Isaiah 11:1

Translation
King James Version
¶ And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
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KJV (with Strong's)
And there shall come forth H3318 a rod H2415 out of the stem H1503 of Jesse H3448, and a Branch H5342 shall grow H6509 out of his roots H8328:
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Complete Jewish Bible
But a branch will emerge from the trunk of Yishai, a shoot will grow from his roots.
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Berean Standard Bible
Then a shoot will spring up from the stump of Jesse, and a Branch from his roots will bear fruit.
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American Standard Version
And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit.
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World English Bible Messianic
A shoot will come out of the stock of Jesse, and a branch out of his roots will bear fruit.
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Geneva Bible (1599)
But there shall come a rodde foorth of the stocke of Ishai, and a grasse shall growe out of his rootes.
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Young's Literal Translation
And a rod hath come out from the stock of Jesse, And a branch from his roots is fruitful.
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See also
Jeremiah 23:5Zechariah 6:12Revelation 22:16Revelation 5:5Zechariah 3:8Jeremiah 33:15Isaiah 53:2
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In the KJVVerse 17,886 of 31,102

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SUMMARY

Isaiah 11:1 serves as a profound messianic prophecy, foretelling the emergence of a righteous and divinely empowered ruler from the seemingly humble and diminished lineage of Jesse, the father of King David. This verse vividly portrays new life and enduring hope springing forth from an unexpected and unassuming origin, promising a profound restoration and the establishment of an eternal kingdom characterized by peace, justice, and divine wisdom, even after periods of national decline and divine judgment.

CONTEXT

  • Literary Context: Isaiah 11:1 marks a dramatic and hopeful turning point within the book of Isaiah. The preceding chapters (Isaiah 7-10) are predominantly filled with prophecies of judgment against Judah and Israel, particularly concerning the impending Assyrian invasion and the pride of both nations. Chapter 10, for instance, climaxes with the imagery of the mighty Assyrian "forest" being cut down, symbolizing divine judgment upon the arrogant. Against this backdrop of desolation, divine pruning, and the apparent end of earthly power, Isaiah 11:1 introduces a sudden, radiant promise of hope and renewal. It initiates a new prophetic oracle (Isaiah 11:1-16) that shifts focus entirely to the coming Messianic King, His righteous reign, and the ultimate restoration of God's people, culminating in a triumphant song of praise in Isaiah 12. This striking transition powerfully underscores God's unwavering covenant faithfulness and His redemptive purposes, even amidst human failure and severe judgment.

  • Historical & Cultural Context: The prophecy of Isaiah 11:1 was delivered during a tumultuous period in Judah's history, likely in the 8th century BCE, when the Davidic monarchy was in significant decline and facing existential threats from formidable empires like Assyria. The kingdom of Judah, though still existing, was a shadow of the glorious empire established under David and Solomon. The imagery of a "stem" or "roots" of Jesse would have deeply resonated with a people whose royal line seemed to be withered or cut down, suggesting a humble and unexpected origin for the promised deliverer. Jesse, as the father of King David, represents the foundational, yet humble, beginnings of the royal dynasty. The prophecy implicitly acknowledges the current state of the Davidic house while simultaneously pointing to God's sovereign plan to raise up a new, righteous branch from that very root, thereby fulfilling the eternal covenant made with David in 2 Samuel 7. This context highlights the profound nature of divine promise breaking through human despair.

  • Key Themes: This verse is incredibly rich with interconnected theological themes. Primarily, it is a Messianic Prophecy, directly foretelling the advent of the Messiah. The "Rod" and "Branch" imagery profoundly symbolizes new life, divine authority, and a fresh beginning, unequivocally pointing to the future king who would establish a kingdom of righteousness and peace, thereby fulfilling the Davidic Covenant. Secondly, it emphasizes the Davidic Lineage, specifically naming "Jesse" to firmly root the Messiah within the royal house of David. This was crucial for Jewish expectations of a king from David's line, a lineage that ultimately culminates in Jesus of Nazareth. Lastly, the powerful theme of Hope from Humility and Despair shines through. The imagery of a "stem" or "roots" suggests that the once-flourishing Davidic dynasty might appear cut down, withered, or even dead. Yet, from this seemingly lifeless stump, a new, vigorous shoot will emerge. This offers immense hope, indicating that God's redemptive plan will prevail even when human kingdoms fail or seem to be at their lowest point, demonstrating God's power to bring life out of apparent death, as seen in the broader prophetic narrative of Isaiah 40.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Rod (Hebrew, chôṭêr', H2415): From an unused root of uncertain signification, this word denotes a twig or a rod. In this prophetic context, it implies a young, fresh shoot emerging from a seemingly dead or cut-down trunk. It signifies new, vigorous growth and, by extension, a new leader or ruler who will bring forth life and authority from an unexpected source.
  • Stem (Hebrew, gezaʻ', H1503): Derived from an unused root meaning "to cut down (trees)," gezaʻ refers to the trunk or stump of a tree, either felled or planted. Here, it powerfully symbolizes the Davidic dynasty in a state of apparent decline or truncation, suggesting that the once-flourishing tree of David's kingdom has been cut down, leaving only a seemingly lifeless stump. It underscores the humble and diminished state from which the Messiah will arise.
  • Branch (Hebrew, nêtser', H5342): From a root conveying the sense of greenness as a striking color, nêtser means a shoot or, figuratively, a descendant. This term reinforces the idea of new, vital growth from an unexpected source, emphasizing the Messiah as a true and living descendant who will bring forth fruit and life from the seemingly barren "roots" of Jesse, signifying a fresh, vibrant, and divinely appointed heir.

Verse Breakdown

  • "And there shall come forth a rod out of the stem of Jesse": This clause introduces the central prophecy of a new, significant figure. The verb "come forth" (Hebrew, yâtsâʼ, H3318) signifies emergence, springing out, or appearing, highlighting a divine, active bringing forth. The "rod" (Hebrew, chôṭêr, H2415) is a new shoot, indicating a fresh, unexpected, and vital beginning. This shoot emerges not from a flourishing tree, but from the "stem" (Hebrew, gezaʻ, H1503) of Jesse (H3448), symbolizing the Davidic dynasty in a state of historical decline or near extinction. The emphasis is on God's sovereign act of bringing forth new life and leadership from a seemingly dead or cut-down lineage, demonstrating His power to work through humility.
  • "and a Branch shall grow out of his roots": This parallel clause reinforces and expands upon the first, adding depth to the imagery. The "Branch" (Hebrew, nêtser, H5342) further emphasizes the idea of a new, vibrant shoot or descendant, a living embodiment of the promise. The verb "grow" (Hebrew, pârâh, H6509) means to bear fruit, to be fruitful, or to increase, highlighting the vitality, flourishing nature, and ultimate fruitfulness of this coming figure. The origin from "his roots" (Hebrew, sheresh, H8328) again points to Jesse, emphasizing the deep, foundational connection to David's ancestral line, yet also implying a humble, hidden, or seemingly insignificant beginning from which this great figure will arise, fulfilling God's covenant promises.

Literary Devices

Isaiah 11:1 is exceptionally rich in Symbolism and Metaphor. The "stem of Jesse" and "his roots" are potent Metaphors for the Davidic dynasty, which by Isaiah's time had fallen from its former glory and would eventually be cut down by exile. The imagery of a "rod" and a "Branch" emerging from this seemingly dead or dormant "stem" and "roots" is a profound Symbol of new life, unexpected renewal, and divine intervention. This Organic Imagery contrasts sharply with the "cutting down" imagery of judgment found in previous chapters (e.g., Isaiah 10:33-34), highlighting God's ability to bring life out of death and hope out of despair. The two clauses of the verse also exhibit strong Parallelism, where "a rod out of the stem of Jesse" is echoed and reinforced by "a Branch shall grow out of his roots," emphasizing the singular, yet multifaceted, nature of the coming Messiah and the certainty of His emergence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 11:1 profoundly underscores God's unwavering faithfulness to His covenant promises, particularly the Davidic Covenant. Even when human kingdoms falter and the chosen lineage appears to be cut down, God's redemptive plan continues to unfold with divine precision and power. This verse teaches that God's greatest acts of salvation and renewal often emerge from unexpected, humble, or seemingly insignificant origins, demonstrating His sovereignty over all human circumstances and His ability to bring forth life where there seems to be none. It is a testament to the enduring hope that God's purposes will ultimately prevail, culminating in a righteous reign that transcends earthly limitations and brings about ultimate justice and peace.

REFLECTION AND APPLICATION

Isaiah 11:1 offers a profound source of hope and encouragement for believers today. In a world often marked by decline, despair, and the apparent failure of human institutions and personal endeavors, this prophecy reminds us that God's ultimate plan of redemption is unstoppable. Just as a vibrant shoot emerged from the seemingly dead stump of Jesse, so too can new life, purpose, and hope spring forth in our own lives and circumstances, even when we feel cut down, insignificant, or overwhelmed by challenges. It calls us to fix our gaze not on the visible signs of decay or the immediate bleakness of our surroundings, but on the invisible yet active hand of God, who is always at work bringing about His perfect will. We are invited to trust in His faithfulness, knowing that He can raise up strength from weakness and bring about glorious outcomes from humble beginnings, transforming our perceived endings into new opportunities for His glory.

Questions for Reflection

  • Where in your life or in the world do you perceive "stumps" or "roots" that seem devoid of life, yet God might be preparing to bring forth unexpected new growth?
  • How does the prophecy's emphasis on the humble origin of the "Rod" and "Branch" challenge your expectations of how God works or who He chooses to use for His purposes?
  • In what practical ways can you actively cultivate hope and trust in God's long-term redemptive plan, even when immediate circumstances appear bleak or discouraging?

FAQ

What is the significance of "Jesse" being named instead of "David" in this prophecy?

Answer: Naming "Jesse" (Hebrew, Yishay, H3448) instead of "David" is highly significant because it emphasizes the humble and foundational origins of the Davidic dynasty. By Isaiah's time, the Davidic monarchy had lost much of its glory and was facing decline. Referring to "Jesse," David's humble father from Bethlehem, rather than the majestic King David, underscores that the coming Messiah would emerge not from a flourishing, powerful kingdom, but from a seemingly cut-down or withered "stump" (Hebrew, gezaʻ, H1503) of the royal line. It highlights that God's chosen one would come from a place of obscurity and humility, yet would bring forth new, vibrant life, demonstrating God's power to work through the seemingly insignificant, as seen in 1 Samuel 16:1-13.

How does the imagery of "rod" and "branch" relate to the Messiah?

Answer: The terms "rod" (Hebrew, chôṭêr, H2415) and "branch" (Hebrew, nêtser, H5342) are powerful metaphors for the Messiah, signifying new life, growth, and divine authority. A "rod" can imply a scepter of rule or a fresh shoot, while a "branch" denotes a new sprout or descendant. Together, they convey the idea of a vibrant, living shoot emerging from a seemingly dead or cut-down tree (the Davidic dynasty). This imagery points to the Messiah as a new, vital expression of God's covenant faithfulness, bringing forth a new era of righteousness and peace. It foreshadows Jesus' humble earthly origins, yet His ultimate divine authority and the establishment of His eternal kingdom, as prophesied in Jeremiah 23:5-6.

CHRIST-CENTERED FULFILLMENT

Isaiah 11:1 finds its ultimate and profound fulfillment in Jesus Christ. He is the very "Rod" and "Branch" that sprang forth from the seemingly withered "stem of Jesse." Though the Davidic monarchy had long ceased to exist in any political power by the time of Jesus' birth, He was born into the humble lineage of David, through Joseph and Mary, fulfilling the ancient prophecies (see Matthew 1:1-17 and Luke 3:23-38). Jesus' life and ministry, beginning in the obscure village of Nazareth (a name some scholars connect to nêtser, "branch"), perfectly embody the "Branch" growing from humble roots. He did not come as an earthly king to restore a political kingdom, but as the King of kings, establishing a spiritual kingdom of righteousness, peace, and justice that transcends all earthly limitations. The Spirit of the Lord rested upon Him (as described in Isaiah 11:2), empowering Him to judge with equity and bring salvation to all nations. Jesus, the "Root of Jesse" (as referenced in Romans 15:12), is the living embodiment of God's enduring covenant faithfulness, bringing forth eternal life and reign from what appeared to be a dead end, demonstrating God's power to bring forth glorious life from the most unexpected origins.

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Commentary on Isaiah 11 verses 1–9

I. II. Main points1. 2. Sub-points

The prophet had before, in this sermon, spoken of a child that should be born, a son that should be given, on whose shoulders the government should be, intending this for the comfort of the people of God in times of trouble, as dying Jacob, many ages before, had intended the prospect of Shiloh for the comfort of his seed in their affliction in Egypt. He had said (Isa 10:27) that the yoke should be destroyed because of the anointing; now here he tells us on whom that anointing should rest. He foretels,

I. That the Messiah should, in due time, arise out of the house of David, as that branch of the Lord which he had said (Isa 4:2) should be excellent and glorious; the word is Netzer, which some think is referred to in Mat 2:23, where it is said to be spoken by the prophets of the Messiah that he should be called a Nazarene. Observe here, 1. Whence this branch should arise-from Jesse. He should be the son of David, with whom the covenant of royalty was made, and to whom it was promised with an oath that of the fruit of his loins God would raise of Christ, Act 2:30. David is often called the son of Jesse, and Christ is called so, because he was to be not only the Son of David, but David himself, Hos 3:5. 2. The meanness of his appearance. (1.) He is called a rod, and a branch; both the words here used signify a weak, small, tender product, a twig and a sprig (so some render them), such as is easily broken off. The enemies of God's church were just before compared to strong and stately boughs (Isa 10:33), which will not, without great labour, be hewn down, but Christ to a tender branch (Isa 53:2); yet he shall be victorious over them. (2.) He is said to come out of Jesse rather than David, because Jesse lived and died in meanness and obscurity; his family was of small account (Sa1 18:18), and it was in a way of contempt and reproach that David was sometimes called the son of Jesse, Sa1 22:7. (3.) He comes forth out of the stem, or stump, of Jesse. When the royal family, that had been as a cedar, was cut down, and only the stump of it left, almost levelled with the ground and lost in the grass of the field (Dan 4:15), yet it shall sprout again (Job 14:7); nay, it shall grow out of his roots, which are quite buried in the earth, and, like the roots of flowers in the winter, have no stem appearing above ground. The house of David was reduced and brought very low at the time of Christ's birth, witness the obscurity and poverty of Joseph and Mary. The Messiah was thus to begin his estate of humiliation, for submitting to which he should be highly exalted, and would thus give early notice that his kingdom was not of this world. The Chaldee paraphrase reads this, There shall come forth a King from the sons of Jesse, and the Messiah (or Christ) shall be anointed out of his sons' sons.

II. That he should be every way qualified for that great work to which he was designed, that this tender branch should be so watered with the dews of heaven as to become a strong rod for a sceptre to rule, Isa 11:2. 1. In general, the Spirit of the Lord shall rest upon him. The Holy Spirit, in all his gifts and graces, shall not only come, but rest and abide upon him; he shall have the Spirit not by measure, but without measure, the fulness of the Godhead dwelling in him, Col 1:19; Col 2:9. He began his preaching with this (Luk 4:18), The Spirit of the Lord is upon me. 2. In particular, the spirit of government, by which he should be every way fitted for that judgment which the Father has committed to him and given him authority to execute (Joh 5:22, Joh 5:27), and not only so, but should be made the fountain and treasury of all grace to believers, that from his fulness they might all receive the Spirit of grace, as all the members of the body derive animal spirits from the head. (1.) He shall have the spirit of wisdom and understanding, of counsel and knowledge; he shall thoroughly understand the business he is to be employed in. No man knows the Father but the Son, Mat 11:27. What he is to make known to the children of men concerning God, and his mind and will, he shall be himself acquainted with and apprised of, Joh 1:18. He shall know how to administer the affairs of his spiritual kingdom in all the branches of it, so as effectually to answer the two great intentions of it, the glory of God and the welfare of the children of men. The terms of the covenant shall be settled by him, and ordinances instituted, in wisdom: treasures of wisdom shall be hid in him; he shall be our counsellor, and shall be made of God to us wisdom. (2.) The spirit of courage, or might, or fortitude. The undertaking was very great, abundance of difficulty must be broken through, and therefore it was necessary that he should be so endowed that he might not fail or be discouraged, Isa 42:4. He was famed for courage in his teaching the way of God in truth, and not caring for any man, Mat 22:16. (3.) The spirit of religion, or the fear of the Lord; not only he shall himself have a reverent affection for his Father, as his servant (Isa 42:1), and he was heard in that he feared (Heb 5:7), but he shall have a zeal for religion, and shall design the advancement of it in his whole undertaking. Our faith in Christ was never designed to supersede and jostle out, but to increase and support, our fear of the Lord.

III. That he should be accurate, and critical, and very exact in the administration of his government and the exercise of the power committed to him (Isa 11:3): The Spirit wherewith he shall be clothed shall make him of quick understanding in the fear of the Lord - of an acute smell or scent (so the word is), for the apprehensions of the mind are often expressed by the sensations of the body. Note, 1. Those are most truly and valuably intelligent that are so in the fear of the Lord, in the business of religion, for that is both the foundation and top-stone of wisdom. 2. By this it will appear that we have the Spirit of God, if we have spiritual senses exercised, and are of quick understanding in the fear of the lord. Those have divine illumination that know their duty and know how to go about it. 3. Therefore Jesus Christ had the spirit without measure, that he might perfectly understand his undertaking; and he did so, as appears not only in the admirable answers he gave to all that questioned with him, which proved him to be of quick understanding in the fear of the Lord, but in the management of his whole undertaking. He has settled the great affair of religion so unexpectedly well (so as effectually to secure both God's honour and man's happiness) that, it must be owned, he thoroughly understood it.

IV. That he should be just and righteous in all the acts of his government, and there should appear in it as much equity as wisdom. He shall judge as he expresses it himself, and as he himself would be judged of, Joh 7:24. 1. Not according to outward appearance (Isa 11:3): he shall not judge after the sight of his eyes, with respect of persons (Job 34:19) and according to outward shows and appearances, not reprove after the hearing of his ears, by common fame and report, and the representations of others, as men commonly do; nor does he judge of men by the fair words they speak, calling him, Lord, Lord, or their plausible actions before the eye of the world, which they do to be seen of men; but he will judge by the hidden man of the heart, and the inward principles men are governed by, of which he is an infallible witness. Christ will judge the secrets of men (Rom 2:16), will determine concerning them, not according to their own pretensions and appearances (that were to judge after the sight of the eyes), not according to the opinion others have of them (that were to judge after the hearing of the ears), but we are sure that his judgment is according to truth. 2. He will judge righteous judgment (Isa 11:5): Righteousness shall be the girdle of his loins. He shall be righteous in the administration of his government, and his righteousness shall be his girdle; it shall constantly compass him and cleave to him, shall be his ornament and honour; he shall gird himself for every action, shall gird on his sword for war in righteousness; his righteousness shall be his strength, and shall make him expeditious in his undertakings, as a man with his loins girt. In conformity to Christ, his followers must have the girdle of truth (Eph 6:14) and it will be the stability of the times. Particularly, (1.) He shall in righteousness plead for the people that are poor and oppressed; he will be their protector (Isa 11:4): With righteousness shall he judge the poor; he shall judge in favour and defence of those that have right on their side, though they are poor in the world, and because they are poor in spirit. It is the duty of princes to defend and deliver the poor (Psa 82:3, Psa 82:4), and the honour of Christ that he is the poor man's King, Psa 72:2, Psa 72:4. He shall debate with evenness for the meek of the earth, or of the land; those that bear the injuries done them with meekness and patience are in a special manner entitled to the divine care and protection. I, as a deaf man, heard not, for thou wilt hear, Psa 38:13, Psa 38:14. Some read it, He shall reprove or correct the meek of the earth with equity. If his own people, the meek of the land, do amiss, he will visit their transgression with the rod. (2.) He shall in righteousness plead against his enemies that are proud and oppressors (Isa 11:4): But he shall smite the earth, the man of the earth, that doth oppress (see Psa 10:18), the men of the world, that mind earthly things only (Psa 17:14); these he shall smite with the rod of his mouth, the word of his mouth, speaking terror and ruin to them; his threatenings shall take hold of them, and be executed upon them. With the breath of his lips, by the operation of his Spirit, according to his word, and working with and by it, he shall slay the wicked. He will do it easily, with a word's speaking, as he laid those flat who came to seize him, by saying I am he, Joh 18:6. Killing terrors shall arrest their consciences, killing judgments shall ruin them, their power, and all their interests; and in the other world everlasting tribulation will be recompensed to those that trouble his poor people. The apostle applies this to the destruction of the man of sin, whom he calls that wicked one (Th2 2:8) whom the Lord will consume with the spirit of his mouth. And the Chaldee here reads it, He shall slay that wicked Romulus, or Rome, as Mr. Hugh Broughton understands it.

V. That there should be great peace and tranquillity under his government; this is an explication of what was said in Isa 9:6, that he should be the Prince of peace. Peace signifies two things: -

1.Unity or concord, which is intimated in these figurative promises, that even the wolf shall dwell peaceably with the lamb; men of the most fierce and furious dispositions, who used to bite and devour all about them, shall have their temper so strangely altered by the efficacy of the gospel and grace of Christ that they shall live in love even with the weakest and such as formerly they would have made an easy prey of. So far shall the sheep be from hurting one another, as sometimes they have done (Eze 34:20, Eze 34:21), that even the wolves shall agree with them. Christ, who is our peace, came to slay all enmities and to settle lasting friendships among his followers, particularly between Jews and Gentiles: when multitudes of both, being converted to the faith of Christ, united in one sheep-fold, then the wolf and the lamb dwelt together; the wolf did not so much as threaten the lamb, nor was the lamb afraid of the wolf. The leopard shall not only not tear the kid, but shall lie down with her: even their young ones shall lie down together, and shall be trained up in a blessed amity, in order to the perpetuating of it. The lion shall cease to be ravenous and shall eat straw like the ox, as some think all the beasts of prey did before the fall. The asp and the cockatrice shall cease to be venomous, so that parents shall let their children play with them and put their hands among them. A generation of vipers shall become a seed of saints, and the old complaint of homo homini lupus - man is a wolf to man, shall be at an end. Those that inhabit the holy mountain shall live as amicably as the creatures did that were with Noah in the ark, and it shall be a means of their preservation, for they shall not hurt nor destroy one another as they have done. Now, (1.) This is fulfilled in the wonderful effect of the gospel upon the minds of those that sincerely embrace it; it changes the nature, and makes those that trampled on the meek of the earth, not only meek like them, but affectionate towards them. When Paul, who had persecuted the saints, joined himself to them, then the wolf dwelt with the lamb. (2.) Some are willing to hope it shall yet have a further accomplishment in the latter days, when swords shall be beaten into ploughshares.

2.Safety or security. Christ, the great Shepherd, shall take such care of the flock that those who would hurt them shall not; they shall not only not destroy one another, but no enemy from without shall be permitted to give them any molestation. The property of troubles, and of death itself, shall be so altered that they shall not do any real hurt to, much less shall they be the destruction of, any that have their conversation in the holy mountain, Pe1 3:13. Who, or what, can harm us, if we be followers of him that is good? God's people shall be delivered, not only from evil, but from the fear of it. Even the sucking child shall without any terror play upon the hole of the asp; blessed Paul does so when he says, Who shall separate us from the love of Christ? and, O death! where is thy sting?

Lastly, Observe what shall be the effect, and what the cause, of this wonderful softening and sweetening of men's tempers by the grace of God. 1. The effect of it shall be tractableness, and a willingness to receive instruction: A little child shall lead those who formerly scorned to be controlled by the strongest man. Calvin understands it of their willing submission to the ministers of Christ, who are to instruct with meekness and not to use any coercive power, but to be as little children, Mat 18:3. See Co2 8:5. 2. The cause of it shall be the knowledge of God. The more there is of that the more there is of a disposition to peace. They shall thus live in love, for the earth shall be full of the knowledge of the Lord, which shall extinguish men's heats and animosities. The better acquainted we are with the God of love the more shall we be changed into the same image and the better affected shall we be to all those that bear his image. The earth shall be as full of this knowledge as the channels of the sea are of water - so broad and extensive shall this knowledge be and so far shall it spread - so deep and substantial shall this knowledge be, and so long shall it last. There is much more of the knowledge of God to be got by the gospel of Christ than could be got by the law of Moses; and, whereas then in Judah only was God known, now all shall know him, Heb 8:11. But that is knowledge falsely so called which sows discord among men; the right knowledge of God settles peace.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
AGAINST MARCION 3.17
In him dwelt the fullness of the Spirit; therefore I acknowledge him to be “the rod of the stem of Jesse.” His blooming flower shall be my Christ, upon whom has rested, according to Isaiah, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and of the fear of the Lord.” Now to no man, except Christ, would this diversity of spiritual proofs suitably apply. He is indeed like a flower for the Spirit’s grace, reckoned indeed of the stem of Jesse but thence to derive his descent through Mary.
NovatianAD 258
ON THE TRINITY 9
The same rule of truth teaches us to believe, after the Father, also on the Son of God, Christ Jesus, the Lord our God, but the Son of God—of that God who is both one and alone, namely, the Founder of all things, as already has been expressed above. For this Jesus Christ, I will once more say, the Son of this God, we read of as having been promised in the Old Testament and we observe to be manifested in the New, fulfilling the shadows and figures of the Old Testament types, being the embodiment of truth. For as well the ancient prophecies as the Gospels testify him to be the son of Abraham and the son of David. Genesis itself anticipates him when it says, “To you will I give it, and to your seed.” He is spoken of when Scripture shows how a man wrestled with Jacob; he too, when it says, “There shall not fail a prince from Judah, nor a leader from between his thighs, until he shall come to whom it has been promised; and he shall be the expectation of the nations.” He is spoken of by Moses when he says, “Provide another whom you may send.” He is again spoken of by the same, when he [Moses] testifies, saying, “A prophet will God raise up to you from your brothers; listen to him as if to me.” [Moses] bears witness of him, finally, when he says, “You shall see your life hanging in doubt night and day, and you shall not believe him.” Isaiah also refers to him: “There shall go forth a rod from the root of Jesse, and a flower shall grow up from his root.” The same also when he says, “Behold, a virgin shall conceive and bear a son.”
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 7:3
It is prophesied that one will come forth of the seed of Jesse, that is to say, of David, many years after the death of both David and Solomon.
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 2:3
This shows in an obvious way that the birth of Christ would be from the root of Jesse, who was the father of David. This points toward the birth which the Gentiles would follow, having been prophetically announced by way of signs.
Aphrahat the Persian SageAD 345
DEMONSTRATION 4:6
Jacob also prayed when he returned back from Laban, and he was rescued from the hands of his brother, Esau. He prayed as follows, confessing and saying, “With my staff have I crossed this river Jordan, and now I have become two camps.” Wondrous symbol of our Savior! When our Lord first came, the staff left the stem of Jesse, just like Jacob’s staff; and when he returns from his Father’s house at his second coming, he goes back to him with two camps, one from the people [Israel], the other from the peoples [nations]—just like Jacob who returned to his father Isaac with two camps.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 26
He is the son of Mary, however, and not the son of Joseph. He did not appear in the body from any other lineage, except from David.
Ephrem the SyrianAD 373
HYMNS ON THE NATIVITY 3:17
By the fruit of the root he will graft us onto his tree.
Gregory of ElviraAD 392
ORIGEN’S TRACTATE ON THE BOOKS OF HOLY SCRIPTURE 6:35-36
Just as when a lion is born from a lion, the nature is not changed but is shown to have a common source, so also one who is born from God cannot be anything other than God. But he calls him a lion’s cub for the purpose of signifying the Son. Indeed, he adds “from a sprout, my son, you have gone up,” because he wants to show us that Christ came from the sprout of Judah, as it was also said through the prophet Isaiah: “there will come forth a rod [virga] out of the root of Jesse, and a flower will go up from his root.” This Jesse was the father of David, from whose root, that is, source, the Virgin Mary [maria virgo] was born. That Isaiah refers to a “rod” [virga] and to a “flower” from the rod suggests that the flower which is Christ would be born from a virgin [virgine].
Ambrose of MilanAD 397
Second Apology for the Prophet David, 8.43
And there shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. The root is indeed the family of the Jews, the branch is Mary, the flower is Christ of Mary, who when he shines forth in our land and delights the field of the soul, or blossoms in his Church, we cannot fear the cold, nor dread the rain, but await the day of judgment.
Ambrose of MilanAD 397
On the Blessings of the Patriarchs, 4.19-20
Moreover, he wonderfully expressed his incarnation, saying: From the shoot, my son, you have ascended; in that he sprouted as a plant of the earth in the womb of the Virgin, and as a flower of sweet fragrance, he ascended for the redemption of the whole world, emitted by the maternal womb with the splendor of new light, just as Isaiah says: A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. The root of the family of the Jews is Mary, the branch is Mary, Christ is the flower of Mary. The rod, which is of royal lineage, rightly comes from the house and homeland of David, whose flower is Christ, who has abolished the stench of the worldly filth and has poured out the fragrance of eternal life.
Ambrose of MilanAD 397
On the Holy Spirit 2.5
The root of Jesse the patriarch is the family of the Jews, Mary is the rod, Christ the flower of Mary, who, about to spread the good odor of faith throughout the whole world, budded forth from a virgin womb, as he himself said: “I am the flower of the plain, a lily of the valley.”
Chromatius of AquileiaAD 406
TRACTATE ON MATTHEW 2:5
Elsewhere, the Holy Spirit also speaks of the Virgin about to give birth when he says, “There will come forth a rod out of the root of Jesse, and a flower will arise from his root.” The rod from the root of Jesse signifies the Virgin Mary, who found her origins in the stem of Jesse through David. For, as the Evangelist or apostle reveals, out of the tribe of David came the Virgin Mary, from whom the flower of human flesh arose in Christ. This is the rod which, having been placed in the ark of testimony to be a sign for everlasting memory, has now by a new and wonderful mystery, without moisture from the earth, brought forth the fruit of the almond. It is by this miracle that Aaron’s priesthood was confirmed.
JeromeAD 420
COMMENTARY ON ISAIAH 4:11.1-3
Until the beginning of the vision, or the burden of Babylon, which Isaiah the son of Amos saw, his entire prophecy was about Christ, a prophecy that we want to explain piecemeal lest the ideas and discussions thereof together confuse the reader’s memory. The Jews interpreted the branch and the flower from the root of Jesse to be the Lord himself because the power of his governance is demonstrated in the branch and his beauty in the flower. But we understand the branch from the root of Jesse to be the holy Virgin Mary, who had no shoot connatural to herself. About her we read above: “Behold, a virgin will conceive and bear a son.” And the flower is the Lord our Savior, who said in the Song of Songs, “I am the flower of the field and the lily of the valleys.” In place of “root,” which only the Septuagint translated, the Hebrew text has geza, which Aquila and Symmachus and Theodotus interpret as kormon, that is, “stem.” And they translated “flower,” which the Hebrew text calls nēṣer, as “bud” to show that after a long time in Babylonian captivity, no longer possessing any glory from the sprout of the old kingdom of David, Christ would rise from Mary as though from her stem. The educated of the Hebrews believe that what all the ecclesiastics sought in the Gospel of Matthew but could not find, where it was written “Because he will be called a Nazarene,” was taken from this place. But it should be noted that nēṣer was written here with the [Hebrew] letter ṣade [צ], the peculiar sound of which—somewhere between z and s—the Latin language does not express.
JeromeAD 420
Commentary on Isaiah
Chapter XI - Verses 1, 2. And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root. And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord. Up to the beginning of the Vision or the weight of Babylon, which Isaiah the son of Amos saw, all this prophecy is about Christ, which we wish to explain in parts so as not to confuse the reader's memory by presenting and discussing it all at once. The rod and the flower from the root of Jesse are interpreted as the Lord Himself of the Jews: so that in the rod, the power of the reigning one may be shown, and in the flower, the beauty. But we understand the rod from the root of Jesse to be the holy Virgin Mary, who had no fruit cohering to herself; of whom we also read above: Behold, a virgin shall conceive and bear a son (Isa. VII, 14). And the flower is the Lord and Savior, who says in the Song of Solomon: I am the flower of the field and the lily of the valleys (Cant. II, 1). Concerning the root which alone the LXX translators turned into Hebrew script, it has (in Geza) which Aquila and Symmachus and Theodotio interpreted as κορμὸν, that is, trunk. And concerning the flower which is called (in Hebrew) Neser, they translated it as germ to show that much later after the Babylonian captivity, with no one from the line of David possessing the glory of the ancient kingdom, Christ arose as if from the trunk of Mary, and from Mary Christ was born. That which in the Gospel of Matthew everyone seeks the words of the Ecclesiastics, and does not find where it is written, 'He shall be called a Nazarene' (Matt. 2:23), the learned Hebrews think is taken from this place. But it should be known that here 'Nazarene' is written with the letter 'Sade', which the Latin language does not express the sound and property of between 'z' and 's'. It is, in fact, a strident sound and is barely pronounced with the tongue against the teeth: from which the city of Zion is also written. Moreover, the Nazarenes, whom the Seventy sanctified, whom Symmachus separated, transferred, pronounce 'Zain' (the letter element is always written). Therefore, upon this flower, who will suddenly rise from the trunk and root of Jesse through the Virgin Mary, the spirit of the Lord will rest, because in him it pleased all the fullness of divinity to dwell bodily: not by parts, as with the other saints; but according to the Gospel that the Nazarenes read, which was written in the Hebrew language: 'Upon him descends every source of the Holy Spirit.' Now, the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (2 Corinthians 3:17). In the same volume of Matthew, we read that which is written in the following: Behold, my servant whom I have chosen: my beloved, in whom my soul is well pleased: I will put my spirit upon him: he shall show judgment to the Gentiles (Matt. XII, 18). This is understood to refer to the understanding of the Savior, in whom the Spirit of the Lord rested, that is, he remained in eternal habitation: not so as to fly away and descend to him again; but according to the testimony of John the Baptist, he would continually remain, who said: I saw the Spirit descending as a dove from heaven, and remaining upon him, and I did not know him: but he who sent me to baptize in water, said to me: He upon whom you shall see the Spirit descending, and remaining upon him, he it is who baptizes in the Holy Spirit (John. XXXII, 33). Furthermore, in the Gospel, of which we have mentioned above, we find these writings: And it came to pass, when the Lord was ascended out of the water, the whole fountain of the Holy Spirit descended and rested upon him, and said to him: My son, in all the prophets I have expected thee, that thou shouldst come, and that I might rest in thee. For thou art my rest, thou art my first begotten Son, who reignest in eternity. Who is called the Spirit of the Lord and the Spirit of wisdom; for all things were made by him, and without him was made nothing that was made (John 1:3). And in the Psalms it is sung: How great are your works, O Lord! You have made all things in wisdom (Ps. XCI, 24). And the Apostle writes: Christ is the power of God and the wisdom of God (I Cor. I). And in Proverbs it is read: By his wisdom, God founded the earth, and by his prudence, he prepared the heavens (Prov. III, 19). And just as the Word of God is called light, and life, and resurrection, so the spirit of wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord is named: not because it is different according to the differences of names, but because it is the one and same source and beginning of all virtues. Therefore, without Christ, no one can be wise, intelligent, wise counsel, strong, learned, pious, or full of the fear of God. And it should be noted that the Spirit of the Lord, the spirit of wisdom and understanding, counsel and fortitude, knowledge and piety, and the fear of the Lord, that is, the number seven, which is said to be the seven eyes on one stone in Zechariah (Chapter 3), may rest upon the rod and flower, who rose from the root of Jesse, and therefore from the line of David. But the Spirit of the fear of the Lord has filled him because of those who lack the fear of the Lord: for they are little ones, whom perfect love casts out. For whoever fears, has punishment, and is not perfect (1 John 4:18). Therefore, the Apostle speaks to the believers: For you have not received the spirit of bondage again in fear: but you have received the Spirit of adoption, whereby we cry, Abba, Father (Romans 8:15). And in Malachi we read: If I am a father, where is my glory? And if I am the Lord, where is my fear? (Malachi 1:6). Concerning this fear, it is sung in the Psalm: Come, children, listen to me: I will teach you the fear of the Lord (Psalm 34:11).
JeromeAD 420
HOMILIES ON THE PSALMS, ALTERNATE SERIES, PSALM 84
The land that before brought forth thorns, hears in Isaiah the blessing: “A shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” “You have turned away the captivity of Jacob.” The Lord has come, therefore, to proclaim pardon to captives. There is a parallel to this in another passage of Scripture: “He led captivity captive,” that is, we, who in former times had been captured by the devil to perdition, now are led away by the Savior to salvation.
Augustine of HippoAD 430
EXPLANATIONS OF THE PSALMS 72:1
David was the king of Israel and the son of Jesse at a certain time in the Old Testament, when the New Testament was still hidden there in the Old, like a fruit in its root. For if you seek the fruit in its root, you will not find it. But neither would you find the fruit in the branch, unless it had first come from the root.At that time, then, the first people had come from the seed of Abraham carnally. The second people, those who belong to the New Testament, also belong to the seed of Abraham, but spiritually. Those first people who were still carnal, therefore, among whom very few prophets understood both what was to be desired from God and when to announce it publicly, foretold this future time and the advent of our Lord Jesus Christ.
Insofar as Christ himself was born according to the flesh, he was hidden in the root, in the seed of the patriarchs, and was to be revealed at a certain time, like fruit appearing on the branch, as it is written: “A rod will bloom from the root of Jesse.” The same is true of the New Testament, which was hidden in Christ throughout those earlier times and was known only to the prophets and to a very small group of godly persons, not as the manifestation of present realities but as a revelation of future events. For what does it mean, brothers, if I can remind you of one specific event, that Abraham, sending his faithful servant to betroth a wife to his only son, makes him swear to him and in the oath says to him, “Put your hand under my thigh and swear”? What was in the thigh of Abraham upon which the man put his hand and swore? What was there, except what was then promised to him: “in your seed, all the peoples will be blessed”? The thigh signifies the flesh. From the flesh of Abraham, through Isaac and Jacob and, without naming everyone, through Mary, came our Lord Jesus Christ.
QuodvultdeusAD 450
ON THE CREED 2:3.14-2:4.6
We believe, therefore, in the immortal and invisible God, not in him whom the infidels have fashioned to be God, who is both an adulterer and a thunderer, but in the true God, Creator and Ruler of all the world.We also hold to Jesus Christ his Son, formerly promised through the prophets, and we know that the promise has been fulfilled. Yet, because we were not present when it was fulfilled, we are also commanded to believe it. The Jews were present then, however, from whose race the Savior himself chose apostles through whom the faith has reached us. As a member of the very race in which and from which he deigned to be born, the prophet Isaiah predicted a long time ago: “Behold, a virgin will conceive in the womb and will bear a son, and you will call his name Emmanuel, which means ‘God with us.’ ”; And elsewhere [we read]: “There will come forth a rod out of the root of Jesse, and a flower will go up from his root.” The branch signifies the Virgin Mary, and the flower of the rod represents the Son of the Virgin, the Lord Jesus Christ. Before these things took place, the Jews read about it and did not understand.… Christ was born from a virgin like a flower from a branch, without the involvement of any seed. He was born a small infant and a great king.
BedeAD 735
On the Tabernacle 1:6
For it is history when something is reported as having been done or said in plain discourse according to the letter; for example, the people of Israel, after they had been delivered from Egypt, are said to have made a tabernacle for the Lord in the wilderness. It is allegory when the presence of Christ and the sacraments of the church are designated by mystical words or things; by words, certainly, as when Isaiah says, “A shoot [virga] shall come forth from the root of Jesse, and a flower shall rise up from his root,” which is to say openly, “The Virgin Mary will be born from the stock of David, and Christ will proceed from his lineage”; and by things, as when the people delivered from Egyptian slavery through the blood of the lamb signifies the church freed from the devil’s domination by the passion of Christ.
BedeAD 735
Homilies on the Gospels 1:6
The prophet Isaiah bears witness that our Redeemer had to be conceived in Nazareth when he says, “A nazareus will ascend from his root.” The term nazareus has the meaning of “flower” or “clean.” The Son of God made incarnate for us can properly be named by this term, both because he adopted the nature of a human being clean from all vices and because in him the font and origin of spiritual fruits came forth for all believers, since to them he both pointed out examples and granted the fruits of living properly and blessedly.
BedeAD 735
Homilies on the Gospels 1:6
The prophet Isaiah testified that it was necessary that our Redeemer be conceived in Nazareth when he said, “There will come forth a rod out of the root of Jesse, and a nazareus will go up from his root.” Nazareus can be translated either as “flower” or as “pure.” The Son of God who was made flesh for us can rightly be called by these names because he assumed a human nature which was pure of every vice and because he is the font and source of spiritual fruit for all who believe in him, to whom he also both showed an example and granted the gift of righteous and blessed living.
BedeAD 735
Homilies on the Gospels 1:7
Now [Mary] saw that she herself, who had arisen from the stock of Jesse, had conceived God’s Son of the Holy Spirit.
BedeAD 735
On the Tabernacle 1:9
The seven lamps are the seven gifts of the Holy Spirit, all of which remain in our Lord and Redeemer forever and are distributed in his members (that is, in all the elect) according to his will. Therefore the seven lamps are set upon the lampstand because upon our Redeemer, the firstborn “from the root of Jesse,” rested “the Spirit of wisdom and of understanding, the Spirit of counsel and of fortitude, the Spirit of knowledge and of godliness,” and he was filled “with the Spirit of the fear of the Lord.” As he himself also says through the same prophet, “The Spirit of the Lord is upon me because the Lord has anointed me.”
Glossa OrdinariaAD 1274
In which rod, no doubt the blessed Virgin Mary is predicted, who sprung from the stock of Jesse and David and fecundated by the Holy Spirit, brought forth a new flower of human flesh, becoming a virgin-mother. (Pope St. Leo the Great Sermon 4) Or it could be that a flower refers to Christ; and it is probably implied indirectly by "rod" that he has royal dignity as well, a rod being a symbol of kingship. (St. Cyril of Alexandria) Or it could be that Jesse is the root, David the tree that through its branch, that is, Mary, has produced fruit, that is Christ.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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