ISAIAH
CHAPTER 11
Stem of Jesse (Christ) shall judge in righteousness—The knowledge of God shall cover the earth in the Millennium—The Lord shall raise an ensign and gather Israel—Compare 2 Nephi 21.
[ This chapter of Isaiah was quoted by the angel Moroni when he first appeared to the Prophet Joseph Smith on September 21, 1823. Moroni stated that the chapter "was about to be fulfilled." (JS-H 1:40.)
1 AND there shall come forth a rod [ D&C 113:1-6 What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse? Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power. ] out of the stem of Jesse, [ Answer is found in D&C 113:1-6: Who is the Stem of Jesse spoken of in the 1st, 2d, 3d, 4th, and 5th verses of the 11th chapter of Isaiah? Verily thus saith the Lord: It is Christ. ] and a Branch shall grow out of his roots: [ While chapter 10 ends with imagery depicting the archtyrant’s hewing down trees, chapter 11 begins with tree imagery infused with hope. The tree that represents Jehovah’s people, however—viably an olive tree (Jeremiah 11:16; Hosea 14:5-6)—doesn’t at first bear fruit, at least not good fruit (cf. Isaiah 5:1-2). The horticultural process Isaiah describes shows that its purpose is to cause the tree again to “bear fruit” (yipreh). While its “stock” or “trunk” (geza‘) is identified with Jesse, the father of King David, the “shoot,” “watersprout,” or “sucker” (hoter) that springs from it is wild by nature. The third member of Isaiah’s olive tree allegory is the “branch” (neser) that “bears fruit,” representing the final stage of a threefold process. In effect, when an olive tree no longer bears good fruit it can (1) be cut down, or (2) kept growing if one or more limbs show signs of life. In this case, such a limb is the watersprout, the kind of shoot that grows straight up from a tree’s trunk but doesn’t itself bear fruit. For that reason, farmers lop them off in the spring. If the watersprout can keep the tree alive, however, then it may be permitted to grow until it becomes sufficiently strong to support a graft.
Isaiah provides a clue to the identity of the branch in the “sprig,” “root,” or “graft” (sores) of verse 10. When grafted into the shoot or watersprout, the sprig—a tame olive tree variety—may eventually grow into a fruit-bearing branch and become a newly regenerated tree. As does the sprig (v 10) that becomes the branch (v 1), the stock and shoot represent persons instrumental in empowering the tree—Jehovah’s covenant people—to again bear fruit. Because of the principle of “the one and the many,” each individual additionally represents the people associated with his particular phase of the process.
A shoot will spring up from the stock of Jesse. The wild nature of the shoot or watersprout suggests a connection with the Gentiles who interact with Israel’s ethnic lineages (cf. Romans 11). Certain kings and queens of the Gentiles, for example, play a key role in the end-time restoration of Jehovah’s people: “Thus says my Lord Jehovah: ‘I will lift up my hand to the Gentiles, raise my ensign to the peoples; and they will bring your sons in their bosoms and carry your daughters on their shoulders. Kings shall be your foster fathers, queens your nursing mothers’” (Isaiah 49:22-23; emphasis added).
The assimilation of many Israelites into the Gentile nations following Israel’s ancient exile has led to two kinds of end-time lineages of Jehovah’s people: (1) ethnic; and (2) assimilated. The wild nature of the shoot suggests an identity with Israel’s assimilated lineages. While these keep the tree alive, in the end they bear no fruit and are mostly cut off so that the sprig may be grafted in. In that case, the assimilated lineages who are cut off represent Jehovah’s people who are destroyed in his Day of Judgment, while the assimilated lineages who sustain the graft are the kings and queens of the Gentiles.
The identity of the shoot, stock, and branch appears from clues in Isaiah’s olive tree allegory. The words “of Jesse” (vv 1, 10) yield a Davidic and messianic identity for all three individuals. The sprig that is grafted into the shoot—which becomes the fruit-bearing branch—is Jehovah’s end-time servant who represents Israel’s ethnic lineages (vv 10-12; Isaiah 4:2). The shoot into which the sprig is grafted—that does not, in the end, bear fruit—is a servant of Jehovah who represents Israel’s assimilated lineages. The stock is Jehovah, who represents his people Israel as a whole (cf. Isaiah 53:2).]
2 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;
3 And shall make him of quick [ or "alive" - he knows Gods voice. ] 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: [ Because his knowledge will extend to knowing the thoughts and the hearts of people. Although Jehovah’s servant is still the subject of the passage, in the context of Jehovah’s millennial reign of peace (vv 2-9) several candidates exist for those who “judge.” First is Israel’s God: “Jehovah is our Judge, and Jehovah our Lawgiver” (Isaiah 33:22). Second is Jehovah’s servant: “In loving kindness shall a throne be set up in the abode of David, and in faithfulness a judge sit on it who will maintain justice and expedite righteousness” (Isaiah 16:5). And third are Jehovah’s millennial judges: “I will restore your judges as at the first, and your counselors as in the beginning” (Isaiah 1:26).
Because the servant is a forerunner to Jehovah’s coming to reign on the earth, the roles of Jehovah and his servant are closely intertwined. Their judging the nations is therefore likewise intertwined. Isaiah compares them to two arms—righteousness and salvation—who judge the peoples: “My righteousness shall be at hand and my salvation proceed; my arms shall judge the peoples” (Isaiah 51:5; emphasis added). In short, Jehovah’s arm of righteousness—his servant (Isaiah 41:2; 46:11-13)—prepares the way before the arm of salvation, who is Jehovah (Isaiah 33:2; 40:10-11; 46:13; 62:10-11). ]
4 But with righteousness [ Like Israel’s God, his exemplar, Jehovah’s servant knows intuitively the justice or injustice of the cases he judges. Imbued with Jehovah’s Spirit and the fear of Jehovah (v 2)—having followed his counsel to “sanctify Jehovah of Hosts, making him your fear, him your awe” (Isaiah 8:13)—he is equal to the task. As Moses judged Jehovah’s people, but also appointed additional judges to judge them (Exodus 18:19-26), so the servant and other judges arbitrate equitably for the poor and lowly in the land (Isaiah 16:4-5; 28:5-6; 32:1; 42:1-4; 60:17-18). ] shall he judge [ Because of many parallel roles of Jehovah and his servant, the subject of the above passage may switch back and forth between the two. On one level, for example, the servant—unlike the reprobate judges of Jehovah’s people—judges the people “with righteousness” or “righteously” (besedeq). On another level, Jehovah judges the people “with righteousness” (besedeq)—that is, through his servant who personifies “righteousness” (Isaiah 41:2; 46:11-13). As the servant emulates Jehovah in ministering justice, moreover (Isaiah 9:6-7; 42:1-4), so others who judge emulate the servant. ] the poor, and reprove with equity for the meek of the earth: and he shall smite [ Multiple applications of the above passage similarly apply to the terms “rod,” “mouth,” “breath,” and “lips.” On the one hand, Jehovah’s servant—his rod, mouth, breath, and lips (Isaiah 48:3; 49:2; 51:16; 57:18-19; 62:1-2)—is its subject. On the other, Jehovah is its subject in the sense that he appoints the servant as his instrument of punishment and deliverance. On a third, possible level, the king of Assyria/Babylon—Jehovah’s rod, mouth, breath, and lips (Isaiah 9:4, 12; 10:5, 15; 30:27-28; 33:11-12; 59:3)—is its subject when Jehovah appoints him as his instrument of punishment. ] the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
6 The wolf also shall [ The idea of a return to the age when the wild beasts grow tame; serpents and poisonous herbs become harmless; all is peace and harmony, plenty and happiness. Symbolizing the disharmony that existed on the earth between the natural and assimilated lineages of Jehovah’s people and the nations, enmity in the animal kingdom disappears as all creatures become tame. ] dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; [ Isaiah and other prophets have indicated that during the Millennium enmity will cease between beast and beast, between man and beast, and between man and man. Isa 11:6-8 In contrast to the trees (people) whom the archtyrant hews down (Isaiah 10:15, 33-34)—who identify with the part of the shoot or watersprout that is cut off (v 1)—those who are grafted in, or who remain with the olive tree to sustain the graft, enjoy the millennial peace that ensues when Jehovah commences his reign on the earth. Now bringing forth good fruit, Jehovah’s millennial people enjoy an abundance of covenant blessings that spread abroad and touch all creation. With justice and righteousness established throughout the earth, there exists no more cause for enmity among God’s creatures. ] and a little child [ What do we know about little children? They are without sin, they are innocent, they are pur in all intent. Symbolism here of the new leader? The “youngster” who “leads” them symbolizes Jehovah’s servant who leads his people in the new exodus (Isaiah 40:11; 42:16; 58:8; 63:11-14). ] shall lead them.
7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.
8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. [ Or the pupil of the serpent's eye. "When, the child is in the mouth of the snakes den, the eyes of the snake would seem to sparkle exceedingly: the child, seeing this, and supposing it to be a piece of crystal, or precious stone, puts forth his hand to take it. What would be very dangerous at another time, shall be safe in the days of the Messiah; for the serpent will not hurt the child." ]
9 They shall not hurt nor destroy [ Among Jehovah’s people themselves and by their enemies—now only peace prevails. ] in all my holy mountain: [ The parallel incidence of Jehovah’s “holy mountain” and “the earth” signifies that the nation or kingdom of his sanctified people ultimately spreads throughout the earth. ] for the earth shall be full of the knowledge of the LORD, [ The “knowledge” of Jehovah implies a personal knowledge that results from covenant keeping, not just a knowledge of his attributes. ] as the waters cover the sea.
[ These same seas once epitomized the destructive power of all that was evil (v 15; Isaiah 5:30; 10:24-26; 51:15; 57:20), and now in the millennial age the waters are subdued. ]
10 ¶ And in that day there shall be a root of Jesse, [ Jesse was Davids father. What is the root of Jesse spoken of in the 10th verse of the 11th chapter (of Isaiah)? Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days. See D&C 113:5-6. The appearance of the millennial passage (vv 2-9) between twin predictions of a descendant of Jesse (vv 1, 10) infers that he is instrumental in preparing the way for Jehovah’s millennial peace. The “sprig,” “root,” or “graft” (sores) of Jesse—which represents the early or grafting phase of the branch that bears fruit (v 1)—serves as Jehovah’s “ensign” (nes) to the “peoples” or “nations” (‘ammim) in rallying the “nations” or “Gentiles” (goyim) to Jehovah’s standard. For the branch to bear fruit and the millennial peace to begin, a righteous people of God must first be born (Isaiah 55:3-5; 66:7-12).
While the sprig of Jesse—Jehovah’s servant and son—inherits a “throne of David” on the model of King Hezekiah (Isaiah 9:6-7; 16:4-5), he does so only after restoring Jehovah’s people. The restorative events in which he is instrumental—their release from bondage, new exodus to Zion, wandering in the wilderness, and conquest, inheritance, and rebuilding of promised lands—typify all prophecies that deal with Jehovah’s servant (Isaiah 7:14-15, 21-22; 9:1-7; 11:10-16; 41:2-20, 25-27; 42:1-7; 43:2-8; 44:26-28; 45:1-4, 13; 46:11-13; 48:13-16; 49:1-26; 50:4-11; 51:9-11; 52:7-15; 55:3-5, 12). ] which shall stand for an ensign of the people; [ The word from which ensign was translated here is nês. Nês is translated multiple ways in the KJV. In Isaiah alone it’s translated 3 different ways as: ensign, banner, and standard. Verses from Isaiah that translate the word "nez" (Isaiah 5:26; 11:10,12; 13:2; 18:3; 30:17; 31:9; 49:22; and 62:10). ] to it shall the Gentiles seek: and his rest shall be glorious. [ His rest shall be glorious. Upon fulfilling his mission as Jehovah’s ensign to the nations—rallying the scattered remnants of Jehovah’s people to repent of transgression and return from dispersion—the servant receives as an inheritance a glorious “rest.” That rest is Jehovah’s rest (Deuteronomy 12:9-11), the place where Jehovah dwells (Isaiah 66:1)—Mount Zion (Psalm 132:13-14; Isaiah 8:18; 24:23). While the wicked of Jehovah’s people refuse to enter into his rest (Isaiah 28:12; 57:20-21; Hebrews 3:11, 18), those whom the servant gathers to Zion do enter into his rest (Isaiah 12:6; 32:16-20). LeGrand Richards has provided the following commentary on verses 10-13: From this prophecy we learn: First: That the Lord would establish an ensign among the Gentiles. Second: That the Lord would set his hand again the second time to recover the remnant of His people. Third: It will be noted that when the Lord would set His hand "the second time" to gather Israel, it would be two fold in nature: (1) That He would "assemble the outcasts of Israel, and gather together the dispersed of Judah." (2) That this great movement would have its inception among the Gentiles, the Kingdom of Israel or Ephraim. Fourth: That "The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim." (IDYK, pp. 153-54.) ]
11 And it shall come to pass in that day, [ The last days. ] that the Lord shall set his hand again [ Or raise his hand symbolizing that he will do a work, a second time(as we have again used here). Parallel verses identify Jehovah’s “ensign” (nes) who rallies his people to return from exile (v 12) with Jehovah’s “hand” (yad) that reclaims them (v 11). The same synonymous parallelism occurs elsewhere: “I will lift up my hand to the nations, raise my ensign to the peoples” (Isaiah 49:22; emphasis added). A remnant of Jehovah’s people, of both Israel and Judah, returns from throughout the earth (Isaiah 43:5-6; 49:12) when Jehovah raises up his servant—his hand and ensign—to form a new nation of his people “in that day” (vv 10-11)—Jehovah’s Day of Judgment (Isaiah 55:3-5; 66:7-8). ] the second time to recover the remnant of his people, which shall be left, from Assyria, [ The Lost Ten Tribes. ] and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. [ Scattered Israel. ]
12 And he shall set up an ensign [ The word from which ensign was translated here is nês. Nês is translated multiple ways in the KJV. In Isaiah alone it’s translated 3 different ways as: ensign, banner, and standard. Verses from Isaiah that translate the word "nez" (Isaiah 5:26; 11:10,12; 13:2; 18:3; 30:17; 31:9; 49:22; and 62:10). The gospel or the restored church of Jesus Christ of Latter Day Saints is that ensign. ] for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. [ "four corners of the earth" denotes the gathering from the entire earth. (Ezekiel 20:42) The Hebraic definition of Israel is "Let God prevail", so the gathering of Israel takes on added meaning in that the Lord is gathering those who are willing to let God prevail in their lives. The Lord is gathering those who will choose to let God be the most important influence in their lives. See Let God Prevail By President Russell M. Nelson Oct 2020 Gen Conference.
Notice what Zechariah said concerning the gathering:
“And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee.
“And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.” (Zech. 2:11–12.)
In one of the great discourses that he gave shortly before his death, the Prophet Joseph Smith made the following comment while talking about the second coming of Christ; he said these events must take place before the second coming of Christ:
“Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed. It will take some time to rebuild the walls of the city and the temple, &c., and all this must be done before the son of Man will make His appearance.” (Documentary History of the Church, vol. 5, p. 337.)
In 1841 The Church of Jesus Christ of Latter-day Saints sent an apostle, Elder Orson Hyde, to the Holy Land to dedicate the land for the return of the Jewish people. Part of this dedicatory prayer is as follows:
“[I] dedicate and consecrate this land unto Thee, for the gathering together of Judah’s scattered remnants, according to the predictions of the holy Prophets. … Incline them to gather in upon this land according to Thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eyes.” (DHC, vol. 4, pp. 456–57.)
When Elder Hyde offered that dedicatory prayer, there were fewer than 5,000 Jewish people in the entire land of Palestine. Today there are over 2,250,000, and they have literally come from the four corners of the earth—from over 100 separate nations—and this in fulfillment of the prophecies. ]
13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. [ As a result of the end-time gathering event, the long-standing enmity between Ephraim, the birthright tribe, and Judah, the ruling tribe (Genesis 48:11-19; 49:8-12; 1 Chronicles 5:2), will dissipate. ]
14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; [ Just as David united the northern and southern tribes of Israel (2 Samuel 5:1-5), so does Jehovah’s servant. Growing into one nation in Jehovah’s hand, they exist no more as a divided people (Ezekiel 37:15-28). When empowered by Jehovah’s hand of deliverance, they conquer their enemies who surround them (Isaiah 41:10-16; 49:17) as Israel did anciently under David (2 Samuel 8:11-14). ] and the children of Ammon shall obey them.
15 And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, [ possible referring to the Nile, because it falls into the Mediterranean Sea by seven mouths or streams ] and make men go over dryshod. [ Suggesting that the Lord will make them dry up. After the Sea and River (Isaiah 5:30; 8:7)—have served Jehovah’s purpose of punishing the wicked, Jehovah empowers his hand (vv 11, 14)—his mighty wind—over him. Just as Moses had power over Pharaoh to lead Israel out of Egypt (Isaiah 63:11-14), so the servant leads a remnant of Jehovah’s people in an exodus out of Assyria and out of all countries where they were scattered (vv 11-12; Isaiah 10:21-22; 43:16-17; Ezekiel 34:11-24). As Jehovah dried up the tongue of the Red Sea to let Israel pass over (Exodus 14:21-22; Isaiah 51:9-11), so he dries up the Assyrian tongue (Isaiah 54:16-17).]