6The wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf together; and a little child will lead them.
7The cow and the bear will graze. Their young ones will lie down together. The lion will eat straw like the ox.
8The nursing child will play near a cobra’s hole, and the weaned child will put his hand on the viper’s den.
9They will not hurt nor destroy in all my holy mountain; for the earth will be full of the knowledge of Yahweh, as the waters cover the sea.
6 The wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf together; and a little child will lead them.
7 The cow and the bear will graze. Their young ones will lie down together. The lion will eat straw like the ox.
8 The nursing child will play near a cobra’s hole, and the weaned child will put his hand on the viper’s den.
9 They will not hurt nor destroy in all my holy mountain; for the earth will be full of the knowledge of Yahweh, as the waters cover the sea.
KJVKing James Version
6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child 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.
9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
Show all 3 translations
JPSJPS Tanakh (1917)
6 And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child 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 basilisk's den.
9 They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
Isaiah 65:25(v6)The wolf and the lamb will feed together. The lion will eat straw like the ox. Dust will be the serpent’s food. They will not hurt nor…
Habakkuk 2:14(v9)For the earth will be filled with the knowledge of Yahweh’s glory, as the waters cover the sea.
Hosea 2:18(v6)In that day I will make a covenant for them with the animals of the field, and with the birds of the sky, and with the creeping things of…
Ezekiel 34:25(v6)“ ‘I will make with them a covenant of peace, and will cause evil animals to cease out of the land. They will dwell securely in the…
Isaiah 52:10(v9)Yahweh has made his holy arm bare in the eyes of all the nations. All the ends of the earth have seen the salvation of our God.
Show all 39 cross-references
Psalms 98:2-3(v9)Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations. He has remembered his loving…
Micah 4:2-4(v9)Many nations will go and say, “Come! Let’s go up to the mountain of Yahweh, and to the house of the God of Jacob; and he will teach us of…
Revelation 5:9-10(v6)They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your…
Galatians 3:26-27(v6)For you are all children of God, through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ.
Job 5:23(v9)For you will be allied with the stones of the field. The animals of the field will be at peace with you.
Colossians 3:3-8(v6)For you died, and your life is hidden with Christ in God. When Christ, our life, is revealed, then you will also be revealed with him in…
Titus 3:3-5(v6)For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating…
Isaiah 60:1-22(v9)“Arise, shine; for your light has come, and Yahweh’s glory has risen on you. For, behold, darkness will cover the earth, and thick darkness…
Romans 14:17(v6)for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
1 Corinthians 6:9-11(v6)Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor…
Psalms 72:19(v9)Blessed be his glorious name forever! Let the whole earth be filled with his glory! Amen and amen.
Isaiah 59:19(v9)So they will fear Yahweh’s name from the west, and his glory from the rising of the sun; for he will come as a rushing stream, which…
Psalms 22:27-31(v9)All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you. For the kingdom is…
Psalms 140:3(v8)They have sharpened their tongues like a serpent. Viper’s poison is under their lips.
Isaiah 45:6(v9)that they may know from the rising of the sun, and from the west, that there is no one besides me. I am Yahweh, and there is no one else.
Isaiah 49:6(v9)Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of…
Isaiah 59:5(v8)They hatch adders’ eggs, and weave the spider’s web. He who eats of their eggs dies; and that which is crushed breaks out into a viper.
Zechariah 14:9(v9)Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one.
Acts 9:13-20(v6)But Ananias answered, “Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. Here he has authority…
2 Corinthians 5:14-21(v6)For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died. He died for all, that those who…
Ephesians 4:22-32(v6)that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit, and that you be renewed…
Revelation 21:27(v9)There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the…
Isaiah 2:4(v9)He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears…
Isaiah 11:13(v9)The envy also of Ephraim will depart, and those who persecute Judah will be cut off. Ephraim won’t envy Judah, and Judah won’t persecute…
Isaiah 30:26(v9)Moreover the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of…
Isaiah 35:9(v9)No lion will be there, nor will any ravenous animal go up on it. They will not be found there; but the redeemed will walk there.
Matthew 5:44-45(v9)But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and…
Acts 2:41-47(v9)Then those who gladly received his word were baptized. There were added that day about three thousand souls. They continued steadfastly in…
Acts 4:29-35(v9)Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness, while you stretch out your hand to heal;…
Romans 11:25-26(v9)For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening…
Romans 12:17-21(v9)Repay no one evil for evil. Respect what is honorable in the sight of all men. If it is possible, as much as it is up to you, be at peace…
Galatians 5:22-24(v9)But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things…
Philippians 2:14-15(v9)Do all things without complaining and arguing, that you may become blameless and harmless, children of God without defect in the middle of…
Revelation 20:2-6(v9)He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv6, 9Men because of their wicked affections are named by…
Men because of their wicked affections are named by the names of beasts, wherein the like affections reign: but Christ by his Spirit shall reform them, and work in them such mutual charity, that they shall be like lambs, favoring and loving one another, and cast off all their cruel affections, Isa. 65:25.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv6–9Isa 11:6 The wolf also shall dwell with the…
Isa 11:6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
Ver. 6. The wolf also shall dwell with the lamb.] Not worrying as he was wont, but made tame and tractable. Lo, such a blessed change is wrought in all true converts, as is to be seen in Paul, that wolf of the tribe of Benjamin, prophesied of by Jacob, {Gen 49:27} as some hold. And the like may be said of Petrus Paulus Vergerius, once the Pope’s nuncio, but afterwards a great preacher of the gospel. Hugh Latimer, once as obstinate a Papist as any was in England - they are his own words - but converted by blessed Bilney, as he called him usually, he became a zealous promoter of the truth according to godliness, confessor general to all Protestants troubled in mind, and the treasury into which restored ill-gotten goods were cast, to be bestowed on the poor according to his discretion, {a}
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And the leopard shall lie down with the kid.] As they did at the creation, and afterward in Noah’s ark; all bloodiness and rapine laid aside. Those that love not one another out of a pure heart fervently, but are filled with envy, malice, debate, deceit, malignity, are none of Christ’s subjects, nor fellow-citizens with the saints.
And a little child shall lead them.] That is, the child Jesus, say some interpreters, by the conduct of his Holy Spirit; or the apostles and other godly ministers, who were counted but as little children to the Pharisees and philosophers, called the grandees and "princes of this world." {1Co 2:8} But they do best that understand it of such a tractableness and teachableness in Christians, that they can be content to learn of any one, though never so mean, that can better inform them. {b} See this in Apollos. {Act 18:26} Augustine, as himself witnesseth thus in one of his epistles, En adsum senex a iuvene coepiscopo, episcopus tot annorum a collega nondum anniculo paratus sum discere, I am here an old man, ready to learn from a young man, my coadjutor in the ministry; and so old a bishop, from one who hath scarce been a year in the service. Hippocrates adviseth men not to slack or disdain to learn even of those who are counted idiots. {c}
{a} Sleidan, lib. xxi., p. 650. Bucholc., A.D. 1548. Act, and Mon., 919; Fuller’s Church History, fol. 405.
{b} Ut vel ex puero, i.e., ex inopi et simplici quovis. - Scultet.
{c} Mη οκνεειν και παρα ιδιωτεον ιστορεειν.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv6–9The wolf also shall dwell with the lamb, &…
The wolf also shall dwell with the lamb, & c.; the creatures shall be restored to that state of innocency in which they were before the fall of man. But this is not to be understood literally, which is a gross and vain conceit of some Jews; but spiritually and metaphorically, as is evident. And the sense of the metaphor is this, Men of fierce, and cruel, and ungovernable dispositions, shall be so transformed by the preaching of the gospel, and by the grace of Christ, that they shall become most humble, and gentle, and tractable, and shall no more vex and persecute those meek and poor ones mentioned Isa 11:4, but shall become such as they; of which we have instances in Saul being made a Paul, and in the rugged jailer, Ac 16, and in innumerable others. But how can this be applied to Hezekiah with any colour?
A little child shall lead them; they will submit their proud and rebellious wills to the conduct and command of the meanest persons that speak to them in Christ’s name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv6–9And the wolf also shall dwell with the lamb,....…
And the wolf also shall dwell with the lamb,.... This, and the three following verses Isa 11:7, describe the peaceableness of the Messiah's kingdom; and which the Targum introduces in this manner,
"in the days of the Messiah of Israel, peace shall be multiplied in the earth.''
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The wild and tame creatures shall agree together, and the former shall become the latter; which is not to be understood literally of the savage creatures, as if they should lose their nature, and be restored, as it is said, to their paradisiacal estate, which is supposed to be the time of the restitution of all things; but figuratively of men, comparable to wild creatures, who through the power of divine grace, accompanying the word preached, shall become tame, mild, meek, and humble; such who have been as ravenous wolves, have worried Christ's sheep, made havoc of them, breathing out slaughter and threatenings against them, as did Saul, through converting grace, become as gentle and harmless as lambs, and take up their residence in Christ's fold, and dwell with, yea, some of them even feed, Christ's lambs and sheep, as the above mentioned person:
and the leopard shall lie down with the kid; such who are like the leopard, for the fierceness of his nature, and the variety of his spots; who can no more change their hearts and their actions, than that creature can change its nature and its spots; are so wrought upon by the power of divine grace, as to drop their rage against the saints, alter their course of life, and attend on the word and ordinances, lie down beside the shepherds' tents, where the church feeds her kids, or young converts:
and the calf and the young lion and the fatling together; either dwell and feed together, or lie down together, or walk together, since it follows:
and a little child shall lead them; become through the grace of God so tractable, that they shall be led, guided, and governed by the ministers of the Gospel, Christ's babes and sucklings, to whom he reveals the great things of his Gospel, and out of whose mouths he ordains praise. Bohlius (a) interprets this little child of Christ himself, by whom they should be led and directed, see Isa 9:6 and the following passages are referred to the times of the Messiah by the Jewish writers (b); and Maimonides (c) in particular observes, that they are not to be understood literally, as if the custom and order of things in the world would cease, or that things would be renewed as at the creation, but in a parabolical and enigmatical sense; and interprets them of the Israelites dwelling safely among the wicked of the nations of the world, comparable to the wild beasts of the field.
(This verse may apply to the future state when all things will be restored to their original state before man fell. By Adam's sin, death and bloodshed were introduced into the creation. Rom 5:12. In the final state these will be removed and the wild nature of animals become tame. Editor.)
(a) Comment. Bibl. Rab. in Thesaur. Dissert. Philolog. par. 1. p. 752. (b) Tzeror Hammor, fol. 25. 3. Baal Hatturim in Deut. 11. 25. (c) Hilchot Melachim, c. 12. sect. 1. & Moreh Nevochim, par 3. c. 11. p. 354.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv6, 7, 9The wolf - The creatures shall be restored to…
The wolf - The creatures shall be restored to that state of innocency in which they were before the fall of man. Men of fierce, and cruel dispositions, shall be so transformed by the grace of Christ, that they shall become gentle, and tractable. A child - They will submit their rebellious wills to the conduct of the meanest persons that speak to them in Christ's name.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv6–8Verse 6. The wolf also shall, c. - "Then…
Verse 6. The wolf also shall, c. - "Then shall the wolf," c.] The idea of the renewal of the golden age, as it is called, is much the same in the Oriental writers with that of the Greeks and Romans: - the wild beasts grow tame serpents and poisonous herbs become harmless all is peace and harmony, plenty and happiness: -
Occidet et serpens, et fallax herba veneni
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Occidet. VIRG. Eclog. iv. 24.
"The serpent's brood shall die. The sacred ground
Shall weeds and noxious plants refuse to bear."
____Nec magnos metuent armenta leones.
VIRG. Eclog. iv. 22.
"Nor shall the flocks fear the great lions."
Non lupus insidias explorat ovilia circum,
Nec gregibus nocturnus obambulat: acrior illum
Cura domat: timidae damae cervique fugaces
Nunc interque canes, et circum tecta vagantur.
VIRG. Georg. iii. 537.
"The nightly wolf that round the enclosure prowled,
To leap the fence, now plots not on the fold:
Tamed with a sharper pain, the fearful doe
And flying stag amidst the greyhounds go;
And round the dwellings roam, of man, their former foe."
DRYDEN.
Nec vespertinus circumgemit ursus ovile,
Nec intumescit alta viperis humus.
HOR. Epod. xvi. 51.
"Nor evening bears the sheepfold growl around,
Nor mining vipers heave the tainted ground."
DRYDEN.
Εσται δη τουτ' αμαρ, ὁπηνικα νεβρον εν ευνᾳ
Καρχαροδων δινεσθαι ιδων λυκος ουκ εθελησει.
THEOC. Idyl. xxiv. 84.
There shall be a time when the ravenous wolf shall see the kid lying at ease, and shall feel no desire to do it an injury.
I have laid before the reader these common passages from the most elegant of the ancient poets, that he may see how greatly the prophet on the same subject has the advantage upon the comparison; how much the former fall short of that beauty and elegance, and variety of imagery, with which Isaiah has set forth the very same ideas. The wolf and the leopard not only forbear to destroy the lamb and the kid, but even take their abode and lie down together with them. The calf, and the young lion, and the fatling, not only come together, but are led quietly in the same band, and that by a little child. The heifer and the she-bear not only feed together, but even lodge their young ones, for whom they used to be most jealously fearful, in the same place. All the serpent kind is so perfectly harmless, that the sucking infant and the newly weaned child puts his hand on the basilisk's den, and plays upon the hole of the aspic. The lion not only abstains from preying on the weaker animals, but becomes tame and domestic, and feeds on straw like the ox. These are all beautiful circumstances, not one of which has been touched upon by the ancient poets. The Arabian and Persian poets elegantly apply the same ideas to show the effects of justice impartially administered, and firmly supported, by a great and good king: -
"Mahmoud the powerful king, the ruler of the world,
To whose tank the wolf and the lamb come, together to drink."
FERDUSI.
"Through the influence of righteousness, the hungry wolf
Becomes mild, though in the presence of the white kid."
IBN ONEIN.
JONES, Poes. Asiat. Comment., p. 380.
The application is extremely ingenious and beautiful: but the exquisite imagery of Isaiah is not equalled.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv6, 9Isa 11:6-8. The wolf shall dwell with the lamb,…
Isa 11:6-8. The wolf shall dwell with the lamb, &c. — “We have here the illustrious consequence of the economy of this divine kingdom, this kingdom of righteousness, equity, faith, and grace.” The expressions which describe it are metaphorical: they represent the subjects of it under the figure of a flock, lying down and feeding under the care of the Messiah, as the great and chief shepherd, in the utmost peace, harmony, and security. Men of fierce, cruel, and ungovernable dispositions shall be so transformed by the preaching of the gospel, and by the grace of Christ, that they shall become most humble, gentle, and tractable, and shall no more vex and persecute those meek and poor ones, mentioned Isa 11:4; but shall become such as they. Yea, the most inveterate enemies of the kingdom of God, such as the persecuting Saul, shall be brought into its communion, having laid down their cruelty, barbarity, and ferocity, their inclination to hurt, their craft and subtlety; and not only so, but this kingdom also shall be purged from all offences, from all evils and instruments of malice. For the people, being enlightened with truth, and renewed by grace, shall put off their barbarous and depraved manners; shall willingly subject themselves to the rule of the Messiah, with meekness and humility, and shall fulfil the law of brotherly love in all the offices of good-will. This is the sum of the present passage, divested of metaphor. For, it is evident, as Michaelis has observed, that a mystical sense is not intended to be assigned to each of these images, or figurative expressions, and a particular and partial truth to be deduced therefrom; but a general doctrine is to be learned from the whole, namely, that the kingdom of the Messiah is a kingdom of peace, as well as of righteousness; of happiness, as well as of holiness; and that the natural tendency of his religion is to produce meekness, gentleness, long- suffering, and the exercise of mutual benevolence among men, as well as piety in all its branches toward God. This indeed is declared in plain words in the next verse.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv6–9The wolf also - In this, and the following…
The wolf also - In this, and the following verses, the prophet describes the effect of his reign in producing peace and tranquility on the earth. The description is highly poetical, and is one that is common in ancient writings in describing a golden age. The two leading ideas are those of “peace” and “security.” The figure is taken from the condition of animals of all descriptions living in a state of harmony, where those which are by nature defenseless, and which are usually made the prey of the strong, are suffered to live in security. By nature the wolf preys upon the lamb, and the leopard upon the kid, and the adder is venomous, and the bear, and the cow, and the lion, and the ox, cannot live together. But if a state of things should arise, where all this hostility would cease; where the wild animals would lay aside their ferocity, and where the feeble and the gentle would be safe; where the adder would cease to be venomous, and where all would be so mild and harmless that a little child would be safe, and could lead even the most ferocious animals, that state would represent the reign of the Messiah. Under his dominion, such a change would be produced as that those who were by nature violent, severe, and oppressive; those whose disposition is illustrated by the ferocious and bloodthirsty propensities of the lion and the leopard, and by the poison of the adder, would be changed and subdued, and would be disposed to live in peace and harmony with others. This is the “general” idea of the passage. We are not to cut the interpretation to the quick, and to press the expressions to know what particular class of people are represented by the lion, the bear, or the adder. The “general” image that is before the prophet’s mind is that of peace and safety, “such as that would be” if a change were to be produced in wild animals, making them tame, and peaceful, and harmless.
This description of a golden age is one that is common in Oriental writers, where the wild beasts are represented as growing tame; where serpents are harmless; and where all is plenty, peace, and happiness. Thus Jones, in his commentary on Asiatic poetry, quotes from an Arabic poet, “Ibn Onein,” p. 380:
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Justitia, a qua mansuetus fit lupus fame astrictus,
Esuriens, licet hinnulum candidurn videat -
‘Justice, by which the ravening wolf, driven by hunger, becomes tame, although he sees a white kid.’ Thus, also, Ferdusi, a Persian poet:
Rerum Dominus, Mahmud, rex. potens,
Ad cujus aquam potum veniunt simul agnus et lupus -
‘Mahmud, mighty king, lord of events, to whose fountain the lamb and the wolf come to drink.’ Thus Virgil, Eclogue iv. 21:
Ipsae lactae domum referent distenta capellae
Ubera; nec magnos metuent armenta leones -
Home their full udders, goats, unurged shall bear,
Nor shall the herd the lordly lion fear.
And immediately after:
Occidet et serpens, et fallax herba veneni
Occidet -
The snake, and poison’s treacherous weed shall die.
Wrangham.
Again, Eclogue, v. 60:
Nec lupus insidias pecori, nec retia cervis
Ulla dolum mediantur: amat bonus otia Daphnis.
So also Horace, “Epod.” 16:53, 54:
Nec yespertinus circumgemit ursus ovile,
Nec intumescit alta viperis humus.
See also “Claudian,” Lib. ii. v. 25ff; and Theocritus, Idyl xxiv. 84, as quoted by Gesenius and Rosenmuller.
These passages are beautiful, and highly poetic; but they do not equal the beauty of the prophet. There is an exquisite sweetness in the passage of Isaiah - in the picture which he has drawn - particularly in the introduction of the security of the young child, which does not occur in the quotations from the pagan poets.
That this passage is descriptive of the times of the Messiah, there can be no doubt. It has been a question, to what particular part of his reign the prophet has reference. Some have referred it to the time when he came, and to the influence of his gospel in mitigating the ferocity of his enemies, and ultimately disposing them to suffer Christens to live with them - the infuriated enemies of the cross, under the emblem of the wolf, the bear, the leopard, and the adder, becoming willing that the Christian, under the emblem of the lamb, and the kid, should live with them without molestation. This is the interpretation of Vitringa. Others have referred it to the Millennium - as descriptive of a state of happiness, peace, and universal security then. Others have referred it to the second coming of the Messiah, as descriptive of a time when it is supposed that he will reign personally on the earth, and when there shall be universal security and peace, and when the nature of animals shall be so far changed, that the ferocity of those which are wild and ravenous shall cease, and they shall become harmless to the defenseless. Without attempting to examine these opinions at length, we may, perhaps, express the sense of the passage by the following observations:
(1) The eye of the prophet is fixed upon the reign of the Messiah, not with reference to time, but with reference to the actual facts of that reign. He saw the scene pass before his mind in vision (see the Introduction, Section 7, 3: (4.) (5.), and it is not the nature of such descriptions to mark the “time,” but the order, the passing aspect of the scene. “Under the reign of the Messiah,” he saw that this would occur. Looking down distant times, as on a beautiful landscape, he perceived, under the mild reign of the Prince of peace, a state of things which would be well represented by the wolf dwelling with the lamb, the leopard crouching down with the kid, and a little child safe in their midst.
(2) It was, “in fact,” partially fulfilled in the earliest times of the gospel, and has been everywhere. Under that gospel, the mad passions of men have been subdued; their wild ferocious nature has been changed; their love of conquest, and war, and blood taken away; and the change has been such as would be beautifully symbolized by the change of the disposition of the wolf and the leopard - suffering the innocent and the harmless to live with them in peace.
(3) The scene will not be fully realized until the reign of the Messiah shall be extended to all nations, and his gospel shall everywhere accomplish its full effects. The vision of Isaiah here has not yet received a full completion; nor will it until the earth shall be full of the knowledge of the Lord, Isa 11:9. The mind is, therefore, still directed onward. In future times, under the reign of the messiah, what is here described shall occur - a state of security, and peace, and happiness. Isaiah saw that splendid vision, as in a picture, pass before the mind; the wars, and persecutions, and trials of the Messiah’s kingdom were, for a time at least, thrown into the back ground, or not represented, and, in that future time, he saw what is here represented. It has been partially fulfilled in all the changes which the Messiah’s reign has made in the natural ferocity and cruelty of men; in all the peace which at any time the church has been permitted to enjoy; in all the revolutions promoting human safety, welfare, and happiness, which Christianity has produced. It is to receive the complete fulfillment - τὸ ἀποτελέσμα to spotelesma - only in that future time when the gospel shall be everywhere established on the earth. The essential thing, therefore, in the prophecy, is the representation of the peace, safety, and harmony which shall take place under the Messiah. So to speak, it was a taking out, and causing to pass before the mind of the prophet, all the circumstances of harmony, order, and love in his reign - as, in a beautiful panoramic view of a landscape, the beauties of the whole scene may be made to pass before the mind; the circumstances that might even then, if surveyed closely, give pain, were hid from the view, or lost in the loveliness of the whole scene.
(4) That it does not refer to any literal change in the nature of animals, so that the ferocity of the untamed shall be wholly laid aside, the disposition to prey on one another wholly cease, and the poisonous nature of the adder be destroyed, seems to me to be evident:
(a) Because the whole description has a highly figurative and poetical cast.
(b) Because such figurative expressions are common in all poetry, and especially among the Orientals.
(c) Because it does not appear how the gospel has any tendency to change the nature of the lion, the bear, or the serpent. It acts on men, not on brutes; on human hearts, not on the organization of wild animals.
(d) Because such a state of things could not occur without a perpetual miracle, changing the physical nature of the whole animal creation, The lion, the wolf, the panther, are made to live on flesh. The whole organization of their teeth and digestive powers is adapted to this, and this alone. To fit them to live on vegetable food, would require a change in their whole structure, and confound all the doctrines of natural history. The adder is poisonous, and nothing but a miracle would prevent the poisonous secretion, and make his bite innocuous. But where is a promise of any such coutinued miracle as shall change the whole structure of the animal creation, and make the physical world different from what it is? It is indeed probable that wild animals and venomous serpents will wholly retire before the progress of civilization and Christianity, and that the earth may be inhabited everywhere with safety - for such is the tendency of the advance of civilization - but this is a very different thing from a change in the physical nature of the animal creation.
The fair interpretation of this passage is, therefore, that revolutions will be produced in the wild and evil passions of men - the only thing with which the gospel has to do as great “as if” a change were produced in, the animal creation, and the most ferocious and the most helpless should dwell together. The wolf (זאב ze'êb) is a well-known animal, so called from his yellow or golden color. The Hebrew name is formed by changing the Hebrew letter ה (h) in the word זהב zâhâb, “gold,” to the Hebrew letter א - Bochart. The wolf, in the Scriptures, is described as ravenous, fierce, cruel; and is the emblem of that which is wild, ferocious, and savage among human beings; Gen 49:27 : ‘Benjamin shall ravin as a wolf;’ Eze 22:27 : ‘Her princes in the midst thereof are like wolves ravening the prey;’ Mat 7:15 : ‘Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves;’ Joh 10:12; Mat 10:16; Luk 10:3; Act 20:29. The wolf is described as sanguinary and bloody Eze 22:27, and as taking its prey by night, and as therefore particularly an object of dread; Jer 5:6 : ‘A wolf of the evenings shall spoil them; Hab 1:8 : ‘Their horses are more fierce than the evening wolves;’ Zep 3:3 : ‘Her judges are evening wolves, they gnaw not the bones until tomorrow.’ in the Scriptures, the wolf is constantly represented in contrast with the lamb; the one the emblem of ferocity, the other of gentleness and innocence; Mat 10:16; Luk 10:3. The pagan poets also regard the wolf as an emblem of ferocity and cruelty:
Inde lupi cen
Raptores, atra in nebula quos improba ventris
Exegit caecos rabies, etc. -
(Virg. AEn. ii. 355ff.)
As hungry wolves, with raging appetite,
Scour through the fields, nor fear the stormy night -
Their whelps at home expect the promised food,
And long to temper their dry chaps in blood -
So rushed we forth at once.
Dryden.
Cervi, luporum praeda rapacium.
Hor. Car. Lib. iv. Ode iv. 50.
See a full illustration of the nature and habits of the wolf in Boehart, “Hieroz.” Part i. B. iii. ch. x. pp. 821-830. “Shall dwell.” גר ger. Shall sojourn, or abide. The word usually denotes a residence for a time only, away from home, not a permanent dwelling. The idea here is, that they shall remain peacefully together. The same image occurs in Isa 65:25, in another form: ‘The wolf and the lamb shall feed together.’
The lamb - Everywhere the emblem of mildness, gentleness, and innocence; and, therefore, applied often to the people of God, as mild, inoffensive, and forbearing; Joh 21:15; Luk 10:3; Isa 40:2. It is very often applied, by way of eminence, to the Lord Jesus Christ; Joh 1:29; Act 8:32; Isa 2:7; 1Pe 1:19; Rev 5:6, Rev 5:8, Rev 5:12-13; Rev 6:16; Rev 7:9-10, Rev 7:14, Rev 7:17, “et al.”
And the leopard - נמר nâmêr. The leopard, a well-known wild beast, was regarded in Oriental countries as second in dignity only to the lion. The Arabic writers say, ‘He is second in rank to the lion, and, as there is a natural hatred between them, victory is alternate between them.’ Hence, in the Scriptures, the lion and the leopard are often joined together as animals of the same character and rank; Son 4:8 :
From the lions’ den,
From the mountains of the leopards.
See Jer 5:6, and Hos 13:7 :
Therefore I will be unto them as a lion,
As a leopard by the way will I observe them.
The leopard is distinguished for his spots; Jer 13:23 : ‘Can the Ethiopian change his skin, or the leopard his spots?’ it has small white eyes, wide jaws, sharp teeth, and is represented as extremely cruel to man. It was common in Palestine, and was an object of great dread. It lurked for its prey like the lion, and seized upon it suddenly Jer 5:6; Hos 13:7, and was particularly distinguished for its velocity Hab 1:8), and is often referred to in the classic writers as an emblem of fleetness. See “Bochart.” The image used here by Isaiah, that ‘the leopard should lie down with the kid,’ as an emblem of peace and safety, occurs almost in the same form in the Sybilline oracles, Lib. iii:
παρδάλιές τ ̓ ἐριφοίς ἅμα βοσκήσονται, -
parklies t' eriphois hama boskēsontai, -
‘Leopards shall feed together with kids.’ “See” Bochart, “Hieroz.” Part i. B. iii. ch. vii. pp. 786-791.
With the kid - The young of the goat; Gen 37:21; Lev 23:19; Luk 15:29. Like the lamb, it was an emblem of gentleness, mildness, and inoffensiveness.
And the calf - Another emblem of inoffensiveness and innocence.
And the young lion - The Hebrew word used here - כפיר kephı̂yr - denotes one that is old enough to go abroad for prey. It is employed as emblematic of dangerous enemies Psa 34:2; Psa 35:17; Psa 58:7; and also as emblematic of young heroes, or defenders of a state; Eze 38:15; Nah 2:12.
And the fatling - The calf or other animal that was well fed, and that would be therefore particularly an object of desire to a wild beast. The beauty of the image is heightened, by the circumstance that now the ravenous beast would live with that which usually excites its keenest appetite, without attempting to injure it.
And a little child shall lead them - This is an especially beautiful image introduced into the picture of peace and prosperity. Naturally, the lion and the leopard are objects of dread to a young child. But here, the state of peace and safety is represented as not only so entire that the child might live with them in safety, but their natural ferocity is so far subdued and tamed, that they could be led by him at his will. The verisimilitude of the picture is increased by the circumstance, that these wild beasts may be so far tamed as to become subject to the will of a man, and even of a child.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv6, 8, 9Wolf. Some explain this of the Millennium. (apud St.…
Wolf. Some explain this of the Millennium. (apud St. Jerome) (Lactantius vii. 24.) --- But the more intelligent understand, that the fiercest nations shall embrace the gospel, and kings obey the pastors of the Church. (Calmet) --- Lead. Or "drive," as the word is used by Festus. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv6–9wolf . . . lamb--Each animal is coupled with…
wolf . . . lamb--Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (Isa 65:25; Eze 34:25; Hos 2:18). These may be figures for men of corresponding animal-like characters (Eze 22:27; Eze 38:13; Jer 5:6; Jer 13:23; Mat 7:15; Luk 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Gen 2:19-20, with Psa 8:6-8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (Rom 8:19-22).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv6–96. Of commentators, most rationalists, and some who were…
6. Of commentators, most rationalists, and some who were not, have written of these texts as if they are to be taken literally. Not one particle of interest to the cause of truth seems to be served by so understanding them. The whole is so obviously a stream of metaphors, or an allegory, that the plain thing to do is to find what rich truths are taught under such a garb.
The wolf… shall dwell — Or, shall sojourn; as it were, to stay for the night or longer. The wolf in Palestine, as elsewhere, is the most uneasy, untamable, and ravenous of animals. To sojourn with the lamb, instead of devouring it, is so unnatural that it is necessary to take it as an imagined possibility, not a physical one; hence it becomes a very strong figure to represent the greatest moral change in nature. And this is true of all the other cases in these verses. Wood’s Bible Animals points out that while a wolf attacks sheepfolds, a leopard can follow a kid along precipices where no wolf would venture, and the lion will carry off oxen which neither leopard nor wolf can move. This settles the appositeness and congruity of the metaphoric material of the passage.
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A little child — He needs not to be a grown man.
Shall lead them — Relative superiority of man over the animal world is retained.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv6–96–8. This remarkable prophecy of the idyllic state of…
6–8. This remarkable prophecy of the idyllic state of the brute creation is imitated in the Sibylline Oracles (3:766 ff.) and more faintly echoed in the Fourth and Fifth Eclogues of Vergil. Similarly, an Arabic poet (Ibn Onein, quoted by Ges.) speaks of “a righteousness, through which the hungry wolf becomes tame.”—The description is not to be interpreted allegorically, as if the wild beasts were merely symbols for cruel and rapacious men. Neither perhaps is it to be taken quite literally. It is rather a poetic presentation of the truth that the regeneration of human society is to be accompanied by a restoration of the harmony of creation (cf. Rom_8:19-22). The fact that tame and wild animals are regularly bracketed together shews that the main idea is the establishment of peace between man and the animals (Hos_2:20); the animals that are now wild shall no longer prey on those that are domesticated for the service of man. But the striking feature of the prophecy is that the predatory beasts are not conceived as extirpated (as Eze_34:25; Eze_34:28) but as having their habits and instincts changed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv6, 8, 9(6) The wolf also shall dwell with the lamb…
(6) The wolf also shall dwell with the lamb . . .—It is significant of the prophet’s sympathy with the animal world that he thinks of that also as sharing in the blessings of redemption. Rapine and cruelty even there were to him signs of an imperfect order, or the consequences of a fall, even as to St. Paul they witnessed of a “bondage of corruption” (Rom_8:21). The very instincts of the brute creation should be changed in “the age to come,” and “the lion should eat straw like the ox.” Men have discussed the question whether and when the words shall receive a literal fulfilment, and the answer to that question lies behind the veil. It may be that what we call the laws of animal nature in these respects are tending to a final goal, of which the evolution that has tamed the dog, the bull, the horse, is as it were a pledge and earnest (Soph., Antig., 342-351). It may be, however, that each form of brute cruelty was to the prophet’s mind the symbol of a human evil, and the imagery admits, therefore, of an allegorical rather than a literal interpretation. The classical student will remember the striking parallelism of the fourth Eclogue of Virgil, which, in its turn, may have been a far-off echo of Isaiah’s thoughts, floating in the air or embodied in apocryphal Sibylline Oracles among the Jews of Alexandria and Rome.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv6–9Vers. 6-9. Messiah"s kingdom, when fully realized, shall be…
Vers. 6-9. Messiah"s kingdom, when fully realized, shall be one of perfect peace. They shall neither hurt nor destroy in all his holy mountain." Primarily, no doubt, the passage is figurative, and points to harmony among men, who, in Messiah"s kingdom, shall no longer prey one upon another (see especially ver. 9). But, from the highest spiritual standpoint, the figure itself becomes a reality, and it is seen that, if in the "new heavens and new earth" there is an animal creation, it will be fitting that there harmony should equally prevail among the inferior creation. Human sin may not have introduced rapine and violence among the beasts at least, geologists tell us that animals preyed one upon another long before the earth was the habitation of man but still man"s influence may prevail to eradicate the beasts" natural impulses and educate them to something higher. Already domestication produces an accord and harmony that is in a certain sense against nature. May not this be carried further in the course of ages, and Isaiah"s picture have a literal fulfillment? Jerome"s scorn of the notion as a poetic dream has about it something harsh and untender. Will not God realize all, and more than all, of love and happiness that poets" dreams can reach to?
The wolf... the leopard... the young lion... the bear are the only ferocious animals of Palestine, where the tiger, the crocodile, the alligator, and the jaguar are unknown. That the Palestinian bear was carnivorous, and a danger to man, appears by Lam_3:10 Dan_7:5 Amo_5:19. A little child shall lead them. Man"s superiority over the brute creation shall continue, and even be augmented. The most powerful beasts shall submit to the control of a child.
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Vers. 6-9. The intensive and extensive power of the gospel.
I THE INTENSIVE POWER OF DIVINE TRUTH. More power is needful
(1) to act on any living thing than on lifeless, inert matter;
(2) to act on a sentient creature than on life without sensation;
(3) to act on intelligence and will (on man) than on the irrational and irresponsible animal;
(4) on man sunk into the lowest moral condition (with seared conscience, mastering passions and habits fixed in vice) than on one who has not yet chosen his course, or who has been trained in the ways of virtue. The very highest instance of power with which we are familiar is that spiritual influence which transforms those who have gone furthest away from God, from truth, and from righteousness those who are to the moral world what the tiger, the lion, or the asp is to the animal world. The gospel of Jesus Christ has this power. With such wonderful intensity does it work on those on whom its truth is brought to bear, that it redeems and renews the worst, so changing them in life and in spirit that it may be said of them that the wolf dwells with the lamb, etc.; so transformed do they become, under its benignant influence, that the most innocent and helpless have nothing to fear, though they be placed completely within their power (ver. 8).
1. Individual instances abound of the conversion of notorious drunkards, of savage prize-fighters, of shameless courtesans, of ribald atheists, of those who were abandoned by all, and who abandoned themselves to hopeless sin, of men who were the terror of their tribe or of their district, etc. Therefore we need not and we should not despair of those who are living amongst us, and who are at present a long way off from truth and righteousness. The gospel of Christ can change the very nature of these can tame the most ferocious, can raise the most fallen, can liberate the most enslaved, can make beautiful the most deformed of the children of men; it can do so by the power of the truth and of the Spirit of God.
2. Families, societies, communities have undergone as complete a transformation.
II THE EXTENSIVE RANGE OF THE GOSPEL OF CHRIST. (Ver. 9.) What a vast void would there be if the waters were withdrawn! Into what profound depths should we look down! What mighty stretches of sand and clay and rock would be disclosed! What lengths and breadths are covered, what depths are now filled up by the abounding waters of the sea! As containing the element of life to millions of living creatures, as supplying a highway for the nations of the earth, and as providing scope for the ambition, courage, and enterprise of man, what a grand sufficiency do we see in the waters of the ocean! So shall it prove to be with Divine truth. There shall be seen to be a sufficiency, in the gospel of the Savior, to cover the entire earth, to meet the wants of the whole population of the globe. No land so remote, no clime so rigorously cold or scorchingly hot, no interior so impenetrable, no barbarism so rude, no prejudice so inveterate, but that the gospel of Christ shall cover it with its benignant power.
1. Let us rejoice in the earnest of its fulfillment; great things have been already done towards the realization of this glorious estate.
2. Let us resolve to have our share in its execution
1. as a Church, and
2. as individual souls, to each of whom God has committed some word to be spoken, some work to be done. C.
The leading of a little child: Sunday school sermon.
"And a little child shall lead them." The reduction of the fierceness of wild animals to such tameness that a little child may lead them is a very beautiful, poetical picture of the transformation of the worst of the wicked to the excellency of the Christian spirit. We may, without impropriety, allow these words to suggest thoughts on the way in which the regeneration and perfecting of human character is brought about by the leading of the little child. God is training us all; we are all at his great school. Christ is the great Teacher; the Word of God is our "book of reference." But there are other sources of instruction at his command. Of these is the family life which he has instituted, and where we may all learn most valuable lessons. We may consider how we are led by the little child leading sometimes from bad to good, and at other times from good tobetter things. The little child sometimes leads
I FROM THE FAR DISTANCE OF FLAGRANT WRONG TOWARDS THE KINGDOM OF CHRIST. We have often read of the dissipated, or ungodly, or unbelieving parent, who has separated himself (herself) from all sacred privileges, and, it may be, gone far in forbidden paths, when all other influences have failed, being led by the soft, pleading accents of the little child to the safe precincts of the home, or to the services of the sanctuary, or to the path and practice of sobriety, and so to the kingdom of Christ. Sometimes it is not the living voice, but the remembered pleadings of the departed child coming from the other side the veil, which lead the distant wanderer to "come to himself," and then to "arise and go to the Father.
II FROM OUTSIDE INTO THE SPIRITUAL KINGDOM. And this:
1. As a model. When the disciples were discussing amongst themselves which of them should be the greatest in the kingdom, Jesus Christ took a child and set him in the midst of them, and said that, except they were wholly changed and became as little children in their spirit, they could not so much as enter that kingdom at all. It is the child-spirit which introduces us into the kingdom of Christ. They who are kept outside by difficulties which they cannot solve, and they also who are excluded from faith and peace by a sense of unworthiness from which they cannot rise, need but to have the simple, unquestioning spirit of childhood; they need but to realize that they are God"s very little children, and should take his word even as they expect their own little ones to take theirs, and they will "come in" and be blessed.
2. As a motive. We are moved by many motives, and our serious decisions are usually determined by more considerations than one. There are many strong and urgent reasons why a man should yield himself to God; but if all these fail to move him, let him remember the little child (children) beneath his roof for whom he is responsible, who will almost certainly imbibe his spirit, and grow up to be such as he is; and for his (their) sake, if not for his own, let him live the life which is right and worthy and wise.
III ON, IN THE KINGDOM, TOWARD THE GOAL AND THE PRIZE.
1. The little child continually reminds us of those graces which our heavenly Father looks to see in us. As we are pleased with the docility, the trustfulness, the obedience, the affection of our children, and are pained when we witness the reverse, so is he affected by our attitude towards him.
2. The little child leads us into the field of Christian usefulness. The Christian Church saw the little child ignorant, unenlightened, neglected, in danger of growing up to manhood far from truth and God, and it let him put his hand into its arm and lead it into the school where it should receive the knowledge and the influence which it needed. And the child having thus, by its very weakness and simplicity and necessity, led the Church into the school, it is for the Church to lead the child into the ways of heavenly wisdom, into the kingdom of Jesus Christ, into the path of usefulness and holy service. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv6, 9The wolf also shall dwell with the lamb
Isa_11:6-9
The wolf also shall dwell with the lamb
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A portrait of humanity
I.
THE MORAL VARIETIES OF THE RACE. Men are here represented by irrational creatures, differing immensely in their organisations, their habits, and their tempers--the wolf, the lamb, etc. The physical differences between men are great. The mental differences are also great. But the moral varieties are, perhaps, greater still. There are men everywhere about us as ferocious as the lion, as savage as the bear, as snarling as the wolf, as cunning as the leopard, as venomous as the serpent, as harmless as the kid, the lamb, or the little child.
II. THE GOSPEL REFORMATION OF THE RACE. These creatures are here represented as having passed through a wonderful change in their instincts and habits, and this change is ascribed to the advent and reign of Messiah. It is not a change in their physical constitution. The wolf, the leopard, the bear, the lion, and the serpent retain their constitutions intact, though they dwell with the kid, the lamb, and the little child. The change is in their temper--in their ruling instincts. Such is the change that the Gospel works in man. The change is simply in the temper--the heart. It does two things.
1. It extracts social antipathies.
2. It implants social sympathies. This is the only reformation that will meet the case.
III. THE SOCIAL HARMONY OF THE RACE. These creatures, once antagonistic, are here eating together, lying down together, playing together. All are wedded in spirit. Christianity is essentially pacific in its spirit, its teachings, its tendencies and results. (Homilist.)
The fruits of Christs kingdom
1. In every soul which shall come to heaven there must be a change.
2. The change is not of the substantial parts of the body, but of the corrupt qualities of the mind, or soul.
3. The change is made upon the Church of God in this world.
4. The change cometh from the grace of God, and floweth to us by Jesus Christ our Lord.
5. The means by which the change is wrought, namely, by the know ledge of the law, etc.
6. The marks of the change. (R. Sibbes, D. D.)
The touchstone of regeneration
It is an eminent mark of regeneration to have the violence and fierceness of our cruel nature taken away. The signs of regeneration contained in our text are--
I. HARMLESSNESS. This, though it runs along the body of the text and is last mentioned, may be named first, for it is implied in all. How can a man say he is renewed unless in some sort he be like unto God in mercifulness? It is a prime quality in the wicked to do mischief; it is a property of Gods child to be harmless. There are two signs of this sign.
1. If we would not do evil, though we might do it unseen of any creature: as when a little child shall lay his hand on the cockatrices den, the serpent might sting, and yet, unseen of any, pull in the head again.
2. Though we have provocation, we will abstain from doing evil. The little child plays on the hole of the asp, and the weaned child lays his hand upon the cockatrices den. Is not here provocation? Bless them that curse you, etc.
II. SOCIABLENESS. With whom is it that this society holdeth? Not of wild beasts with wild beasts; but there is implied here not only a simple society, as among wild beasts, but a sociableness, as it were, among those of another generation. Naturally all of us have been lions, bears, and wolves, and unsociable haters of goodness in others. This sociableness with those former servants of God, who have been called thus, is a very sure mark of this change in us (1Jn_3:14).
1. No man can love a saint, as a saint, but a saint. A true trial of sociableness is when men will joy to sort themselves with those with whom formerly they have been most unsociable, and whose company they have most loathed.
2. A second sign of this sign is, to love every brother, yea, though it were to lay down our life for a brother.
III. CONSTANCY. How is this implied! By dwelling and lying together. You shall have many companions go with a man for fashions sake to the church, and yet leave going ere it be long. You shall have some men sick, and then like a serpent frozen in winter, which casts his skin, you shall have them cast their skin a little; that is, send for s preacher, make confession of their sins, saying, Oh! if God will spare me, I will become a new man. But when he is well, within a month after, you will find him not with the lamb, but with the bears and the wolves.
IV. INWARDNESS. Their little ones--dear unto them, and of whom they are so jealous and tender--shall lie down together (Act_4:32).
V. TRACTABLENESS. A little child shall lead them and rule them. It is a true sign of grace when we become easy to be ruled, and brought in compass (Job_31:13).
VI. SIMPLICITY. The lion shall eat straw like the ox. Cain was bloody, and fed upon blood; therefore, as it is (Joh_4:32) when a man is come thus far, that he hath meat which one seeth not. Uses--
1. For consolation. Look which religion makes a man most mild, and tames his fierce nature--there is the Church. If we be fierce and savage, let us not deceive ourselves; we are not come to the mountain of which it is said, They shall not hurt nor destroy in all My holy mountain.
2. For exhortation. There is yet a little of the lion and the bear remaining in every one of us--our tree yet bears, on one side of it, crabs. See what minds we must have if we look for a habitation in Gods holy mountain. (R. Sibbes, D. D.)
The splendour and amplitude of Christs kingdom
I. THE MEANING OF THIS PROPHECY. What is meant by the wolf, the leopard, and the rest of the creatures here mentioned? Christ shall come to make the world so happy, that princes and people, the mighty and the meaner sort; the violent, and they that have no power, or no will to resist; the soldier, and the peaceable countryman; the waspish people, and they that are of a sweet disposition, shall all be brought under the same discipline, and submit to the same laws; not to hurt or molest one another, but to promote the common good of the whole body to which they belong.
II. THE TRUTH OF IT; or, that it was exactly fulfilled in our Lord and Saviour.
1. It was the apparent design of our Saviours coming to make such a happy accord among men.
2. The nature of His religion is such as is apt to produce this effect which He designed. This will be evident to everyones satisfaction who will seriously weigh these three things.
(1) The principles of His religion, together with the ways and means whereby these principles were established in mens minds. He taught them that there is but one God, the disbelief of which had set the world at such enmities one with another as they confessed was among the deities. He revealed Him as His and their Father, full of kindness and goodwill to all His children; which St. Paul thought a bond so strong and a motive so efficacious that it concludes the great heap of arguments whereby he persuades Christians to unity of the spirit and peace (Eph_4:6). They are taught to worship this one God, by one Mediator alone. He sent His apostles to baptize all nations into one simple faith (Eph_4:5). The world was to be governed and judged by one common law, and that not the law of Moses, but the plain rules of righteousness, sobriety and godliness. (Eph_2:14; Eph_2:19). All, both Jews and Gentiles, were indifferently endued with one and the same Spirit.
(2) The precepts of His religion. Exact justice (Mat_7:12). Mercy. Meekness and patience. To bless our enemies and do them good, which hath a strange power in it to charm and conquer even the most fierce and barbarous natures. He would have us contented with such things as we have: which evidently destroys that envy, emulation, and ambition, from whence no small stirs and confusions arise in the world. In questions about matters of liberty, He charges those that are satisfied, not to despise such as are not; and those that are not satisfied, not to judge those that are Rom_14:3). In all manner of differences which are apt to arise among us, He would have the peace of God rule in our hearts, so that having this umpire there, we should rest in the determination of what will make most for peace. He instructs likewise our behaviour in our several relations, teaching husbands and wives, parents and children, masters and servants, pastors and people, to demean themselves so to their mutual satisfaction, as to take away the cause of all discord, not only in families and parishes, but in the larger societies of Church and State. The root and foundation of all these our Lord hath laid in much humility and charity.
(3) The obligations He laid upon men to receive these principles and observe these precepts. His doctrine excels that of the best philosophers, who taught many excellent lessons, but could not enforce them with such an assured hope of immortal life or fear of eternal death as our Saviour and His apostles have done.
3. This effect was actually produced in those that heartily embraced His religion (Act_4:32; 2Co_8:3-4). It is to be hoped that the time is coming when Christianity will end, as it began, in abundance of truth and peace, by a right understanding of the will of God and a hearty submission thereto. Let every soul of us do his part that the place where he lives may be in peace--princes and governors, ministers of the Gospel, etc. (S. Patrick, D. D.)
A picture of what the world is to be
It is not a photograph. The poet never photographs, he pictures. And this poet is no exception. He does not wish us to believe that wolves and lambs will one day be friends, and that what Burns calls Natures social union is to be realised by the transfiguration of a lion into a domestic pet or into a beast of the stall. He is not photographing, but picturing a scene which never was and never shall be, in order to represent a splendid spiritual and social reality which must be--the reign amongst men of perfect union and peace on earth. You can see how true this is when you turn over to another picture by this same prophet artist intended to illustrate the same theme. There the wilderness is to be glad, the desert is to blossom as the rose and rejoice, the lame man is to leap as the hart, the highway usually infested by lions and beasts of prey is to be safe as a strong tower, for the obvious reason no lion shall be there. Plainly the prophet is not photographing, but picturing. (R. J. Kyd.)
Natures social union: a picture of heaven upon earth
I. We have A PICTURE OF THE INNER SPIRITUAL UNION AND PEACE WHICH GOD IS CREATING IN EVERY MANS BOSOM. In man all animalism sums itself up in subtlest composition; but there is a Divine element also in his bosom represented by a little child, an elemental force which is placed there to reign over fierce passions and carnal lusts, a force which is destined to be master. Paul gives us insight into this subject. He recognises in mans composite nature the wolf and the lamb, the lion and the child. The flesh lusts against the spirit, and the spirit against the flesh. The word flesh is Pauls term for that nature in us which loves self and self only, a nature which is characteristic of the whole animal world. The term spirit is a term for that Divine nature in us which loves and cares for others and takes little or no thought of self. As things are, these two natures are at variance more or less in us all. But there should be no war in our bosom. Peace is the ideal state. Love of self and love of others should not clash, but cooperate as they do in the maternal breast. Self-love must not hurt the spirit, the conscience, the finer and higher feelings of charity. This harmony pictured by Isaiah and ethically set forth by Paul is the heaven which has begun to be in our bosom, but only begun. The Child-heart must reign. He who has begun the good work in us will carry it on until the day of Christ.
II. We have A PICTURE OF MANS SOCIAL UNION. His social union is the result of inner spiritual union. When a man is constantly quarrelling with himself, his conscience taunting his cupidity and selfishness, and the child in him leading him to toil and self-sacrifice whilst the animal in him demands ease and pleasure, this picture of union and brotherhood is not possible of realisation. The first thing to be done if we would realise it is to get each mans bosom put right. The wolves of society, the serpents, the land sharks, the men who devour widows houses, the foxes or Herods who are ever looking after Number One, the hypocrite with the slimy lie on his lip whilst the crocodile tear is in his eye, will all be changed into men of honour and kindness, men of purity and righteousness. Social quarrels will end. The labour and capital problem will be solved, and capital and labour will dwell together, like Isaiahs wolf and lamb, in peace. The poor and the weak will not be driven to the wall. Even the innocent child will be safe in the dark. The policemans footstep will cease to be heard in the land, and the soldier will beat his sword into a ploughshare. Blessed outlook!
III. THIS PICTURE IS TO BE REALISED BY THE CHRIST THAT WAS AND IS TO BE. From the power Christ has shown in transfiguring men and raising the tone of society to what it is, we are persuaded that He will succeed in accomplishing His Herculean labour of turning earth into heaven. Surely He must be Divine who proposes to undertake such a work! Let us look at the Divine Man who is able to accomplish what seems to us to be impossible. He has a child-heart in Him. He is, says Isaiah, a Rod out of the stem of Jesse. On Him rests the Spirit of the Lord, the spirit of wisdom and understanding. The Good Shepherds music which brings about the peace of God in our bosom is at first a summons to war. It is a call to the child in us to awake and lead into a glorious captivity the lower animal nature which ever lusts to be first. It is a call to the higher in us to hold in check the lower and bring it by confidence and obedience into union and cooperation. We are summoned to accept the blessed task of being peacemakers in our own breasts, and peacemaking there must begin by a proclamation of war. Strange work for a child! Impossible work! do you affirm? God hath chosen the weak things of the world to confound the things which are mighty. It is Gods way by things which are not, to bring to nought things that are. (R. J. Kyd.)
The wild beasts
We, who live in countries from which wild beasts have been exterminated, cannot understand the insecurity and terror that they cause in regions where they abound. A modern seer of the times of regeneration would leave the wild animals out of his vision. They do not impress any more the human conscience or imagination. But they once did so most terribly. The hostility between man and the beasts not only formed once upon a time the chief material obstacle in the progress of the race, but remains still to the religious thinker the most pathetic portion of that groaning and travailing of all creation which is so heavy a burden on his heart. (Prof. G. A. Smith, D. D.)
Not exterminated, but tamed
Isaiah would not have the wild beasts exterminated, but tamed. There our Western and modern imagination may fail to follow him, especially when he includes reptiles in the regeneration, and prophesies of adders and lizards as the playthings of children. But surely there is no genial man, who has watched the various forms of life that sport in the Southern sunshine, who will not sympathise with the prophet in his joyous vision. Upon a warm spring day in Palestine, to sit upon the grass, beside some old dyke or ruin with its face to the South, is indeed to obtain a rapturous view of the wealth of life with which the bountiful God has blessed and made merry mans dwelling place. How the lizards come and go among the grey stones and flash like jewels in the dust! And the timid snake rippling quickly past through the grass, and the leisurely tortoise, with its shiny back, and the chameleon, shivering into new colour as he passes from twig to stone, and stone to straw,--all the air the while alive with the music of the cricket and the bee! You feel that the ideal is not to destroy these pretty things as vermin. What a loss of colour the lizards alone would imply! But, as Isaiah declares,--whom we may imagine walking with his children up the steep vineyard paths, to watch the creatures come and go upon the dry dykes on either hand,--the ideal is to bring them into sympathy with ourselves, make pets of them and playthings for children, who indeed stretch out their hands in joy to the pretty toys. (Prof. G. A. Smith, D. D.)
The mystery of the brute creation
What are these animals? Who made them? Who can explain them? Who knows their future? This is a gracious mystery at all events, and may be accepted as a fact--that when man is right with God, the animals will be right with man; when man is right with God, the earth will be right with man, and will feel as if she could not do enough for him in growing him all the bread he wants, and then giving him more than he needs. Let the people praise Thee, O God; let all the people praise Thee. Then shall the earth yield her increase; and God, even our own God, shall bless us. (J. Parker, D. D.)
The redemption of nature
It is one of those errors, which distort both the poetry and truth of the Bible, to suppose that by the bears, lions, and reptiles which the prophet now sees tamed in the time of the regeneration, he intends the violent human characters which he so often attacks. When Isaiah here talks of the beasts, he means the beasts. The passage is not allegorical, but direct, and forms a parallel to the well-known passage in the eighth of Romans. (Prof. G. A. Smith, D. D.)
The legend of St. Blaise
The legend of St. Blaise is of Greek origin. He was bishop over the Christian Church at Sebaste in Cappadocia, and governed his flock for many years with great vigilance, till the persecution under Diocletian, A.D. 289, obliged him to fly; and he took refuge in a mountain cave at some distance from the city. This mountain was the haunt of wild beasts (bears, lions, and tigers); but these animals were so completely subdued by the gentleness and piety of the good old man, that, far from doing him any harm, they came every morning to ask his blessing. If they found him kneeling at his devotions, they waited duteously till he had finished, and, having received the accustomed benediction, they retired. Now, in the city of Sebaste, and in the whole province, so many Christians were put to death, that there began to be a scarcity of wild beasts for the amphitheatres. And Agricolaus, the governor, sent his hunters into the mountains to collect as many lions, tigers, and bears as possible; and it happened that these hunters, arriving one day before the mouth of the cave in which St. Blaise had taken refuge, found him seated in front of it, and surrounded by a variety of animals of different species. The lion and the lamb, the hind and the leopard, seemed to have put off their nature, and were standing amicably together, as though there had been everlasting peace between them; and some he blessed with holy words, knowing that God careth for all things that He has made; and to others that were sick or wounded he ministered gently; and others he reprehended because of their rapacity and gluttony. And, when the hunters beheld this, they were like men in a dream: they stood astonished, thinking they had found some enchanter. And they seized him, and carried him before the governor; and, as they went, the good bishop returned thanks to God, and rejoiced greatly, that, at length, he had been found worthy to die for the cause of Christ. (Mrs. Jameson.)
Man to blame for the wildness of the beasts
We may take on scientific authority a few facts as hints from nature, that after all man is to blame for the wildness of the beasts, and that through his sanctification they may be restored to sympathy with himself. Charles Darwin says: It deserves notice that at an extremely ancient period when man first entered any country the animals living there would have felt no instinctive or inherited fear of him, and would consequently have been tamed far more easily than at present. And he gives some very instructive facts in proof of this with regard to dogs, antelopes, manatees, and hawks. Quadrupeds and birds which have seldom been disturbed by man dread him no more than do our English birds the cows or horses grazing in the fields. Darwins details are peculiarly pathetic in their revelation of the brutes utter trustfulness in man before they get to know him. Persons who have had to do with individual animals of a species that has never been thoroughly tamed, are aware that the difficulty of training them lies in convincing them of our sincerity and good heartedness, and that when this is got over they will learn almost any trick or habit. The well-known lines of Burns to the field mouse gather up the cause of all this, in a fashion very similar to the Bibles. (Prof. O. A. Smith, D. D.)
Mans relation to the lower animals
The practical uses of such a passage of Scripture as this are plain. Some of them are the awful responsibility of mans position as the keystone of creation, the material effects of sin, and especially the religiousness of our relation to the lower animals. (Prof. O. A. Smith, D. D.)
A little child shall lead them
The child to the front
The Bible, when it speaks as it does in these verses, always means something better than it says. Many things come to children much worse than being destroyed by a lion, or eaten by a wolf, or poisoned by a serpents fang, only, I am sorry to believe, neither children nor grown up people think them worse things, nor anything like so dreadful. Perhaps that is the most doleful evil of all. Had I not faith in Gods great wisdom, love, and justice, I should feel that for tens of millions of children in this world it would be infinitely better that they were never born; and that, being born, the next preferable event would be that they should die as soon after birth as possible, even though it were a hungry wolf that should slay them. They come into places more terrible than a wild beasts lair or a cockatrices den. They come into places full of ignorance and iniquity, where they have no opportunity of growing up good, or even of knowing what good is. Now, this text says that in the good time coming all this shall be changed. The day is coming in our country when the child, because of his weakness and his wants, shall be the most cherished and cared for person either in the home, the Church, or the State.
I. From these words, then, we get the idea THAT AS THE WORLD GETS ON, AND MEN GROW WISER, TRUER, AND HOLIER, CHILDREN RISE IN THEIR REGARD. The care for children becomes exalted; it ceases to be a merely natural affection, and is intensified and purified into a moral and spiritual passion. The Bible teaches us that love of children is a note of moral culture, and all history shows that in the measure the claims of the little ones are lightly regarded the moral tone is low. There may be strength and courage for war, there may be art and philosophy, there may be an abundance of physical and intellectual display, but the higher morals--those that are the very graces of the soul, those which perfect men and go to the root of the worlds sins and sorrows--are exceedingly scarce.
II. These words teach us THAT CHILDREN ARE ABLE TO PARTICIPATE IN THAT WHICH IS HIGHEST AND MOST DIVINE--that they can share the best and highest with the best and highest men. The philosophy of the highest good may be far beyond the reach of their reason, but the blessing of it may be realised by them and enjoyed. The sunshine is as warm and delightful to them without any theory of light and heat as with one.
III. Another word we have to speak is, THAT THEY WHO ARE WORKING FOR THE CHILDREN ARE ON THE LINES OF THE WORLDS PROGRESS. The world follows the children--they are always in front. (W. Hubbard.)
Ministry of children
Gods ministers are varied. Children teach many lessons.
1. They purify--by their innocence, teachableness, and purity.
2. They elevate--appealing to our highest and best instincts.
3. They stir. They move us to better living, and stimulate our best qualities.
4. They instruct--e.g., Samuel and Eli.
5. They console--helping to take our minds off trouble.
6. They reconcile. A mother is cheerful for the sake of the children. A father is strengthened by his home life.
7. They gladden. Children are the poetry, flowers, and sunshine of life.
8. They soften and make tender,--for their helplessness appeals to us; the touch of a tiny hand thrills us with pity.
9. They lead Godward.
10. They are a powerful ministry for good.. (Seed for Busy Sowers.)
Led by a child
1. We have no right to sink an interval of many centuries between the verses of this brief prophecy, and to say that while one part of it was fulfilled at the Advent, the other will only be fulfilled in the still distant Millennium. We are rather bound to say: If the Lord Jesus was the Branch that shot forth from Jesses root, and the Spirit of the Lord did really come upon Him that He might rule and reprove the people, then, from that moment, the wolf began to dwell with the lamb, the leopard to lie down with the kid, the lion with the calf; and the little Child went before them, leading them to the holy mountain in which they neither hurt nor destroy. We need fix no date to these words. They are not for an age, but for all time, and for eternity too. They describe the universal reign of Christ. They tell us what the spirit, what the distinguishing characteristics, of that reign always have been and always will be.
2. The beast tamer is distinguished by a quick eye, a prompt punishing hand, a courage and self-possession that never falter; and how should we look for these features and qualities in a child? But may not a child have other qualities quite as potent, and even more potent? Is brute force the only force by which even brutes are ruled? Surely not. Baby lies on the rug with dog and eat. He is not so strong or lithe or quick as they are, or even as you are. Yet he takes liberties with them which you cannot take,--and remember, the cat is of one blood with the leopard, and the dog with the wolf. Nor are even wild beasts insensible to his claim and charm. Else what mean all those stories of helpless and abandoned children suckled, fed, guarded by wolves and bears and lions; or of children chosen by caged wild beasts, the more savage for their captivity, to be their playmates and companions? Many of these stories are quite true, and show what power a little child may have, a power beyond that of man.
3. But when the prophet tells us that in the kingdom of Christ, a little child leads the wolf and the leopard and the lion, as well as the lamb and the kid and the calf, he cannot simply mean that an innocent babe may have more power over the brutes than a grown man. He also meant, no doubt, that in proportion as Christ reigns on the earth the primal order will be restored; that men, reconciled to God and to each other, will also be at peace with all the forces of nature, will rule over them, and bend to their service even those of them which are the most fierce, lawless, hostile, and untameable, and thus regain all, and more than all, that Adam lost.
4. Has not the prediction been verified again and again, and that even on the lower levels of our life! Here, salt, is a bad man,--brutal, fierce, ungoverned and ungovernable. God sends him a little child. And the rough man and the abandoned woman, as they lean over it, are touched, softened, purified. God leads almost all men by their children, leads them to the holy mountain, i.e., to higher levels of life where they breathe a purer air and gain a wider outlook. He sends the little child, and forthwith even the hard and selfish grow tender and unselfish, at least in some of their aims. They will follow him even to the house and worship of God--for many a man repairs to the house of God for his childrens sake who would not come for his own,--and find themselves in the holy mountain or ever they are aware.
5. So that when God sent the Holy Child Jesus to lead men into the kingdom of heaven, He took no new untried way with us, but a way long tried and approved. But, for us, the Lord Jesus is not the Holy Child only at Christmas, or only because He was once a babe in Marys arms. When He grew to be a man, He Himself took a child in His arms, and taught His disciples that to enter His kingdom they must become as little children, and that whosoever most fully possessed himself of the childlike spirit would be greatest in that kingdom. But to enter His kingdom is to begin to grow like Christ; and to become great in it is to grow as like Him as we can. To grow childlike is, therefore, to grow Christlike. But how can that be unless Christ Himself is like a little child?
6. A little child shall lead them. But does he not lead them already? When the little ones come to them, who is it for whom they think, and work, and plan? Who is it that determines the amount of their toil, and even the kind of amusements in which they indulge, and often determines also the very aims and methods of their lives?
7. A little child shall lead them. These words refer to the future as well as to the past and the present. There is a promise in them even for us who are in the kingdom of the Holy Child. And the promise is that as the kingdom of God comes we shall be more and more animated by the child spirit which was and is the Spirit of Christ Himself. (S. Cox, D. D.)
What is the child spirit?
But what is this blessing, and why is it so great? Consider how fearless a child is, so that it can play and take liberties with many a fierce creature whose talons or teeth keep you at a respectful distance. Consider how innocent a child is as compared with you, and what you would give to be equally clear of stinging memories and impure desires. Consider how friendly a little child is, responding with smiles and caresses to every genuine and tender advance. Consider how cheerful it is, with how little it is pleased; how unworldly, making no distinction between beggar and prince, loving its poor nurse better than the fine lady in all her bravery. Consider how free from care a child is, because it trusts in a wisdom, an ability, a goodness beyond its own retaking no thought for what it shall eat or drink or wherewithal it shall be clothed. Consider, too, how lordly a child is. Hardly anything strikes one in little children so much as their calm assumption that all the world was made for them, and that all the men and women in it have nothing else, or nothing else so important, to do as to wait on their will and minister to their whims. (S. Cox, D. D.)
Child leading
I. The text suggests some thoughts about the GENTLENESS AND HUMILITY OF HIM WHO CAME TO US AS A CHILD. Never was a child born into this world in humbler fashion than the Child who came to redeem it. Fit prelude to that strange, solemn, sorrowful, yet infinitely beautiful life! Surely, If humility depends at all on outward circumstances, this little Child was humble indeed. But the inward spirit was in perfect keeping with the outward circumstances. The little Child was never lost in the Man.
II. WAS THIS PROPHECY NOT FULFILLED IN MANY WAYS BY THE CHILD OF BETHLEHEM? He led the herald angels from their highest ministrations in the realms of glory down to the plains of Bethlehem. He led the star that travelled ever westwards until it came and stood over where the young Child was. He led the sages who came with their typical offerings of gold, frankincense, and myrrh. He led the aged prophet, who, in the temple of Jerusalem, caught up the young Child from His mothers arms, and burst into that glad Dismission Hymn which has become incorporated with the liturgies of the Christian Church. Think what marvellous leading is here!
III. DOES NOT THE PROPHECY STILL RECEIVE DAILY FULFILMENT in the history and experience of the world? What is it that brings and binds men to Christ? Is it the Divinity of His person, the glory of His miracles, the thunder of His power, the attraction of heaven, the terrors of hell? Ask a missionary who has laboured for many years among the heathen what has been the element in the Gospel which has drawn men away from their idols to Christ. He will tell you that it was not the Divine power, but the human tenderness that won their hearts. Stern warriors become gentle in His presence. This is He for whom the world has been waiting, and before whom it will bow.
IV. Perhaps YOUR OWN EXPERIENCE will help you to understand the prophets words. Think of your own personal relation to Christ. What was it that first drew you to Him, and now keeps you in His track? It was the gentleness and beauty of His character--the little Child that is forever enshrined in the person of Christ. Or look around you, and see the marvellous power of child leading in the familiar experience of life.
V. It may be that the words will touch for some of us THE SPRING THAT UNLOCKS SECRET AND VERY SACRED MEMORIES. We said, with the stricken parent of old, I shall go to him, but he shall not return to me. But are we very sure of this? Are the mysteries of life and death so clear to us, that we dare not think of child ministers and child leadings continued in spite of death?
VI. A little child shall lead them. The words may have yet ANOTHER FULFILMENT, IN THE LAND THAT IS VERY FAR OFF. Of such is the kingdom of heaven, the Saviour said, as He took the children in His arms. Perhaps when our children sing, Little children shall he there, they touch a truth which their elders are too slow to believe. It may be among the child ministries of heaven to give the first greetings to those who received them in the helplessness of their earthly infancy; and many a weeper may begin to gather the far-off interest of tears, when a little child shall lead them through the forum of the elders to the throne of the King. (J. C. Cameron.)
The power of the children
I. I am going to show you THE POWER OF THE CHILDREN. Again and again great changes have been brought about, history has been made, gown up people have worked and have suffered because of this strange power of the children. If children have power they can use it.
II. THE GOOD THINGS CHILDREN CAN DO. (E. Medley, B. A.)
The child not to rule but to lead
I dont think it is good for children to rule, but I do think it very good for children to lead. (E. Medley, B. A.)
A little child may disarm anger
A missionary on the great River Congo had pushed up on a little steamer into a part where no white man had ever been before. The anchor was let down, and the steamer brought to. Food was needed for the men, and firewood for the engines. The natives came crowding down to the bank to look at this wonderful boat; they were armed with arrows, and big, ugly spears. The missionary tried to talk to them, and made signs of peace. But nothing that he could do seemed to touch them; it was plain that they were partly angry, partly suspicious, and partly afraid, and when savages are in that state they are very dangerous. What was to be done? A happy thought flashed across the missionary. He had his wife and a dear little baby on board; he got the baby, took it up in his arms, and showed it to the people. Now the baby was a really sensible baby, it seemed to understand the situation, and instead of crying, or pretending to be shy, it laughed and crowed as merrily as could be, and when the poor savages saw the baby they felt themselves safe; they understood in a moment that no harm was meant, and so they laid down their arms, and became quite friendly. Even in Africa we can say--a little child shall lead them. (E. Medley, B. A.)
A mother led to Christ by her child
Some years ago, a good woman came to a minister, wanting to join the Church, and confess herself a follower of the Lord Jesus Christ. She was asked how it was that she had come to think of Him, for she had lived a rough, bad life. Oh, said she, it was in this way: I didnt care for good things, I had to slave all day long, I was too busy and too hard hearted and too miserable to care for such things at all. But my little girl, she goes to the Sunday school, and when she comes home she just singe some of the hymns she has learnt--not to me, for I never asked her, but to herself. But I couldnt help hearing, and one of them went to my heart; do what I would, I couldnt forget it, until I began to ask myself whether It too, could not sing--
I heard the voice of Jesus say,
Come unto Me and rest.
I did hear Him, and though I am very dark still, I do love Him. A little child shall lead them; so it is. (E. Medley, B. A.)
Little Lord Fauntleroy
Some of you may have read a very beautiful childrens story called Little Lord Fauntleroy. The pith of it is just this: A noble, open hearted boy is thrown into the company of his grandfather, a proud, hard hearted, selfish, old nobleman, who knows as well as those about him do, what a mean, cynical old tyrant he has been. The earl is thoroughly miserable, only he is too proud to own it. But the lad, who has been brought up in pure and holy ways, insists on thinking well of the old man, attributing to him all sorts of good deeds. In the honest simplicity of his little heart he believes his grandfather to be a very fine man, and says that when he grows up he means to be like him. The trustful love of the boy touches his grandfathers stony heart just as opening spring sunshine touches the winter ice, and it begins to melt; without knowing it the little fellow leads the old man in good ways, and he is won. As to the boy, he is still the merry-hearted fellow he was, not in the least priggish, or goody goody, or conceited, but he has done a work that shall never die. (E. Medley, B. A.)
A childs voice settling a great question
Many years since the see of Milan was vacant, and the position was eagerly sought by two parties who disputed the election with strong and bitter feelings. The prefect of the town, who was a celebrated young lawyer, was called in to quell disorder and settle the dispute. In very earnest and affectionate strains he addressed the excited assembly. But, during one of the momentary pauses in his speech, a childs voice was heard exclaiming, Let Ambrose be our bishop! That tender utterance was accepted like a Divine instruction; the youthful lawyer was forthwith chosen to the occupancy of the episcopal chair, and became a useful servant of the Church. Thus a little child led the assembled electors and secured the ministry of St. Ambrose; St. Ambrose became the means of the conversion of St. Augustine, and St. Augustine by his writings still speaks to Christendom. (J. H. Hitchens, D. D.)
The children leading
A man commonly lives, if possible, nearer to the school to which he sends his children than to his own place of business. It is the children who commonly fix the hour at which he shall dine and often even what he shall have for his dinner, their health and convenience being consulted before his own. He often goes shabby that they may be well clothed, and sometimes hungry that they may be well fed. His very home is furnished with an eye to them; and the new carpets or the costly furniture which he would like to have are postponed till the children are grown up, or the good piano which his wife would like till the children have got through their practising. Where shall the summer holiday be spent? is a question in which the children have the casting vote. How many a man, too, long after he has laid by enough for himself and his wife, and craves retirement and rest, goes labouring on, either that he may provide for children who cannot provide for themselves, or that he may leave them a little more money when he dies! And when the children grow up into young men and women, is it not they who lead the world as once they led their several households. The ruling and shaping spirit of the world changes with every generation. (S. Cox, D. D.)
Age and youth.
Are we, then, to discrown age, experience, authority, and enthrone youth, inexperience, and insolence? Are we to listen to whatever our children may say, and let them lead us where they will! By no means. That would be as injurious to them as to us. But we are to realise the fact that God is educating the race; guiding every generation, and conducting it to a point beyond that of the generation which preceded it. This reverence for youth as the new element, the progressive and advancing element, of the world, is, I believe, peculiar to Christianity, and even in some measure to the Christianity of the present day. (S. Cox, D. D.)
Childrens influence
I heard the other day in the north of England of a large school where the older scholars came together and asked the superintendents that there should be no prizes and no Christmas trees and no ordinary gifts, but that the money should be given to the Soldiers and Sailors Fund. No one had put them up to it. What was the result? All round that district everybody rose up at once to a sense of their responsibility, and the gifts received there exceeded the gifts from other places. (Canon Wilberforce, D. D.)
A beautiful epitaph
In a certain grave yard a white stone that marks the grave of a little girl bears these words: A child of whom her playmates said, It was easier to be good when she was with us. Is not that a beautiful epitaph, little ones?
My darling
One instance wherein the prophets words were fulfilled in spirit, if not in letter, is reported in an American exchange; My darling. These tender words were painted in large letters on the dashboard of a big truck in the street. The thoroughfare was jammed with vehicles and drivers were filling the air with profanity. But the driver of this particular truck sat silent and motionless. No word of his offended the ears of the patient: plodding beast over which he held the reins. During the din of curses a curious man stepped forward and inquired: You seem to take things very easy in this blockade. Yes, mister; Im used to em, was the laconic reply. Besides, he added, it dont help a bit to swear. I notice that you have a name for your truck. Yes, and the stoical mans face brightened and assumed an expression born of a tender heart My darling was my dear little daughter. Shes dead now. Just before she died--but you dont care to hear any part of this - Indeed, I do, interrupted the listener. Well, you see it was this way: Nellie, my darling, took sick, and we couldnt save her; but just before she died she put her thin little arms around my neck and whispered in my ear; Papa, your Nellie is going to die; please promise me that you will be kind to good old Dexter, and dont swear at him. Will you do that for me? Well, sir, I used to be pretty tough and rough, and I could curse with the best of em, but, and the mans voice trembled, I loved my Nellie, and--and I promised her that I would do what she asked. Yes, sir; Ive kept my word. Thats going on three years now, but I havent cussed once since. Thats why Ive named my truck My darling; it always reminds me of my Nellie and her sweet blue eves. Just then the blockade was raised, and My darling rumbled on. (Christian Age.)
The effect of a childs prayer
In a Southern hospital a little girl was to undergo a dangerous operation. She was placed upon the table, and the surgeon was about to give her ether when he said, Before we can make you well, we must put you to sleep. She spoke up sweetly and said, Oh, if you are going to put me to sleep, I must say my prayers first. So she got on her knees, and said the childs prayer, Now I lay me down to sleep. Afterward the surgeon said that he prayed that night for the first time in thirty years. (Christian Endeavour Times.)
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The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v9(For Whit-Sunday.)
THE DIFFUSION OF THE KNOWLEDGE OF GOD
(For Whit-Sunday.)
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Isa_11:9. The earth shall be full of the knowledge of the Lord, as the waters cover the sea.
It was promised that “the waters should no more become a flood to destroy all flesh;” and yet a flood there was to be, all-compassing, all-absorbing, in God’s good time and in His merciful foreknowledge when He spake the former word; but not to destroy all flesh, but to save it; and in its season the rain of grace descended (Isa_45:8; Mat_7:25; Psa_98:8).
How different a fulfilment was this from that for which the apostles had been waiting! No doubt they imagined that such as Christ had been would be the Paraclete who was to come—One whose individuality and intelligence they could not doubt, and need not take on faith. When they were waiting for this Angelic Messenger, Prophet, and Lawgiver, One higher than all created strength and wisdom suddenly came down upon them; yet not as a Lord and Governor, but as an agency or power (Act_2:2-4).
Such was the coming of the Comforter, He who is infinitely personal, who is the One God, absolutely, fully, perfectly, simply; He it was who vouchsafed to descend upon the apostles, and that as if not a Person, but as an influence or quality, by His attribute of ubiquity diffusing Himself over their hearts, filling all the house, poured over the world, as wholly here as if He were not there, and hence vouchsafing to be compared to the inanimate and natural creation, to water and wind, which are of so subtle a nature, of so penetrating a virtue, and of so extended a range. And most exactly have these figures, which He condescended to apply to Himself, been fulfilled—
I. IN THE COURSE OF THE DISPENSATION OF THE SPIRIT. His operation has been calm, equable, gradual, far-spreading, overtaking, intimate, irresistible. What is so awfully silent, so mighty, so inevitable, so encompassing as a flood of water? Fire alarms from the first: we see it and we scent it; there is crashing and downfall, smoke and flame; it makes an inroad here and there; it is uncertain and wayward;—but a flood is the reverse of all this. It gives no tokens of its coming; it lets men sleep through the night, and they wake and find themselves hopelessly besieged; prompt, secret, successful, and equable, it preserves one level; it is everywhere; there is no refuge. And it makes its way to the foundations; towers and palaces rear themselves as usual; they have lost nothing of their perfection, and give no sign of danger, till at length suddenly they totter and fall. And here and there it is the same, as if by some secret understanding; for by one and the same agency the mighty movement goes on here and there and everywhere, and all things seem to act in concert with it, and to conspire together for their own ruin. And in the end they are utterly removed, and perish from off the face of the earth. Fire, which threatens more fiercely, leaves behind it relics and monuments of its agency; but water buries as well as destroys; it wipes off the memorial of its victims from the earth.
Such was the power of the Spirit in the beginning, when He vouchsafed to descend as an invisible wind, as an outpoured flood. Thus He changed the whole face of the world. For a while men went on as usual, and dreamed not what was coming: and when they were roused from their fast sleep, the work was done; it was too late for aught else but impotent anger and a hopeless struggle. The kingdom was taken away from them and given to another people. The ark of God moved upon the face of the waters. It was borne aloft by the power, greater than human, which had overspread the earth, and it triumphed, “Not by might, nor by power, but by My Spirit, saith the Lord of Hosts.”
II. IN EVERY HUMAN HEART TO WHICH HE COMES. By attending to the figure we shall understand (what concerns us most intimately) whether we are personally under His influence, or are deceiving ourselves.
(1.) Any spirit which professes to come to us alone and not to others, which makes no claim of having moved the body of the Church at all times and places, is not of God, but a private spirit of error (Psa_65:10-12).
(2.) Vehemence, tumult, confusion, are no attributes of that benignant flood with which God has replenished the earth. That flood of grace is sedate, majestic, gentle in its operations. If at any time it seems to be violent, that violence is occasioned by some accident or imperfection of the earthen vessels into which it vouchsafed to pour itself, and is no token of the coming of Divine Power. Ecstasies and transports often proceed from false spirits, who are but imitating heavenly influences as best they may, and seducing souls to their ruin.
(3.) The Divine baptism wherewith God visits us penetrates through the whole soul and body. It leaves no part of us uncleansed, unsanctified. It claims the whole man for God. It is everywhere, in every faculty, every affection, every design, every work (2Co_10:5). Thus—
III. THE HEART OF EVERY CHRISTIAN OUGHT TO REPRESENT IN MINIATURE THE WHOLE CHURCH. One Spirit makes the whole Church and every member of it to be His temple. As He gives peace to the multitude of nations, who are naturally in discord one with another, so does He give an orderly government to the soul, and set reason and conscience as sovereigns over the inferior parts of our nature. As He leavens each rank and pursuit of the community with the principles of the doctrine of Christ, so does that same Divine leaven spread through every thought of the mind, every member of the body, till the whole is sanctified. And let us be quite sure that these two operations of the Spirit depend upon each other. We cannot hope for peace at home while we are at war abroad. We cannot hope for unity of the faith if we at our own private will make a faith for ourselves. Break unity in one point, and the fault runs through the whole body. The flood of God’s grace keeps its level, and if it is low in one place it is low in another.
CONCLUSION.—As we would forward that blessed time when the knowledge of the Lord will in its fulness cover the earth, as the waters cover their bed, let us look at home, and wait on God for the cleansing and purifying of ourselves. Till we look at home, no good shall we be able to perform for the Church at large; we shall but do mischief when we intend to do good, and to us will apply that proverb, “Physician, heal thyself.” And let us not doubt that if we do thus proceed we shall advance the cause of Christ in the world. Let us but raise the level of religion in our hearts, and it will rise in the world. And, meantime, we shall have our true reward, which is personal, consisting in no mere external privileges, however great, but in the “water of life,” of which we are allowed to take freely (Psa_36:7-9; Psa_1:3; Isa_32:18; Psa_23:6).—John Henry Newman: Subjects of the Day, pp. 126–136.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v9for the earth
for the earth
(See Scofield "Hab 2:14")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv6, 8General Information:
General Information:
Isaiah describes what the world will be like when the king rules. There will be complete peace in the world. This is shown by the peace that there will be even among animals. Animals that normally kill other animals will not kill them, and they will all be safe together.
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The wolf ... the leopard ... the young lion ... the bear ... The lion
These phrases refer to these animals in general, not to a specific wolf or leopard. These are all strong animals that attack and eat other animals. AT: "Wolves ... leopards ... young lions ... bears ... Lions" (See: Generic Noun Phrases)
the lamb ... the young goat ... the calf ... the fattened calf ... The cow ... the ox
The phrases refer to these animals in general, not to a specific lamb or goat. These are all animals that eat grass and straw. Other animals sometimes attack and eat them. AT: "lambs ... young goats ... calves ... fattened calves ... Cows ... oxen" (See: Generic Noun Phrases)
leopard
a large cat with yellow fur and black spots that kills and eats other animals (See: Translate Unknowns)
the calf, the young lion and the fattened calf, together
The phrase "will be" is understood. AT: "the calf, the lion, and the fattened calf will be together" (See: Ellipsis)
bear
a very large animal with thick hair and sharp claws that kills and eats other animals (See: Translate Unknowns)
A little child will lead them
A child will take care of them and lead them to good places to drink water and eat grass or hay.
will graze together
"will eat grass together"
their young
This refers to the animals' offspring shortly after they are born.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv6, 911:6 In that day means in the coming age…
11:6 In that day means in the coming age of the Messiah. The prophecy that follows received partial fulfillment in Isaiah’s day or shortly thereafter. The final fulfillment is found in the coming of the Messiah to inaugurate and then fully establish the age to come.
Geneva Bible translators 1599 · Public Domain On vv6, 9 Men because of their wicked affections are named by…
Men because of their wicked affections are named by the names of beasts, wherein the like affections reign: but Christ by his Spirit shall reform them, and work in them such mutual charity, that they shall be like lambs, favoring and loving one another, and cast off all their cruel affections, Isa. 65:25.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–9 Isa 11:6 The wolf also shall dwell with the…
Isa 11:6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
Ver. 6. The wolf also shall dwell with the lamb.] Not worrying as he was wont, but made tame and tractable. Lo, such a blessed change is wrought in all true converts, as is to be seen in Paul, that wolf of the tribe of Benjamin, prophesied of by Jacob, {Gen 49:27} as some hold. And the like may be said of Petrus Paulus Vergerius, once the Pope’s nuncio, but afterwards a great preacher of the gospel. Hugh Latimer, once as obstinate a Papist as any was in England - they are his own words - but converted by blessed Bilney, as he called him usually, he became a zealous promoter of the truth according to godliness, confessor general to all Protestants troubled in mind, and the treasury into which restored ill-gotten goods were cast, to be bestowed on the poor according to his discretion, {a}
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And the leopard shall lie down with the kid.] As they did at the creation, and afterward in Noah’s ark; all bloodiness and rapine laid aside. Those that love not one another out of a pure heart fervently, but are filled with envy, malice, debate, deceit, malignity, are none of Christ’s subjects, nor fellow-citizens with the saints.
And a little child shall lead them.] That is, the child Jesus, say some interpreters, by the conduct of his Holy Spirit; or the apostles and other godly ministers, who were counted but as little children to the Pharisees and philosophers, called the grandees and "princes of this world." {1Co 2:8} But they do best that understand it of such a tractableness and teachableness in Christians, that they can be content to learn of any one, though never so mean, that can better inform them. {b} See this in Apollos. {Act 18:26} Augustine, as himself witnesseth thus in one of his epistles, En adsum senex a iuvene coepiscopo, episcopus tot annorum a collega nondum anniculo paratus sum discere, I am here an old man, ready to learn from a young man, my coadjutor in the ministry; and so old a bishop, from one who hath scarce been a year in the service. Hippocrates adviseth men not to slack or disdain to learn even of those who are counted idiots. {c}
{a} Sleidan, lib. xxi., p. 650. Bucholc., A.D. 1548. Act, and Mon., 919; Fuller’s Church History, fol. 405.
{b} Ut vel ex puero, i.e., ex inopi et simplici quovis. - Scultet.
{c} Mη οκνεειν και παρα ιδιωτεον ιστορεειν.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–9 The wolf also shall dwell with the lamb, &…
The wolf also shall dwell with the lamb, & c.; the creatures shall be restored to that state of innocency in which they were before the fall of man. But this is not to be understood literally, which is a gross and vain conceit of some Jews; but spiritually and metaphorically, as is evident. And the sense of the metaphor is this, Men of fierce, and cruel, and ungovernable dispositions, shall be so transformed by the preaching of the gospel, and by the grace of Christ, that they shall become most humble, and gentle, and tractable, and shall no more vex and persecute those meek and poor ones mentioned Isa 11:4, but shall become such as they; of which we have instances in Saul being made a Paul, and in the rugged jailer, Ac 16, and in innumerable others. But how can this be applied to Hezekiah with any colour?
A little child shall lead them; they will submit their proud and rebellious wills to the conduct and command of the meanest persons that speak to them in Christ’s name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–9 And the wolf also shall dwell with the lamb,....…
And the wolf also shall dwell with the lamb,.... This, and the three following verses Isa 11:7, describe the peaceableness of the Messiah's kingdom; and which the Targum introduces in this manner,
"in the days of the Messiah of Israel, peace shall be multiplied in the earth.''
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The wild and tame creatures shall agree together, and the former shall become the latter; which is not to be understood literally of the savage creatures, as if they should lose their nature, and be restored, as it is said, to their paradisiacal estate, which is supposed to be the time of the restitution of all things; but figuratively of men, comparable to wild creatures, who through the power of divine grace, accompanying the word preached, shall become tame, mild, meek, and humble; such who have been as ravenous wolves, have worried Christ's sheep, made havoc of them, breathing out slaughter and threatenings against them, as did Saul, through converting grace, become as gentle and harmless as lambs, and take up their residence in Christ's fold, and dwell with, yea, some of them even feed, Christ's lambs and sheep, as the above mentioned person:
and the leopard shall lie down with the kid; such who are like the leopard, for the fierceness of his nature, and the variety of his spots; who can no more change their hearts and their actions, than that creature can change its nature and its spots; are so wrought upon by the power of divine grace, as to drop their rage against the saints, alter their course of life, and attend on the word and ordinances, lie down beside the shepherds' tents, where the church feeds her kids, or young converts:
and the calf and the young lion and the fatling together; either dwell and feed together, or lie down together, or walk together, since it follows:
and a little child shall lead them; become through the grace of God so tractable, that they shall be led, guided, and governed by the ministers of the Gospel, Christ's babes and sucklings, to whom he reveals the great things of his Gospel, and out of whose mouths he ordains praise. Bohlius (a) interprets this little child of Christ himself, by whom they should be led and directed, see Isa 9:6 and the following passages are referred to the times of the Messiah by the Jewish writers (b); and Maimonides (c) in particular observes, that they are not to be understood literally, as if the custom and order of things in the world would cease, or that things would be renewed as at the creation, but in a parabolical and enigmatical sense; and interprets them of the Israelites dwelling safely among the wicked of the nations of the world, comparable to the wild beasts of the field.
(This verse may apply to the future state when all things will be restored to their original state before man fell. By Adam's sin, death and bloodshed were introduced into the creation. Rom 5:12. In the final state these will be removed and the wild nature of animals become tame. Editor.)
(a) Comment. Bibl. Rab. in Thesaur. Dissert. Philolog. par. 1. p. 752. (b) Tzeror Hammor, fol. 25. 3. Baal Hatturim in Deut. 11. 25. (c) Hilchot Melachim, c. 12. sect. 1. & Moreh Nevochim, par 3. c. 11. p. 354.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 7, 9 The wolf - The creatures shall be restored to…
The wolf - The creatures shall be restored to that state of innocency in which they were before the fall of man. Men of fierce, and cruel dispositions, shall be so transformed by the grace of Christ, that they shall become gentle, and tractable. A child - They will submit their rebellious wills to the conduct of the meanest persons that speak to them in Christ's name.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. The wolf also shall, c. - "Then…
Verse 6. The wolf also shall, c. - "Then shall the wolf," c.] The idea of the renewal of the golden age, as it is called, is much the same in the Oriental writers with that of the Greeks and Romans: - the wild beasts grow tame serpents and poisonous herbs become harmless all is peace and harmony, plenty and happiness: -
Occidet et serpens, et fallax herba veneni
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Occidet. VIRG. Eclog. iv. 24.
"The serpent's brood shall die. The sacred ground
Shall weeds and noxious plants refuse to bear."
____Nec magnos metuent armenta leones.
VIRG. Eclog. iv. 22.
"Nor shall the flocks fear the great lions."
Non lupus insidias explorat ovilia circum,
Nec gregibus nocturnus obambulat: acrior illum
Cura domat: timidae damae cervique fugaces
Nunc interque canes, et circum tecta vagantur.
VIRG. Georg. iii. 537.
"The nightly wolf that round the enclosure prowled,
To leap the fence, now plots not on the fold:
Tamed with a sharper pain, the fearful doe
And flying stag amidst the greyhounds go;
And round the dwellings roam, of man, their former foe."
DRYDEN.
Nec vespertinus circumgemit ursus ovile,
Nec intumescit alta viperis humus.
HOR. Epod. xvi. 51.
"Nor evening bears the sheepfold growl around,
Nor mining vipers heave the tainted ground."
DRYDEN.
Εσται δη τουτ' αμαρ, ὁπηνικα νεβρον εν ευνᾳ
Καρχαροδων δινεσθαι ιδων λυκος ουκ εθελησει.
THEOC. Idyl. xxiv. 84.
There shall be a time when the ravenous wolf shall see the kid lying at ease, and shall feel no desire to do it an injury.
I have laid before the reader these common passages from the most elegant of the ancient poets, that he may see how greatly the prophet on the same subject has the advantage upon the comparison; how much the former fall short of that beauty and elegance, and variety of imagery, with which Isaiah has set forth the very same ideas. The wolf and the leopard not only forbear to destroy the lamb and the kid, but even take their abode and lie down together with them. The calf, and the young lion, and the fatling, not only come together, but are led quietly in the same band, and that by a little child. The heifer and the she-bear not only feed together, but even lodge their young ones, for whom they used to be most jealously fearful, in the same place. All the serpent kind is so perfectly harmless, that the sucking infant and the newly weaned child puts his hand on the basilisk's den, and plays upon the hole of the aspic. The lion not only abstains from preying on the weaker animals, but becomes tame and domestic, and feeds on straw like the ox. These are all beautiful circumstances, not one of which has been touched upon by the ancient poets. The Arabian and Persian poets elegantly apply the same ideas to show the effects of justice impartially administered, and firmly supported, by a great and good king: -
"Mahmoud the powerful king, the ruler of the world,
To whose tank the wolf and the lamb come, together to drink."
FERDUSI.
"Through the influence of righteousness, the hungry wolf
Becomes mild, though in the presence of the white kid."
IBN ONEIN.
JONES, Poes. Asiat. Comment., p. 380.
The application is extremely ingenious and beautiful: but the exquisite imagery of Isaiah is not equalled.
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Joseph Benson 1811 · Public Domain On vv6, 9 Isa 11:6-8. The wolf shall dwell with the lamb,…
Isa 11:6-8. The wolf shall dwell with the lamb, &c. — “We have here the illustrious consequence of the economy of this divine kingdom, this kingdom of righteousness, equity, faith, and grace.” The expressions which describe it are metaphorical: they represent the subjects of it under the figure of a flock, lying down and feeding under the care of the Messiah, as the great and chief shepherd, in the utmost peace, harmony, and security. Men of fierce, cruel, and ungovernable dispositions shall be so transformed by the preaching of the gospel, and by the grace of Christ, that they shall become most humble, gentle, and tractable, and shall no more vex and persecute those meek and poor ones, mentioned Isa 11:4; but shall become such as they. Yea, the most inveterate enemies of the kingdom of God, such as the persecuting Saul, shall be brought into its communion, having laid down their cruelty, barbarity, and ferocity, their inclination to hurt, their craft and subtlety; and not only so, but this kingdom also shall be purged from all offences, from all evils and instruments of malice. For the people, being enlightened with truth, and renewed by grace, shall put off their barbarous and depraved manners; shall willingly subject themselves to the rule of the Messiah, with meekness and humility, and shall fulfil the law of brotherly love in all the offices of good-will. This is the sum of the present passage, divested of metaphor. For, it is evident, as Michaelis has observed, that a mystical sense is not intended to be assigned to each of these images, or figurative expressions, and a particular and partial truth to be deduced therefrom; but a general doctrine is to be learned from the whole, namely, that the kingdom of the Messiah is a kingdom of peace, as well as of righteousness; of happiness, as well as of holiness; and that the natural tendency of his religion is to produce meekness, gentleness, long- suffering, and the exercise of mutual benevolence among men, as well as piety in all its branches toward God. This indeed is declared in plain words in the next verse.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–9 The wolf also - In this, and the following…
The wolf also - In this, and the following verses, the prophet describes the effect of his reign in producing peace and tranquility on the earth. The description is highly poetical, and is one that is common in ancient writings in describing a golden age. The two leading ideas are those of “peace” and “security.” The figure is taken from the condition of animals of all descriptions living in a state of harmony, where those which are by nature defenseless, and which are usually made the prey of the strong, are suffered to live in security. By nature the wolf preys upon the lamb, and the leopard upon the kid, and the adder is venomous, and the bear, and the cow, and the lion, and the ox, cannot live together. But if a state of things should arise, where all this hostility would cease; where the wild animals would lay aside their ferocity, and where the feeble and the gentle would be safe; where the adder would cease to be venomous, and where all would be so mild and harmless that a little child would be safe, and could lead even the most ferocious animals, that state would represent the reign of the Messiah. Under his dominion, such a change would be produced as that those who were by nature violent, severe, and oppressive; those whose disposition is illustrated by the ferocious and bloodthirsty propensities of the lion and the leopard, and by the poison of the adder, would be changed and subdued, and would be disposed to live in peace and harmony with others. This is the “general” idea of the passage. We are not to cut the interpretation to the quick, and to press the expressions to know what particular class of people are represented by the lion, the bear, or the adder. The “general” image that is before the prophet’s mind is that of peace and safety, “such as that would be” if a change were to be produced in wild animals, making them tame, and peaceful, and harmless.
This description of a golden age is one that is common in Oriental writers, where the wild beasts are represented as growing tame; where serpents are harmless; and where all is plenty, peace, and happiness. Thus Jones, in his commentary on Asiatic poetry, quotes from an Arabic poet, “Ibn Onein,” p. 380:
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Justitia, a qua mansuetus fit lupus fame astrictus,
Esuriens, licet hinnulum candidurn videat -
‘Justice, by which the ravening wolf, driven by hunger, becomes tame, although he sees a white kid.’ Thus, also, Ferdusi, a Persian poet:
Rerum Dominus, Mahmud, rex. potens,
Ad cujus aquam potum veniunt simul agnus et lupus -
‘Mahmud, mighty king, lord of events, to whose fountain the lamb and the wolf come to drink.’ Thus Virgil, Eclogue iv. 21:
Ipsae lactae domum referent distenta capellae
Ubera; nec magnos metuent armenta leones -
Home their full udders, goats, unurged shall bear,
Nor shall the herd the lordly lion fear.
And immediately after:
Occidet et serpens, et fallax herba veneni
Occidet -
The snake, and poison’s treacherous weed shall die.
Wrangham.
Again, Eclogue, v. 60:
Nec lupus insidias pecori, nec retia cervis
Ulla dolum mediantur: amat bonus otia Daphnis.
So also Horace, “Epod.” 16:53, 54:
Nec yespertinus circumgemit ursus ovile,
Nec intumescit alta viperis humus.
See also “Claudian,” Lib. ii. v. 25ff; and Theocritus, Idyl xxiv. 84, as quoted by Gesenius and Rosenmuller.
These passages are beautiful, and highly poetic; but they do not equal the beauty of the prophet. There is an exquisite sweetness in the passage of Isaiah - in the picture which he has drawn - particularly in the introduction of the security of the young child, which does not occur in the quotations from the pagan poets.
That this passage is descriptive of the times of the Messiah, there can be no doubt. It has been a question, to what particular part of his reign the prophet has reference. Some have referred it to the time when he came, and to the influence of his gospel in mitigating the ferocity of his enemies, and ultimately disposing them to suffer Christens to live with them - the infuriated enemies of the cross, under the emblem of the wolf, the bear, the leopard, and the adder, becoming willing that the Christian, under the emblem of the lamb, and the kid, should live with them without molestation. This is the interpretation of Vitringa. Others have referred it to the Millennium - as descriptive of a state of happiness, peace, and universal security then. Others have referred it to the second coming of the Messiah, as descriptive of a time when it is supposed that he will reign personally on the earth, and when there shall be universal security and peace, and when the nature of animals shall be so far changed, that the ferocity of those which are wild and ravenous shall cease, and they shall become harmless to the defenseless. Without attempting to examine these opinions at length, we may, perhaps, express the sense of the passage by the following observations:
(1) The eye of the prophet is fixed upon the reign of the Messiah, not with reference to time, but with reference to the actual facts of that reign. He saw the scene pass before his mind in vision (see the Introduction, Section 7, 3: (4.) (5.), and it is not the nature of such descriptions to mark the “time,” but the order, the passing aspect of the scene. “Under the reign of the Messiah,” he saw that this would occur. Looking down distant times, as on a beautiful landscape, he perceived, under the mild reign of the Prince of peace, a state of things which would be well represented by the wolf dwelling with the lamb, the leopard crouching down with the kid, and a little child safe in their midst.
(2) It was, “in fact,” partially fulfilled in the earliest times of the gospel, and has been everywhere. Under that gospel, the mad passions of men have been subdued; their wild ferocious nature has been changed; their love of conquest, and war, and blood taken away; and the change has been such as would be beautifully symbolized by the change of the disposition of the wolf and the leopard - suffering the innocent and the harmless to live with them in peace.
(3) The scene will not be fully realized until the reign of the Messiah shall be extended to all nations, and his gospel shall everywhere accomplish its full effects. The vision of Isaiah here has not yet received a full completion; nor will it until the earth shall be full of the knowledge of the Lord, Isa 11:9. The mind is, therefore, still directed onward. In future times, under the reign of the messiah, what is here described shall occur - a state of security, and peace, and happiness. Isaiah saw that splendid vision, as in a picture, pass before the mind; the wars, and persecutions, and trials of the Messiah’s kingdom were, for a time at least, thrown into the back ground, or not represented, and, in that future time, he saw what is here represented. It has been partially fulfilled in all the changes which the Messiah’s reign has made in the natural ferocity and cruelty of men; in all the peace which at any time the church has been permitted to enjoy; in all the revolutions promoting human safety, welfare, and happiness, which Christianity has produced. It is to receive the complete fulfillment - τὸ ἀποτελέσμα to spotelesma - only in that future time when the gospel shall be everywhere established on the earth. The essential thing, therefore, in the prophecy, is the representation of the peace, safety, and harmony which shall take place under the Messiah. So to speak, it was a taking out, and causing to pass before the mind of the prophet, all the circumstances of harmony, order, and love in his reign - as, in a beautiful panoramic view of a landscape, the beauties of the whole scene may be made to pass before the mind; the circumstances that might even then, if surveyed closely, give pain, were hid from the view, or lost in the loveliness of the whole scene.
(4) That it does not refer to any literal change in the nature of animals, so that the ferocity of the untamed shall be wholly laid aside, the disposition to prey on one another wholly cease, and the poisonous nature of the adder be destroyed, seems to me to be evident:
(a) Because the whole description has a highly figurative and poetical cast.
(b) Because such figurative expressions are common in all poetry, and especially among the Orientals.
(c) Because it does not appear how the gospel has any tendency to change the nature of the lion, the bear, or the serpent. It acts on men, not on brutes; on human hearts, not on the organization of wild animals.
(d) Because such a state of things could not occur without a perpetual miracle, changing the physical nature of the whole animal creation, The lion, the wolf, the panther, are made to live on flesh. The whole organization of their teeth and digestive powers is adapted to this, and this alone. To fit them to live on vegetable food, would require a change in their whole structure, and confound all the doctrines of natural history. The adder is poisonous, and nothing but a miracle would prevent the poisonous secretion, and make his bite innocuous. But where is a promise of any such coutinued miracle as shall change the whole structure of the animal creation, and make the physical world different from what it is? It is indeed probable that wild animals and venomous serpents will wholly retire before the progress of civilization and Christianity, and that the earth may be inhabited everywhere with safety - for such is the tendency of the advance of civilization - but this is a very different thing from a change in the physical nature of the animal creation.
The fair interpretation of this passage is, therefore, that revolutions will be produced in the wild and evil passions of men - the only thing with which the gospel has to do as great “as if” a change were produced in, the animal creation, and the most ferocious and the most helpless should dwell together. The wolf (זאב ze'êb) is a well-known animal, so called from his yellow or golden color. The Hebrew name is formed by changing the Hebrew letter ה (h) in the word זהב zâhâb, “gold,” to the Hebrew letter א - Bochart. The wolf, in the Scriptures, is described as ravenous, fierce, cruel; and is the emblem of that which is wild, ferocious, and savage among human beings; Gen 49:27 : ‘Benjamin shall ravin as a wolf;’ Eze 22:27 : ‘Her princes in the midst thereof are like wolves ravening the prey;’ Mat 7:15 : ‘Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves;’ Joh 10:12; Mat 10:16; Luk 10:3; Act 20:29. The wolf is described as sanguinary and bloody Eze 22:27, and as taking its prey by night, and as therefore particularly an object of dread; Jer 5:6 : ‘A wolf of the evenings shall spoil them; Hab 1:8 : ‘Their horses are more fierce than the evening wolves;’ Zep 3:3 : ‘Her judges are evening wolves, they gnaw not the bones until tomorrow.’ in the Scriptures, the wolf is constantly represented in contrast with the lamb; the one the emblem of ferocity, the other of gentleness and innocence; Mat 10:16; Luk 10:3. The pagan poets also regard the wolf as an emblem of ferocity and cruelty:
Inde lupi cen
Raptores, atra in nebula quos improba ventris
Exegit caecos rabies, etc. -
(Virg. AEn. ii. 355ff.)
As hungry wolves, with raging appetite,
Scour through the fields, nor fear the stormy night -
Their whelps at home expect the promised food,
And long to temper their dry chaps in blood -
So rushed we forth at once.
Dryden.
Cervi, luporum praeda rapacium.
Hor. Car. Lib. iv. Ode iv. 50.
See a full illustration of the nature and habits of the wolf in Boehart, “Hieroz.” Part i. B. iii. ch. x. pp. 821-830. “Shall dwell.” גר ger. Shall sojourn, or abide. The word usually denotes a residence for a time only, away from home, not a permanent dwelling. The idea here is, that they shall remain peacefully together. The same image occurs in Isa 65:25, in another form: ‘The wolf and the lamb shall feed together.’
The lamb - Everywhere the emblem of mildness, gentleness, and innocence; and, therefore, applied often to the people of God, as mild, inoffensive, and forbearing; Joh 21:15; Luk 10:3; Isa 40:2. It is very often applied, by way of eminence, to the Lord Jesus Christ; Joh 1:29; Act 8:32; Isa 2:7; 1Pe 1:19; Rev 5:6, Rev 5:8, Rev 5:12-13; Rev 6:16; Rev 7:9-10, Rev 7:14, Rev 7:17, “et al.”
And the leopard - נמר nâmêr. The leopard, a well-known wild beast, was regarded in Oriental countries as second in dignity only to the lion. The Arabic writers say, ‘He is second in rank to the lion, and, as there is a natural hatred between them, victory is alternate between them.’ Hence, in the Scriptures, the lion and the leopard are often joined together as animals of the same character and rank; Son 4:8 :
From the lions’ den,
From the mountains of the leopards.
See Jer 5:6, and Hos 13:7 :
Therefore I will be unto them as a lion,
As a leopard by the way will I observe them.
The leopard is distinguished for his spots; Jer 13:23 : ‘Can the Ethiopian change his skin, or the leopard his spots?’ it has small white eyes, wide jaws, sharp teeth, and is represented as extremely cruel to man. It was common in Palestine, and was an object of great dread. It lurked for its prey like the lion, and seized upon it suddenly Jer 5:6; Hos 13:7, and was particularly distinguished for its velocity Hab 1:8), and is often referred to in the classic writers as an emblem of fleetness. See “Bochart.” The image used here by Isaiah, that ‘the leopard should lie down with the kid,’ as an emblem of peace and safety, occurs almost in the same form in the Sybilline oracles, Lib. iii:
παρδάλιές τ ̓ ἐριφοίς ἅμα βοσκήσονται, -
parklies t' eriphois hama boskēsontai, -
‘Leopards shall feed together with kids.’ “See” Bochart, “Hieroz.” Part i. B. iii. ch. vii. pp. 786-791.
With the kid - The young of the goat; Gen 37:21; Lev 23:19; Luk 15:29. Like the lamb, it was an emblem of gentleness, mildness, and inoffensiveness.
And the calf - Another emblem of inoffensiveness and innocence.
And the young lion - The Hebrew word used here - כפיר kephı̂yr - denotes one that is old enough to go abroad for prey. It is employed as emblematic of dangerous enemies Psa 34:2; Psa 35:17; Psa 58:7; and also as emblematic of young heroes, or defenders of a state; Eze 38:15; Nah 2:12.
And the fatling - The calf or other animal that was well fed, and that would be therefore particularly an object of desire to a wild beast. The beauty of the image is heightened, by the circumstance that now the ravenous beast would live with that which usually excites its keenest appetite, without attempting to injure it.
And a little child shall lead them - This is an especially beautiful image introduced into the picture of peace and prosperity. Naturally, the lion and the leopard are objects of dread to a young child. But here, the state of peace and safety is represented as not only so entire that the child might live with them in safety, but their natural ferocity is so far subdued and tamed, that they could be led by him at his will. The verisimilitude of the picture is increased by the circumstance, that these wild beasts may be so far tamed as to become subject to the will of a man, and even of a child.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 8, 9 Wolf. Some explain this of the Millennium. (apud St.…
Wolf. Some explain this of the Millennium. (apud St. Jerome) (Lactantius vii. 24.) --- But the more intelligent understand, that the fiercest nations shall embrace the gospel, and kings obey the pastors of the Church. (Calmet) --- Lead. Or "drive," as the word is used by Festus. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–9 wolf . . . lamb--Each animal is coupled with…
wolf . . . lamb--Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (Isa 65:25; Eze 34:25; Hos 2:18). These may be figures for men of corresponding animal-like characters (Eze 22:27; Eze 38:13; Jer 5:6; Jer 13:23; Mat 7:15; Luk 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Gen 2:19-20, with Psa 8:6-8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (Rom 8:19-22).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–9 6. Of commentators, most rationalists, and some who were…
6. Of commentators, most rationalists, and some who were not, have written of these texts as if they are to be taken literally. Not one particle of interest to the cause of truth seems to be served by so understanding them. The whole is so obviously a stream of metaphors, or an allegory, that the plain thing to do is to find what rich truths are taught under such a garb.
The wolf… shall dwell — Or, shall sojourn; as it were, to stay for the night or longer. The wolf in Palestine, as elsewhere, is the most uneasy, untamable, and ravenous of animals. To sojourn with the lamb, instead of devouring it, is so unnatural that it is necessary to take it as an imagined possibility, not a physical one; hence it becomes a very strong figure to represent the greatest moral change in nature. And this is true of all the other cases in these verses. Wood’s Bible Animals points out that while a wolf attacks sheepfolds, a leopard can follow a kid along precipices where no wolf would venture, and the lion will carry off oxen which neither leopard nor wolf can move. This settles the appositeness and congruity of the metaphoric material of the passage.
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A little child — He needs not to be a grown man.
Shall lead them — Relative superiority of man over the animal world is retained.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–9 6–8. This remarkable prophecy of the idyllic state of…
6–8. This remarkable prophecy of the idyllic state of the brute creation is imitated in the Sibylline Oracles (3:766 ff.) and more faintly echoed in the Fourth and Fifth Eclogues of Vergil. Similarly, an Arabic poet (Ibn Onein, quoted by Ges.) speaks of “a righteousness, through which the hungry wolf becomes tame.”—The description is not to be interpreted allegorically, as if the wild beasts were merely symbols for cruel and rapacious men. Neither perhaps is it to be taken quite literally. It is rather a poetic presentation of the truth that the regeneration of human society is to be accompanied by a restoration of the harmony of creation (cf. Rom_8:19-22). The fact that tame and wild animals are regularly bracketed together shews that the main idea is the establishment of peace between man and the animals (Hos_2:20); the animals that are now wild shall no longer prey on those that are domesticated for the service of man. But the striking feature of the prophecy is that the predatory beasts are not conceived as extirpated (as Eze_34:25; Eze_34:28) but as having their habits and instincts changed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 8, 9 (6) The wolf also shall dwell with the lamb…
(6) The wolf also shall dwell with the lamb . . .—It is significant of the prophet’s sympathy with the animal world that he thinks of that also as sharing in the blessings of redemption. Rapine and cruelty even there were to him signs of an imperfect order, or the consequences of a fall, even as to St. Paul they witnessed of a “bondage of corruption” (Rom_8:21). The very instincts of the brute creation should be changed in “the age to come,” and “the lion should eat straw like the ox.” Men have discussed the question whether and when the words shall receive a literal fulfilment, and the answer to that question lies behind the veil. It may be that what we call the laws of animal nature in these respects are tending to a final goal, of which the evolution that has tamed the dog, the bull, the horse, is as it were a pledge and earnest (Soph., Antig., 342-351). It may be, however, that each form of brute cruelty was to the prophet’s mind the symbol of a human evil, and the imagery admits, therefore, of an allegorical rather than a literal interpretation. The classical student will remember the striking parallelism of the fourth Eclogue of Virgil, which, in its turn, may have been a far-off echo of Isaiah’s thoughts, floating in the air or embodied in apocryphal Sibylline Oracles among the Jews of Alexandria and Rome.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–9 Vers. 6-9. Messiah"s kingdom, when fully realized, shall be…
Vers. 6-9. Messiah"s kingdom, when fully realized, shall be one of perfect peace. They shall neither hurt nor destroy in all his holy mountain." Primarily, no doubt, the passage is figurative, and points to harmony among men, who, in Messiah"s kingdom, shall no longer prey one upon another (see especially ver. 9). But, from the highest spiritual standpoint, the figure itself becomes a reality, and it is seen that, if in the "new heavens and new earth" there is an animal creation, it will be fitting that there harmony should equally prevail among the inferior creation. Human sin may not have introduced rapine and violence among the beasts at least, geologists tell us that animals preyed one upon another long before the earth was the habitation of man but still man"s influence may prevail to eradicate the beasts" natural impulses and educate them to something higher. Already domestication produces an accord and harmony that is in a certain sense against nature. May not this be carried further in the course of ages, and Isaiah"s picture have a literal fulfillment? Jerome"s scorn of the notion as a poetic dream has about it something harsh and untender. Will not God realize all, and more than all, of love and happiness that poets" dreams can reach to?
The wolf... the leopard... the young lion... the bear are the only ferocious animals of Palestine, where the tiger, the crocodile, the alligator, and the jaguar are unknown. That the Palestinian bear was carnivorous, and a danger to man, appears by Lam_3:10 Dan_7:5 Amo_5:19. A little child shall lead them. Man"s superiority over the brute creation shall continue, and even be augmented. The most powerful beasts shall submit to the control of a child.
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Vers. 6-9. The intensive and extensive power of the gospel.
I THE INTENSIVE POWER OF DIVINE TRUTH. More power is needful
(1) to act on any living thing than on lifeless, inert matter;
(2) to act on a sentient creature than on life without sensation;
(3) to act on intelligence and will (on man) than on the irrational and irresponsible animal;
(4) on man sunk into the lowest moral condition (with seared conscience, mastering passions and habits fixed in vice) than on one who has not yet chosen his course, or who has been trained in the ways of virtue. The very highest instance of power with which we are familiar is that spiritual influence which transforms those who have gone furthest away from God, from truth, and from righteousness those who are to the moral world what the tiger, the lion, or the asp is to the animal world. The gospel of Jesus Christ has this power. With such wonderful intensity does it work on those on whom its truth is brought to bear, that it redeems and renews the worst, so changing them in life and in spirit that it may be said of them that the wolf dwells with the lamb, etc.; so transformed do they become, under its benignant influence, that the most innocent and helpless have nothing to fear, though they be placed completely within their power (ver. 8).
1. Individual instances abound of the conversion of notorious drunkards, of savage prize-fighters, of shameless courtesans, of ribald atheists, of those who were abandoned by all, and who abandoned themselves to hopeless sin, of men who were the terror of their tribe or of their district, etc. Therefore we need not and we should not despair of those who are living amongst us, and who are at present a long way off from truth and righteousness. The gospel of Christ can change the very nature of these can tame the most ferocious, can raise the most fallen, can liberate the most enslaved, can make beautiful the most deformed of the children of men; it can do so by the power of the truth and of the Spirit of God.
2. Families, societies, communities have undergone as complete a transformation.
II THE EXTENSIVE RANGE OF THE GOSPEL OF CHRIST. (Ver. 9.) What a vast void would there be if the waters were withdrawn! Into what profound depths should we look down! What mighty stretches of sand and clay and rock would be disclosed! What lengths and breadths are covered, what depths are now filled up by the abounding waters of the sea! As containing the element of life to millions of living creatures, as supplying a highway for the nations of the earth, and as providing scope for the ambition, courage, and enterprise of man, what a grand sufficiency do we see in the waters of the ocean! So shall it prove to be with Divine truth. There shall be seen to be a sufficiency, in the gospel of the Savior, to cover the entire earth, to meet the wants of the whole population of the globe. No land so remote, no clime so rigorously cold or scorchingly hot, no interior so impenetrable, no barbarism so rude, no prejudice so inveterate, but that the gospel of Christ shall cover it with its benignant power.
1. Let us rejoice in the earnest of its fulfillment; great things have been already done towards the realization of this glorious estate.
2. Let us resolve to have our share in its execution
1. as a Church, and
2. as individual souls, to each of whom God has committed some word to be spoken, some work to be done. C.
The leading of a little child: Sunday school sermon.
"And a little child shall lead them." The reduction of the fierceness of wild animals to such tameness that a little child may lead them is a very beautiful, poetical picture of the transformation of the worst of the wicked to the excellency of the Christian spirit. We may, without impropriety, allow these words to suggest thoughts on the way in which the regeneration and perfecting of human character is brought about by the leading of the little child. God is training us all; we are all at his great school. Christ is the great Teacher; the Word of God is our "book of reference." But there are other sources of instruction at his command. Of these is the family life which he has instituted, and where we may all learn most valuable lessons. We may consider how we are led by the little child leading sometimes from bad to good, and at other times from good tobetter things. The little child sometimes leads
I FROM THE FAR DISTANCE OF FLAGRANT WRONG TOWARDS THE KINGDOM OF CHRIST. We have often read of the dissipated, or ungodly, or unbelieving parent, who has separated himself (herself) from all sacred privileges, and, it may be, gone far in forbidden paths, when all other influences have failed, being led by the soft, pleading accents of the little child to the safe precincts of the home, or to the services of the sanctuary, or to the path and practice of sobriety, and so to the kingdom of Christ. Sometimes it is not the living voice, but the remembered pleadings of the departed child coming from the other side the veil, which lead the distant wanderer to "come to himself," and then to "arise and go to the Father.
II FROM OUTSIDE INTO THE SPIRITUAL KINGDOM. And this:
1. As a model. When the disciples were discussing amongst themselves which of them should be the greatest in the kingdom, Jesus Christ took a child and set him in the midst of them, and said that, except they were wholly changed and became as little children in their spirit, they could not so much as enter that kingdom at all. It is the child-spirit which introduces us into the kingdom of Christ. They who are kept outside by difficulties which they cannot solve, and they also who are excluded from faith and peace by a sense of unworthiness from which they cannot rise, need but to have the simple, unquestioning spirit of childhood; they need but to realize that they are God"s very little children, and should take his word even as they expect their own little ones to take theirs, and they will "come in" and be blessed.
2. As a motive. We are moved by many motives, and our serious decisions are usually determined by more considerations than one. There are many strong and urgent reasons why a man should yield himself to God; but if all these fail to move him, let him remember the little child (children) beneath his roof for whom he is responsible, who will almost certainly imbibe his spirit, and grow up to be such as he is; and for his (their) sake, if not for his own, let him live the life which is right and worthy and wise.
III ON, IN THE KINGDOM, TOWARD THE GOAL AND THE PRIZE.
1. The little child continually reminds us of those graces which our heavenly Father looks to see in us. As we are pleased with the docility, the trustfulness, the obedience, the affection of our children, and are pained when we witness the reverse, so is he affected by our attitude towards him.
2. The little child leads us into the field of Christian usefulness. The Christian Church saw the little child ignorant, unenlightened, neglected, in danger of growing up to manhood far from truth and God, and it let him put his hand into its arm and lead it into the school where it should receive the knowledge and the influence which it needed. And the child having thus, by its very weakness and simplicity and necessity, led the Church into the school, it is for the Church to lead the child into the ways of heavenly wisdom, into the kingdom of Jesus Christ, into the path of usefulness and holy service. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 9 The wolf also shall dwell with the lamb
Isa_11:6-9
The wolf also shall dwell with the lamb
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A portrait of humanity
I.
THE MORAL VARIETIES OF THE RACE. Men are here represented by irrational creatures, differing immensely in their organisations, their habits, and their tempers--the wolf, the lamb, etc. The physical differences between men are great. The mental differences are also great. But the moral varieties are, perhaps, greater still. There are men everywhere about us as ferocious as the lion, as savage as the bear, as snarling as the wolf, as cunning as the leopard, as venomous as the serpent, as harmless as the kid, the lamb, or the little child.
II. THE GOSPEL REFORMATION OF THE RACE. These creatures are here represented as having passed through a wonderful change in their instincts and habits, and this change is ascribed to the advent and reign of Messiah. It is not a change in their physical constitution. The wolf, the leopard, the bear, the lion, and the serpent retain their constitutions intact, though they dwell with the kid, the lamb, and the little child. The change is in their temper--in their ruling instincts. Such is the change that the Gospel works in man. The change is simply in the temper--the heart. It does two things.
1. It extracts social antipathies.
2. It implants social sympathies. This is the only reformation that will meet the case.
III. THE SOCIAL HARMONY OF THE RACE. These creatures, once antagonistic, are here eating together, lying down together, playing together. All are wedded in spirit. Christianity is essentially pacific in its spirit, its teachings, its tendencies and results. (Homilist.)
The fruits of Christs kingdom
1. In every soul which shall come to heaven there must be a change.
2. The change is not of the substantial parts of the body, but of the corrupt qualities of the mind, or soul.
3. The change is made upon the Church of God in this world.
4. The change cometh from the grace of God, and floweth to us by Jesus Christ our Lord.
5. The means by which the change is wrought, namely, by the know ledge of the law, etc.
6. The marks of the change. (R. Sibbes, D. D.)
The touchstone of regeneration
It is an eminent mark of regeneration to have the violence and fierceness of our cruel nature taken away. The signs of regeneration contained in our text are--
I. HARMLESSNESS. This, though it runs along the body of the text and is last mentioned, may be named first, for it is implied in all. How can a man say he is renewed unless in some sort he be like unto God in mercifulness? It is a prime quality in the wicked to do mischief; it is a property of Gods child to be harmless. There are two signs of this sign.
1. If we would not do evil, though we might do it unseen of any creature: as when a little child shall lay his hand on the cockatrices den, the serpent might sting, and yet, unseen of any, pull in the head again.
2. Though we have provocation, we will abstain from doing evil. The little child plays on the hole of the asp, and the weaned child lays his hand upon the cockatrices den. Is not here provocation? Bless them that curse you, etc.
II. SOCIABLENESS. With whom is it that this society holdeth? Not of wild beasts with wild beasts; but there is implied here not only a simple society, as among wild beasts, but a sociableness, as it were, among those of another generation. Naturally all of us have been lions, bears, and wolves, and unsociable haters of goodness in others. This sociableness with those former servants of God, who have been called thus, is a very sure mark of this change in us (1Jn_3:14).
1. No man can love a saint, as a saint, but a saint. A true trial of sociableness is when men will joy to sort themselves with those with whom formerly they have been most unsociable, and whose company they have most loathed.
2. A second sign of this sign is, to love every brother, yea, though it were to lay down our life for a brother.
III. CONSTANCY. How is this implied! By dwelling and lying together. You shall have many companions go with a man for fashions sake to the church, and yet leave going ere it be long. You shall have some men sick, and then like a serpent frozen in winter, which casts his skin, you shall have them cast their skin a little; that is, send for s preacher, make confession of their sins, saying, Oh! if God will spare me, I will become a new man. But when he is well, within a month after, you will find him not with the lamb, but with the bears and the wolves.
IV. INWARDNESS. Their little ones--dear unto them, and of whom they are so jealous and tender--shall lie down together (Act_4:32).
V. TRACTABLENESS. A little child shall lead them and rule them. It is a true sign of grace when we become easy to be ruled, and brought in compass (Job_31:13).
VI. SIMPLICITY. The lion shall eat straw like the ox. Cain was bloody, and fed upon blood; therefore, as it is (Joh_4:32) when a man is come thus far, that he hath meat which one seeth not. Uses--
1. For consolation. Look which religion makes a man most mild, and tames his fierce nature--there is the Church. If we be fierce and savage, let us not deceive ourselves; we are not come to the mountain of which it is said, They shall not hurt nor destroy in all My holy mountain.
2. For exhortation. There is yet a little of the lion and the bear remaining in every one of us--our tree yet bears, on one side of it, crabs. See what minds we must have if we look for a habitation in Gods holy mountain. (R. Sibbes, D. D.)
The splendour and amplitude of Christs kingdom
I. THE MEANING OF THIS PROPHECY. What is meant by the wolf, the leopard, and the rest of the creatures here mentioned? Christ shall come to make the world so happy, that princes and people, the mighty and the meaner sort; the violent, and they that have no power, or no will to resist; the soldier, and the peaceable countryman; the waspish people, and they that are of a sweet disposition, shall all be brought under the same discipline, and submit to the same laws; not to hurt or molest one another, but to promote the common good of the whole body to which they belong.
II. THE TRUTH OF IT; or, that it was exactly fulfilled in our Lord and Saviour.
1. It was the apparent design of our Saviours coming to make such a happy accord among men.
2. The nature of His religion is such as is apt to produce this effect which He designed. This will be evident to everyones satisfaction who will seriously weigh these three things.
(1) The principles of His religion, together with the ways and means whereby these principles were established in mens minds. He taught them that there is but one God, the disbelief of which had set the world at such enmities one with another as they confessed was among the deities. He revealed Him as His and their Father, full of kindness and goodwill to all His children; which St. Paul thought a bond so strong and a motive so efficacious that it concludes the great heap of arguments whereby he persuades Christians to unity of the spirit and peace (Eph_4:6). They are taught to worship this one God, by one Mediator alone. He sent His apostles to baptize all nations into one simple faith (Eph_4:5). The world was to be governed and judged by one common law, and that not the law of Moses, but the plain rules of righteousness, sobriety and godliness. (Eph_2:14; Eph_2:19). All, both Jews and Gentiles, were indifferently endued with one and the same Spirit.
(2) The precepts of His religion. Exact justice (Mat_7:12). Mercy. Meekness and patience. To bless our enemies and do them good, which hath a strange power in it to charm and conquer even the most fierce and barbarous natures. He would have us contented with such things as we have: which evidently destroys that envy, emulation, and ambition, from whence no small stirs and confusions arise in the world. In questions about matters of liberty, He charges those that are satisfied, not to despise such as are not; and those that are not satisfied, not to judge those that are Rom_14:3). In all manner of differences which are apt to arise among us, He would have the peace of God rule in our hearts, so that having this umpire there, we should rest in the determination of what will make most for peace. He instructs likewise our behaviour in our several relations, teaching husbands and wives, parents and children, masters and servants, pastors and people, to demean themselves so to their mutual satisfaction, as to take away the cause of all discord, not only in families and parishes, but in the larger societies of Church and State. The root and foundation of all these our Lord hath laid in much humility and charity.
(3) The obligations He laid upon men to receive these principles and observe these precepts. His doctrine excels that of the best philosophers, who taught many excellent lessons, but could not enforce them with such an assured hope of immortal life or fear of eternal death as our Saviour and His apostles have done.
3. This effect was actually produced in those that heartily embraced His religion (Act_4:32; 2Co_8:3-4). It is to be hoped that the time is coming when Christianity will end, as it began, in abundance of truth and peace, by a right understanding of the will of God and a hearty submission thereto. Let every soul of us do his part that the place where he lives may be in peace--princes and governors, ministers of the Gospel, etc. (S. Patrick, D. D.)
A picture of what the world is to be
It is not a photograph. The poet never photographs, he pictures. And this poet is no exception. He does not wish us to believe that wolves and lambs will one day be friends, and that what Burns calls Natures social union is to be realised by the transfiguration of a lion into a domestic pet or into a beast of the stall. He is not photographing, but picturing a scene which never was and never shall be, in order to represent a splendid spiritual and social reality which must be--the reign amongst men of perfect union and peace on earth. You can see how true this is when you turn over to another picture by this same prophet artist intended to illustrate the same theme. There the wilderness is to be glad, the desert is to blossom as the rose and rejoice, the lame man is to leap as the hart, the highway usually infested by lions and beasts of prey is to be safe as a strong tower, for the obvious reason no lion shall be there. Plainly the prophet is not photographing, but picturing. (R. J. Kyd.)
Natures social union: a picture of heaven upon earth
I. We have A PICTURE OF THE INNER SPIRITUAL UNION AND PEACE WHICH GOD IS CREATING IN EVERY MANS BOSOM. In man all animalism sums itself up in subtlest composition; but there is a Divine element also in his bosom represented by a little child, an elemental force which is placed there to reign over fierce passions and carnal lusts, a force which is destined to be master. Paul gives us insight into this subject. He recognises in mans composite nature the wolf and the lamb, the lion and the child. The flesh lusts against the spirit, and the spirit against the flesh. The word flesh is Pauls term for that nature in us which loves self and self only, a nature which is characteristic of the whole animal world. The term spirit is a term for that Divine nature in us which loves and cares for others and takes little or no thought of self. As things are, these two natures are at variance more or less in us all. But there should be no war in our bosom. Peace is the ideal state. Love of self and love of others should not clash, but cooperate as they do in the maternal breast. Self-love must not hurt the spirit, the conscience, the finer and higher feelings of charity. This harmony pictured by Isaiah and ethically set forth by Paul is the heaven which has begun to be in our bosom, but only begun. The Child-heart must reign. He who has begun the good work in us will carry it on until the day of Christ.
II. We have A PICTURE OF MANS SOCIAL UNION. His social union is the result of inner spiritual union. When a man is constantly quarrelling with himself, his conscience taunting his cupidity and selfishness, and the child in him leading him to toil and self-sacrifice whilst the animal in him demands ease and pleasure, this picture of union and brotherhood is not possible of realisation. The first thing to be done if we would realise it is to get each mans bosom put right. The wolves of society, the serpents, the land sharks, the men who devour widows houses, the foxes or Herods who are ever looking after Number One, the hypocrite with the slimy lie on his lip whilst the crocodile tear is in his eye, will all be changed into men of honour and kindness, men of purity and righteousness. Social quarrels will end. The labour and capital problem will be solved, and capital and labour will dwell together, like Isaiahs wolf and lamb, in peace. The poor and the weak will not be driven to the wall. Even the innocent child will be safe in the dark. The policemans footstep will cease to be heard in the land, and the soldier will beat his sword into a ploughshare. Blessed outlook!
III. THIS PICTURE IS TO BE REALISED BY THE CHRIST THAT WAS AND IS TO BE. From the power Christ has shown in transfiguring men and raising the tone of society to what it is, we are persuaded that He will succeed in accomplishing His Herculean labour of turning earth into heaven. Surely He must be Divine who proposes to undertake such a work! Let us look at the Divine Man who is able to accomplish what seems to us to be impossible. He has a child-heart in Him. He is, says Isaiah, a Rod out of the stem of Jesse. On Him rests the Spirit of the Lord, the spirit of wisdom and understanding. The Good Shepherds music which brings about the peace of God in our bosom is at first a summons to war. It is a call to the child in us to awake and lead into a glorious captivity the lower animal nature which ever lusts to be first. It is a call to the higher in us to hold in check the lower and bring it by confidence and obedience into union and cooperation. We are summoned to accept the blessed task of being peacemakers in our own breasts, and peacemaking there must begin by a proclamation of war. Strange work for a child! Impossible work! do you affirm? God hath chosen the weak things of the world to confound the things which are mighty. It is Gods way by things which are not, to bring to nought things that are. (R. J. Kyd.)
The wild beasts
We, who live in countries from which wild beasts have been exterminated, cannot understand the insecurity and terror that they cause in regions where they abound. A modern seer of the times of regeneration would leave the wild animals out of his vision. They do not impress any more the human conscience or imagination. But they once did so most terribly. The hostility between man and the beasts not only formed once upon a time the chief material obstacle in the progress of the race, but remains still to the religious thinker the most pathetic portion of that groaning and travailing of all creation which is so heavy a burden on his heart. (Prof. G. A. Smith, D. D.)
Not exterminated, but tamed
Isaiah would not have the wild beasts exterminated, but tamed. There our Western and modern imagination may fail to follow him, especially when he includes reptiles in the regeneration, and prophesies of adders and lizards as the playthings of children. But surely there is no genial man, who has watched the various forms of life that sport in the Southern sunshine, who will not sympathise with the prophet in his joyous vision. Upon a warm spring day in Palestine, to sit upon the grass, beside some old dyke or ruin with its face to the South, is indeed to obtain a rapturous view of the wealth of life with which the bountiful God has blessed and made merry mans dwelling place. How the lizards come and go among the grey stones and flash like jewels in the dust! And the timid snake rippling quickly past through the grass, and the leisurely tortoise, with its shiny back, and the chameleon, shivering into new colour as he passes from twig to stone, and stone to straw,--all the air the while alive with the music of the cricket and the bee! You feel that the ideal is not to destroy these pretty things as vermin. What a loss of colour the lizards alone would imply! But, as Isaiah declares,--whom we may imagine walking with his children up the steep vineyard paths, to watch the creatures come and go upon the dry dykes on either hand,--the ideal is to bring them into sympathy with ourselves, make pets of them and playthings for children, who indeed stretch out their hands in joy to the pretty toys. (Prof. G. A. Smith, D. D.)
The mystery of the brute creation
What are these animals? Who made them? Who can explain them? Who knows their future? This is a gracious mystery at all events, and may be accepted as a fact--that when man is right with God, the animals will be right with man; when man is right with God, the earth will be right with man, and will feel as if she could not do enough for him in growing him all the bread he wants, and then giving him more than he needs. Let the people praise Thee, O God; let all the people praise Thee. Then shall the earth yield her increase; and God, even our own God, shall bless us. (J. Parker, D. D.)
The redemption of nature
It is one of those errors, which distort both the poetry and truth of the Bible, to suppose that by the bears, lions, and reptiles which the prophet now sees tamed in the time of the regeneration, he intends the violent human characters which he so often attacks. When Isaiah here talks of the beasts, he means the beasts. The passage is not allegorical, but direct, and forms a parallel to the well-known passage in the eighth of Romans. (Prof. G. A. Smith, D. D.)
The legend of St. Blaise
The legend of St. Blaise is of Greek origin. He was bishop over the Christian Church at Sebaste in Cappadocia, and governed his flock for many years with great vigilance, till the persecution under Diocletian, A.D. 289, obliged him to fly; and he took refuge in a mountain cave at some distance from the city. This mountain was the haunt of wild beasts (bears, lions, and tigers); but these animals were so completely subdued by the gentleness and piety of the good old man, that, far from doing him any harm, they came every morning to ask his blessing. If they found him kneeling at his devotions, they waited duteously till he had finished, and, having received the accustomed benediction, they retired. Now, in the city of Sebaste, and in the whole province, so many Christians were put to death, that there began to be a scarcity of wild beasts for the amphitheatres. And Agricolaus, the governor, sent his hunters into the mountains to collect as many lions, tigers, and bears as possible; and it happened that these hunters, arriving one day before the mouth of the cave in which St. Blaise had taken refuge, found him seated in front of it, and surrounded by a variety of animals of different species. The lion and the lamb, the hind and the leopard, seemed to have put off their nature, and were standing amicably together, as though there had been everlasting peace between them; and some he blessed with holy words, knowing that God careth for all things that He has made; and to others that were sick or wounded he ministered gently; and others he reprehended because of their rapacity and gluttony. And, when the hunters beheld this, they were like men in a dream: they stood astonished, thinking they had found some enchanter. And they seized him, and carried him before the governor; and, as they went, the good bishop returned thanks to God, and rejoiced greatly, that, at length, he had been found worthy to die for the cause of Christ. (Mrs. Jameson.)
Man to blame for the wildness of the beasts
We may take on scientific authority a few facts as hints from nature, that after all man is to blame for the wildness of the beasts, and that through his sanctification they may be restored to sympathy with himself. Charles Darwin says: It deserves notice that at an extremely ancient period when man first entered any country the animals living there would have felt no instinctive or inherited fear of him, and would consequently have been tamed far more easily than at present. And he gives some very instructive facts in proof of this with regard to dogs, antelopes, manatees, and hawks. Quadrupeds and birds which have seldom been disturbed by man dread him no more than do our English birds the cows or horses grazing in the fields. Darwins details are peculiarly pathetic in their revelation of the brutes utter trustfulness in man before they get to know him. Persons who have had to do with individual animals of a species that has never been thoroughly tamed, are aware that the difficulty of training them lies in convincing them of our sincerity and good heartedness, and that when this is got over they will learn almost any trick or habit. The well-known lines of Burns to the field mouse gather up the cause of all this, in a fashion very similar to the Bibles. (Prof. O. A. Smith, D. D.)
Mans relation to the lower animals
The practical uses of such a passage of Scripture as this are plain. Some of them are the awful responsibility of mans position as the keystone of creation, the material effects of sin, and especially the religiousness of our relation to the lower animals. (Prof. O. A. Smith, D. D.)
A little child shall lead them
The child to the front
The Bible, when it speaks as it does in these verses, always means something better than it says. Many things come to children much worse than being destroyed by a lion, or eaten by a wolf, or poisoned by a serpents fang, only, I am sorry to believe, neither children nor grown up people think them worse things, nor anything like so dreadful. Perhaps that is the most doleful evil of all. Had I not faith in Gods great wisdom, love, and justice, I should feel that for tens of millions of children in this world it would be infinitely better that they were never born; and that, being born, the next preferable event would be that they should die as soon after birth as possible, even though it were a hungry wolf that should slay them. They come into places more terrible than a wild beasts lair or a cockatrices den. They come into places full of ignorance and iniquity, where they have no opportunity of growing up good, or even of knowing what good is. Now, this text says that in the good time coming all this shall be changed. The day is coming in our country when the child, because of his weakness and his wants, shall be the most cherished and cared for person either in the home, the Church, or the State.
I. From these words, then, we get the idea THAT AS THE WORLD GETS ON, AND MEN GROW WISER, TRUER, AND HOLIER, CHILDREN RISE IN THEIR REGARD. The care for children becomes exalted; it ceases to be a merely natural affection, and is intensified and purified into a moral and spiritual passion. The Bible teaches us that love of children is a note of moral culture, and all history shows that in the measure the claims of the little ones are lightly regarded the moral tone is low. There may be strength and courage for war, there may be art and philosophy, there may be an abundance of physical and intellectual display, but the higher morals--those that are the very graces of the soul, those which perfect men and go to the root of the worlds sins and sorrows--are exceedingly scarce.
II. These words teach us THAT CHILDREN ARE ABLE TO PARTICIPATE IN THAT WHICH IS HIGHEST AND MOST DIVINE--that they can share the best and highest with the best and highest men. The philosophy of the highest good may be far beyond the reach of their reason, but the blessing of it may be realised by them and enjoyed. The sunshine is as warm and delightful to them without any theory of light and heat as with one.
III. Another word we have to speak is, THAT THEY WHO ARE WORKING FOR THE CHILDREN ARE ON THE LINES OF THE WORLDS PROGRESS. The world follows the children--they are always in front. (W. Hubbard.)
Ministry of children
Gods ministers are varied. Children teach many lessons.
1. They purify--by their innocence, teachableness, and purity.
2. They elevate--appealing to our highest and best instincts.
3. They stir. They move us to better living, and stimulate our best qualities.
4. They instruct--e.g., Samuel and Eli.
5. They console--helping to take our minds off trouble.
6. They reconcile. A mother is cheerful for the sake of the children. A father is strengthened by his home life.
7. They gladden. Children are the poetry, flowers, and sunshine of life.
8. They soften and make tender,--for their helplessness appeals to us; the touch of a tiny hand thrills us with pity.
9. They lead Godward.
10. They are a powerful ministry for good.. (Seed for Busy Sowers.)
Led by a child
1. We have no right to sink an interval of many centuries between the verses of this brief prophecy, and to say that while one part of it was fulfilled at the Advent, the other will only be fulfilled in the still distant Millennium. We are rather bound to say: If the Lord Jesus was the Branch that shot forth from Jesses root, and the Spirit of the Lord did really come upon Him that He might rule and reprove the people, then, from that moment, the wolf began to dwell with the lamb, the leopard to lie down with the kid, the lion with the calf; and the little Child went before them, leading them to the holy mountain in which they neither hurt nor destroy. We need fix no date to these words. They are not for an age, but for all time, and for eternity too. They describe the universal reign of Christ. They tell us what the spirit, what the distinguishing characteristics, of that reign always have been and always will be.
2. The beast tamer is distinguished by a quick eye, a prompt punishing hand, a courage and self-possession that never falter; and how should we look for these features and qualities in a child? But may not a child have other qualities quite as potent, and even more potent? Is brute force the only force by which even brutes are ruled? Surely not. Baby lies on the rug with dog and eat. He is not so strong or lithe or quick as they are, or even as you are. Yet he takes liberties with them which you cannot take,--and remember, the cat is of one blood with the leopard, and the dog with the wolf. Nor are even wild beasts insensible to his claim and charm. Else what mean all those stories of helpless and abandoned children suckled, fed, guarded by wolves and bears and lions; or of children chosen by caged wild beasts, the more savage for their captivity, to be their playmates and companions? Many of these stories are quite true, and show what power a little child may have, a power beyond that of man.
3. But when the prophet tells us that in the kingdom of Christ, a little child leads the wolf and the leopard and the lion, as well as the lamb and the kid and the calf, he cannot simply mean that an innocent babe may have more power over the brutes than a grown man. He also meant, no doubt, that in proportion as Christ reigns on the earth the primal order will be restored; that men, reconciled to God and to each other, will also be at peace with all the forces of nature, will rule over them, and bend to their service even those of them which are the most fierce, lawless, hostile, and untameable, and thus regain all, and more than all, that Adam lost.
4. Has not the prediction been verified again and again, and that even on the lower levels of our life! Here, salt, is a bad man,--brutal, fierce, ungoverned and ungovernable. God sends him a little child. And the rough man and the abandoned woman, as they lean over it, are touched, softened, purified. God leads almost all men by their children, leads them to the holy mountain, i.e., to higher levels of life where they breathe a purer air and gain a wider outlook. He sends the little child, and forthwith even the hard and selfish grow tender and unselfish, at least in some of their aims. They will follow him even to the house and worship of God--for many a man repairs to the house of God for his childrens sake who would not come for his own,--and find themselves in the holy mountain or ever they are aware.
5. So that when God sent the Holy Child Jesus to lead men into the kingdom of heaven, He took no new untried way with us, but a way long tried and approved. But, for us, the Lord Jesus is not the Holy Child only at Christmas, or only because He was once a babe in Marys arms. When He grew to be a man, He Himself took a child in His arms, and taught His disciples that to enter His kingdom they must become as little children, and that whosoever most fully possessed himself of the childlike spirit would be greatest in that kingdom. But to enter His kingdom is to begin to grow like Christ; and to become great in it is to grow as like Him as we can. To grow childlike is, therefore, to grow Christlike. But how can that be unless Christ Himself is like a little child?
6. A little child shall lead them. But does he not lead them already? When the little ones come to them, who is it for whom they think, and work, and plan? Who is it that determines the amount of their toil, and even the kind of amusements in which they indulge, and often determines also the very aims and methods of their lives?
7. A little child shall lead them. These words refer to the future as well as to the past and the present. There is a promise in them even for us who are in the kingdom of the Holy Child. And the promise is that as the kingdom of God comes we shall be more and more animated by the child spirit which was and is the Spirit of Christ Himself. (S. Cox, D. D.)
What is the child spirit?
But what is this blessing, and why is it so great? Consider how fearless a child is, so that it can play and take liberties with many a fierce creature whose talons or teeth keep you at a respectful distance. Consider how innocent a child is as compared with you, and what you would give to be equally clear of stinging memories and impure desires. Consider how friendly a little child is, responding with smiles and caresses to every genuine and tender advance. Consider how cheerful it is, with how little it is pleased; how unworldly, making no distinction between beggar and prince, loving its poor nurse better than the fine lady in all her bravery. Consider how free from care a child is, because it trusts in a wisdom, an ability, a goodness beyond its own retaking no thought for what it shall eat or drink or wherewithal it shall be clothed. Consider, too, how lordly a child is. Hardly anything strikes one in little children so much as their calm assumption that all the world was made for them, and that all the men and women in it have nothing else, or nothing else so important, to do as to wait on their will and minister to their whims. (S. Cox, D. D.)
Child leading
I. The text suggests some thoughts about the GENTLENESS AND HUMILITY OF HIM WHO CAME TO US AS A CHILD. Never was a child born into this world in humbler fashion than the Child who came to redeem it. Fit prelude to that strange, solemn, sorrowful, yet infinitely beautiful life! Surely, If humility depends at all on outward circumstances, this little Child was humble indeed. But the inward spirit was in perfect keeping with the outward circumstances. The little Child was never lost in the Man.
II. WAS THIS PROPHECY NOT FULFILLED IN MANY WAYS BY THE CHILD OF BETHLEHEM? He led the herald angels from their highest ministrations in the realms of glory down to the plains of Bethlehem. He led the star that travelled ever westwards until it came and stood over where the young Child was. He led the sages who came with their typical offerings of gold, frankincense, and myrrh. He led the aged prophet, who, in the temple of Jerusalem, caught up the young Child from His mothers arms, and burst into that glad Dismission Hymn which has become incorporated with the liturgies of the Christian Church. Think what marvellous leading is here!
III. DOES NOT THE PROPHECY STILL RECEIVE DAILY FULFILMENT in the history and experience of the world? What is it that brings and binds men to Christ? Is it the Divinity of His person, the glory of His miracles, the thunder of His power, the attraction of heaven, the terrors of hell? Ask a missionary who has laboured for many years among the heathen what has been the element in the Gospel which has drawn men away from their idols to Christ. He will tell you that it was not the Divine power, but the human tenderness that won their hearts. Stern warriors become gentle in His presence. This is He for whom the world has been waiting, and before whom it will bow.
IV. Perhaps YOUR OWN EXPERIENCE will help you to understand the prophets words. Think of your own personal relation to Christ. What was it that first drew you to Him, and now keeps you in His track? It was the gentleness and beauty of His character--the little Child that is forever enshrined in the person of Christ. Or look around you, and see the marvellous power of child leading in the familiar experience of life.
V. It may be that the words will touch for some of us THE SPRING THAT UNLOCKS SECRET AND VERY SACRED MEMORIES. We said, with the stricken parent of old, I shall go to him, but he shall not return to me. But are we very sure of this? Are the mysteries of life and death so clear to us, that we dare not think of child ministers and child leadings continued in spite of death?
VI. A little child shall lead them. The words may have yet ANOTHER FULFILMENT, IN THE LAND THAT IS VERY FAR OFF. Of such is the kingdom of heaven, the Saviour said, as He took the children in His arms. Perhaps when our children sing, Little children shall he there, they touch a truth which their elders are too slow to believe. It may be among the child ministries of heaven to give the first greetings to those who received them in the helplessness of their earthly infancy; and many a weeper may begin to gather the far-off interest of tears, when a little child shall lead them through the forum of the elders to the throne of the King. (J. C. Cameron.)
The power of the children
I. I am going to show you THE POWER OF THE CHILDREN. Again and again great changes have been brought about, history has been made, gown up people have worked and have suffered because of this strange power of the children. If children have power they can use it.
II. THE GOOD THINGS CHILDREN CAN DO. (E. Medley, B. A.)
The child not to rule but to lead
I dont think it is good for children to rule, but I do think it very good for children to lead. (E. Medley, B. A.)
A little child may disarm anger
A missionary on the great River Congo had pushed up on a little steamer into a part where no white man had ever been before. The anchor was let down, and the steamer brought to. Food was needed for the men, and firewood for the engines. The natives came crowding down to the bank to look at this wonderful boat; they were armed with arrows, and big, ugly spears. The missionary tried to talk to them, and made signs of peace. But nothing that he could do seemed to touch them; it was plain that they were partly angry, partly suspicious, and partly afraid, and when savages are in that state they are very dangerous. What was to be done? A happy thought flashed across the missionary. He had his wife and a dear little baby on board; he got the baby, took it up in his arms, and showed it to the people. Now the baby was a really sensible baby, it seemed to understand the situation, and instead of crying, or pretending to be shy, it laughed and crowed as merrily as could be, and when the poor savages saw the baby they felt themselves safe; they understood in a moment that no harm was meant, and so they laid down their arms, and became quite friendly. Even in Africa we can say--a little child shall lead them. (E. Medley, B. A.)
A mother led to Christ by her child
Some years ago, a good woman came to a minister, wanting to join the Church, and confess herself a follower of the Lord Jesus Christ. She was asked how it was that she had come to think of Him, for she had lived a rough, bad life. Oh, said she, it was in this way: I didnt care for good things, I had to slave all day long, I was too busy and too hard hearted and too miserable to care for such things at all. But my little girl, she goes to the Sunday school, and when she comes home she just singe some of the hymns she has learnt--not to me, for I never asked her, but to herself. But I couldnt help hearing, and one of them went to my heart; do what I would, I couldnt forget it, until I began to ask myself whether It too, could not sing--
I heard the voice of Jesus say,
Come unto Me and rest.
I did hear Him, and though I am very dark still, I do love Him. A little child shall lead them; so it is. (E. Medley, B. A.)
Little Lord Fauntleroy
Some of you may have read a very beautiful childrens story called Little Lord Fauntleroy. The pith of it is just this: A noble, open hearted boy is thrown into the company of his grandfather, a proud, hard hearted, selfish, old nobleman, who knows as well as those about him do, what a mean, cynical old tyrant he has been. The earl is thoroughly miserable, only he is too proud to own it. But the lad, who has been brought up in pure and holy ways, insists on thinking well of the old man, attributing to him all sorts of good deeds. In the honest simplicity of his little heart he believes his grandfather to be a very fine man, and says that when he grows up he means to be like him. The trustful love of the boy touches his grandfathers stony heart just as opening spring sunshine touches the winter ice, and it begins to melt; without knowing it the little fellow leads the old man in good ways, and he is won. As to the boy, he is still the merry-hearted fellow he was, not in the least priggish, or goody goody, or conceited, but he has done a work that shall never die. (E. Medley, B. A.)
A childs voice settling a great question
Many years since the see of Milan was vacant, and the position was eagerly sought by two parties who disputed the election with strong and bitter feelings. The prefect of the town, who was a celebrated young lawyer, was called in to quell disorder and settle the dispute. In very earnest and affectionate strains he addressed the excited assembly. But, during one of the momentary pauses in his speech, a childs voice was heard exclaiming, Let Ambrose be our bishop! That tender utterance was accepted like a Divine instruction; the youthful lawyer was forthwith chosen to the occupancy of the episcopal chair, and became a useful servant of the Church. Thus a little child led the assembled electors and secured the ministry of St. Ambrose; St. Ambrose became the means of the conversion of St. Augustine, and St. Augustine by his writings still speaks to Christendom. (J. H. Hitchens, D. D.)
The children leading
A man commonly lives, if possible, nearer to the school to which he sends his children than to his own place of business. It is the children who commonly fix the hour at which he shall dine and often even what he shall have for his dinner, their health and convenience being consulted before his own. He often goes shabby that they may be well clothed, and sometimes hungry that they may be well fed. His very home is furnished with an eye to them; and the new carpets or the costly furniture which he would like to have are postponed till the children are grown up, or the good piano which his wife would like till the children have got through their practising. Where shall the summer holiday be spent? is a question in which the children have the casting vote. How many a man, too, long after he has laid by enough for himself and his wife, and craves retirement and rest, goes labouring on, either that he may provide for children who cannot provide for themselves, or that he may leave them a little more money when he dies! And when the children grow up into young men and women, is it not they who lead the world as once they led their several households. The ruling and shaping spirit of the world changes with every generation. (S. Cox, D. D.)
Age and youth.
Are we, then, to discrown age, experience, authority, and enthrone youth, inexperience, and insolence? Are we to listen to whatever our children may say, and let them lead us where they will! By no means. That would be as injurious to them as to us. But we are to realise the fact that God is educating the race; guiding every generation, and conducting it to a point beyond that of the generation which preceded it. This reverence for youth as the new element, the progressive and advancing element, of the world, is, I believe, peculiar to Christianity, and even in some measure to the Christianity of the present day. (S. Cox, D. D.)
Childrens influence
I heard the other day in the north of England of a large school where the older scholars came together and asked the superintendents that there should be no prizes and no Christmas trees and no ordinary gifts, but that the money should be given to the Soldiers and Sailors Fund. No one had put them up to it. What was the result? All round that district everybody rose up at once to a sense of their responsibility, and the gifts received there exceeded the gifts from other places. (Canon Wilberforce, D. D.)
A beautiful epitaph
In a certain grave yard a white stone that marks the grave of a little girl bears these words: A child of whom her playmates said, It was easier to be good when she was with us. Is not that a beautiful epitaph, little ones?
My darling
One instance wherein the prophets words were fulfilled in spirit, if not in letter, is reported in an American exchange; My darling. These tender words were painted in large letters on the dashboard of a big truck in the street. The thoroughfare was jammed with vehicles and drivers were filling the air with profanity. But the driver of this particular truck sat silent and motionless. No word of his offended the ears of the patient: plodding beast over which he held the reins. During the din of curses a curious man stepped forward and inquired: You seem to take things very easy in this blockade. Yes, mister; Im used to em, was the laconic reply. Besides, he added, it dont help a bit to swear. I notice that you have a name for your truck. Yes, and the stoical mans face brightened and assumed an expression born of a tender heart My darling was my dear little daughter. Shes dead now. Just before she died--but you dont care to hear any part of this - Indeed, I do, interrupted the listener. Well, you see it was this way: Nellie, my darling, took sick, and we couldnt save her; but just before she died she put her thin little arms around my neck and whispered in my ear; Papa, your Nellie is going to die; please promise me that you will be kind to good old Dexter, and dont swear at him. Will you do that for me? Well, sir, I used to be pretty tough and rough, and I could curse with the best of em, but, and the mans voice trembled, I loved my Nellie, and--and I promised her that I would do what she asked. Yes, sir; Ive kept my word. Thats going on three years now, but I havent cussed once since. Thats why Ive named my truck My darling; it always reminds me of my Nellie and her sweet blue eves. Just then the blockade was raised, and My darling rumbled on. (Christian Age.)
The effect of a childs prayer
In a Southern hospital a little girl was to undergo a dangerous operation. She was placed upon the table, and the surgeon was about to give her ether when he said, Before we can make you well, we must put you to sleep. She spoke up sweetly and said, Oh, if you are going to put me to sleep, I must say my prayers first. So she got on her knees, and said the childs prayer, Now I lay me down to sleep. Afterward the surgeon said that he prayed that night for the first time in thirty years. (Christian Endeavour Times.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v9 (For Whit-Sunday.)
THE DIFFUSION OF THE KNOWLEDGE OF GOD
(For Whit-Sunday.)
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Isa_11:9. The earth shall be full of the knowledge of the Lord, as the waters cover the sea.
It was promised that “the waters should no more become a flood to destroy all flesh;” and yet a flood there was to be, all-compassing, all-absorbing, in God’s good time and in His merciful foreknowledge when He spake the former word; but not to destroy all flesh, but to save it; and in its season the rain of grace descended (Isa_45:8; Mat_7:25; Psa_98:8).
How different a fulfilment was this from that for which the apostles had been waiting! No doubt they imagined that such as Christ had been would be the Paraclete who was to come—One whose individuality and intelligence they could not doubt, and need not take on faith. When they were waiting for this Angelic Messenger, Prophet, and Lawgiver, One higher than all created strength and wisdom suddenly came down upon them; yet not as a Lord and Governor, but as an agency or power (Act_2:2-4).
Such was the coming of the Comforter, He who is infinitely personal, who is the One God, absolutely, fully, perfectly, simply; He it was who vouchsafed to descend upon the apostles, and that as if not a Person, but as an influence or quality, by His attribute of ubiquity diffusing Himself over their hearts, filling all the house, poured over the world, as wholly here as if He were not there, and hence vouchsafing to be compared to the inanimate and natural creation, to water and wind, which are of so subtle a nature, of so penetrating a virtue, and of so extended a range. And most exactly have these figures, which He condescended to apply to Himself, been fulfilled—
I. IN THE COURSE OF THE DISPENSATION OF THE SPIRIT. His operation has been calm, equable, gradual, far-spreading, overtaking, intimate, irresistible. What is so awfully silent, so mighty, so inevitable, so encompassing as a flood of water? Fire alarms from the first: we see it and we scent it; there is crashing and downfall, smoke and flame; it makes an inroad here and there; it is uncertain and wayward;—but a flood is the reverse of all this. It gives no tokens of its coming; it lets men sleep through the night, and they wake and find themselves hopelessly besieged; prompt, secret, successful, and equable, it preserves one level; it is everywhere; there is no refuge. And it makes its way to the foundations; towers and palaces rear themselves as usual; they have lost nothing of their perfection, and give no sign of danger, till at length suddenly they totter and fall. And here and there it is the same, as if by some secret understanding; for by one and the same agency the mighty movement goes on here and there and everywhere, and all things seem to act in concert with it, and to conspire together for their own ruin. And in the end they are utterly removed, and perish from off the face of the earth. Fire, which threatens more fiercely, leaves behind it relics and monuments of its agency; but water buries as well as destroys; it wipes off the memorial of its victims from the earth.
Such was the power of the Spirit in the beginning, when He vouchsafed to descend as an invisible wind, as an outpoured flood. Thus He changed the whole face of the world. For a while men went on as usual, and dreamed not what was coming: and when they were roused from their fast sleep, the work was done; it was too late for aught else but impotent anger and a hopeless struggle. The kingdom was taken away from them and given to another people. The ark of God moved upon the face of the waters. It was borne aloft by the power, greater than human, which had overspread the earth, and it triumphed, “Not by might, nor by power, but by My Spirit, saith the Lord of Hosts.”
II. IN EVERY HUMAN HEART TO WHICH HE COMES. By attending to the figure we shall understand (what concerns us most intimately) whether we are personally under His influence, or are deceiving ourselves.
(1.) Any spirit which professes to come to us alone and not to others, which makes no claim of having moved the body of the Church at all times and places, is not of God, but a private spirit of error (Psa_65:10-12).
(2.) Vehemence, tumult, confusion, are no attributes of that benignant flood with which God has replenished the earth. That flood of grace is sedate, majestic, gentle in its operations. If at any time it seems to be violent, that violence is occasioned by some accident or imperfection of the earthen vessels into which it vouchsafed to pour itself, and is no token of the coming of Divine Power. Ecstasies and transports often proceed from false spirits, who are but imitating heavenly influences as best they may, and seducing souls to their ruin.
(3.) The Divine baptism wherewith God visits us penetrates through the whole soul and body. It leaves no part of us uncleansed, unsanctified. It claims the whole man for God. It is everywhere, in every faculty, every affection, every design, every work (2Co_10:5). Thus—
III. THE HEART OF EVERY CHRISTIAN OUGHT TO REPRESENT IN MINIATURE THE WHOLE CHURCH. One Spirit makes the whole Church and every member of it to be His temple. As He gives peace to the multitude of nations, who are naturally in discord one with another, so does He give an orderly government to the soul, and set reason and conscience as sovereigns over the inferior parts of our nature. As He leavens each rank and pursuit of the community with the principles of the doctrine of Christ, so does that same Divine leaven spread through every thought of the mind, every member of the body, till the whole is sanctified. And let us be quite sure that these two operations of the Spirit depend upon each other. We cannot hope for peace at home while we are at war abroad. We cannot hope for unity of the faith if we at our own private will make a faith for ourselves. Break unity in one point, and the fault runs through the whole body. The flood of God’s grace keeps its level, and if it is low in one place it is low in another.
CONCLUSION.—As we would forward that blessed time when the knowledge of the Lord will in its fulness cover the earth, as the waters cover their bed, let us look at home, and wait on God for the cleansing and purifying of ourselves. Till we look at home, no good shall we be able to perform for the Church at large; we shall but do mischief when we intend to do good, and to us will apply that proverb, “Physician, heal thyself.” And let us not doubt that if we do thus proceed we shall advance the cause of Christ in the world. Let us but raise the level of religion in our hearts, and it will rise in the world. And, meantime, we shall have our true reward, which is personal, consisting in no mere external privileges, however great, but in the “water of life,” of which we are allowed to take freely (Psa_36:7-9; Psa_1:3; Isa_32:18; Psa_23:6).—John Henry Newman: Subjects of the Day, pp. 126–136.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v9 for the earth
for the earth
(See Scofield "Hab 2:14")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8 General Information:
General Information:
Isaiah describes what the world will be like when the king rules. There will be complete peace in the world. This is shown by the peace that there will be even among animals. Animals that normally kill other animals will not kill them, and they will all be safe together.
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The wolf ... the leopard ... the young lion ... the bear ... The lion
These phrases refer to these animals in general, not to a specific wolf or leopard. These are all strong animals that attack and eat other animals. AT: "Wolves ... leopards ... young lions ... bears ... Lions" (See: Generic Noun Phrases)
the lamb ... the young goat ... the calf ... the fattened calf ... The cow ... the ox
The phrases refer to these animals in general, not to a specific lamb or goat. These are all animals that eat grass and straw. Other animals sometimes attack and eat them. AT: "lambs ... young goats ... calves ... fattened calves ... Cows ... oxen" (See: Generic Noun Phrases)
leopard
a large cat with yellow fur and black spots that kills and eats other animals (See: Translate Unknowns)
the calf, the young lion and the fattened calf, together
The phrase "will be" is understood. AT: "the calf, the lion, and the fattened calf will be together" (See: Ellipsis)
bear
a very large animal with thick hair and sharp claws that kills and eats other animals (See: Translate Unknowns)
A little child will lead them
A child will take care of them and lead them to good places to drink water and eat grass or hay.
will graze together
"will eat grass together"
their young
This refers to the animals' offspring shortly after they are born.
translationWords
wolf
lamb
goat
cow
lions
cow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 9 11:6 In that day means in the coming age…
11:6 In that day means in the coming age of the Messiah. The prophecy that follows received partial fulfillment in Isaiah’s day or shortly thereafter. The final fulfillment is found in the coming of the Messiah to inaugurate and then fully establish the age to come.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.