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 1011.
The ransom paid by Christ is sufficient for the salvation of all men; but it will avail for only those who become new creatures in Christ Jesus, loyal subjects of God's everlasting kingdom. His suffering will not shield from punishment the unrepenting, disloyal sinner. FE 430.1
Christ's work was to restore man to his original state, to heal him, through divine power, from the wounds and bruises made by sin. Man's part is to lay hold by faith of the merits of Christ, and co-operate with the divine agencies in forming a righteous character; so that God may save the sinner, and yet be just and His righteous law vindicated. FE 430.2
The price paid for our redemption lays a great obligation upon every one of us. It is our duty to understand what God requires of us, and what He would have us to be. The educators of youth should realize the obligation resting upon them, and do their best to obliterate defects, whether physical, mental, or moral. They should aim at perfection in their own case, that the students may have a correct model. FE 430.3Read in context »
What meaning then was attached to Christ's presentation! But the priest did not see through the veil; he did not read the mystery beyond. The presentation of infants was a common scene. Day after day the priest received the redemption money as the babes were presented to the Lord. Day after day he went through the routine of his work, giving little heed to the parents or children, unless he saw some indication of the wealth or high rank of the parents. Joseph and Mary were poor; and when they came with their child, the priests saw only a man and woman dressed as Galileans, and in the humblest garments. There was nothing in their appearance to attract attention, and they presented only the offering made by the poorer classes. DA 52.1
The priest went through the ceremony of his official work. He took the child in his arms, and held it up before the altar. After handing it back to its mother, he inscribed the name “Jesus” on the roll of the first-born. Little did he think, as the babe lay in his arms, that it was the Majesty of heaven, the King of glory. The priest did not think that this babe was the One of whom Moses had written, “A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you.” Acts 3:22. He did not think that this babe was He whose glory Moses had asked to see. But One greater than Moses lay in the priest's arms; and when he enrolled the child's name, he was enrolling the name of One who was the foundation of the whole Jewish economy. That name was to be its death warrant; for the system of sacrifices and offerings was waxing old; the type had almost reached its antitype, the shadow its substance. DA 52.2
The Shekinah had departed from the sanctuary, but in the Child of Bethlehem was veiled the glory before which angels bow. This unconscious babe was the promised seed, to whom the first altar at the gate of Eden pointed. This was Shiloh, the peace giver. It was He who declared Himself to Moses as the I AM. It was He who in the pillar of cloud and of fire had been the guide of Israel. This was He whom seers had long foretold. He was the Desire of all nations, the Root and the Offspring of David, and the Bright and Morning Star. The name of that helpless little babe, inscribed in the roll of Israel, declaring Him our brother, was the hope of fallen humanity. The child for whom the redemption money had been paid was He who was to pay the ransom for the sins of the whole world. He was the true “high priest over the house of God,” the head of “an unchangeable priesthood,” the intercessor at “the right hand of the Majesty on high.” Hebrews 10:21; 7:24; 1:3. DA 52.3Read in context »