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Rom 15:12.[157] Ἡσαΐας, Isaiah) Three sayings had been quoted without the name of Moses and David; he now mentions the name of Isaiah, of whose book the Haphtara (The portion publicly read in the synagogue) with this Saying, is read on the eighth day of the Passover, at that time of the year, at which this epistle seems to have been written.-ἔσται ἡ-καὶ ὁ-ἐπʼ αὐτῷ-) Isa 11:10, LXX. καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ-ὁ-ἐπʼ αὐτὸν.-ἡ ῥίζα, the root) Christ is elsewhere called the root of David, Rev 22:16; but, if we compare this passage taken from the passage in Isaiah quoted above with Rom 15:1, He is called the root of Jesse. The descent of kings and of the Messiah from His house was divinely appointed to Jesse in His own name, before it was so in the name of David, and that descent might have been expected even from another son of Jesse, 1Sa 16:7. But David was king, not Jesse; and the kingdom of Christ was in some measure hereditary from David, Luk 1:32, in respect of the Jews, but not in respect of the Gentiles. He is therefore called here, not the root of David, but, that which was next to it, the root of Jesse. The Messiah, who was to descend from Jesse, had been promised neither entirely to him, nor to the Gentiles: and yet He was bestowed on both. Those things, however, which immediately precede, where He is called the root of Jesse, and the passage, 1Sa 16:7, where it is said of the first-born son of Jesse, I have refused him, testify that the Messiah was divinely appointed to Jesse.-ὁ ἀνιστάμενος) So the LXX. interpreted the word of Isaiah, נם, a banner: There is a pleasant antithesis: the root is in the lowest place; the banner rises on high [to the greatest height], so as to be seen even by the remotest nations.-ἘΛΠΙΟῦΣΙΝ, shall hope, [trust]) Divine worship is implied here as due to Christ even in His human nature. The Gentiles formerly had no ‘hope,’ Eph 2:12.
[157] Αἰνεῖτε, praise ye) on account of grace and truth. For these things follow in the Psalm, where Israel cries aloud to the Gentiles.-V. g.