The Church Fathers on this verse
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Isaiah 11:1Meaning & Commentary from the Church Fathers

And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.

Douay-Rheims

וְיָצָ֥א חֹ֖טֶר מִגֵּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּׁרָשָׁ֥יו יִפְרֶֽה׃

Hebrew (Masoretic text)

The Church Fathers on this verse

16 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

Different translators refer to the text as emerging from the stump, while the Hebrew indicates it arises from the stem, with modern interpretations suggesting it comes from the trunk. Do you grasp the wonder in this? Do you see the prophetic nature of it? It is foretold that this shoot will emerge from the roots, which implies it pertains to the future. Some might dismiss this as referring to King Hezekiah, but he ruled prior to when this was proclaimed. The prophet reveals that this branch springs from the heritage, specifically from Abraham’s line and even further back, highlighting a birth without human procreation, contrary to interpretations that suggest ‘from a stump.’ The branch, as stated, is not derived from seed or earthly means, but directly from the roots themselves.

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This signifies that He took on flesh not through the means of one body passing through another, but rather directly from the body of the Virgin. He did not acquire a body from heaven, nor did He receive it by any new creation, and His essence remained unchanged in the flesh. He accepted a true body from the Virgin, which included spirit and intellect, a body that is the Word of God, rather than a body of any man, as referenced by Paul: who was born of a woman (cf. Galatians 4:4). This indicates a body that did not originate from marital union, but from the woman's flesh. The term branch also signifies the kingdom, as Scripture often refers to branches as symbols of the kingdom’s honor. Kings are described as holding a golden scepter, which serves as a representation of dominion and authority. Notice how the prophet addresses the physical arrival of the one he previously identified as the Branch, who is to be born of the Virgin. And a branch shall grow from his roots. This implies not only emergence but also increase. The phrases shall come forth and shall grow imply a wholesome and legitimate flourishing. It is noted that the growth comes from the branch itself, ensuring that the vitality of the branch never fades. To clarify against any misunderstanding that the branch might be perceived merely in a physical sense, the prophet wisely included ‘of Jesse,’ aligning with the evangelists. This illustrates that the Creator of all has not rejected anyone.

Cyrill of Alexandria

5th centuryChurch Father

The shoot will arise from the lineage of Jesse, and a blossom will emerge from its root, with the Spirit of God resting upon Him—the Spirit of wisdom and understanding, of counsel and fortitude, of knowledge and holiness; the Spirit of the fear of the Lord will fill Him. With divine insight illuminating his purpose, the prophet makes a precise prophecy. In times past, it was declared to the blessed David by God, Sovereign over all, ‘From the fruit of your body will I set upon your throne’ (Psalm 131:11). Since it is the Omniscient One who imparts foresight to the holy prophets, these truths were foretold through them, ensuring their universal acknowledgment and certainty of fulfillment. Thus, it is said the shoot will emerge from Jesse’s root, and the blossom will also arise.

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This does not come after the glorious ones stumble with the stronghold, nor after the high will be brought low, nor Lebanon will collapse with them; rather, first and foremost, the essence of the entire matter will be revealed. Regarding the fate of those Israelites who obstinately rebelled against our Lord Jesus Christ, we have briefly learned that account; yet our focus now returns to the primary origin of our faith, namely, the Incarnation of the Only Begotten, and the fleshly birth from the Woman, as was established before creation. Thus, from Jesse’s root, Christ is identified according to His human nature; He is also identified with the blossom. The rod signifies His royal authority, as the rod is an emblem of kingship. In a separate passage, the Divine David declares to the Son, ‘Thy throne, O God, is forever and ever; the scepter of Your kingdom is a scepter of righteousness’ (Psalm 44:7). Yet He is also a rod in a different sense, encompassing all things, nurturing flourishing life, and restoring frail humanity, nearly overwhelmed by its passions. Thus, the blessed David acknowledges on behalf of humanity, ‘Your rod and Your staff, they comfort me’ (Psalm 22:4), for the Lord supports the righteous as recorded (Psalm 36:17). He is also referred to by the prophets as the rod of splendor, the scepter of majesty (Jeremiah 48:17). In another respect, He is a rod because He is the Good Shepherd who lays down His life for His sheep (John 10:11). One of the holy prophets proclaimed to Him, ‘Shepherd Your people with a rod, the flock of Your inheritance’ (Micah 7:14). Should anyone assume that because He is the Judge, and will repay each according to their deeds, He is rightly called a rod, they will grasp this truth similarly. It was proclaimed to Him, when Israel was in a frenzy against Him, and bent on rebellion, ‘You shall break them with a rod of iron; you shall dash them in pieces like a potter’s vessel’ (Psalm 2:9). Thus, the law given by the wise Moses introduces Him to us; for the rod of Aaron, which had withered and was brought into the Holy of Holies, also serves as a type of Christ, as it blossomed and bore almonds (Numbers 17:8; cf. Hebrews 9:4). It is necessary now to explore the meaning hidden in these symbols. Some in the field of natural sciences assert that the rod, when placed upon a man’s head, can indeed induce sleeplessness. Therefore, since Christ possessed the grace of God, as the blessed Paul states, in order to taste death for everyone (Hebrews 2:9), and with a short awakening, rise again from sleep into a divine resurrection, having conquered death: thus He is compared to a rod that produces almonds. With this divine and mental rod, Moses performed wonders while leading Israel out of Egyptian bondage. He referred to it as the rod of God (Exodus 17:9; see Exodus 4:2), for it became a symbol of divine authority, as stated (Psalm 109:2). Consequently, when the prophet points to the mystery of Christ and states that the rod from Jesse’s root has appeared to us, we come to behold with the eyes of the mind the Only-Begotten Himself—the Word of God—through whom all things were created and for whom all things exist (Colossians 1:16; see Romans 11:36; John 1:3, 10). The Incarnate One, who voluntarily embraced humility (Philippians 2:7) and for our salvation, according to divine order, underwent fleshly birth, as reiterated by another prophet: ‘Lord, I have heard Your report, and I am afraid; I consider Your works, and I am terrified’ (Habakkuk 3:1, 2). Thus, He is referred to as the rod for these reasons. He is also identified as a blossom because the human nature in Him flourished in incorruption, life, and the revitalization of the Gospel. In another sense, He is a blossom, embodying inner fragrance, for He proclaims, ‘I am the rose of Sharon, and the lily of the valleys’ (Song of Songs 2:1). He has also made Himself to you as a particular aroma of the knowledge of God and of the Father. Likewise, the Divine Paul expresses in his letter, ‘Thanks be to God, who continually leads us in triumph in Christ, and manifests through us the sweet aroma of His knowledge in every place. For we are the fragrance of Christ to God among those being saved and among those perishing; to the one, we are an aroma of death leading to death, and to the other, an aroma of life leading to life’ (2 Corinthians 2:14-16).

Augustine of Hippo

5th centuryChurch Father

David reigned as king over Israel, the son of Jesse, during an era when the New Testament truths were concealed, much like fruit lies hidden within the root. Seeking fruit in the root itself yields nothing, as the branches alone bear the fruit that originates from the root. In that period, the first nation descended from Abraham's lineage according to the flesh existed, while the second nation, belonging to the New Covenant, pertains to Abraham's spiritual lineage. Thus, among the initial nation, which remained earthly in nature, only a handful of prophets grasped what was pleasing to God and discerned the timing of the open proclamation of His message. These prophets prophesied about the future and the advent of our Lord Jesus Christ.

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Just as Christ, destined to be born of flesh, was concealed within the line of the patriarchs, so too was He ordained to be unveiled in due time, revealing Himself like fruit coming forth, as written: "There shall come forth a branch from the root of Jesse." Similarly, the New Covenant, which is embodied in Christ, was hidden before His incarnation, known only to the prophets and a select few righteous individuals. Their understanding did not arise from the clarity of the present but from the insights of what was yet to come.

Consider, beloved, a notable instance: when Abraham sent his devoted servant to find a wife for his beloved son, he required the servant to make an oath by placing his hand under his thigh, declaring: "Put your hand under my thigh and swear" (Gen. 24:2). What significance did this act hold? What did Abraham's thigh represent in this oath? Certainly, it symbolized the promise given to Abraham, stating, "In your seed shall all nations be blessed" (Gen. 22:18). The term "thigh" references flesh. From Abraham's flesh, through Isaac, Jacob, and continuing through Mary, our Lord Jesus Christ ultimately emerged.

Basil the Great

4th centuryChurch Father

The prophet proclaims that a branch will emerge from the root, and that beauty will arise from its foundation, signifying that the branch represents strength, while the beauty indicates His majestic and cherished arrival for all.

Ephraem the Syrian

4th centuryChurch Father

A shoot will emerge from the lineage of Jesse, meaning from David; and a branch will arise from his roots, signifying his future descendants, the ancestors of Joseph and Mary.

Jerome of Stridon

4th centuryChurch Father

This prophecy centers on Christ, and we aim to break it down into sections to avoid overwhelming the reader with excessive detail. Jewish interpretations suggest that the rod and flower from the root of Jesse represent the Lord Himself: the rod symbolizes the authority of the reigning figure, while the flower denotes beauty. The rod from Jesse's root should be understood as the holy Virgin Mary, who was unconnected in lineage, as noted in the scripture: Behold, the virgin shall conceive and bear a son (Isaiah 7:14). The flower signifies our Lord and Savior, who proclaims in the Song of Songs: I am the flower of the field and the lily of the valleys (Song of Songs 2:1).

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Instead of "root," as some translations render it, the Hebrew term is gēza', which Aquila, Symmachus, and Theodotion translate as trunk. Instead of "flower," the Hebrew word nēṣer is translated as branch to illustrate that long after the Babylonian exile, when no descendant of David enjoyed the glory of the ancient reign, it was from the trunk of Mary that Christ emerged. Regarding the passage in Matthew's Gospel, which many in the Church seek yet cannot locate, stating that He shall be called a Nazarene (Matthew 2:23), Hebrew scholars propose that it originates from this context. It should be noted that nēṣer is written with the letter ṣādê, whose unique sound between "z" and "s" is unrepresented in Latin.

The earth, which once yielded thorns (Genesis 3:18), is addressed by Isaiah, who proclaims: A branch shall spring forth from the root of Jesse, and a branch shall grow from his root. You have restored the captives of Jacob. Thus, the Lord comes to proclaim freedom to the prisoners. This concept echoes in another scripture: captivated captivity (Psalm 67:19; Eph. 4:8), meaning that we, who were once ensnared by the adversary in destruction, are now held captive by the Savior in glory.

From the outset of the prophetic vision concerning Babylon, which Isaiah, son of Amos, perceived, it all pertains to Christ. We seek to elucidate it in segments to prevent the reader from growing weary with the full exploration. Jewish interpretations suggest that the rod and flower from the root of Jesse signify the Lord Himself, with the rod indicating the sovereign power and the flower the beauty. The rod from Jesse's root signifies the holy Virgin Mary, unconnected in lineage, as referenced: behold, the virgin shall conceive and bear a son (Isaiah 7:14). The flower represents our Lord and Savior, who claims in the Song of Songs: I am the flower of the field and the lily of the valleys (Song of Songs 2:1). The term "root" in translation varies, with some Greek versions using stōi geza, while Aquila, Symmachus, and Theodotion translate it as trunk. The Hebrew nēṣer is rendered as branch to signify that long after the Babylonian exile, at a time when none from David's lineage held the splendor of the ancient monarchy, it was from Mary's trunk that Christ arose.

Concerning the text in Matthew's Gospel, sought by many in the Church yet elusive, stating that He shall be called a Nazarene (Matthew 2:23), Hebrew scholars suggest its derivation from this source. Notably, nēṣer is inscribed with the letter tzadeh, whose pronunciation, which falls between "z" and "s," has no correspondence in Latin. Furthermore, the city of Zion is named with this letter, while the word Nazareth, which the Greek version translates as the initiated, and Symmachus as the separated, consistently uses the letter zain. Hence, the Spirit of the Lord descends upon this flower, soon to emerge from the trunk and root of Jesse through the Virgin Mary. It is on Him that it was fitting for the fullness of the Godhead to dwell bodily. As the Gospel of the Nazarenes states: the entire fountain of the Holy Spirit shall descend upon Him. The Lord is the Spirit, and where the Spirit of the Lord resides, there is liberty (2 Cor. 3:17). In Matthew, the following is recorded: Behold my servant, my beloved, upon whom my soul is well pleased. I will place my spirit upon him, and he will proclaim justice to the nations (Matthew 12:18). This, too, pertains to the Savior, upon whom the Spirit of the Lord rested eternally—not fleetingly, as it does with others, but abiding continuously, supported by John the Baptist's testimony: I saw the Spirit descending like a dove from heaven, and it remained on Him. I did not recognize Him, but He who sent me to baptize with water told me: Upon whom you see the Spirit descending and remaining, He is He who baptizes with the Holy Spirit (John 1:32-33).

In the aforementioned Gospel, we also find: When the Lord emerged from the water, the Holy Spirit came down and rested upon Him, declaring: My Son, for whom I have awaited in all the prophets, you shall come, and I will rest upon you. You are my rest, my firstborn Son, who reigns forever. The Spirit of the Lord is also called the Spirit of wisdom, by which all things came to be; without it, nothing exists as it should (John 1:3). The Psalms proclaim: How magnificent are Your works, O Lord! By wisdom, all has been accomplished (Psalm 91:24); the Apostle affirms: Christ is the power of God and the wisdom of God (1 Cor. 1). Proverbs declares: The Lord founded the earth with wisdom and established the heavens with understanding (Proverbs 3:19). As the Word of God is referred to as light, life, and resurrection, so too is the Spirit designated as the Spirit of wisdom, understanding, counsel, strength, knowledge, godliness, and fear of the Lord. These titles do not distinguish the Spirit; instead, they point to the singular source of all virtues. Absent Christ, no one can possess true wisdom, prudence, counsel, strength, knowledge, godliness, or the fear of God.

It is essential to recognize that the Spirit of the Lord—the Spirit of wisdom and understanding, counsel and might, knowledge, piety, and the fear of God—symbolizes a sevenfold presence, akin to the seven eyes described by Zechariah on one stone. This Spirit rests upon the rod and flower emerging from Jesse’s line, particularly the spirit of the fear of God, which fulfills Him because many lack such reverence. These are but children, as perfect love expels fear, for fear involves punishment, and the one who fears is not perfected (1 John 4:18). Thus, the Apostle encourages the believers: You have not received a spirit of bondage again to fear, but you have received a Spirit of adoption, whereby we cry: Abba, Father (Romans 8:15). In Malachi, it is stated: If I am a father, where is my honor? And if I am a master, where is my fear? (Malachi 1:6). This fear is echoed in the Psalm: Come, children, listen to me; I will instruct you in the fear of the Lord (Psalm 33:12).

Ambrose of Milan

4th centuryChurch Father

The lineage of Jesse, the patriarch, represents the Jewish people, while Mary serves as the branch, and from her blooms Christ. He, having scattered the sweet aroma of faith across the globe, emerged from the virgin womb. As He proclaims, “I am the flower of the field and the lily of the valleys” (Song 2:1).

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Remarkably, the prophet foresaw His incarnation, declaring, “Out of the sprout thou art risen from me.” Just as a tender shoot springs forth from the earth, He blossomed in the womb of the Virgin, rising like a fragrant flower for the salvation of all mankind. He came from His mother’s womb in the brilliance of dawn, as stated in Isaiah: “A branch shall spring forth from the root of Jesse, and a flower shall grow from his root.” The root symbolizes the Jewish nation, with the branch representing Mary, and the flower of Mary being Christ. She, rightly referred to as the branch, descends from the royal bloodline of David; her flower, Christ, who has eliminated the odor of worldly corruption and emitted the fragrance of everlasting life.

Isaiah writes: “A branch shall spring forth from the root of Jesse, and a branch shall spring up from the root, and a flower shall grow from his branch.” The root signifies the Jewish people, the branch stands for Mary, and the flower of Mary is Christ. As He walks the earth, illuminating our deeds and filling the realm of the soul with His sweetness, or breathing life into His Church like a refreshing spring, we should not fear the chill nor dread the storms but rather anticipate the day of judgment.

Theodoret of Cyrus

5th centuryChurch Father

He states, “There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots” (Isaiah 11:1). Some interpret this prophecy as referring to Zerubbabel, while others hold a different view. A careful consideration of the prophet's subsequent words may lead one to reassess their perspective; indeed, the Jewish interpretation traditionally does not restrict this prophecy to such a singular figure. The prophet continues, “And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord” (Isaiah 11:2-3). Such divine bestowal cannot merely be ascribed to an ordinary human.

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Although extraordinary saints may receive particular gifts from the Holy Spirit, as affirmed by the Apostle who writes, “For to one is given by the Spirit the word of wisdom, and to another the word of knowledge by the same Spirit” (1 Cor. 12:8), the prophet here declares that one descended from the root of Jesse will embody the entirety of God's Spirit's workings.

Hippolytus of Rome

2nd centuryChurch Father

The root of Jesse serves as the lineage of the ancestors, analogous to a root fixed in the soil, while the branch that emerged from this root is Mary, who belonged to the household and lineage of David. Ultimately, the blossom that arose within her was Christ, concerning whom Jacob foretold, stating, ‘Out of the sprout, my son, you have sprung up’ (Genesis 49:9).

Gregorios Palamas

14th centuryChurch Father

CHAPTER 15: Evidence that the seven Spirits resting upon Christ, as foretold by prophecy, are indeed the Holy Spirit Himself. Akindinus claims the Holy Spirit is a creature, suggesting these seven Spirits are also creatures. However, Akindinus, in increasing his malice, attempts to depict the seven Spirits resting upon the Lord, as characterized in Isaiah's prophecy, as mere creatures, shamelessly disregarding the very prophetic words that state: “A rod shall come forth out of the root of Jesse, and a flower shall spring up from its root, and the Spirit of God shall rest upon it” (Isaiah 11:1-2). The prophet continues to elucidate what this Spirit of God is: “The Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, the Spirit of the fear of God” (Isaiah 11:2-3). Therefore, these Spirits are identified as the Spirit of God, yet Akindinus refers to Him as a creature when labeling them as such. Notably, Gregory, revered in theology, also confirms that these seven Spirits refer to the Holy Spirit Himself in his “Homily on Holy Pentecost," asserting: “This Holy Spirit was preached by the prophets, as in the words, ‘The Spirit of the Lord is upon me, for He has anointed me’ (Isaiah 61:1), and ‘the seven Spirits rest upon him’ (Isaiah 11:1-2).” He further remarks, “The Holy Spirit was always, is, and will be,” and continues, detailing: “The Spirit of wisdom, intelligence, understanding, knowledge, godliness, counsel, strength, and fear” listed in the Scriptures. Thus, these Spirits are identified as the Holy Spirit. Gregory also indicates that Isaiah chose to refer to the energies of the Spirit as Spirits. Therefore, it is interchangeable to say “the wisdom and strength of the Spirit” and “the Spirit of wisdom and strength.” How could the wisdom and strength of the Spirit be creations? Additionally, the eminent Athanasius proclaims, “One and the same is the Spirit, of whom are all divisions, and He Himself is indivisible in nature.”

In the Gospels, one energy of the Spirit is referred to as “the finger of God” (Luke 11:20) and, according to Matthew, “the Spirit of God” (Matthew 12:28). After undergoing severe plagues, the magicians in Egypt declared, “This is the finger of God” (Exodus 8:19). Great Basil, in his “Words of Objection,” states that “this finger represents one of the unique gifts of the Holy Spirit.” Which creature could be called the finger of God? By which Spirit did the Lord cast out demons, as He stated, if not “by the Holy Spirit” (Matthew 12:28)? Is the Holy Spirit just one separate gift? If He is one, then, assuredly, so are the others. Therefore, in the “Chapters of Objection,” the great Basil brings together the gifts of the Spirit alongside those described by Paul as His fruits (Galatians 5:22). He aggregates them, concluding, “None of these gifts were acquired by the Holy Spirit Himself; He possesses all things from eternity, as the Spirit of God from whom He manifested. Yet He, emanating from God, exists in hypostases, while they, emanating from Him, are His energies.” Consequently, the energies of the divine Spirit are many, and while they are diverse, they do not constitute distinct essences; for He alone, existing in hypostasis, possesses them at all times. Thus, the great teacher also affirmed this.

The term “rest” used by the prophet indicates the superiority of these Spirits, as resting signifies the Lord’s dignity. Since the Spirits rested upon the “flower from the root of Jesse”—meaning upon that which is taken by the Master—how then could they be creations? For it is only through us, by Him, that what He takes is created. The distinction of the energies of the Spirit, however, does not produce many non-temporal Spirits; rather, such Spirits are the manifestations, revelations, and natural energies of the one Spirit. Maximus, wise in divine things, declares that the Lord possesses them naturally, as God and Son of God. How can these natural energies of the Son be creations? How can the divine nature be deemed a creation by one who diminishes these natural energies of God to the status of creaturely beings? Akindinus particularly seizes upon this notion, demonstrating that he has truly failed to acquire the fear of the Lord and foolishly opposes the fear of God when he argues: “How can this fear be uncreated? Does this imply that the deity fears, if this fear is natural and essential to Him?” It logically follows for those who consider these energies of the Spirit non-temporal, just as fear is an energy of the Spirit.

CHAPTER 16: On the nature of fear as belonging to the Spirit: its essence and how it arises in those who are honored.

Akindinus should be ashamed for stating earlier in the theological sections that these energies are inherent to the Son by nature and claiming: “fear is pure” (Psalm 18:10), which exists eternally without sorrow for transgressions. It is a condition planted by God within the creature, illustrating a natural worthiness superior to all powers and kingdoms. This fear is described also by the Psalmist: “The fear of the Lord abideth pure forever” (Psalm 18:10). This is the spirit of fear: the inherent worth of God, characterized by His fearsome nature. How could God’s inherent worth be a product of creation? This fear was present in the Son of God.

Anyone arguing that fear does not belong to God, except to suggest that the deity also fears, denies that Christ had this fear and would render the prophet as telling untruths. For whom did Christ fear upon whom the “spirit of fear” (Isaiah 11:3) rests? Yet, according to John, “Fear casts out fear, for fear is torment; but perfect love casts out fear” (1 John 4:18). Therefore, he who insists that the “spirit of fear” resting upon the Lord is created, and advances that it is proper to fear Him who possesses this spirit, evidently deems the supremely perfect God-Man, equal to the Father, to be imperfect, even more so than other God-bearing men. Hence, it stands to reason that we should regard the spirit of fear, along with the other energies of the Spirit, as non-perishable, even if it displeases Akindinus. For neither does God possess the property of fearing in a creaturely sense, and contrary to his claims, He does not fear.

Isaiah, while enumerating these Spirits, indicates the divinity of this fear and shamefully reproaches those like Akindinus who seek to diminish the Holy Spirit to the status of a creature due to this. Regarding the other gifts of the Spirit, the prophet was content to state that they rest upon him, yet fear is mentioned with special emphasis: “the spirit of the fear of God shall fill Him” (Isaiah 11:3). Is the Spirit that filled the “Flower,” in whom “the fullness of deity dwells” (Colossians 2:9), a creation? What a wicked assertion! The prophet, in making this addition, reveals to those who seek understanding what this spirit of God is. By saying, “the spirit of the fear of God shall fulfill Him,” referring to the Lord, he adds: “He shall not judge according to the sight of His eyes, nor decide by what His ears hear” (Isaiah 11:3). Is this not the epitome of fear that Christ displayed when, aware of the hearts of those He encountered, He addressed the proud Pharisees, saying, “Why do you think evil in your hearts?” (Matthew 9:4).

This spiritual fear, endowed to those who are more abundantly gifted with the Spirit, instills in them the awareness of awe, as it enables them to reveal the secrets of the hearts of those who approach, resulting in their worship of God, proclaiming that truly God is among them (1 Corinthians 14:25). In those unprepared for such gifts but who feel the weight of the Spirit's worthiness, fear serves as a preparatory form of reverence that compels them away from sin against God, granting them the potential for stability, as they become better suited to receive this gift through knowledge and diligence. Thus, Basil the Great, listing the energies that the Holy Spirit uniquely manifests, calls that spirit of fear the immutability of the divine Spirit. How could that essential energy of the Spirit, which imparts to us communion with an immutable nature, be deemed a creation?

Moreover, the prophet Zechariah affirmed, “These seven are the eyes of the Lord, which see to and fro through the whole earth” (Zechariah 4:10). The beloved disciple of the Lord writes in Revelation: “Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, and from Jesus Christ” (Revelation 1:4-5), clearly indicating to all the faithful that these refer to the Holy Spirit.

CHAPTER 17: Further considerations regarding these seven Spirits demonstrating their incorruptible nature. An explanation of the testimony brought against them by Akindinus.

Akindinus, intrepid in his speech against God, seeks to diminish the Spirit of God to the realm of creation, citing the theologian, “He is called ‘the Spirit of adoption’ (Romans 8:15), of truth” (John 14:17), “of liberty” (2 Corinthians 3:17), “of wisdom, of understanding, of knowledge, of godliness, of counsel, of strength, of the fear of God” (Isaiah 11:2-3), for He is the source that creates all these (the creator of all these things). Yet, he himself draws erroneous conclusions, asserting, “How can what the Holy Spirit accomplishes be incorporeal and co-eternal with God?” suggesting not merely fear but all energies of the Spirit as being created. Citing Gregory the Theologian, he implies that if the Holy Spirit “works” all, then surely the energies of the Spirit must also be created. However, he neglects to recognize that the verbs “to create” and “to act” can convey multiple meanings. It can signify not merely creation but also a natural action, as when we say the sun “creates” the day, naturally allowing it to occur. To provide a fitting example, Basil the Great states that the reward of virtue is to be made divine, clothed in pure light, becoming a son of this eternal day, unaffected by darkness, as this day brings forth another Sun that is the source of true light.

Thus, Gregory the Theologian also articulated that the Spirit serves as the initiating force behind the innate and natural energies of the Spirit. Just as the rays of true light do not create, remaining non-creative, despite another Sun, namely God, creating and enacting them, the “Spirit of truth” and all associated with it remain uncreated. This truth rings evident, as the Holy Spirit generates and operates these innate energies.

If we are indeed made children through communion with this true light, in accordance with the declaration of Basil the Great, then true light is regarded as the “Spirit of adoption.” This is corroborated by Gregory the Theologian, who added “the Spirit of adoption, truth, liberty” to illustrate its identification with the Holy Spirit, since Athanasius asserts that “nowhere in Scripture is anything other than the Holy Spirit termed the spirit of truth," and the Apostle writes to the Romans that “You did not receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry out, ‘Abba, Father!’” (Romans 8:15). Sending a letter to the Galatians, he states, “God sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’” (Galatians 4:6). Therefore, the Spirit of the Son corresponds to the “Spirit of adoption” and “liberty,” which denotes the Holy Spirit. Arguably, Akindinus's contention is in conflict with the divine Spirit and true light.

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Philotheos Kokkinos

14th centuryChurch Father

The seven pillars that uphold the abode of Wisdom, along with its unassailable fortifications, can first and foremost be identified with the magnificent seven workings of the Holy Spirit. The remarkable prophet Zechariah refers to these as the seven eyes of the Lord that survey the entire earth (Zech. 4:10), while the great prophet Isaiah designates them as the seven spirits that dwell in divine righteousness upon the branch of David, who is Christ (Is. 11:1-2). For in Him, declares the divinely-inspired apostle, all the fullness of the Godhead resides in bodily form (Col. 2:9).

Symeon of Thessalonica

15th centuryChurch Father

The Saviour disclosed to us His role as our priest and bishop. This truth became evident when He, the Word of God, took on human form for our benefit, allowing us to receive divine testimony from the Father (Matt. 17:8). He was consecrated by the Spirit, in accordance with Isaiah’s prophecy: “And a branch shall spring up from the root of Jesse, and a branch shall grow from his root; and the Spirit of the Lord shall rest upon him” (Isaiah 11:1, 2). Observe how He was granted this extraordinary and glorious ordination. Although He is inherently God, possessing all power and holiness (being the living Word of God), He still willingly accepted ordination from the Father in the flesh for our sake. First—this occurred in His Baptism.

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At that moment, being both baptized and tangible to human touch, He was essentially ordained: John the Baptist laid his hands upon Him, and He received the Spirit. It would be more accurate to say that He was ordained by the Father when the Spirit descended instead of the hand, as the Father proclaimed, “You are My beloved Son, in whom I am well pleased” (Mark 1:11). Second, He received His most shining ordination on the Mount of Transfiguration, where He radiated with the light of Divine Glory as the Sun of righteousness. He was enveloped in the bright cloud that signified the ever-present Spirit. From this cloud, the Father bore witness of Him and simultaneously revealed that all His favor rested upon the Son. He revealed the Son, the Teacher of the apostles, as His living Wisdom, proclaiming: “This is My beloved Son, in whom I am well pleased” (Matthew 17:5) and adding, “Hear Him,” which emphasizes His authority to teach. This essence of divine teaching was imparted by Christ Himself to His disciples when He stated: “He that heareth you heareth Me” (Luke 10:16). Therefore, do you recognize how He received ordination from the Father in the Holy Spirit?

Nikolaj Velimirovic

20th centuryChurch Father

Since there were such clear prophecies about the Lord Christ—why did the Hebrews not believe in Him as the Messiah? Because of their foolish pride, and their insane malice toward holy and righteous men. Who else is this Branch from the root of Jesse but the Lord Christ?

Tertullian

3rd centuryTeacher of the Church

In Him resides the complete fullness of the Spirit, and I acknowledge Him as a shoot from the lineage of Jesse; His blossom is my Christ, upon whom the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and reverence for God, rested, as stated in Isaiah. No other individual has embodied such a range of spiritual manifestation as Christ has. He is compared to a flower due to the grace of the Spirit and is regarded as being from the root of Jesse, elevating His heritage through Mary.

Nicephoros (Theotokis)

18th centuryCommentator

Nazareth carries a dual significance: it represents both hue and holiness. Regarding hue, Isaiah prophesied about the Messiah, stating, ‘And the rod shall come forth out of the root of Jesse, and colour shall spring up from his root’ (Isaiah 11:1). It is evident that Christ descends from the line of Jesse, as His mother, the Holy Virgin, belonged to the lineage of David, the son of Jesse. Furthermore, He is that exquisite blossom whose fragrant virtues have scented the entirety of creation.

Vissarion (Nechaev)

19th centuryCommentator

This passage illustrates the future splendor of David's lineage following a period of disgrace. David, the son of Jesse, a humble resident of Bethlehem in the tribe of Judah, not only ascended to kingship but also conferred the royal heritage upon his descendants. From David’s bloodline emerged an uninterrupted succession of kings that lasted until the Babylonian exile. In this sense, David’s lineage resembled a grand tree, branching out and bearing fruit. However, following the Babylonian captivity, the kingdom of Judah ceased to exist, leaving David's throne vacant. Although David's lineage did not cease, it returned to the humble state of Jesse, becoming akin to a simple and unremarkable family line. Only a faint root remained of the once-magnificent royal tree.

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Yet, this period of degradation for the house of David could not endure indefinitely. God's covenant with David promised that his reign would persist until the end of time (2 Sam. 7:16), and this promise was destined to come to pass. A time will arrive when a shoot, symbolizing a branch, shall emerge from the root of Jesse, and a tender sprout will grow from that root. This signifies that, even during the profound humiliation of David’s family, a mighty Descendant will rise from it, ready to restore the glory of that lineage. Like the tree of life that flourished in paradise, bringing vitality and sustenance to all humanity, He will rescue mankind from spiritual and eternal separation from God. This extraordinary Descendant of David, the Branch from Jesse’s root, is none other than Christ the Savior, as evident in verse 10 of the prophecy, which declares, "And there shall be a root of Jesse," indicating that a person will emerge from this root, "and he shall rule over the Gentiles." This is confirmed by the Apostle Paul, who speaks of Christ calling the Gentiles into His Kingdom (Rom. 15:12). Furthermore, all the attributes of the prophecy regarding the branch from Jesse are fulfilled in Christ. According to the prophecy, He was born of the Virgin Mary from David's lineage during a time of profound humiliation, to the extent that there was no place for Him in Bethlehem, the birthplace of David. Nonetheless, despite this lowly circumstance, as proclaimed by the Archangel Gabriel to Mary, He is destined "to be heir to the throne of His father David, to reign over the house of Jacob, i.e., over New Testament Israel, forever, and of His kingdom there shall be no end" (Luke 1:32-33), which has indeed been realized. He is, according to the title of His lineage as the Branch from Jesse, the Tree of Life (Rev. 2:7), as the source of spiritual renewal for humanity, being the True Vine (Jn. 15:1), sustaining believers with the essence of His grace.

Cross references

Passages read together with this verse.