According to Reynolds and Sjodahl, “the rod of the stem of Jesse” (2 Nephi 21:1) is the Messiah. Literally, the “stem” means the “stump” of the tree left in the ground after the branches had been cut down and the luxuriant foliage removed. The meaning is that the Messiah would come when the family of Jesse had been reduced to the social status it occupied at the time of its ancestor, before the golden age of David and Solomon. The Messiah would come as a shoot from the stump of the family tree, but the tender twig would grow and become a flourishing fruitful Tree. [George Reynolds and Janne M. Sjodahl, Commentary on the Book of Mormon, Vol. 1, p. 357] [See the commentary on 2 Nephi 21:10]
There Shall Come Forth a Rod out of the Stem of Jesse Sperry Interpretation
According to Sidney Sperry, in 2 Nephi 21:1 (Isaiah 11:1) we have the following:
And there shall come forth a rod [shoot, twig] out of the stem [stump, root-stock] of Jesse,
And a branch [sprout] shall grow out of his roots.
Here we have synonymous parallelism in these lines, so that “rod” corresponds to “branch” and “stem” corresponds to “roots.” And “Jesse” makes us think of the Davidic dynasty and then of Christ. Commentators give various explanations, but one gets the impression that they are groping in the dark. Many non-Jewish writers, however, do believe that it has Messianic connotations.
By “stem of Jesse” Isaiah has reference to Christ, and by “rod” he has reference to a servant of Christ. But just who is the servant? A careful reading of D&C 113:4-6 convinces me that Joseph Smith is meant, for who fulfills the conditions of these verses, especially verse 6, better than he? Surely he had the lineage to which rightly belongs the priesthood (cf. D&C 86:8-11); he received the keys of the kingdom (D&C 65:2) for an ensign (standard--D&C 45:9) and for the gathering of the Lord’s people in the last days (D&C 110:11). Moreover, the situation under which Moroni quoted the chapter from Isaiah favors Joseph Smith as being the “rod.” He would logically be the “servant in the hands of Christ” who was to receive the instruction from Moroni and be prepared to understand the ancient prophecies concerning his mission in the latter days. [Sidney B. Sperry, Book of Mormon Compendium, pp. 222-223] [See the commentary on 2 Nephi 21:10]
“And There Shall Come Forth a Rod Out of the Stem of Jesse”
When Moroni visited Joseph Smith on the night of September 21, 1823, he quoted the eleventh chapter of Isaiah and told Joseph that “it was about to be fulfilled.” (JS-H 1:40). The chapter seems to be divided into three logical parts:
(1) vss. 1-5, Isaiah prophesies of Christ--the growth of His power in the last days through the Millennium.
(2) vss. 6-9, Isaiah describes conditions during the Millennial reign of Christ.
(3) vss. 10-16. Israel will be gathered the second time.
In 1838, Joseph asked the Lord about the meaning of three key terms in this chapter. The revealed answers are recorded in D&C 113:
1. Who is the Stem of Jesse spoken of in the 1st, 2nd, 3rd, 4th, and 5th verses of the 11th chapter of Isaiah?
2. Verily thus saith the Lord: it is Christ.
3. What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse?
4. Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power.
5. What is the root of Jesse spoken of in the 10th verse of the 11th chapter?
6. Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days.
According to Victor Ludlow, 2 Nephi 21:1 appears to be an example of synonymous parallelism, a poetic device used by Isaiah in nearly every chapter. Apparently the reference to two separate individuals (rod = branch; stem = roots) is his way of saying the same thing twice, but in slightly different words:
A. And there shall come forth a rod out of the stem of Jesse
B. And a branch shall grow out of his roots. (KJV)
In section 113 of the Doctrine and Covenants, the Lord identifies two key terms used in this verse: “rod” and “stem of Jesse.” The “rod is ”a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim … on whom there is laid much power (vs. 3-4) and the “stem” is Christ himself (v. 1-2). The reader should note also that in Revelation 22:16 the Savior calls himself the “root and offspring of David”. Also, in John 15, the branches (disciples) of the true vine (Christ) are described. Therefore, 2 Nephi 21:1 could be translated as follows:
And there shall come forth a descendant of Jesse and Ephraim who shall be a powerful servant in the hands of Christ … yea a helper from among his children shall come forth.
The servant (“rod” and “branch”) of Isaiah 11:1 appears to describe the great Jewish leader of the last days who will be called David. He will be an instrument (in somewhat the same manner as was Cyrus anciently--see Isaiah 44:28) used by the Lord to fulfill his divine plan of events before the Millennium.
The term branch in the King James text comes from the Hebrew word natzar which appears in only one other prophetic book of the Old Testament--Daniel 11:7. In Daniel’s vision of the last days, he mentions a “branch” coming from “roots” (see Daniel 11:7-12:1). Many other scripture mention the “branch” or leader who will build a temple and fight against the wicked king and stand witness of the Lord’s final victory in the last days. He is called by many names and titles, including: “my servant, the BRANCH” (Zechariah 3:8-9); “my servant David,” a “king” over the Jews (Ezekiel 37:21-28); “a righteous Branch and a King in whose days Judah would be saved (Jeremiah 23:3-8; ”a Branch of righteousness“ (Jeremiah 33:15); ”a leader and commander to the people“ (Isaiah 55:3-4); and ”David their king in the latter days" (Hosea 3:4-5).
Modern prophets have also discussed this Jewish leader of the last days. Joseph Smith said, “The throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage.” (HC 6:253) In his dedicatory prayer on the Mount of Olives, Orson Hyde prophesied: “Raise up Jerusalem … and constitute her people a distinct nation and government, with David Thy servant, even a descendant from the loins of ancient David to be their king.” (HC 4:457)
In summary, the servant of Isaiah 11:1 appears to be David, the great Jewish leader of the last days. [Victor L. Ludlow, Isaiah: Prophet, Seer, and Poet, pp. 167-169] [See the commentary on 2 Nephi 21:10]
2 Nephi 21:1 There shall come forth a rod out of the stem of Jesse ([Illustration] Illustration of Isaiah 11:1, 10: The “rod,” “stem of Jesse,” “branch,” “roots,” and “root.” [Victor L. Ludlow, Isaiah: Prophet, Seer, and Poet, p. 171]
2 Nephi 21:1 A rod out of the stem of Jesse, and a Branch shall grow out of his roots ([Illustration] Old olive trees, Garden of Gethsemane, Jerusalem. Note the rods or branches growing out of he trunk of each tree. When the olive tree is cut down, new shoots grow out of both its old trunk as well as its far-reaching root system. Olive trees grow to a height of about eighteen feet and live for centuries. The trees’ thick, gnarled trunks produce numerous branches. Olivewood is a valuable source of lumber for artisans and craftsmen. For instance, artisans carved the cherubim that were housed in the holy of holies of Solomon’s temple from olivewood. The cherubim were then overlaid with pure gold. Oil produced from olives was an important food source and was used in oil lamps. Ceremonially, olive oil was used for the coronation of kings and the ritual anointing of persons and things in ancient temples. Photograph by Carrilyn Clarkson. [Donald W. Parry, Visualizing Isaiah, pp. 80-81]
“Stem of Jesse”
According to Avraham Gileadi, several scriptures help us analyze the allegory of an olive tree in 2 Nephi 21 (Isaiah 11). Doctrine and Covenants 113 identifies the “stem” of Jesse as Jesus Christ (vv. 1-2). Of the “rod” it says, “it is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power” (v. 4). Knowing these identities, we are able to examine Isaiah’s allegory more closely. First, however, we should note that the context that precedes Isaiah 11:1 is the Lord’s day of judgment… . Isaiah 11 (2 Nephi 21) establishes a latter-day context for the allegory: scattered Israel and Judah return from throughout the earth and the Millennium begins (Isaiah 11:6-12).
Another dimension to Isaiah 11:1 (2 Nephi 21:1) appears, one we don’t easily discern in the King James Version: the threefold process of “stem” (stock) to “rod” (shoot) to “branch” ends with “fruit.” This progression means that in the implied context of the allegory--the Lord’s day of judgment--the tree has not been bearing fruit. Something new must happen to cause the tree to again bear fruit… . In short, what Isaiah represents as happening to the tree eventually leads to fruit. The tree itself, though it may at some point be mostly cut down, renews itself and again becomes acceptable to the Lord.
The Hebrew for “stock/stem” (geza) denotes the lower trunk of a tree. Since Doctrine and Covenants 113 identifies this stock/stem as Christ, it reminds us of what Jesus said: “I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit… I am the vine, ye are the branches: He that abideth in me, and I in him the same bringeth forth much fruit: for without me ye can do nothing” (John 15:1-2,5).
We perceive that the lower trunk of the tree, Christ, always remains good. The intent of Isaiah 11:1 is to show how the branch bears fruit and becomes the new tree. If it does, the resulting context of the allegory becomes paradise: that is, those of the Lord’s people who bear fruit live on into the Millennium (compare Isaiah 11:6-9). However, the context of the allegory remains destruction in the day of judgment for those of the Lord’s people who do not bear fruit (Isaiah 10:33-34). In the last days, the world will experience only two destinies, one for the righteous and one for the wicked.
In order that the tree bear fruit, a shoot springs up from the trunk of the tree. The Hebrew term for this “shoot/rod” (hoter) signifies it to be a water sprout, the sort of growth on fruit trees that farmers lop off in the spring. This water sprout cannot, of itself, bear fruit,. A water sprout characteristically grows rapidly straight upward from the lower trunk of the tree. It doesn’t bear fruit but instead absorbs much of the moisture of the tree. If, however, the rest of the tree doesn’t bear fruit, yet the lower trunk is good, then one could save such a water sprout and graft into it when it grows sufficiently strong. Isaiah depicts that process in Isaiah 11:1.
The third member of the trio, the “branch” (Hebrew neser), is the one that bears fruit. The branch can do so, however, only when grafted into the shoot/rod. The branch grows out of the “graft/caudex” (Hebrew sorasaw: KJV “roots”) of the water sprout. It completes the process that results in a new tree. Only this branch can grow into a full-grown, fruit bearing tree. Unlike the water sprout, which is wild by nature, the branch represents a tame, domesticated variety. In depicting the growth of the tree this way, Isaiah expresses something very similar to Zenos’ allegory of the olive tree.
There remains something else to consider. In Hebrew prophetic thought, the king of a nation (or leader of a community, or father of a family) answers, in his person, for the entire people. In a figurative sense, he personifies them. If the stock/stem of Jesse represents Jesus Christ, then Christ also represents the tree as a whole--the growth that develops from him (compare John 15:1-2,5). That growth is Christianity. But that Christianity no longer bears fruit. A new thing, or restoration, is necessary so that the tree may again bear fruit. The Prophet Joseph Smith and the Church he organized typify this new thing. As the shoot/rod, he represents or personifies figuratively the Latter-day Saints. Partly a descendant of Jesse as well as of Ephraim, his immediate origins (and the Latter-day Saints’) lie among the Gentiles, as the water sprout signifies (compare D&C 109:60).
Similarly, the third member of the trio, the branch, represents or personifies figuratively the natural branches of the house of Israel--the Jews, the Nephites/Lamanites, and the Ten Tribes. These natural branches are not permanently cut off, as many Christian denominations claim, but are the very reason for the tree’s continued existence. When they come into the tree, it again bears fruit; Israel appears in her strength.
The branch not only represents in his person the house of Israel but also serves as the Lord’s agent of their grafting into the tree… .
In summary, Isaiah’s allegory, like Zenos’, predicts Gentile interaction with the house of Israel. Isaiah’s allegory, however, like the rest of his prophecies, points specifically to the last days for its fulfillment. The water sprout (the Gentiles) thrives with the tree (Israel) for a time. But in the day of judgment the Lord largely cuts off the water sprout to make room for the grafting in of the natural branch. Only the part of the water sprout that nourishes the graft remains with the tree. The water sprout’s nourishment of the natural branch epitomizes the latter-day role of savior that the Gentiles perform (compare Isaiah 49:22-23). [Avraham Gileadi, The Last Days: Types and Shadows from the Bible and the Book of Mormon, pp. 127-131
2 Nephi 21:6 The leopard ([Illustration] Leopard, Hai-Bar Yotvata Nature Reserve. The leopard, a spotted cat found in the Holy Land, feeds on lambs and other small animals, thus posing a threat to the livelihood of shepherds. Photograph by Tana and Mac Graham. [Donald W. Parry, Visualizing Isaiah, p. 102]
2 Nephi 21:6 The kid ([Illustration] Six goat kids foraging on a hillside near Bethel. Domesticated goats served many useful purposes to Old Testament peoples, providing meat, milk, leather, and goat-hair for cloth and tents. The kids were especially valued as food. Goats, unlike cattle, were able to feed on moderately barren ground. They were easy prey for carnivorous beasts. [Donald W. Parry, Visualizing Isaiah, p. 102]