amongst the religious, of speaking of the work of the Spirit of God as "supernatural," and as thus excluding processes known as natural or rational, that is distinctly perilous. This distinction implies that we may feel and know the presence of the Spirit of God at the Keswick Convention, but fails to expect His influence in the Convention at Bloemfontein. It asserts His inspiration in Holy Scripture, but has no sure place for His control or suggestion in the leading articles of the "secular" press. His gifts may be possessed by the "spiritually minded," but the man immersed in political affairs thinks and toils in quite another sphere. His presence is invoked at the councils of the Church, but at the councils of industry it is regarded as a negligible quality. In the problems of the soul His guidance as the Spirit of truth may be consciously expected, but in the problems of science men must follow the light of nature. It was against a similar conception in his time that Isaiah's declaration of the Spirit's seven-fold gifts was announced. Israel had made the fatal distinction between secular and sacred that is at the root of so much of our own disregard of God. We do not wonder that with national emergencies and necessities such as these pressing upon him, Isaiah reveals the source and strength of political sagacity and regal authority as dwelling with these august prerogatives of the Spirit of the Lord that are prevailingly intellectual, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." They display a marvellous coordination of the intellectual and practical life with the sense of the direct relation of the life to God. They cannot be too closely studied and applied as the Divine provision for the governing and political mind, and the scientific temper of our own day. "'Wisdom' is the power of discerning the nature of things through the appearance; 'understanding' the power of discerning the difference of things in their appearance; 'counsel' is the gift of forming right conclusions, and might' the ability to carry them through with energy. 'The knowledge of the Lord' is knowledge founded on the fellowship of love; and 'the fear of the Lord' is fear absorbed in reverence." These are the hidden springs of the genius for statesmanship. The Spirit is the true historic glory of royalty, and the secret of citizenship in all abiding developments of popular liberties and imperial expansion; and to accept any statute of limitations in the opulence of His energies in national life is as fatal to permanence as to progress. ( F. Platt, B. D. ) The Spirit of God in patriotism and judicial administrati F. Platt, B. D. on : — True patriotism is an inspiring variation of the work of the Spirit of God. Judicial administration is a part of religious life and faith. "The Lord of hosts is for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate." ( F. Platt, B. D. ) The hallowing of the secular life F. Platt, B. D. Whilst we are heedful of the richer revelation of the grace of the Holy Spirit disclosed in the New Testament, the Old Testament interpretation of His gifts is of essential importance. This may be summed up generally as the hallowing of the secular life, the fertilising contact of the Spirit of God with matter and mind in their organisation in nature and in human society. Joseph as an administrator is recognised as His product — "a man in whom the Spirit of God is." It was the equipment of Moses' colleagues in the judicature, "God took of the Spirit which was upon him and gave it unto them." Of Bezaleel and his weavers and craftsmen the record runs, "I have filled him with the Spirit of God in wisdom and understanding, and in knowledge, and in all manner of workmanship to devise cunning work." Samson's might was the Spirit of the Lord, and "the Spirit of the Lord clothed itself with Gideon" for the prowess of his great military enterprise. The story of the coronation of Saul, Israel's earliest king, is the progressive history of the movements and endowments of the Spirit of God. And time would fail to tell of David and the long line. of kings whom the same Spirit anointed and established in government. ( F. Platt, B. D. ) Christ is full of light H. W. Beecher. Going into a village at night, with the lights gleaming on each side of the street, in some houses they will be in the basement and nowhere else, and in others in the attic and nowhere else, and in others in some middle chamber; but in no house will every window gleam from top to bottom. So it is with men's faculties. Most of them are in darkness. One shines here, and another there; but there is no man whose soul is luminous throughout. But Christ presented a perfect character. Every room in His soul was filled with light. He is light. ( H. W. Beecher. ) And shall make Him of quick understanding in the fear of the Lord. Isaiah 11:3 "Of quick understanding in the fear of the Lord J. Parker, D. D. a word which relates to the power of smell or scent; He is to have that keen sense which the hound has when the game is not far away, and yet is deeply hidden; He is to know wisdom and right and truth as the thirsty hart smells the water brooks; or, by another etymology, He is to draw His breath in the fear of the Lord; i.e. , the fear of the Lord is to be His native breath. Religion is to be no burden to Him, no superimposition which He must carry, whether He will or no; His religion is His breath, He will pray because He breathes, He will speak because He breathes; it is part of Himself, of His very nature; it belongs to a great system of voluntariness, which constantly and continually gives itself out for the benefit of those who are within the range of its influence. ( J. Parker, D. D. ) Christ's penetrating insight R. Macculloch. This prediction was fully verified in our Lord Jesus Christ, who was of such quick discernment and acute understanding in the dispositions of the human heart, that He could infallibly determine with respect to men's characters, of which some memorable instances are recorded in the New Testament. Such was His penetrating sagacity that, at first sight, He could easily discover a true Israelite in whom was the fear of the Lord, from those that were wicked, hypocritical or formal, and destitute of this internal qualification ( John 1:47, 48 ). He showed that He was perfectly acquainted with the character of the woman who was a sinner. According to this prophecy the Messiah, in admitting persons into His kingdom, was not to have respect to their external advantages, their descent or their riches, their reputation and condition in the world, or their exterior appearances of feigned piety; but to judge of them simply by their fear and reverence of the Lord, which forms the beauty of the inward man, and is inseparably connected with every other Divine grace and the exercises of dutiful obedience to God. ( R. Maccullo

11:1-9 The Messiah is called a Rod, and a Branch. The words signify a small, tender product; a shoot, such as is easily broken off. He comes forth out of the stem of Jesse; when the royal family was cut down and almost levelled with the ground, it would sprout again. The house of David was brought very low at the time of Christ's birth. The Messiah thus gave early notice that his kingdom was not of this world. But the Holy Spirit, in all his gifts and graces, shall rest and abide upon him; he shall have the fulness of the Godhead dwelling in him, Col 1:19; 2:9. Many consider that seven gifts of the Holy Spirit are here mentioned. And the doctrine of the influences of the Holy Spirit is here clearly taught. The Messiah would be just and righteous in all his government. His threatening shall be executed by the working of his Spirit according to his word. There shall be great peace and quiet under his government. The gospel changes the nature, and makes those who trampled on the meek of the earth, meek like them, and kind to them. But it shall be more fully shown in the latter days. Also Christ, the great Shepherd, shall take care of his flock, that the nature of troubles, and of death itself, shall be so changed, that they shall not do any real hurt. God's people shall be delivered, not only from evil, but from the fear of it. Who shall separate us from the love of Christ? The better we know the God of love, the more shall we be changed into the same likeness, and the better disposed to all who have any likeness to him. This knowledge shall extend as the sea, so far shall it spread. And this blessed power there have been witnesses in every age of Christianity, though its most glorious time, here foretold, is not yet arrived. Meanwhile let us aim that our example and endeavours may help to promote the honour of Christ and his kingdom of peace. 11:10-16 When the gospel should be publicly preached, the Gentiles would seek Christ Jesus as their Lord and Saviour, and find rest of soul. When God's time is come for the deliverance of his people, mountains of opposition shall become plains before him. God can soon turn gloomy days into glorious ones. And while we expect the Lord to gather his ancient people, and bring them home to his church, also to bring in the fulness of the Gentiles, when all will be united in holy love, let us tread the highway of holiness he has made for his redeemed. Let us wait for the mercy of our Lord Jesus Christ unto eternal life, looking to him to prepare our way through death, that river which separates this world from the eternal world.