Isaiah 27:6
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
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(6) He shall cause them that come of Jacob . . .—Better, In the days that come Jacob shall strike root. The figure of Israel as the vine of Jehovah’s vineyard is carried to its close. The true Israel of God shall go through its normal stages of growth, and its restoration shall be as “the riches of the Gentiles” (Romans 11:12; Hosea 14:6). With this picture of blessedness the psalm of the Church of the future comes to an end.

Isaiah 27:6. He shall cause them of Jacob to take root — To be firmly settled in their possessions. The words may be rendered, In times to come he shall cause Jacob to take root. Israel shall blossom and bud — Shall revive and flourish. The metaphor of a vine is still pursued, and these expressions signify the increase of the Jewish people, after their return from their captivity in Babylon. And fill the face of the world with fruit — Their posterity shall be so numerous that their own land shall not be sufficient for them, but they shall be forced to seek habitations in other countries, and shall replenish them with people. This prediction was indeed fulfilled after the captivity; for the Jews filled all Judea and Syria, and were spread over all the Roman empire, as appears, not only from their own histories, but from the books of the New Testament. See note on Isaiah 26:15. But, perhaps, this is chiefly intended to be understood of the spiritual seed of Jacob, or of believers, who are often called God’s Israel, as Romans 9:6, and elsewhere.27:6-13 In the days of the gospel, the latter days, the gospel church shall be more firmly fixed than the Jewish church, and shall spread further. May our souls be continually watered and kept, that we may abound in the fruits of the Spirit, in all goodness, righteousness, and truth. The Jews yet are kept a separate and a numerous people; they have not been rooted out as those who slew them. The condition of that nation, through so many ages, forms a certain proof of the Divine origin of the Scriptures; and the Jews live amongst us, a continued warning against sin. But though winds are ever so rough, ever so high, God can say to them, Peace, be still. And though God will afflict his people, yet he will make their afflictions to work for the good of their souls. According to this promise, since the captivity in Babylon, no people have shown such hatred to idols and idolatry as the Jews. And to all God's people, the design of affliction is to part between them and sin. The affliction has done us good, when we keep at a distance from the occasions of sin, and use care that we may not be tempted to it. Jerusalem had been defended by grace and the Divine protection; but when God withdrew, she was left like a wilderness. This has awfully come to pass. And this is a figure of the deplorable state of the vineyard, the church, when it brought forth wild grapes. Sinners flatter themselves they shall not be dealt with severely, because God is merciful, and is their Maker. We see how weak those pleas will be. Verses 12,13, seem to predict the restoration of the Jews after the Babylonish captivity, and their recovery from their present dispersion. This is further applicable to the preaching of the gospel, by which sinners are gathered into the grace of God; the gospel proclaims the acceptable year of the Lord. Those gathered by the sounding of the gospel trumpet, are brought in to worship God, and added to the church; and the last trumpet will gather the saints together.He shall cause them that come of Jacob to take root - This language is derived from the vine, as the shoots or cuttings of the vine take root and flourish. To take root, therefore, is an emblem denoting that the descendants of Jacob, or the people of God, would increase and prosper.

Shall blossom and bud - An image also taken from the vine, or from fruit trees in general, and meaning that they should greatly flourish in the time succeeding their return from the captivity.

And fill the face of the world with fruit - On the meaning of the word 'face,' see the note at Isaiah 25:7. The sense is, that the people of God would so increase and flourish that the true religion would ultimately fill the entire world. The same idea of the universal prevalence of the true religion is often advanced by this prophet, and occurs in various parts of the hymns or songs which we are now considering (see Isaiah 25:6-8). The figure which is used here, drawn from the vine, denoting prosperity by its increase and its fruit, is beautifully employed in Psalm 92:13-14 :

Those that be planted in the house of Yahweh,

Shall flourish in the courts of our God.

They shall still bring forth fruit in old age;

They shall be rich and green.

6. He—Jehovah. Here the song of the Lord as to His vineyard (Isa 27:2-5) ends; and the prophet confirms the sentiment in the song, under the same image of a vine (compare Ps 92:13-15; Ho 14:5, 6).

Israel … fill … world—(Ro 11:12).

To take root; to be firmly settled in their possessions, and not tossed hither and thither, as they have been.

Fill the face of the world with fruit; their posterity shall be so numerous, that their own land shall not be sufficient for them, but they shall be forced to seek habitations in other countries, and shall replenish them with people. But this seems to be understood of the spiritual seed of Jacob, or of believers, who are oft called God’s Israel, as Romans 9:6, and elsewhere. He shall cause them that come of Jacob to take root,.... That is, the posterity of Jacob, the seed of Israel, in a spiritual sense; such who are Israelites indeed, in whom there is no guile; these shall be so far from being plucked up, or rooted out of the vineyard, the church, that they shall take deeper root, and their roots shall spread yet more and more; they shall be rooted and grounded in the love of God, and also in Christ, and be built up in him, as well as firmly settled and established in the church, Ephesians 3:17 or, "them that come to Jacob (u)"; proselytes unto him, converted Gentiles, that come to the church of Christ, signified by "Jacob", and give up themselves unto it, and are added to it, these shall take root. The words may be rendered, in days "to come, he shall cause Jacob to take root": or, he "shall take root", as Aben Ezra, Jarchi, and Ben Melech supply the words; and so they are a prophecy of the stability and prosperous estate of the church in the latter day:

Israel shall blossom and bud, and fill the face of the world with fruit; which may be understood of the fruits of grace and righteousness, which shall appear upon the people of God, in all parts of the world; or of the great number of converts everywhere; so the Targum, by "fruit", understands children's children; the sense is, that when the church of God, in the latter day, is settled and established, grounded in Christ, and in the doctrines of grace, it shall be in very flourishing and fruitful circumstances, abounding in grace and good works, and with numbers of converts; it shall be like the mustard tree, when it becomes so great a tree as that the birds of the air make their nests in it; and as the stone cut out of the mountain without hands, when it becomes a great mountain, and fills the whole earth, Matthew 13:31 compare with this Isaiah 37:31.

(u) So some in Gataker.

{f} He shall cause them that descend from Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.

(f) Though I afflict and diminish my people for a time, yet will the root spring again and bring forth in great abundance.

6. The verse is attached to the song, but forms no integral part of it. It reads as in R.V.: In days to come shall Jacob take root, &c. By a unique ellipsis the word “days” is omitted in the original; hence the mistaken rendering of A.V., “them that come.”

and fill the face of the world with fruit] For a contrast see ch. Isaiah 14:21. The fruitfulness anticipated belongs to the sphere of temporal prosperity,—teeming population, &c.Verse 6. - He shall cause them that come of Jacob to take root; rather, in the days to come Jacob shall strike root. Jacob, lately the vineyard, is now compared to a single vine, which becomes strong by striking its roots deep into the soil, and then, as a consequence, blossoms and buds, and fills the face of the world with fruit. So the Israel of God, firmly rooted in the soil of God's favor, would blossom with graces of all kinds, and bring forth the abundant fruit of good works. The judgment upon them is not mentioned, indeed, till after the completion of the church through those of its members that have died, although it must have actually preceded the latter. Thus the standpoint of the prophecy is incessantly oscillating backwards and forwards in these four chapters (Isaiah 24-27). This explains the exhortation in the next verses, and the reason assigned. "Go in, my people, into thy chambers, and shut the door behind thee; hide thyself a little moment, till the judgment of wrath passes by. For, behold, Jehovah goeth out from His place to visit the iniquity of the inhabitants of the earth upon them; and the earth discloses the blood that it has sucked up, and no more covers her slain." The shı̄r is now at an end. The prophecy speaks once more as a prophet. Whilst the judgment of wrath (za‛am) is going forth, and until it shall have passed by (on the fut. exact., see Isaiah 10:12; Isaiah 4:4; and on the fact itself, acharith hazza‛am, Daniel 8:19), the people of God are to continue in the solitude of prayer (Matthew 6:6, cf., Psalm 27:5; Psalm 31:21). They can do so, for the judgment by which they get rid of their foes is the act of Jehovah alone; and they are to do so because only he who is hidden in God by prayer can escape the wrath. The judgment only lasts a little while (Isaiah 10:24-25; Isaiah 54:7-8,. cf., Psalm 30:6), a short time which is shortened for the elect's sake. Instead of the dual דּלתיך (as the house-door is called, though not the chamber-door), the word is pointed דּלת (from דּלה equals דּלת), just as the prophet intentionally chooses the feminine חבי instead of חבה. The nation is thought of as feminine in this particular instance (cf., Isaiah 54:7-8); because Jehovah, its avenger and protector, is acting on its behalf, whilst in a purely passive attitude it hides itself in Him. Just as Noah, behind whom Jehovah shut the door of the ark, was hidden in the ark whilst the water-floods of the judgment poured down without, so should the church be shut off from the world without in its life of prayer, because a judgment of Jehovah was at hand. "He goeth out of His place" (verbatim the same as in Micah 1:3), i.e., not out of His own divine life, as it rests within Himself, but out of the sphere of the manifested glory in which He presents Himself to the spirits. He goeth forth thence equipped for judgment, to visit the iniquity of the inhabitant of the earth upon him (the singular used collectively), and more especially their blood-guiltiness. The prohibition of murder was given to the sons of Noah, and therefore was one of the stipulations of "the covenant of old" (Isaiah 24:5). The earth supplies two witnesses: (1.) the innocent blood which has been violently shed (on dâmim, see Isaiah 1:15), which she has had to suck up, and which is now exposed, and cries for vengeance; and (2.) the persons themselves who have been murdered in their innocence, and who are slumbering within her. Streams of blood come to light and bear testimony, and martyrs arise to bear witness against their murderers.
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