With the rod of his mouth "By the blast of his mouth" - For בשבט beshebet, by the rod, Houbigant reads בשבת beshebeth, by the blast of his mouth, from נשב nashab, to blow. The conjecture is ingenious and probable; and seems to be confirmed by the Septuagint and Chaldee, who render it by the word of his mouth, which answers much better to the correction than to the present reading. Add to this, that the blast of his mouth is perfectly parallel to the breath of his lips in the next line.
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.”
The Messiah was to be of the royal line, for in the prophecy uttered by Jacob the Lord said, “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be.” Genesis 49:10. AA 223.1
Isaiah prophesied: “There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots.” “Incline your ear, and come unto Me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given Him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee.” Isaiah 11:1; 55:3-5. AA 223.2
Jeremiah also bore witness of the coming Redeemer as a Prince of the house of David: “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely: and this is His name whereby He shall be called, The Lord Our Righteousness.” And again: “Thus saith the Lord: David shall never want a man to sit upon the throne of the house of Israel; neither shall the priests the Levites want a man before Me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.” Jeremiah 23:5, 6; 33:17, 18. AA 223.3Read in context »
So it is still. Events upon which the attention of all heaven is centered are undiscerned, their very occurrence is unnoticed, by religious leaders, and worshipers in the house of God. Men acknowledge Christ in history, while they turn away from the living Christ. Christ in His word calling to self-sacrifice, in the poor and suffering who plead for relief, in the righteous cause that involves poverty and toil and reproach, is no more readily received today than He was eighteen hundred years ago. DA 56.1
Mary pondered the broad and far-reaching prophecy of Simeon. As she looked upon the child in her arms, and recalled the words spoken by the shepherds of Bethlehem, she was full of grateful joy and bright hope. Simeon's words called to her mind the prophetic utterances of Isaiah: “There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.... And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins.” “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.... For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” Isaiah 11:1-5; 9:2-6. DA 56.2
Yet Mary did not understand Christ's mission. Simeon had prophesied of Him as a light to lighten the Gentiles, as well as a glory to Israel. Thus the angels had announced the Saviour's birth as tidings of joy to all peoples. God was seeking to correct the narrow, Jewish conception of the Messiah's work. He desired men to behold Him, not merely as the deliverer of Israel, but as the Redeemer of the world. But many years must pass before even the mother of Jesus would understand His mission. DA 56.3Read in context »
With awed yet exultant spirit he searched in the prophetic scrolls the revelations of the Messiah's coming,—the promised seed that should bruise the serpent's head; Shiloh, “the peace giver,” who was to appear before a king should cease to reign on David's throne. Now the time had come. A Roman ruler sat in the palace upon Mount Zion. By the sure word of the Lord, already the Christ was born. DA 103.1
Isaiah's rapt portrayals of the Messiah's glory were his study by day and by night,—the Branch from the root of Jesse; a King to reign in righteousness, judging “with equity for the meek of the earth;” “a covert from the tempest; ... the shadow of a great rock in a weary land;” Israel no longer to be termed “Forsaken,” nor her land “Desolate,” but to be called of the Lord, “My Delight,” and her land “Beulah.” Isaiah 11:4; 32:2; 62:4, margin. The heart of the lonely exile was filled with the glorious vision. DA 103.2
He looked upon the King in His beauty, and self was forgotten. He beheld the majesty of holiness, and felt himself to be inefficient and unworthy. He was ready to go forth as Heaven's messenger, unawed by the human, because he had looked upon the Divine. He could stand erect and fearless in the presence of earthly monarchs, because he had bowed low before the King of kings. DA 103.3
John did not fully understand the nature of the Messiah's kingdom. He looked for Israel to be delivered from her national foes; but the coming of a King in righteousness, and the establishment of Israel as a holy nation, was the great object of his hope. Thus he believed would be accomplished the prophecy given at his birth,— DA 103.4
He saw his people deceived, self-satisfied, and asleep in their sins. He longed to rouse them to a holier life. The message that God had given him to bear was designed to startle them from their lethargy, and cause them to tremble because of their great wickedness. Before the seed of the gospel could find lodgment, the soil of the heart must be broken up. Before they would seek healing from Jesus, they must be awakened to their danger from the wounds of sin. DA 103.6Read in context »
Through the promised Seed, the God of Israel was to bring deliverance to Zion. “There shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots.” “Behold, a virgin shall conceive, and bear a Son, and shall call His name Immanuel. Butter and honey shall He eat, that He may know to refuse the evil, and choose the good.” Isaiah 11:1; 7:14, 15. PK 695.1
“And the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord: and He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears: but with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked. And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins.” “And in that day there shall be a Root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and His rest shall be glorious.” Isaiah 11:2-5, 10. PK 695.2
“Behold the Man whose name is the Branch; ... He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne.” Zechariah 6:12, 13. PK 695.3Read in context »