Messiah and His Kingdom 2: Isaiah Devotional Journal 30

Isaiah 11:1-12:6   Link to LXE

continued from Journal 29

The prophet Isaiah uncovers a portrait of a glorious Messiah in Isaiah 11:1-5 and paints a picture of a glorious, peaceful kingdom in Isaiah 11:6-9. The vision includes Gentiles and the remnant of Israel and Judah in Isaiah 11:10-16. The images point to a heaven on earth. Up to this moment in Isaiah, there has been no mention of a suffering Messiah, nor of the cross. These will come later in the book. The entirety of Isaiah 12 is a joyous peal of praise on behalf of Jewish and Gentile believers.

The Gentiles

There are four references to Gentiles coming to Messiah in chapters 11 and 12: Isaiah 11:10, 12, 14 and Isaiah 12:4.

Isaiah 11:10

Paul in Romans 15:12 cites Isaiah 11:10. The Greek versions of each are identical in the portion contained in the quotation marks.

Romans 15:12 And again Isaiah says, “The root of Jesse will come, even he who arises to rule the Gentiles; in him will the Gentiles hope.” (Rom 15:12 ESV)

This passage and those similar to it demonstrate that the inclusion of Gentiles among Messiah’s kingdom people is not a historical, “great parenthesis,” as some dispensationalists teach, but that it was God’s plan from the beginning. Nor is this plan “hidden” in the Old Testament. Rather, Isaiah openly and clearly states it.

Reading the Septuagint translation of its ancient Hebrew text(s) (not necessarily in the Masoretic tradition) (1), casts much light on New Testament authors’ perception of the Old. This is because the Septuagint translation does not shy away from the prophetic revelation of Christ within its pages.

In the example below, the verse on the left is from the Septuagint. The one in the middle is based upon the Masoretic tradition. The text on the right is a translation of the Greek in which the New Testament was written. One can readily see that Paul drew heavily from the Greek Septuagint in his quotation of Isaiah 11:10.

The cumulative effect of many such verses is that a casual reader of the Old Testament might miss the full Christological intent of many Old Testament prophecies. (To learn more about the Christological revelations inherent in the Septuagint, readers may consult the following links Why the Septuagint? Part 1 and Why the Septuagint? Part 2, both of these written by JustOneSmallVoice’s author, Christina Wilson.) Christ is the rejoicing of the Christian heart (see Isaiah 12–all). Why would we want to obscure his presence in the Old Testament to the extent that it takes biblical scholars much time and effort to methodically uncover it? Fortunately, the Holy Spirit in the hearts of believing readers everywhere can point out Christ in a matter of seconds. This is why some scholars know where to look.

Further Reference to Gentiles

Isaiah 11:12.

Isaiah 11:12 And he shall lift up a standard for the nations, and he shall gather the lost ones of Israel, and he shall gather the dispersed of Juda from the four corners of the earth. (LXE)

The Greek reads, “καὶ ἀρεῖ σημεῖον εἰς τὰ ἔθνη…” (LXT) The SAAS (St. Athanasius Academy Septuagint) (2) translates this phrase as, “He shall set up a sign for the Gentiles…” 

Textual Notes for This Verse
  1. The word translated “standard” in the majority of texts is translated as “sign” in the SAAS (see above). “Sign” is the word that John uses repeatedly in his gospel to indicate the miracles of Christ that point to his divinity (see for example John 2:11; John 3:2; John 6:30; and John 12:37.)

2. “Sign” is also the word that John uses in the book of  Revelation (see for example Revelation 12:1; 15:1; and 19:20.)

3. While the word “Gentiles” often refers to the pagan aspect of non-Jewish nations and people groups, Paul uses it several times to refer to Christians recruited from these formerly pagan people groups (Acts 9:15; Acts 10:45; Acts 13:47; Romans 11:25; Romans 15:8; Ephesians 2:11-13; Colossians 1:27; and 1 Timothy 2:7).

4. Finally, there is a passage in John which can seem something of a non sequitur in its context.

 John 12:20 Now among those who went up to worship at the feast were some Greeks. [read, “Gentiles”] 21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew and Philip went and told Jesus. 23 And Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit…. 27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29 …32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show by what kind of death he was going to die. (John 12:20-33 ESV)

INTERPRETATION: Some “Greeks,” or Gentiles, wanted to see Jesus. Addressing them primarily as Gentiles, Jesus immediately began talking to them about his being “lifted up from the earth.” He meant that he would be crucified on the cross. Jesus states that when he is crucified, he “will draw all people to myself.” “All people” is a single, straightforward Greek word meaning “everyone.” That includes Gentiles. So, when Greek Gentiles seek to speak with him, Jesus explains the one means by which Gentiles–and those of the circumcision–can be drawn to him. That one way is the cross.

Now immediately after this passage in John 12:20-33, Jesus speaks of himself as the “light,” and warns against their walking in the “darkness” (confer Isaiah 9:1-3). John the writer then breaks in and talks about the “signs” Jesus had done among all the people, including the Jewish leaders (see Isaiah 11:12–same word, “sign”.) Right after that, John quotes Isaiah two times and mentions him a third time (John 12:37-41). Clearly, John–interpreter supreme of Jesus’s life–was steeped in the prophecies of Isaiah.

Isaiah 11:14

Isaiah 11:14 And they shall fly in the ships of the Philistines: they shall at the same time spoil the <1> sea, and them that come from the east, and Idumea: and they shall lay their hands on Moab first; but the children of Ammon shall first obey [them]. (Brenton, LXE, 1844)

Isaiah 11:14 But they shall fly away in ships of allophyles; together they shall plunder the sea and those from the rising of the sun and Idumea. And they shall first lay their hands on Moab, but the sons of Ammon shall obey first. (Moíses Silva, NETS Isaiah, 2009)

When a reader lays aside presuppositions concerning Philistines as military enemies of Israel, it is well within the scope of reasonable possibility to read this verse as a prophecy of the missionary journeys of Paul and other early church evangelists to regions around the Mediterranean Sea. This is especially true in light of the other references to believing Gentiles in these chapters. Paul definitely accomplished some of his missionary journeys by boat on the sea.

The phrase, “… the children of Ammon shall first obey them,” need not be interpreted according to a presupposition that a military battle is being referenced.

1 First, the entire context of Isaiah 11 speaks of the peace between sets of former enemies in Messiah’s glorious kingdom.

2 Second, the passage is primarily about Messiah, not about a restored Israeli kingdom. One of the hallmarks of his kingdom is peace. An abrupt switch to Israel’s military targets would seem out of place, especially in light of verse 10. Isaiah 11:10 clearly states that “the root of Jesse,” Messiah, “shall arise to rule over the Gentiles; in him shall the Gentiles trust.”

3 Further, the context is missional. Verse 9 states, “… for the whole [world] is filled with the knowledge of the Lord, as much water covers the seas.”

4 Finally, both Brenton’s translation and Silva’s indicate that the word “them” is not in the Greek text. The Greek simply says, “The sons of Ammon shall obey first.” Romans 1:5 and Romans 16:25-26 speak of the “obedience of faith.” The word “obedience” is a noun form of the Greek root that forms the verb “obey.” In context, “Ammon shall obey” is likely the positive response of faith to the preaching of the gospel. The context of the Romans 16 verses is in fact the revelation of Jesus Christ to the Romans, including Gentile believers.

Isaiah 12:4

In Isaiah 11:16, The prophet speaks of a remnant of his people in Egypt and a safe passage out, leading toward Israel, just as in the Exodus. In the following verse, Isaiah prophesies what God’s people will say to Him. Isaiah 12:4 prophesies that these redeemed of Israel shall exhort one another to “proclaim his glorious deeds among the Gentiles.”

Isaiah 11:16 And there shall be a passage for my people that is left in Egypt: and it shall be to Israel as the day when he came forth out of the land of Egypt. 12:1 And in that day thou shalt say, I will bless thee, O Lord; … 2 Behold, my God is my Saviour; I will trust in him, and not be afraid: for the Lord is my glory and my praise, and is become my salvation… 4 And in that day thou shalt say, sing to the Lord, call aloud upon his name, proclaim his glorious deeds among the Gentiles; make mention that his name is exalted. (LXE)

In other words, Israel will no longer exclude and reject Gentiles from their worship of God. Rather, in this prototype of the good news of God’s favor, they will gladly share His glory with the Gentiles.

The Remnant

to be continued


1 Books that explore the textual tradition of the Septuagint are: 1) Dines, Jennifer M. The Septuagint. London and New York: T&T Clark, 2004; 2) Jobes, Karen H. and Moises Silva. Invitation to the Septuagint. Grand Rapids: Baker Academic, 2000; 3) Law, Timothy Michael. When God Spoke Greek: The Septuagint and the Making of the Christian Bible. New York: Oxford University Press, 2013; and 4) Marcos, Natalio Fernandez Marcos. The Septuagint in Context: Introduction to the Greek Version of the Bible. Translated by Wilfred G. E. Watson. Netherlands: Society of Biblical Literature, 2000.

2 “Scripture taken from the St. Athanasius Academy SeptuagintTM. Copyright © 2008 by St. Athanasius Academy of Orthodox Theology. Used by permission. All rights reserved.”



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