Chú giải Kinh Thánh

This chapter Isaiah 11 is connected with the preceding as part of the same general prophecy. In that, the prophet bad described the invasion of Sennacherib, and had given the assurance that Jerusalem should be safe, notwithstanding the threatened invasion. The general design of that prophecy was "to console the people with the assurance of their deliverance from impending calamity." But it was a general principle with the Hebrew prophets, and particularly with Isaiah, when "any" event tending to console the people, or to excite the nation's gratitude, occurred, to east the eye forward to that great future deliverance which they anticipated under the Messiah; see the Introduction, Section 7, (3.) The contemplation of "present" objects dies away; the mind fixes more intently on the glories of the Messiah's reign; the prophetic vision ranges over the beauties of his person, and the glories of his kingdom, until the prophet seems to have forgotten the subject with which he commenced.

This was perfectly natural. It was by an obvious law of association in the mind, by which the mention of deliverance, in any form, however humble, would suggest that great deliverance on which the eye of every Jew would rest. It hence follows, that wherever the prophet begins, he usually ends with a glowing description of the reign of the Messiah. However far from this central object of revealed religion he may commenee, yet there is a tendency everywhere "to it" in the prophetic writings; and the moment that, by any law of association, this object is suggested, or the eye catches a glimpse of it, the former object sinks out of view, and the person and reign of the Messiah becomes the sole theme of the prophetic description. This is the case here. Isaiah had commenced the prophecy with an account of the invasion of Sennacherib; Isaiah 10:5, ... He had described the deliverance from that danger; Isaiah 10:33-34. The mention of this deliverance directs his thoughts to that far greater deliverance which would take place under the Messiah; and immediately Isaiah 11 he commences a glowing description of his coming and his reign. The "language" with which he commenced the prophecy, is retained; the illustrations are drawn from the subject "before" under consideration; but the description pertains to the glories of the reign of the Messiah. The proof of this will appear in the note at particular passages in the chapter. Its general design is, to console the people by the prospect of a great future deliverance under the Messiah, and by a prospect of the glosses of his reign. He describes,

(i) The certainty that he would come, and his character; Isaiah 11:1-5.

(ii) The peace and prosperity which would follow from his advent; Isaiah 11:6-9.

(iii) The fact that, the Gentiles would he called to partake of the privileges of his reign; Isaiah 11:10.

(iv) The restoration of the exiles to their native land under his reign; Isaiah 11:11-12.

(v) The fact, that his reign would put a period to dissensions and strifes between the contending nations of the Jews; Isaiah 11:13; and

(vi) The universal prevalence of his religion, and the deliverance of his people; Isaiah 11:14-16.

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 Jer 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 Zechariah 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 the Spirit of the Lord - The Spirit of Yahweh. Chaldee, 'And there shall rest upon him the spirit of prophecy from before Yahweh.' In the previous verse, the prophet had announced his origin and his birth. In this, he proceeds to describe his extraordinary endowments, as eminently holy, pure, and wise. There can be no doubt that reference is here had to the Holy Spirit, the third person of the sacred Trinity, as descending upon him in the fullness of his influences, and producing in him perfect wisdom, knowledge, and the fear of the Lord. The Spirit of Yahweh shall rest upon him - a Spirit producing wisdom, understanding, counsel, might, etc. All these are lit the Scriptures traced to the agency of the Holy Spirit; see 1 Corinthians 12:8-11. The meaning here is, that the Messiah should be endowed with these eminent prophetic gifts and qualifications for his ministry by the agency of the Holy Spirit. It was by that Spirit that the prophets had been inspired (see 2 Peter 1:21; 2 Timothy 3:16); and as the Messiah was to be a prophet Deuteronomy 18:15, Deuteronomy 18:18, there was a fitness that he should be endowed in the same manner. If it be asked how one, who was divine in his own nature, could be thus endowed by the aid of the Spirit, the answer is, that he was also to be a man descended from the honored line of David, and that as a man he might be furnished for his work by the agency of the Holy Spirit. His human nature was kept pure; his mind was made eminently wise; his heart always retained the fear and love of God, and there is no absurdity in supposing that these extraordinary endowments were to be traced to God. That he was thus under the influence of the Holy Spirit, is abundantly taught in the New Testament. Thus, in Matthew 3:16, the Holy Spirit is represented as descending on him at his baptism, In John 3:34, it is said, 'For he whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto him;' compare Colossians 1:19.

Shall rest upon him - That is, shall descend on him, and remain with him. It shall not merely come upon him, but shall attend him permanently; compare Numbers 11:25-26.

The spirit of wisdom - The spirit producing wisdom, or making him wise. Wisdom consists in the choice of the best means to secure the best ends. This attribute is often given to the Messiah in the New Testament, and was always evinced by him; compare 1 Corinthians 1:30; Ephesians 1:17; Colossians 2:3 : 'In whom are hid all the treasures of wisdom and knowledge.'

And understanding - The difference between the words here rendered wisdom and understanding is, that the former denotes wisdom properly; and the latter, that judgment resulting from wisdom, by which we distinguish things, or decide on their character.

The spirit of counsel - That by which be shall be qualified to "give" counsel or advice; the qualification of a public instructor and guide; see the note at Isaiah 9:6.

And might - Strength, vigor, energy; that strength of heart and purpose which will enable a man to meet difficulties, to encounter dangers, to be bold, open, and fearless in the discharge of his duties. It is not necessary to remark, that this characteristic was found in an eminent degree in the Lord Jesus Christ.

Of knowledge - That is, the knowledge of the attributes and plans of Yahweh; compare Matthew 11:27 : 'Neither knoweth any man the Father save the Son.' John 1:18 : 'No man hath seen God at I any time; the only begotten Son, which is in the bosom of the Father, he hath declared him;' 1 John 5:20.

And of the fear of the Lord - The fear of Yahweh is often used to denote piety in general, as consisting in a reverence for the divine commands, and a dread of offending him; "that is," a desire to please him, which is piety; compare Job 28:28; Psalm 19:9; Psalm 111:10; Proverbs 1:7; Proverbs 3:13; Proverbs 15:33; Proverbs 19:23. That this characteristic was found eminently in the Lord Jesus, it is not necessary to attempt to prove.

And shall make him of quick understanding - (והריחו vahărı̂ychô) The Septuagint renders this, 'And the spirit of the fear of God shall fill him.' The Chaldee, 'And the Lord shall draw him near to him in his fear.' The Syriac, 'And he shall be resplendent (like the sun, or the stars) in the fear of the Lord.' The Hebrew word used here is probably derived from ריח rêyach, used only in Hiphil, "to smell;" and is kindred with רוח rûach, "wind, breath," for fragrant substances "breathe out" an odor. - "Gesenius." It then denotes "to take delight in smelling" Exodus 30:38; Leviticus 26:31; and thence, by an easy transition, to take delight in anything; Amos 5:21. The reason is, that the objects of smell are usually pleasant and agreeable; and especially such as were the aromatics used in public worship. The sense here is, probably, that he would take pleasure in the fear of Yahweh, that is, in piety, and in devoting himself to his service. The interpretation given in our translation, is that given by many expositors; though that above suggested is probably the correct one. The word is used to denote "pleasure" in a thing; it is not used anywhere, it is believed, to denote a quick understanding; compare Exodus 5:21; Philippians 4:18. The idea which is conveyed by our translators is, probably, derived from "the discernment of the quality" of objects by an acute sense of smell, and hence, they interpreted the word to denote an acute discrimination of any objects.

And he shall not judge after the sight of his eyes - He sha 1 not judge of things by their external appearance. or with partiality. This is language which is applicable to a magistrate, and is spoken of the Messiah as the descendant of David, and as sitting on his throne as a ruler of his people. He who judges 'after the sight of his eyes,' does it according to external appearances, showing favor to rank, to the rich, and the great; or judging as things "appear" without a close and careful inquiry into their true nature and bearings; compare John 7:24 : 'Judge not according to the appearance, but judge righteous judgment;' Deuteronomy 1:16-17.

Neither reprove - יוכיח yôkiyach. This word means "to show, to prove; to correct, reprove, convince; to reproach, or censure; to punish; to judge, decide, etc." Here it is evidently used as synonymous with 'shall he judge' in the former part of the parallelism - retaining the idea of a just judge, who decides not according to the hearing of the ears, but according to justice.

After the hearing of his ears - Not by plausible statements, and ingenious defenses, but by weighing evidence, and by an impartial examination of the true merits of the case. This belonged to the Lord Jesus, because,

(1) He was never influenced by any undue regard to rank, honor, or office. His opinions were always impartial; his judgments without bias or favoritism.

(2) He was able to discern the true merits of every case. He knew what was in man, saw the true state of the heart, and, therefore, was not deceived or imposed upon as human judges are; see John 2:24-25; compare Revelation 2:28; John 6:64.

Shall he judge the poor - That is, he shall see that impartial justice is done them; he shall not take part with the rich against the poor, but shall show that he is the friend of justice. This is the quality of a just and upright magistrate, and this character the Lord Jesus everywhere evinced. He chose his disciples from among the poor; he condescended to be their companion and friend; he provided for their needs; and he pronounced their condition blessed; Matthew 5:3. There may be a reference here to the poor in spirit - the humble, the penitent; but the main idea is, that he would not be influenced by any undue regard for the higher ranks of life, but would be the friend and patron of the poor.

And reprove - הוכיח hô̂kiyach. And judge, decide, or argue for; that is, he shall be their friend and their impartial judge; Isaiah 11:3.

With equity - With uprightness, or uncorrupted integrity.

For the meek of the earth - ענוי־ארץ ‛anevēy 'ārets. For the humble, the lower class; referring to those who were usually passed by, or oppressed by those in power.

And he shall smite the earth - By the "earth" here, or the land, is meant evidently "the wicked," as the following member of the parallelism shows. Perhaps it is intended to be implied, that the earth, when he should come, would be eminently depraved; which was the fact. The characteristic here is that of an upright judge or prince, who would punish the wicked. To "smite" the earth, or the wicked, is expressive of punishment; and this characteristic is elsewhere attributed to the Messiah; see Psalm 2:9-12; Revelation 2:27. The trait is that of a just, upright, impartial exercise of power - such as would be manifested in the defense of the poor and the innocent, and in the punishment of the proud and the guilty.

With the rod of his mouth - The word שׁבט shêbet rendered here 'rod,' denotes properly a stick, or staff; a rod for chastisement or correction Proverbs 10:13; Proverbs 13:24; Job 9:34; Job 21:9; the staff, or scepter of a ruler - as an emblem of office; a measuring rod; a spear, etc.; Note, Isaiah 10:5. It is not elsewhere applied to the mouth, though it is often used in other connections. It means that which goes out of the mouth - a word command threatening decision; and it is implied that it would go forth to pronounce sentence of condemnation, and to punish. His word would be so just, impartial, and authoritative, that the effect would be to overwhelm the wicked. In a sense similar to this, Christ is said to have been seen by John, when 'out of his mouth went a sharp two-edged sword' Revelation 1:16; that is, his commands and decisions were so authoritative, and so certain in their execution, as to be like a sharp sword; compare Hebrews 4:12; Isaiah 49:2 : 'And he hath made my mouth like a sharp sword.' The discriminating preaching, the pungent discourses, the authoritative commands of the Lord Jesus, when on earth, showed, and his judicial decisions in the day of judment will show, the manner of the fulfillment of the prediction.

And with the breath of his lips - This is synonymous with the previous member of the parallelism. 'The breath of his lips' means that which goes forth from his lips - his doctrines, his commands, his decisions.

Shall he slay the wicked - That is, he shall condemn the wicked; or, he shall sentence them to punishment. This is descriptive of a prince or ruler, who by his commands and decisions effectually subdues and punishes the wicked; that is, he does justice to all. Grotius interprets this, 'by his prayers,' referring it to Hezekiah, and to the influence of his prayers in destroying the Assyrians. The Chaldee Paraphrast translates it, 'And by the word of his lips he shall slay the impious Armillus.' By "Armillus," the Jews mean the last great enemy of their nation, who would come after Gog and Magog and wage furious wars, and who would slay the Messiah Ben Ephraim, whom the Jews expect, but who would be himself slain by the rod of the Messiah Ben David, or the son of David. - "Castell."

And righteousness shall be the gridle of his loins - The sense of this verse is plain. He will always exhibit himself as a just and faithful king. "The girdle of the loins" refers to the cincture, or band, with which the ancients girded themselves. A part of their dress consisted of an outward, loose, flowing robe. This robe it was necessary to gird up, or to confine close to the body in active labor, or in running; and the meaning of the figure used here is, probably, that the virtues of righteousness and justice would adhere to him as closely and inseparably as the garment does to the body to which it was bound. The figure of representing the virtues as clothing, or describing them as parts of dress with which we are invested, is common in the Scriptures:

I put on righteousness, and it clothes me;

My judgment was as a robe and a diadem.

The wolf also - In this, and the following verses, the prophet describes the effect of his reign in producing peace and tranquility on the earth. The description is highly poetical, and is one that is common in ancient writings in describing a golden age. The two leading ideas are those of "peace" and "security." The figure is taken from the condition of animals of all descriptions living in a state of harmony, where those which are by nature defenseless, and which are usually made the prey of the strong, are suffered to live in security. By nature the wolf preys upon the lamb, and the leopard upon the kid, and the adder is venomous, and the bear, and the cow, and the lion, and the ox, cannot live together. But if a state of things should arise, where all this hostility would cease; where the wild animals would lay aside their ferocity, and where the feeble and the gentle would be safe; where the adder would cease to be venomous, and where all would be so mild and harmless that a little child would be safe, and could lead even the most ferocious animals, that state would represent the reign of the Messiah. Under his dominion, such a change would be produced as that those who were by nature violent, severe, and oppressive; those whose disposition is illustrated by the ferocious and bloodthirsty propensities of the lion and the leopard, and by the poison of the adder, would be changed and subdued, and would be disposed to live in peace and harmony with others. This is the "general" idea of the passage. We are not to cut the interpretation to the quick, and to press the expressions to know what particular class of people are represented by the lion, the bear, or the adder. The "general" image that is before the prophet's mind is that of peace and safety, "such as that would be" if a change were to be produced in wild animals, making them tame, and peaceful, and harmless.

This description of a golden age is one that is common in Oriental writers, where the wild beasts are represented as growing tame; where serpents are harmless; and where all is plenty, peace, and happiness. Thus Jones, in his commentary on Asiatic poetry, quotes from an Arabic poet, "Ibn Onein," p. 380:

Justitia, a qua mansuetus fit lupus fame astrictus,

Esuriens, licet hinnulum candidurn videat -

'Justice, by which the ravening wolf, driven by hunger, becomes tame, although he sees a white kid.' Thus, also, Ferdusi, a Persian poet:

Rerum Dominus, Mahmud, rex. potens,

Ad cujus aquam potum veniunt simul agnus et lupus -

'Mahmud, mighty king, lord of events, to whose fountain the lamb and the wolf come to drink.' Thus Virgil, Eclogue iv. 21:

Ipsae lactae domum referent distenta capellae

Ubera; nec magnos metuent armenta leones -

Home their full udders, goats, unurged shall bear,

Nor shall the herd the lordly lion fear.

And immediately after:

Occidet et serpens, et fallax herba veneni

Occidet -

The snake, and poison's treacherous weed shall die.

Wrangham.

Again, Eclogue, v. 60:

Nec lupus insidias pecori, nec retia cervis

Ulla dolum mediantur: amat bonus otia Daphnis.

So also Horace, "Epod." 16:53, 54:

Nec yespertinus circumgemit ursus ovile,

Nec intumescit alta viperis humus.

See also "Claudian," Lib. ii. v. 25ff; and Theocritus, Idyl xxiv. 84, as quoted by Gesenius and Rosenmuller.

These passages are beautiful, and highly poetic; but they do not equal the beauty of the prophet. There is an exquisite sweetness in the passage of Isaiah - in the picture which he has drawn - particularly in the introduction of the security of the young child, which does not occur in the quotations from the pagan poets.

That this passage is descriptive of the times of the Messiah, there can be no doubt. It has been a question, to what particular part of his reign the prophet has reference. Some have referred it to the time when he came, and to the influence of his gospel in mitigating the ferocity of his enemies, and ultimately disposing them to suffer Christens to live with them - the infuriated enemies of the cross, under the emblem of the wolf, the bear, the leopard, and the adder, becoming willing that the Christian, under the emblem of the lamb, and the kid, should live with them without molestation. This is the interpretation of Vitringa. Others have referred it to the Millennium - as descriptive of a state of happiness, peace, and universal security then. Others have referred it to the second coming of the Messiah, as descriptive of a time when it is supposed that he will reign personally on the earth, and when there shall be universal security and peace, and when the nature of animals shall be so far changed, that the ferocity of those which are wild and ravenous shall cease, and they shall become harmless to the defenseless. Without attempting to examine these opinions at length, we may, perhaps, express the sense of the passage by the following observations:

(1) The eye of the prophet is fixed upon the reign of the Messiah, not with reference to time, but with reference to the actual facts of that reign. He saw the scene pass before his mind in vision (see the Introduction, Section 7, 3: (4.) (5.), and it is not the nature of such descriptions to mark the "time," but the order, the passing aspect of the scene. "Under the reign of the Messiah," he saw that this would occur. Looking down distant times, as on a beautiful landscape, he perceived, under the mild reign of the Prince of peace, a state of things which would be well represented by the wolf dwelling with the lamb, the leopard crouching down with the kid, and a little child safe in their midst.

(2) It was, "in fact," partially fulfilled in the earliest times of the gospel, and has been everywhere. Under that gospel, the mad passions of men have been subdued; their wild ferocious nature has been changed; their love of conquest, and war, and blood taken away; and the change has been such as would be beautifully symbolized by the change of the disposition of the wolf and the leopard - suffering the innocent and the harmless to live with them in peace.

(3) The scene will not be fully realized until the reign of the Messiah shall be extended to all nations, and his gospel shall everywhere accomplish its full effects. The vision of Isaiah here has not yet received a full completion; nor will it until the earth shall be full of the knowledge of the Lord, Isaiah 11:9. The mind is, therefore, still directed onward. In future times, under the reign of the messiah, what is here described shall occur - a state of security, and peace, and happiness. Isaiah saw that splendid vision, as in a picture, pass before the mind; the wars, and persecutions, and trials of the Messiah's kingdom were, for a time at least, thrown into the back ground, or not represented, and, in that future time, he saw what is here represented. It has been partially fulfilled in all the changes which the Messiah's reign has made in the natural ferocity and cruelty of men; in all the peace which at any time the church has been permitted to enjoy; in all the revolutions promoting human safety, welfare, and happiness, which Christianity has produced. It is to receive the complete fulfillment - τὸ ἀποτελέσμα to spotelesma - only in that future time when the gospel shall be everywhere established on the earth. The essential thing, therefore, in the prophecy, is the representation of the peace, safety, and harmony which shall take place under the Messiah. So to speak, it was a taking out, and causing to pass before the mind of the prophet, all the circumstances of harmony, order, and love in his reign - as, in a beautiful panoramic view of a landscape, the beauties of the whole scene may be made to pass before the mind; the circumstances that might even then, if surveyed closely, give pain, were hid from the view, or lost in the loveliness of the whole scene.

(4) That it does not refer to any literal change in the nature of animals, so that the ferocity of the untamed shall be wholly laid aside, the disposition to prey on one another wholly cease, and the poisonous nature of the adder be destroyed, seems to me to be evident:

(a) Because the whole description has a highly figurative and poetical cast.

(b) Because such figurative expressions are common in all poetry, and especially among the Orientals.

(c) Because it does not appear how the gospel has any tendency to change the nature of the lion, the bear, or the serpent. It acts on men, not on brutes; on human hearts, not on the organization of wild animals.

(d) Because such a state of things could not occur without a perpetual miracle, changing the physical nature of the whole animal creation, The lion, the wolf, the panther, are made to live on flesh. The whole organization of their teeth and digestive powers is adapted to this, and this alone. To fit them to live on vegetable food, would require a change in their whole structure, and confound all the doctrines of natural history. The adder is poisonous, and nothing but a miracle would prevent the poisonous secretion, and make his bite innocuous. But where is a promise of any such coutinued miracle as shall change the whole structure of the animal creation, and make the physical world different from what it is? It is indeed probable that wild animals and venomous serpents will wholly retire before the progress of civilization and Christianity, and that the earth may be inhabited everywhere with safety - for such is the tendency of the advance of civilization - but this is a very different thing from a change in the physical nature of the animal creation.

The fair interpretation of this passage is, therefore, that revolutions will be produced in the wild and evil passions of men - the only thing with which the gospel has to do as great "as if" a change were produced in, the animal creation, and the most ferocious and the most helpless should dwell together. The wolf (זאב ze'êb) is a well-known animal, so called from his yellow or golden color. The Hebrew name is formed by changing the Hebrew letter ה (h) in the word זהב zâhâb, "gold," to the Hebrew letter א - Bochart. The wolf, in the Scriptures, is described as ravenous, fierce, cruel; and is the emblem of that which is wild, ferocious, and savage among human beings; Genesis 49:27 : 'Benjamin shall ravin as a wolf;' Ezekiel 22:27 : 'Her princes in the midst thereof are like wolves ravening the prey;' Matthew 7:15 : 'Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves;' John 10:12; Matthew 10:16; Luke 10:3; Acts 20:29. The wolf is described as sanguinary and bloody Ezekiel 22:27, and as taking its prey by night, and as therefore particularly an object of dread; Jeremiah 5:6 : 'A wolf of the evenings shall spoil them; Habakkuk 1:8 : 'Their horses are more fierce than the evening wolves;' Zephaniah 3:3 : 'Her judges are evening wolves, they gnaw not the bones until tomorrow.' in the Scriptures, the wolf is constantly represented in contrast with the lamb; the one the emblem of ferocity, the other of gentleness and innocence; Matthew 10:16; Luke 10:3. The pagan poets also regard the wolf as an emblem of ferocity and cruelty:

Inde lupi cen

Raptores, atra in nebula quos improba ventris

Exegit caecos rabies, etc. -

(Virg. AEn. ii.355ff.)

As hungry wolves, with raging appetite,

Scour through the fields, nor fear the stormy night -

Their whelps at home expect the promised food,

And long to temper their dry chaps in blood -

So rushed we forth at once.

Dryden.

Cervi, luporum praeda rapacium.

Hor. Car. Lib. iv. Ode iv. 50.

See a full illustration of the nature and habits of the wolf in Boehart, "Hieroz." Part i. B. iii. ch. x. pp. 821-830. "Shall dwell." גר ger. Shall sojourn, or abide. The word usually denotes a residence for a time only, away from home, not a permanent dwelling. The idea here is, that they shall remain peacefully together. The same image occurs in Isaiah 65:25, in another form: 'The wolf and the lamb shall feed together.'

The lamb - Everywhere the emblem of mildness, gentleness, and innocence; and, therefore, applied often to the people of God, as mild, inoffensive, and forbearing; John 21:15; Luke 10:3; Isaiah 40:2. It is very often applied, by way of eminence, to the Lord Jesus Christ; John 1:29; Acts 8:32; Isaiah 2:7; 1 Peter 1:19; Revelation 5:6, Revelation 5:8, Revelation 5:12-13; Revelation 6:16; Revelation 7:9-10, Revelation 7:14, Revelation 7:17, "et al."

And the leopard - נמר nâmêr. The leopard, a well-known wild beast, was regarded in Oriental countries as second in dignity only to the lion. The Arabic writers say, 'He is second in rank to the lion, and, as there is a natural hatred between them, victory is alternate between them.' Hence, in the Scriptures, the lion and the leopard are often joined together as animals of the same character and rank; Sol 4:8 :

From the lions' den,

From the mountains of the leopards.

See Jeremiah 5:6, and Hosea 13:7 :

Therefore I will be unto them as a lion,

As a leopard by the way will I observe them.

The leopard is distinguished for his spots; Jeremiah 13:23 : 'Can the Ethiopian change his skin, or the leopard his spots?' it has small white eyes, wide jaws, sharp teeth, and is represented as extremely cruel to man. It was common in Palestine, and was an object of great dread. It lurked for its prey like the lion, and seized upon it suddenly Jeremiah 5:6; Hosea 13:7, and was particularly distinguished for its velocity Habakkuk 1:8), and is often referred to in the classic writers as an emblem of fleetness. See "Bochart." The image used here by Isaiah, that 'the leopard should lie down with the kid,' as an emblem of peace and safety, occurs almost in the same form in the Sybilline oracles, Lib. iii:

παρδάλιές τ ̓ ἐριφοίς ἅμα βοσκήσονται, -

parklies t' eriphois hama boskēsontai, -

'Leopards shall feed together with kids.' "See" Bochart, "Hieroz." Part i. B. iii. ch. vii. pp. 786-791.

With the kid - The young of the goat; Genesis 37:21; Leviticus 23:19; Luke 15:29. Like the lamb, it was an emblem of gentleness, mildness, and inoffensiveness.

And the calf - Another emblem of inoffensiveness and innocence.

And the young lion - The Hebrew word used here - כפיר kephı̂yr - denotes one that is old enough to go abroad for prey. It is employed as emblematic of dangerous enemies Psalm 34:2; Psalm 35:17; Psalm 58:7; and also as emblematic of young heroes, or defenders of a state; Ezekiel 38:15; Nahum 2:12.

And the fatling - The calf or other animal that was well fed, and that would be therefore particularly an object of desire to a wild beast. The beauty of the image is heightened, by the circumstance that now the ravenous beast would live with that which usually excites its keenest appetite, without attempting to injure it.

And a little child shall lead them - This is an especially beautiful image introduced into the picture of peace and prosperity. Naturally, the lion and the leopard are objects of dread to a young child. But here, the state of peace and safety is represented as not only so entire that the child might live with them in safety, but their natural ferocity is so far subdued and tamed, that they could be led by him at his will. The verisimilitude of the picture is increased by the circumstance, that these wild beasts may be so far tamed as to become subject to the will of a man, and even of a child.

And the cow and the bear shall feed - That is, together. Animals that by nature do not dwell together, where by nature the one would be the prey of the other, shall dwell together - animage of safety and peace.

And the lion shall eat straw like the ox - A representation of the change that will take place under the reign of the Messiah in the natural disposition of men, and in the aspect of society; as great as if the lion were to lose his natural appetite for blood, and to live on the usual food of the ox. This cannot be taken literally, for such an interpretation would suppose a change in the physical organization of the lion - of his appetites, his teeth, his digestive organs - a change which it would be absurd to suppose will ever exist. It would in fact make him a different being. And it is clear, therefore, that the whole passage is to be interpreted in "moral" sense, as denoting great and important changes in society, and in the hearts of men.