But there shall come forth a rod. As the description of such dreadful calamities might terrify the godly, and give them reason for despair, it was necessary to hold out consolation; for when the kingdom was destroyed, cities thrown down, and desolation spread over the whole country, there might have been nothing left but grief and lamentation; and therefore they might have tottered and fallen, or been greatly discouraged, if the Lord had not provided for them this consolation. He therefore declares what the Lord will afterwards do, and in what manner he will restore that kingdom. He pursues the metaphor which he employed towards the conclusion of the former chapter; for he had said that Jerusalem would be destroyed, as if a forest were consumed by a single conflagration. (Isaiah 10:33,34.) Its future desolation would be like that of a country formerly covered with forests, when the trees had been cut down, and nothing could be seen but ashes. That those things which are contrasted may answer to each other, he says, that out of the stock will come forth a branch, which will grow into a tree, and spread its branches and fruits far and wide. I have therefore preferred translating gz (gezang) a dry stock, rather than a root, though it makes little difference as to the meaning, but the former expresses more fully what the Prophet meant, namely, that though the stock be dry, the branch which shall spring from it shall be more excellent than all the forests. Hence we infer that this prediction applies solely to the person of Christ; for till he came no such branch arose. It certainly cannot be applied to Hezekiah or Josiah, who, from their very infancy, were brought up in the expectation of occupying a throne. Zerubbabel (Ezra 3:8) did not attain the thousandth part of that elevated rank which the Prophet extols. We see, therefore, that to the wretched and almost ruined Jews, consolation was held out in the Messiah alone, and that their hope was held in suspense till he appeared. At the time of his appearance, there would have been no hope that the kingdom would be erected and restored, if this promise had not been added; for the family of David appeared to be completely extinct. On this account he does not call him David, but Jesse; because the rank of that family had sunk so low, that it appeared to be not a royal family, but that of a mean peasant, such as the family of Jesse was, when David was unexpectedly called to the government of the kingdom. (1 Samuel 16:1; 2 Samuel 7:8.) So then, having sustained this calamity and lost its ancient renown, it is denominated by the Prophet the family of Jesse, because that family had no superiority above any other. Accordingly, I think that here, and not towards the conclusion of the former chapter, the consolation begins. Amidst such frightful desolation they might doubt who should be their deliverer. He therefore promises that one will spring even out of a dry trunk; and he continues, as I mentioned a little before, the same metaphor of a forest, because it is far more beautiful than if he had said in plain language that the Messiah would come. Having threatened that the forest would be entirely cut down, he adds, that still a branch will arise out of it, to restore the abundance and magnificence of the consumed forest; that is, Christ, who should be the deliverer of the people. How low his beginning was, it is unnecessary to explain. Undoubtedly, he was so far from having anything splendid or attractive, that with the exception of his birth, everything, to the view of the flesh, was inconsistent with the character of the Redeemer. Even his birth was almost obscured; for who would have thought that a poor carpenter (Mark 6:3) was descended from a royal family? Again, where was Christ born, and how had he been brought up? In short, his whole life having been mean and even contemptible, he suffered a most disgraceful death, with which he had to begin his kingdom. Yet he grew to an immeasurable height, like a large tree from a small and feeble seed, as he himself shows, (Matthew 13:31, 32; Mark 4:32,) and as we see by daily examples; for in the uninterrupted progress of his kingdom the same things must happen as were seen in his person. And the Spirit of the Lord shall rest upon him. He now begins to speak of Christ plainly and without a figure; for it was enough to have represented the consolation under that figure, in order that the full contrast between the burning of the wood and its springing up anew might be made manifest. Two states of the people are described by him; for, after having explained the calamity, he next added the hope of restoration, though the commencement of it was from a slender branch. But now he plainly shows what will be the nature of the redemption, and what will be the condition of Christ and of his kingdom. Some think that this should rather be viewed as referring to Hezekiah; but how groundless that opinion is we have already shown; [1] for when he was born, David had still a flourishing reputation, and the rank of royalty belonged to his descendants; and Hezekiah was very far from attaining that greatness which is shortly afterwards described. Now, hence we infer that the spiritual kingdom of Christ was formerly promised to the ancient people, because his whole strength, power, and majesty, is here made to consist in the gifts of the Spirit. Although Christ was not deficient in gifts of this kind, yet as he took upon him our flesh, it was necessary that he should be enriched with them, that we might afterwards be made partakers of all blessings of which otherwise we are destitute; for out of his fullness, as John says, we must draw as from a fountain. (John 1:16; 7:37, 38.) The Spirit of the Lord We must keep in view what I mentioned a little ago, that this refers to Christ's human nature; because he could not be enriched with the gift and grace of the Father, except so far as he became man. Besides, as he came down to us, so he received the gifts of the Spirit, that he might bestow them upon us. And this is the anointing from which he receives the name of Christ, which he imparts to us; for why are we called Christians, but because he admits us to his fellowship, by distributing to us out of his fullness according to the measure (Ephesians 4:7) of undeserved liberality? And undoubtedly this passage does not so much as teach us what Christ is in himself, as what he received from the Father, that he might enrich us with his wealth. The spirit of wisdom and understanding. Though it is not necessary to bestow great attention on single words, yet if any person wish to draw a slight distinction between wisdom and understanding, I consider it to be this, that the word wisdom comprehends generally all that relates to the regulation of the life, and that understanding is added for the sake of explaining it; for if we are endowed with this wisdom, we shall have sagacity enough. Counsel means that judgment by which we can thread our way through intricate affairs; for understanding would not be sufficient, if there were not also counsel, that we might be able to act with caution in doubtful matters. The word might is well enough known. Knowledge differs little from understanding; except that it relates more to the act of knowing, and thus declares what has taken place. The fear of the Lord means a sincere desire to worship God. The Prophet does not here enumerate all the gifts of the Holy Spirit, as some have thought. Out of this passage the Papists have foolishly and ignorantly drawn their sevenfold grace, and some of the ancients fell into a similar blunder. He enumerates only six kinds; but they have added a seventh out of their own head. But as one error commonly follows another, they have chosen to limit the gifts of the Spirit to the number seven, although in other parts of Scripture (John 14:17; 2-Timothy 1:7) he receives numerous and lofty commendations drawn from the variety of the effects which he produces. Besides, it is very evident that it is through the kindness of Christ (Galatians 5:22, 23) that we are partakers of other blessings than those which are here enumerated, of meekness, chastity, sobriety, truth, and holiness; for these proceed from none else than from Christ. He does not mention, therefore, all the gifts which were bestowed on Christ, for that was unnecessary; but only shows briefly that Christ came not empty-handed, but well supplied with all gifts, that he might enrich us with them. If these things had not been added, we might have supposed, as the Jews commonly do, that the restoration of this kingdom was carnal, and might have imagined that Christ was poor and destitute of all blessings. Accordingly, the Prophet afterwards shows that the gifts of the Spirit are laid up in him, first, generally, and next, particularly; that we may go to him to obtain whatever we want. He will enlighten us with the light of wisdom and understanding, will impart to us counsel in difficulties, will make us strong and courageous in battles, will bestow on us the true fear of God, that is, godliness, and, in a word, will communicate to us all that is necessary for our life and salvation. All gifts are here included by the Prophet, so that it is excessively foolish to attempt to conceal those which do not belong to the present enumeration. He shows that they dwell in Christ, in order that they may be communicated to us. We are also called his fellows, (Psalms 45:7,) because strength proceeds from him as the head to the individual members, and in like manner Christ causes his heavenly anointing to flow over the whole body of his Church. Hence it follows that those who are altogether barren and dry have no interest in Christ, and falsely glory in his name. Whenever therefore we feel that we are in want of any of these gifts, let us blame our unbelief; for true faith makes us partakers of all Christ's benefits. We ought therefore to pray to the Lord not to permit the lusts of the flesh to rule in us, that Christ may wholly unite us to himself. It should also be observed, that we ought to ask all blessings from Christ alone; for we are mistaken if we imagine that anything can be obtained from the Father in any other way.

Footnotes

1 - See [19]page 372.

And there shall come forth a rod - In the previous chapter, the prophet had represented the Assyrian monarch and his army under the image of a dense and flourishing forest, with all its glory and grandeur. In opposition to this, he describes the illustrious personage who is the subject of this chapter, under the image of a slender twig or shoot, sprouting up from the root of a decayed and fallen tree. Between the Assyrian, therefore, and the person who is the subject of this chapter, there is a most striking and beautiful contrast. The one was at first magnificent - like a vast spreading forest - yet should soon fall and decay; the other was the little sprout of a decayed tree, which should yet rise, expand and flourish.
A rod - (חטר choṭı̂r). This word occurs in but one other place; Proverbs 14:3 : 'In the mouth of the foolish is a "rod" of pride.' Here it means, evidently, a branch, a twig, a shoot, such as starts up from the roots of a decayed tree, and is synonymous with the word rendered "branch" (צמח tsemach) in Isaiah 4:2; see the Note on that place.
Out of the stem - (מגזע mı̂geza‛). This word occurs but three times in the Old Testament; see Job 14:8; where it is rendered "stock:"
Though the root thereof wax old in the earth,
And the stock thereof die in the ground;
And in Isaiah 40:24 : 'Yea, their "stock" shall not take root in the earth.' It means, therefore, the stock or stump of a tree that has been cut down - a stock, however, which may not be quite dead, but where it may send up a branch or shoot from its roots. It is beautifully applied to an ancient family that is fallen into decay, yet where there may be a descendant that shall rise and flourish; as a tree may fall and decay, but still there may be vitality in the root, and it shall send up a tender germ or sprout.
Of Jesse - The father of David. It means, that he who is here spoken of should be of the family of Jesse, or David. Though Jesse had died, and though the ancient family of David would fall into decay, yet there would arise from that family an illustrious descendant. The beauty of this description is apparent, if we bear in recollection that, when the Messiah was born, the ancient and much honored family of David had fallen into decay; that the mother of Jesus, though pertaining to that family, was poor, obscure, and unknown; and that, to all appearance, the glory of the family had departed. Yet from that, as from a long-decayed root in the ground, he should spring who would restore the family to more than its ancient glory, and shed additional luster on the honored name of Jesse.
And a branch - (נצר nêtser). A twig, branch, or shoot; a slip, scion, or young sucker of a tree, that is selected for transplanting, and that requires to be watched with special care. The word occurs but four times; Isaiah 60:21 : 'They shall inherit the land forever, the branch of my planting;' Isaiah 14:19 : 'But thou art cast out of thy grave as an abominable branch;' Daniel 11:7. The word rendered branch in Jeremiah 23:5; Jeremiah 33:15, is a different word in the original (צמח tsemach), though meaning substantially the same thing. The word "branch" is also used by our translators, in rendering several other Hebrew words; "see" Taylor's "Concordance." Here the word is synonymous with that which is rendered "rod" in the previous part of the verse - a shoot, or twig, from the root of a decayed tree.
Out of his roots - As a shoot starts up from the roots of a decayed tree. The Septuagint renders this, 'And a flower (ἄνθος anthos) shall arise from the root.' The Chaldee, 'And a king shall proceed from the sons of Jesse, and the Messiah from his sons' sons shall arise;' showing conclusively that the ancient Jews referred this to the Messiah.
That this verse, and the subsequent parts of the chapter, refer to the Messiah, may be argued from the following considerations:
(1) The fact that it is expressly applied to him in the New Testament. Thus Paul, in Romans 15:12, quotes the tenth verse of this chapter as expressly applicable to the times of the Messiah.
(2) The Chaldee Paraphrase shows, that this was the sense which the ancient Jews put upon the passage. That paraphrase is of authority, only to show that this was the sense which appeared to be the true one by the ancient interpreters.
(3) The description in the chapter is not applicable to any other personage than the Messiah. Grotius supposes that the passage refers to Hezekiah; though, 'in a more sublime sense,' to the Messiah. Others have referred it to Zerubbabel. But none of the things here related apply to either, except the fact that they had a descent from the family of Jesse; for neither of those families had fallen into the decay which the prophet here describes.
(4) The peace, prosperity, harmony and order, referred to in the subsequent portions of the chapter, are not descriptive of any portion of the reign of Hezekiah.
(5) The terms and dcscriptions here accord with other portions of the Scriptures, as applicable to the Messiah. Thus Jeremiah Jeremiah 23:5; Jeremiah 33:15 describes the Messiah under the similitude of a "branch, a germ or shoot - using, indeed, a different Hebrew word, but retaining the same idea and image; compare Zac 3:8. It accords also with the description by Isaiah of the same personage in Isaiah 4:2; see the note on the place.
(6) I may add, that nearly all commentators have referred this to the Messiah; and, perhaps, it would not be possible to find greater unanimity in regard to the interpretation of any passage of Scripture than on this.

And there shall come forth a (a) rod out of the stem of Jesse, and a Branch shall grow out of his roots:
(a) Because the captivity of Babylon was a figure of the spiritual captivity under sin, he shows that our true deliverance must come by Christ: for as David came out of Jesse, a man without dignity, so Christ would come of a poor carpenter's house as out of a dead stock, (Isaiah 53:2).

And there shall come forth a rod out of the stem of Jesse,.... By which is meant, not Hezekiah, as R. Moses (o) the priest, and others, since he was now born, and must be at least ten or twelve years of age; but the Messiah, as both the text and context show, and as is owned by many Jewish writers (p), ancient and modern: and he is called a "rod", either because of his unpromising appearance, arising "out of the stem of Jesse"; from him, in the line of David, when that family was like a tree cut down, and its stump only left in the ground, which was the case when Jesus was born of it: Jesse's family was at first but a mean and obscure one; it became very illustrious in David's time, and in some following reigns; from the Babylonish captivity, till the time of Christ, it was very low; and at the birth of Christ was low indeed, his supposed father being a carpenter, and his real mother Mary a poor virgin, dwelling at Nazareth; and it seemed very unlikely, under these circumstances, that he should be the King Messiah, and be so great as was foretold he should; and have that power, authority, and wisdom he had; and do such mighty works as he did; and especially be the author of eternal salvation; and bring forth such fruits, and be the cause of such blessings of grace, as he was: or else because of his kingly power and majesty, the rod or branch being put for a sceptre, and so a symbol of that; to which the Targum agrees, paraphrasing the words thus,
"and a King shall come forth from the sons of Jesse:''
and the sense is, that though Jesse's or David's family should be brought so very low as to be as the stem or stump of a tree, without a body, branches, leaves, and fruit; yet from thence should arise a mighty King, even the King Messiah, who is spoken of by so many august names and titles, Isaiah 9:6 and this is observed for the comfort of the people of Israel, when distressed by the Assyrians, as in the preceding chapter Isaiah 10:1; when those high ones, comparable to the loftiest cedars in Lebanon, and to the tallest trees in the forest, should be hewn down, a rod should come out of Jesse's stem, which should rise higher, and spread more than ever they did:
and a branch shall grow out of his roots; the roots of Jesse, out of his family, compared to the stump of a tree; meaning either his ancestors, as Abraham, Isaac, Jacob, Judah, Boaz, and Obed; or his posterity, as David, Joseph, and Mary; and so the Targum,
"and the Messiah shall be anointed (or exalted) from his children's children.''
The branch is a well known name of the Messiah; See Gill on Isaiah 4:2 the word Netzer, here used, is the name of the city of Nazareth (q); which perhaps was so called, from the trees, plants, and grass, which grew here; and so our Lord's dwelling here fulfilled a prophecy, that he should be called a Nazarene; or an inhabitant of Netzer, Matthew 2:23. The Jews (r) speak of one Ben Netzer, who they say was a robber, took cities, and reigned over them, and became the head of robbers; and make (s) him to be the little horn in Daniel 7:8 and wickedly and maliciously say (t) he was Jesus; and yet, under all this wickedness, they tacitly own that Jesus of Nazareth is the Netzer this prophecy speaks of; the design of which is to show the meanness of Christ's descent as man, and that he should be as a root out of a dry ground, Isaiah 53:2 or rather as a rod and branch out of a dry root.
(o) Apud Aben Ezra in loc. (p) Bereshit Rabba, sect. 85. fol. 75. 1. Midrash Tillim in Psal. lxxii. 1. Apud Yalkut Simeoni, par. 2. fol. 112. 2. Abarbinel, Mashmia Jeshua, fol. 8. 4. Aben Ezra, Jarchi, & Kimchi, in loc. Nachman. Disputat. cum Fratre Paulo, p. 53. (q) David de Pomis Lexic. p. 141. (r) T. Bab. Cetubot, fol. 51. 2. & Gloss. in ib. (s) Bereshit Rabba, sect. 76. fol. 67. 2. (t) Abarbinel in Daniel. vii. 8. fol. 44. 1.

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, Colossians 1:19; Colossians 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.

(Isaiah. 11:1-16)
rod--When the proud "boughs" of "Lebanon" (Isaiah 10:33-34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (Isaiah 10:5-6, Isaiah 10:18-19).
stem--literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (Isaiah 10:18-19), when Messiah should arise from it, to raise it to more than its pristine glory. Luke 2:7 proves this (Isaiah 53:2; compare Job 14:7-8; see on Isaiah 8:6).
Branch--Scion. He is nevertheless also the "root" (Isaiah 11:10; Revelation 5:5; Revelation 22:16. "Root and offspring" combines both, Zac 3:8; Zac 6:12).

This is the fate of the imperial power of the world. When the axe is laid to it, it falls without hope. But in Israel spring is returning. "And there cometh forth a twig out of the stump of Jesse, and a shoot from its roots bringeth forth fruit." The world-power resembles the cedar-forest of Lebanon; the house of David, on the other hand, because of its apostasy, is like the stump of a felled tree (geza‛, truncus, from gâza‛, truncare), like a root without stem, branches, or crown. The world-kingdom, at the height of its power, presents the most striking contrast to Israel and the house of David in the uttermost depth announced in Isaiah 6:1-13 fin., mutilated and reduced to the lowliness of its Bethlehemitish origin. But whereas the Lebanon of the imperial power is thrown down, to remain prostrate; the house of David renews its youth. And whilst the former has no sooner reached the summit of its glory, than it is suddenly cast down; the latter, having been reduced to the utmost danger of destruction, is suddenly exalted. What Pliny says of certain trees, "inarescunt rursusque adolescunt, senescunt quidem, sed e radicibus repullulant," is fulfilled in the tree of Davidic royalty, that has its roots in Jesse (for the figure itself, see F. V. Lasaulx, Philosophie der Geschichte, pp. 117-119). Out of the stumps of Jesse, i.e., out of the remnant of the chosen royal family which has sunk down to the insignificance of the house from which it sprang, there comes forth a twig (choter), which promises to supply the place of the trunk and crown; and down below, in the roots covered with earth, and only rising a little above it, there shows itself a nētzer, i.e., a fresh green shoot (from nâtzēr, to shine or blossom). In the historical account of the fulfilment, even the ring of the words of the prophecy is noticed: the nētzer, at first so humble and insignificant, was a poor despised Nazarene (Matthew 2:23). But the expression yiphreh shows at once that it will not stop at this lowliness of origin. The shoot will bring forth fruit (pârâh, different in meaning, and possibly
(Note: We say possibly, for the Indo-Germanic root bhar, to bear (Sanscr. bharâmi = φέρω, fero, cf., ferax, fertilis), which Gesenius takes as determining the radical meaning of pârach, cannot be traced with any certainty in the Semitic. Nevertheless peri and perach bear the same relation to one another, in the ordinary usage of the language, as fruit and blossom: the former is so called, as that which has broken through (cf., pĕtĕr); the latter, as that which has broken up, or budded.)
also in root, from pârach, to blossom and bud). In the humble beginning there lies a power which will carry it up to a great height by a steady and certain process (Ezekiel 17:22-23). The twig which is shooting up on the ground will become a tree, and this tree will have a crown laden with fruit. Consequently the state of humiliation will be followed by one of exaltation and perfection.

And - And having said that the Assyrian yoke should be destroyed because of the anointing, he now explains who that anointed person was. The stem - Or, stump: for the word signifies properly a trunk cut off from the root. By which he clearly implies, that the Messiah should be born of the royal house of David, at that time when it was in a most forlorn condition, like a tree cut down, and whereof nothing is left but a stump or root under ground. Of Jesse - He doth not say of David, but of Jesse, who was a private and mean person, to intimate, that at the time of Christ's birth the royal family should be reduced to its primitive obscurity.