And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that passage, the Prophet, when things were almost past hope, comforted the small remnant of the faithful, even by this, -- that there would arise a shoot from the dry and the dying trunk of David's family, and that a branch would flourish from his despised root, which would restore to God's people their pristine glory. It is clear from the account there given, that this shoot was Christ, the Redeemer of the world. And then, he added, that he would be raised for a sign to the Gentiles, that might be to them for salvation. The words do indeed differ a little from the Hebrew text; for we read here, arise, while in Hebrew it is stand for a sign, which is the same; for he was to appear conspicuous like a sign. What is here hope, is in Hebrew seek; but according to the most common usage of Scripture, to seek God is nothing else but to hope in him. [1] But twice in this prophecy is the calling of the Gentiles confirmed, -- by the expression, that Christ was to be raised up as a sign, and he reigns among the faithful alone, -- and by the declaration, that they shall hope in Christ, which cannot take place without the preaching of the word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be further added, that hope in Christ is an evidence of his divinity.

Footnotes

1 - Isaiah 11:10. The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by Calvin, between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader of an army, raising his banner for the nations, (mys, not "people," as in our version:) and the Gentiles repair or resort to this banner for protection; and so Lowth renders the verb ydrsv, only he does not preserve the metaphor, by rendering 'lyv, "unto him," instead of "to it," as in our version. It hence appears evident, that the passage is substantially the same; and indeed the verb archein, retains in some measure the idea of the original, for it strictly means to be a leader, to rule as a chief. -- Ed.

Esaias saith - Isaiah 11:1, Isaiah 11:10.
There shall be a root - A descendant, or one that should proceed from him when he was dead. When a tree dies, and falls, there may remain a "root" which shall retain life, and which shall send up a sprout of a similar kind. So Job says Job 14:7, "For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease." So in relation to Jesse. Though he should fall, like an aged tree, yet his name and family should not be extinct. There should be a descendant who should rise, and reign over the Gentiles. The Lord Jesus is thus called also the "root and the offspring of David;" Revelation 22:16; Revelation 5:5.
Of Jesse - The father of David; 1-Samuel 17:58. The Messiah was thus descended from Jesse.
He that shall rise - That is, as a sprout springs up from a decayed or fallen tree. Jesus thus "rose" from the family of David, that had fallen into poverty and humble life in the time of Mary.
To reign over the Gentiles - This is quoted from the Septuagint of Isaiah 11:10. The Hebrew is, "Which shall stand up for an ensign of the people;" that is, a standard to which they shall flock. Either the Septuagint or the Hebrew would express the idea of the apostle. The "substantial" sense is retained, though it is not literally quoted. The idea of his "reigning" over the Gentiles is one that is fully expressed in the second psalm.
In him - Hebrew, "To it shall the Gentiles seek." The sense, however, is the same. The design of this quotation is the same as the preceding, to show that it was predicted in the Old Testament that the Gentiles should be made partakers of the privileges of the gospel. The argument of the apostle is, that if this was designed, then converts to Christianity from among the "Jews" should lay aside their prejudices, and "receive" them as their brethren, entitled to the same privileges of the gospel as themselves. The "fact" that the Gentiles would be admitted to these privileges, the apostle had more fully discussed in Romans. 10-11.

And again Esaias saith,.... In Isaiah 11:10;
there shall be a root of Jesse. This prophecy is applied to the Messiah by the Jews (y), who say,
"that when the King Messiah is revealed, there shall be gathered to him all the nations of the world, so that that Scripture shall be fulfilled which is written, "there shall be a root of Jesse", &c.''
This character, "the root of Jesse", may be understood of Christ with respect to his divine nature, who, as God, was before Jesse, and the author of his being, as of all creatures; just in such sense as he is called "the root and offspring of David", Revelation 5:5; the root of David, as he is God, and the offspring of David, as he is man; unless both are to be interpreted of his human nature, as the phrase here also may be, and denote his descent from Jesse as man; and so the Jewish writers interpret it as well as some Christian ones. This is R. David Kimchi's comment;
""and there shall be a root of Jesse"; the meaning is, , "which goes out from the root of Jesse", according to Isaiah 11:1, for "Jesse" is the root. And so the Targum of Jonathan, , "the son's son of Jesse";''
that is, David's son, the King Messiah, who sprung from Jesse's family, when that family was very low and mean, like to a tree cut down to, its roots, and to a root in a dry ground; out of which sprung the man the branch, David's son and Lord. This character may be applied to Christ as Mediator, who as a root is unseen and unknown to carnal men, and mean, abject, and of no account in the eyes of the world; the root that not only bears Jesse, David, and other good men, but all the branches of God's elect, from whom they have their beings, both in a natural and spiritual sense; which communicates life and nourishment to them; in whom their life is hid, and is safe when scarcely to be discerned in them; and from whom they have all their fruitfulness, and to whom is owing their perseverance in faith and holiness.
And he that shall rise to reign over the Gentiles; or, as the Syriac version, "and he that shall rise shall be a prince unto the Gentiles"; or, as the Arabic, "and he that shall rise out of it", the root, "shall rule over the Gentiles". In the Hebrew text in Isaiah, this is said of the root, and to be read thus, "which shall stand for an ensign of the people", Isaiah 11:10; because mention is made of a root, the apostle expresses the standing of it by rising out of it, which signifies both the incarnation and exaltation of Christ; and because an ensign is a token of power and government, therefore he has rendered it to "reign", agreeably enough to the sense; since upon Christ's exaltation, and setting up his ensign or standard, the Gospel, in the Gentile world, multitudes became voluntary subjects to him, and still do; over whom he rules by his grace and Spirit, and will more largely and manifestly in the latter day, when the kingdoms of this world shall be his. In like manner R. Aben. Ezra explains the words of the Messiah.
"Says he, this may be understood, for all the whole world shall be , "under his power", or government.''
And so the Targum of Jonathan paraphrases them, "and kingdoms shall obey him"; so that the Jew can have no reason to complain of the apostle's version.
In him shall the Gentiles trust, or "hope"; this in the Hebrew text is, "to him shall the Gentiles seek"; which cannot be truly done without faith and hope; see Hebrews 11:6; for the hope and faith of enjoying what is sought for, put persons upon seeking: so that the apostle here gives us the true sense of the words, and most fully describes the affection of the Gentiles to Christ; who having some knowledge of him, seek unto him for life and salvation, prostrate themselves at his feet, venture upon him, commit themselves to him, and hope and trust in him. This part of the prophecy is by the Jews understood of the Messiah.
"All the Gentiles (says R. David Kimchi on the text) shall seek , "to the Messiah", and shall go after him to do what he commands; all of them shall obey him.''
But why no mention made of the Israelites seeking to the Messiah? hear what they say, and which still confirms the sense of these words (z).
"The Israelites will have no need of the doctrine of the King Messiah in future time, as it is said, "to him shall the Gentiles seek", and not the Israelites.''
True enough! The apostle dwells on the proof of this point, it not being so easy of belief with the Jews, but makes it clear from the law, psalms, and prophets, which is the threefold division of the writings of the Old Testament; see Luke 24:44.
(y) Zohar in Exod. fol. 71. 1. Vid. R. Aben Ezra & R. David Kimchi in loc. (z) Bereshit Rabba, sect. 98. fol. 85. 3. & Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 3. c. 9.

And again, Esaias saith-- (Isaiah 11:10).
There shall be a--"the"
root of Jesse--meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)--see Revelation 22:16.
and he that shall rise, &c.--So the Septuagint in substantial, though not verbal, agreement with the original.

There shall be the root of Jesse - That kings and the Messiah should spring from his house, was promised to Jesse before it was to David. In him shall the gentiles hope - Who before had been "without hope," Ephesians 2:12. Isaiah 11:10