From: Isaiah 11:1-10
The New Descendant of David
He shall not judge by what his eyes see,
or decide by what his ears hear;
[4] but with righteousness he shall judge the poor,
and decide 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 he shall slay the wicked.
[5] Righteousness shall be the girdle of his waist,
and faithfulness the girdle of his loins.
[6] The wolf shall dwell with the lamb,
and the leopard shall lie down with the kid,
and the calf and the lion and the failing together,
and a little child shall lead them.
[7] The cow and the bear shall feed;
their young shall lie down together;
and the lion shall eat straw like the ox.
[8] The sucking child shall play over the hole of the asp,
and the weaned child shall put his hand on the adders den.
[9] They shall not hurt or destroy
in all my holy mountain;
for the earth shall be full of the knowledge of the Lord
as the waters cover the sea.
The Return of the Exiles
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Commentary:
11:1-9. This passage, which is regarded as the third Immanuel oracle, has
two parts to it. The first (vv.1-5) announces that the shoot will spring from the
stump of Jesse (David’s father) at some future date. The second (vv. 6-9) de-
scribes the good things associated with his reign, using imagery to do with
messianic peace: creation will be restored to its state of original justice.
The first part is a formal announcement of the accession of a new king in the
line of David — humble, because he comes from a tree that has been pruned
yet has all the vitality of a tender shoot. It refers to a future king (”there shall
come ...”) and not the reigning monarch. The new king will be endowed with
exceptional qualities that equip him to rule, thanks to the Holy Spirit who will
descend upon him. The divine Spirit is an inner strength, a gift that God gives
to key figures in salvation history to enable them to accomplish a difficult and
dangerous mission — Moses (cf. Num 11:17), the judges (cf. 3:10; 6:34) and
David (1 Sam 16:13). The new descendant of David will rule over the people
not in a heavy-handed way like the kings of the time, but with a charismatic
dynamism that comes from God. Six gifts of the Spirit are mentioned, in pairs
— wisdom and understanding, referring to the skill and prudence that ensure
that he will judge rightly; counsel and fortitude, the characteristics of an astute
strategist like David; knowledge and the fear of the Lord, which have to do with
the religious sphere, for the king must not forget that he is God’s representa-
tive.
The second part describes very beautifully the messianic peace that will flower
with this new “shoot”. It paints a panorama of the harmony that reigned at the
dawn of creation, only to be broken by sin. Even among wild beasts violence
will disappear. No longer will man in his pride desire to be “like God, knowing
good and evil” (Gen 3:5); instead he will be filled with the divine gift of the
“knowledge of the Lord” (v. 9). The “child”, mentioned twice (vv. 6, 8), is not
directly connected with the child-king of the oracle found in 9:6 or with the Im-
manuel (7:14); however, in the mind of the prophet they must have had many
points of contact, given the reference to the child having a leadership role (v.
6).
The image of the “shoot” from the royal line who will bring peace has been in-
terpreted in Christian tradition as finding fulfillment in Jesus Christ. St Thomas
Aquinas read this passage as referring to Christ, who brought about the restor-
ation of mankind; he points out: “First, the birth of Christ the ‘restorer’, is spo-
ken of (v. 1); then, his holiness (vv. 2-9) and his dignity (v. 10) are described”
(”Expositio Super lsaiam”, 11). And Bl. John Paul II comments: “Alluding to
the coming of a mysterious personage, which the New Testament revelation
will identify with Jesus, Isaiah connects his person and mission with a parti-
cular action of the Spirit of God — the Spirit of the Lord.
“These are the words of the prophet: ‘There shall come forth a shoot from the
stump 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 spi-
rit of counsel and might, the spirit of knowledge and the fear of the Lord. And
his delight shall be the fear of the Lord’ (Is 11:1-3). This text is important for
the whole pneumatology of the Old Testament, because it constitutes a kind
of bridge between the ancient biblical concept of ‘spirit’, understood primarily
as a ‘charismatic breath of wind’, and the ‘Spirit’ as a person and as a gift, a
gift for the person. The Messiah of the lineage of David (’from the stump of
Jesse’) is precisely that person upon whom the Spirit of the Lord ‘shall rest.’
It is obvious that in this case one cannot yet speak of a revelation of the Pa-
raclete. However, with this veiled reference to the figure of the future Messiah
there begins, so to speak, the path towards the full revelation of the Holy Spi-
rit in the unity of the Trinitarian mystery, a mystery which will finally be mani-
fested in the New Covenant” (”Dominum Et Vivificantem”, 15).
A Christian reading of these words finds in them a reference to the action of
the Holy Spirit in souls; the “spirits” that repose in the Messiah; are stable
“gifts” through which the Holy Spirit acts. There are six of these gifts, accor-
ding to the Hebrew text (which the New Vulgate and the RSV follow). The
Greek translation of the Septuagint and the Vulgate divide the gift of fear into
two — piety and fear of the Lord. That is why catechesis and theology speak
of there being seven gifts: “The seven ‘gifts’ of the Holy Spirit are wisdom, un-
derstanding, counsel, fortitude, knowledge, piety and fear of the Lord. They
belong in their fullness to Christ, Son of David (cf. Is 11:1-2). They complete
and perfect the virtues of those who receive them. They make the faithful do-
cile in readily obeying divine inspirations” (”Catechism of the Catholic Church”,
1831).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Romans 15:4-9
The Example of Christ (Continuation)
[7] Welcome one another, therefore, as Christ has welcomed you, for the glory
of God. [8] For I tell you that Christ became a servant to the circumcised to show
God’s truthfulness, in order to confirm the promises given to the patriarchs, [9]
and in order that the Gentiles might glorify God for his mercy. As it is written,
“Therefore I will praise thee among the Gentiles, and sing to thy name”.
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Commentary:
4. The excellence of Scripture and its sacred character derive from the fact that
God is its author. This means that there is a consistency and unity running right
through Sacred Scripture, a coherence which integrates both Testaments, Old
and New: the Old Testament contains — prophetically and by way of prefigure-
ment — what happens in the New; and in the New the prophecy and prefigure-
ment of the Old are fulfilled. Since Scripture is the word of God, it is of the high-
est order: “All scripture is inspired by God and profitable for teaching, for reproof,
for correction, and for training in righteousness, that the man of God may be
complete, equipped for every good work” (2 Tim 3:16). This strength and authori-
ty of Scripture is useful not only for instruction in the faith but also for enlivening
our hope and consoling us in every kind of trial, interior and exterior: the exam-
ples which we find in Scripture encourage us to be patient and also spur us on
to fight. By reflecting on those examples we become convinced that if God asks
sacrifice of “his own”, he does so because he has a greater reward in store for
them.
These truths led the Second Vatican Council to teach that in “the sacred books
the Father who is in heaven comes lovingly to meet his children, and talks with
them. And such is the force and power of the word of God that it can serve the
Church as her support and vigor, and the children of the Church as strength for
their faith, food for the soul, and a pure and lasting fount of spiritual life” (”Dei
Verbum”, 21).
8-13. “It was necessary that the word of God should be spoken first to you.
Since you thrust it from you, and judge yourselves unworthy of eternal life, be-
hold, we turn to the Gentiles. For so the Lord has commanded us” (Acts 13:46-
47): this is what Paul and Barnabas said to Jews who opposed their preaching.
Christ himself said that he had been sent only to seek out the lost sheep of the
house of Israel, and that was the scope of the Apostles’ first mission (cf. Mt 15:
24; 10:5). However, God’s plans never discriminated in favor of the Jews: they,
once converted, were to preach the Good News to the Gentiles. After the Resur-
rection, Jesus sent his disciples to all nations (cf. Mt 28:18ff). Those who pro-
claimed the Gospel were Jews who had accepted Christ, and they addressed
their preaching first to Jews and then to Gentiles.
This present passage refers to the fulfillment of God’s designs through Christ.
By becoming man God made good his promises to the Jews, keeping faith with
them. By the entry of the Gentiles into the Church his mercy towards all men
is revealed, for his blessings are thereby extended to those who do not belong
to Israel according to the flesh. Our Lord explained this very graphically in the
parable of the two sons (Mt 21:28-32). He first calls the older son (the Gentiles),
who refuses to obey him and afterwards repents and accepts his father’s invita-
tion and goes to work in the vineyard. The younger son (most of the Jewish peo-
ple), on the other hand, seems to be ready to do his father’s bidding but in fact
does not. Many Jews were so hard of heart that not even the repentance and
conversion of the Gentiles moved them to repent.
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.