An Introduction and Examination of Isaiah 11
Isaiah 11 is a prophecy of the just and peaceful reign of a Davidic descendant. To begin this examination, one must begin with a survey of the Book of Isaiah. Isaiah has been called the gospel of the Old Testament and is written by the prophet Isaiah who prophesied during the Neo-Assyrian Crisis of the 8th century BCE. Other prophets prophesying during this time include, Jonah, Amos, Hosea, and Micah. Isaiah was the prophet par excellence of the classical era of prophecy1 and during the reigns of four Judean kings mentioned in Isa. 1:1. He received his vision during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah and his prophetic ministry began in the final year of Uzziah’s reign in 740 BCE through the later years of Hezekiah’s reign in 686 BCE.2 Isaiah’s messages are against the backdrop of Judah, the Southern Kingdom. However, one sees from the presence of oracles against foreign nations (13–23), that YHWH, the Holy One of Israel, is the Lord of the Universe.
Isa. 11 is presented against the background of impending war. This conflict contains national and international elements. In the Syro-Ephraimite conflict, Syria and Israel, the Northern Kingdom, join forces against Judah. It is during national and international conflict that Isaiah prophesies a future period of peace. Aha, the present Davidic king, has been a disappointment to both the Lord and the people of Judah. In spite of the faithlessness of the Davidic throne and the kings, the Lord will send a leader “after His own heart.”
Occurring against the backdrop of King Ahaz’s reign from 732 to 715 BCE, Isa. 11 is the hopeful prophecy of a Davidic Ruler who will arise from the lineage of Jesse. The two main sections of the chapter are verses 1–9, which describes the just and peaceful reign of a Davidic Branch.3 Verses 10–16 depict a drawing of the remnant of Israel and the nations to the Lord.
Verses 1 and 2 announce the new coming of a king. The language used to describe the coming Davidic King is “a shoot will grow of Jesse’s root stock.” The parallel idea is repeated in the second part of verse 1 where it reads, “and a branch from his roots shall bear fruit.” The future ideal king will not be another disappointment. Verse 2 confirms positive rule of the New Davidic king and lists his qualities. Just as the Spirit of the Lord came upon David in 1 Samuel 16:13, the Spirit of the Lord will also be upon this new Davidic ruler. Verse two expresses characteristics of the ruler who will have a spirit of wisdom and understanding, and have good counsel and might. Last but not least, the ruler will possess knowledge and the fear of the Lord.
Verses 3 – 5 describe the manner in which the David Ruler will govern. These gifts of the Spirit will enable the new Davidic ruler to govern very differently from Ahaz.4 Kings were ultimately responsible for establishing justice in each nation and the establishment of a just society was ideal for ancient, Near Eastern kings.5 Isaiah describes the manner of the rule of the ideal king and the motive for his leadership. The ideal king will take pleasure in a government that obeys the Lord (3a). The rule of the king will not be determined by appearances or hearsay (4). The king will treat the poor with justice and the wicked will experience his decrees of justice that will end in their demise.
Verses 6 – 9 mentions justice and integrity in the Davidic reign. The kingdom will be an Eden-like paradise with peace. The original curse on the relationship between man and animals that exists as a result of original sin (Gen. 3:14–19) will be removed.6 The former dangerous relationships between wild animals of prey and domesticated animals will not exist. Children will not be harmed by animals of prey and will even guide them. The language is a return to the Garden of Eden. Children will even play amongst the nests of snakes. In the Lord’s Holy Mountain from which He rules, the injurious effects of sin will not exist for the Lord’s Rule will exist as the “waters cover the sea.” The language “to take delight in” is reminiscent of Genesis 8:21, which describes the Lord smelling the pleasant aroma from the burnt offering of Noah after the flood. This correlates with the pleasure derived by from being an obedient follower of Yahweh and the harmonious relationship that is created as a result
Verses 10 – 16 explain how people will be gathered to the “holy mountain” (v. 9) where the Messiah will rule.7 Verse 10 focuses on the Gentiles. Verses 11–16 focus on the Jews. Both verses 10 and 11 begin with the eschatological phrase, “in that day.” Reference to the Messiah as “root” (v.10) closely connects with “shoot” and “branch” (v.1).8 This reference occurs in Isaiah 53:2. In the New Testament, “root” appears three times (Rom. 15:12 ; Rev. 5:5; 22:16). In the last citation of Revelation 22:16, John identifies Jesus as the “Root and the Offspring of David.”9 The Root of Jesse will be raised as a banner for the remnant of Israel. The remnant of Israel will be summoned and there will be a glorious resting place for God’s people. In verse 10 one sees the nations coming to Jerusalem to find a “resting place” in the language identical to the hope Naomi has for her two daughters-in-law who she requests return back to Moab (Ruth 1:9). The remnant will come from the nations towards the South, North, West and East of Israel. The mention of four directions includes the major regions where Israel was taken captive or fled.10 The return of the remnant to Jerusalem mentioned in verse 11 is reiterated in verse 12. There is the mention of a second recovery of the remnant. The return of the remnant uses the language of the first Exodus from Egypt. In verses 13 and 14, Isaiah mentions the relationship between Israel in the North and Judah in the South. The enmity between the Northern and Southern Kingdoms will not exist. There will be peace. The jealousy of Ephraim towards Judah will not exist. The discord between the Northern and Southern Kingdoms goes back to the time of David when the Northern Tribes made Saul’s fourth son Ishosheth, King of Israel while Judah made David their king (2 Sam. 2:8–11).11 These hostilities led to the division of the nation into Israel and Judah after the death of Solomon. In the time of Isaiah, there are hostilities that lead to the Syro-Ephraimite War (7:1–6; 9:21).12 The use of the second time referenced in verse 11 is further elaborated upon in verse 15 and 16. Isaiah reaches back beyond David to the Exodus.13 In verse 15 the use of the term to “utterly destroy” is reminiscent of the book of Joshua where one sees the destruction of 31 nations in the fulfillment of the promises made to Abraham. The verb “haram” (to utterly destroy) is used in verse 15 and 29 times in Exodus and Joshua.14 The verb is typically used to refer to things that are vile and to be separate from human contact (Joshua 2:7; 6:17).15 In the present case, Isaiah mentions “gulf of the Red Sea” and how YHWH sent an east wind to dry up the sea so that the people of Israel could pass through the dry sea bed (Exodus 14:21). Changing the Red Sea into seven dry river beds is a way of describing the completed and perfect work of YHWH.16 Isaiah ends this prophecy with the promise of a highway from Assyria that will enable the return of the remnant of Israel. Isaiah compares the eschatological return of the remnant to the Exodus event when YHWH miraculously intervened and delivered his people.
In conclusion, Isaiah 11 is a prophecy about a Davidic King who will have a universal, just, and peaceful reign. The “Root of Jesse” will have the qualities that have been lacking in previous Davidic descendants. This Davidic ruler will fear the Lord, practice justice, establish peace, slay the wicked, and restore the oppressed remnant of Judah and Israel. For the Body of Christ, this prophecy is and will be fulfilled in our Lord and Savior Christ Jesus!
Notes
1. C. Hassell Bullock. An Introduction to the Old Testament Prophetic Books. Updated Edition. Chicago: Moody Press, 2007. 150–151.
2. Ibid.
3. Gary Smith. Isaiah 1–39: An Exegetical and Theological Exposition of Holy Scripture. Volume 15A. The New American Commentary. Nashville, TN: B & H Publishing Group, 2007. 270–271.
4. Ibid.
5. Ibid., 2007. 273.
6. Ibid., 273–274.
7. Herbert M. Wolf. Interpreting Isaiah: The Suffering and Glory of the Messiah. Grand Rapids, MI: Zondervan, 105.
8. Ibid.
9. Ibid.
10. Ibid.
11. Gary Smith. Isaiah 1–39: An Exegetical and Theological Exposition of Holy Scripture. Volume 15A. The New American Commentary. Nashville, TN: B & H Publishing Group, 2007, 277–278.
12. Ibid.
13. J. Alec Motyer. Isaiah. Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press, 2007, 124.
14. Ibid.
15. Ibid.
16. This idea is reflected in the Translation Notes of the NET Bible for verse 15. The NET Bible is an exhaustive detailed study Bible that contains 60,932 translation notes.
