Exegetical and Hermeneutical Commentary of Isaiah 11:2
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;
2. His supernatural endowment through the spirit of Jehovah with the qualities of a perfect ruler. The “charismata” are grouped in three pairs; when we add the separate mention of the spirit of Jehovah at the head of the list we may perhaps find here the first suggestion of the “seven spirits” of God (Rev 1:4). In reality, however, the three pairs unfold the different aspects of the “Spirit of Jehovah.” The first pair of virtues are intellectual, the second practical, and the third religious.
wisdom and understanding (or “discernment”) are the fundamental intellectual qualifications of a judge or ruler. Deu 1:13; 1Ki 3:12.
counsel and might ] “Counsel” is the faculty of adapting means to ends or of forming right resolutions; “might” the energy necessary to carry them through.
of knowledge and of the fear of the Lord ] of the knowledge and fear of Jehovah. It seems necessary here to take “knowledge” as equivalent to “knowledge of Jehovah,” in spite of the rule that “not more than one construct can stand before the same genitive” (Davidson, Syntax, 27. b). “Knowledge of Jehovah” is insight into His character and His moral claims on men, “fear of Jehovah” is the common O.T. expression for piety; both together make up the O.T. idea of religion.
Fuente: The Cambridge Bible for Schools and Colleges
And the Spirit of the Lord – The Spirit of Yahweh. Chaldee, And there shall rest upon him the spirit of prophecy from before Yahweh. In the previous verse, the prophet had announced his origin and his birth. In this, he proceeds to describe his extraordinary endowments, as eminently holy, pure, and wise. There can be no doubt that reference is here had to the Holy Spirit, the third person of the sacred Trinity, as descending upon him in the fullness of his influences, and producing in him perfect wisdom, knowledge, and the fear of the Lord. The Spirit of Yahweh shall rest upon him – a Spirit producing wisdom, understanding, counsel, might, etc. All these are lit the Scriptures traced to the agency of the Holy Spirit; see 1Co 12:8-11. The meaning here is, that the Messiah should be endowed with these eminent prophetic gifts and qualifications for his ministry by the agency of the Holy Spirit. It was by that Spirit that the prophets had been inspired (see 2Pe 1:21; 2Ti 3:16); and as the Messiah was to be a prophet Deu 18:15, Deu 18:18, there was a fitness that he should be endowed in the same manner. If it be asked how one, who was divine in his own nature, could be thus endowed by the aid of the Spirit, the answer is, that he was also to be a man descended from the honored line of David, and that as a man he might be furnished for his work by the agency of the Holy Spirit. His human nature was kept pure; his mind was made eminently wise; his heart always retained the fear and love of God, and there is no absurdity in supposing that these extraordinary endowments were to be traced to God. That he was thus under the influence of the Holy Spirit, is abundantly taught in the New Testament. Thus, in Mat 3:16, the Holy Spirit is represented as descending on him at his baptism, In Joh 3:34, it is said, For he whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto him; compare Col 1:19.
Shall rest upon him – That is, shall descend on him, and remain with him. It shall not merely come upon him, but shall attend him permanently; compare Num 11:25-26.
The spirit of wisdom – The spirit producing wisdom, or making him wise. Wisdom consists in the choice of the best means to secure the best ends. This attribute is often given to the Messiah in the New Testament, and was always evinced by him; compare 1Co 1:30; Eph 1:17; Col 2:3 : In whom are hid all the treasures of wisdom and knowledge.
And understanding – The difference between the words here rendered wisdom and understanding is, that the former denotes wisdom properly; and the latter, that judgment resulting from wisdom, by which we distinguish things, or decide on their character.
The spirit of counsel – That by which be shall be qualified to give counsel or advice; the qualification of a public instructor and guide; see the note at Isa 9:6.
And might – Strength, vigor, energy; that strength of heart and purpose which will enable a man to meet difficulties, to encounter dangers, to be bold, open, and fearless in the discharge of his duties. It is not necessary to remark, that this characteristic was found in an eminent degree in the Lord Jesus Christ.
Of knowledge – That is, the knowledge of the attributes and plans of Yahweh; compare Mat 11:27 : Neither knoweth any man the Father save the Son. Joh 1:18 : No man hath seen God at I any time; the only begotten Son, which is in the bosom of the Father, he hath declared him; 1Jo 5:20.
And of the fear of the Lord – The fear of Yahweh is often used to denote piety in general, as consisting in a reverence for the divine commands, and a dread of offending him; that is, a desire to please him, which is piety; compare Job 28:28; Psa 19:9; Psa 111:10; Pro 1:7; Pro 3:13; Pro 15:33; Pro 19:23. That this characteristic was found eminently in the Lord Jesus, it is not necessary to attempt to prove.
Fuente: Albert Barnes’ Notes on the Bible
Isa 11:2-5
And the spirit of the Lord shall rest upon Him
The Spirit of the Lord
is the Divine Spirit as the bearer of the whole fulness Divine powers.
Then follow in three pairs the six spirits comprehended by , the first pair of which relate to the intellectual life, the second to the practical life, and the third to the direct relationship to God. (F. Delitzsch.)
The Spirit of God
The Spirit of God is absolutely the heart of all; it corresponds to the shaft of the seven-flamed candlestick, and the three pairs to the arms that stretched out from it. (F. Delitzsch.)
The great Preacher
Here it is distinctly prophesied that our Saviour, when He should come into the world, would be peculiarly endowed by the Holy Spirit, with wisdom, discernment, and might in speech, such as should make Him a remarkable preacher.
I. WHAT A CONSUMMATE MASTER JESUS WAS OF REAL ELOQUENCE. Of course I do not refer to the petty arts and studied rules of the professional orator and actor. He needed none of these to aid Him; He was infinitely above them all. His whole demeanour was perfectly simple and natural, though earnest, discriminating, and impressive, as the pure love and complete appreciation of truth could make one. Aside from earnestness and naturalness, His great power of eloquence consisted–
1. In the clearness and completeness of His views.
2. In His perfect command, through language, of all the powers and passions of the human soul
II. HOW PLAINLY AND FORCIBLY OUR SAVIOUR PREACHED THE GREAT DOCTRINES OR FUNDAMENTAL FACTS OF THE GOSPEL SYSTEM.
III. THE PECULIAR MANNER AND AMAZING POWER OF THE SAVIOURS PREACHING. (E. P. Marvin.)
The Spirit of Whitsuntide
This is Isaiahs description of the Spirit of Whitsuntide; the royal Spirit which was to descend, and did descend without measure, on the ideal and perfect King. Let us consider what that Spirit is.
1. He is the Spirit of love. God is love; and He is the Spirit of God.
2. He is the Spirit of wisdom. Now, is the spirit of wisdom the same as the spirit of love?
(1) Sound theology, which is the highest reason, tells us that it must be so. To suppose that Gods wisdom and Gods love, or that Gods justice and Gods love, are different from each other, or limit each other, or oppose each other, or are anything but one and the same eternally, is to divide Gods substance; to deny that God is one.
(2) But more; experience will show us that the spirit of love is the same as the spirit of wisdom; that if any man wishes to be truly wise and prudent, his only way is to be loving and charitable. The experience of the apostles proves it. They had the most enormous practical success that men ever had. They, twelve poor men, set out to convert mankind by loving them: and they succeeded. Remember, moreover, that the text speaks of this Spirit of the Lord being given to One who was to be a King, a Ruler, a Guide, and a Judge of men; who was to exercise influence over men for their good. This prophecy was fulfilled first in the King of kings, our Lord Jesus Christ: but it was fulfilled also in His apostles, who were, in their own way and measure, kings of men, exercising a vast influence over them. And how? By the royal Spirit of love. Our own experience will be the same as the apostles experience. If we do not understand our fellow creatures we shall never love them. But it is equally true that if we do not love them we shall never understand them.
3. Next, this royal Spirit is described as the spirit of counsel and might, i.e., the spirit of prudence and practical power the spirit which sees how to deal with human beings, and has the practical power of making them obey. Now that power, again, can only be got by loving human beings. My experience is this: that whensoever in my past life I have been angry and scornful, I have said or done an unwise thing, I have more or less injured my own cause; weakened my own influence on my fellow men; repelled them instead of attracting them.
4. And next: this Spirit is the spirit of knowledge, and of the fear of the Lord. They both begin and end in love.
(1) If you wish for knowledge, you must begin by loving knowledge for its own sake. And the more knowledge you gain, the more you will long to know. And if this be true of things earthly and temporary, how much more of things heavenly and eternal? We must begin by loving whatsoever things are true, whatsoever things are just, whatsoever things are pure, honest, and of good report. We must begin by loving them with a sort of childs love, without understanding them. But as we go on, as St. Paul bids us, to meditate on them; and if there be any virtue and if there be any praise, to think on such things, and feed our minds daily with purifying, elevating, sobering, humanising, enlightening thoughts: then we shall get to love goodness with a reasonable and manly love, to see the beauty of holiness; the strength of self-sacrifice; the glory of justice; the divineness of love; and in a word–to love God for His own sake, and to give Him thanks for His great glory, which is: that He is a good God.
(2) This Spirit is also the spirit of the fear of the Lord. That, too, must be a spirit of love not only to God, but to our fellow creatures. For if we but consider that God the Father loves all; that His mercy is over all His works; and that He hateth nothing that He has made: then, how dare we hate anything that He has made, as long as we have any rational fear of Him, awe and respect for Him, true faith in His infinite majesty and power? If we but consider that God the Son actually came down on earth to die, and to die, too, on the Cross, for all mankind: then, how dare we hate a human being for whom He died! (C. Kingsley, M. A.)
Gifts of the Spirit from Christ to His Church
It was as Head of His Church that the Spirit was shed forth upon Him, and from Him descends upon His members. If we would, then, know what are the graces we are to expect of this kind, we must inquire what our Lord received.
I. THE GIFTS OF THE SPIRIT UPON CHRIST, FITTING HIM FOR HIS MEDIATORIAL OFFICE. Three several branches of grace seem intended: wisdom, might, intelligent devotion to Gods Word.
II. HOW THE GRACES OF SPIRITUAL INFLUENCE FLOW FROM CHRIST TO HIS PEOPLE.
1. They first descended on the apostles when, assembled at Jerusalem, they waited for the promise of the Father.
2. These gifts were not confined to the apostles. Multitudes, through their preaching, were turned from the idolatry of the Gentiles or the superstition of the Jews to serve the living God; and on them, too, the Spirit was bestowed.
3. Neither are these rich streams exhausted. The Saviour still bestows with liberal hand the spiritual influences we need. (J. Ayre, M. A.)
The Spirit of the Lord has always been in human history
It accounts for all heroisms, noble darings, self-sacrifices, for all labours meant, not for the blessedness of the labourer himself, but for the gratification and progress of other ages. (J. Parker, D. D.)
Spiritual endowments for earthly rulers
Modern expositors have often restricted this gracious description of royal enrichment to the ideal King of Israel, the coming Messiah. This application is, no doubt, its ultimate designation, but there is more than sufficient evidence to warrant the discrimination of mediaeval teachers, who boldly selected this heroic passage concerning the seven Spirits of God as a perfect epitome of the gifts that might be rightly claimed for those, and by those, who are Divinely called to wear an earthly crown, and to rule in temporal affairs. Dean Plumptre has suggested that these verses may well represent the programme which Isaiah himself set before his pupil, Hezekiah, on his accession to the throne, which his weak predecessor had suffered to degenerate into a vantage ground for abuse of justice and laxity of morals such as had deteriorated the faith and moral fibre of his people. And, as Dr. George Adam Smith points out, in the theology, art, and worship of the Middle Ages, this text was constantly and consistently associated with the assumption of royal responsibilities, and with the judicial administration of magistrates. It was known as the mirror for magistrates, and was commonly employed at the coronation of kings and the fencing of tribunals of justice. What Isaiah wrote for Hezekiah of Judah became the official prayer, song or ensample of the earliest Christian kings in Europe. It is evidently the model of that royal hymn–not by Charlemagne, as is usually supposed, but by his grandson, Charles the Bald–the Veni Creator Spiritus. So deeply did this sense of the need and privilege of the gifts of the Spirit for the ruling class pervade the life of the times that Henry IIIs order of knighthood, Du Saint Esprit, was restricted to political men, and particularly to magistrates. (F. Platt, B. D.)
Coronation gifts
We may, there fore, claim abundant precedent in using the text to correct two perilous tendencies in the national and religious thought of our own day–one brought about by a mistake made by men of the world in the affairs of State, and the other the result of a misapprehension by men of God in the affairs of the Spirit.
1. The first tendency, which is to depreciate the operation of the Spirit of God in civic life and duty, may be illustrated by a simple fact. In the Speech from the throne, at the opening of Queen Victorias last Parliament, the customary reference at the close to the blessing of Almighty God upon the labours of her faithful Commons was omitted. It was afterwards explained by a responsible Minister of the Crown that the omission was accidental, but the omission marks nevertheless a tendency. The recognition of the Divine in political life has become formal. Its symbols linger, but it is assumed that thoughtful men smile at them and lay the burthen of their survival upon the substantial emoluments of office, or upon the popular love of the spectacular symbols of dignity. In depreciating the Divine right of kings, have we diminished the assurance, By Me kings reign and princes decree justice? Do the splendours of a coronation impress us more than its solemnities! Does the sense of widening empire attract us more than a growing sensitiveness to the supremacy of spiritual obligation! Are we more responsive in national movements to the solicitations of sensual excitement than to the inward suggestions of the Spirit of knowledge and of the fear of the Lord! It was in the midst of social and political conditions strangely analogous to our own that Isaiah set forth his inspired conception of the spiritual qualifications of true kingship amongst men.
2. Between the tendency to depreciate the place of the Divine in national life, and the further tendency in religious thought to limit the sphere of the activities of the Spirit of God unduly to what are termed spiritual as opposed to temporal affairs, there is an inner correspondence that is very significant. There is a mode, popular amongst the religious, of speaking of the work of the Spirit of God as supernatural, and as thus excluding processes known as natural or rational, that is distinctly perilous. This distinction implies that we may feel and know the presence of the Spirit of God at the Keswick Convention, but fails to expect His influence in the Convention at Bloemfontein. It asserts His inspiration in Holy Scripture, but has no sure place for His control or suggestion in the leading articles of the secular press. His gifts may be possessed by the spiritually minded, but the man immersed in political affairs thinks and toils in quite another sphere. His presence is invoked at the councils of the Church, but at the councils of industry it is regarded as a negligible quality. In the problems of the soul His guidance as the Spirit of truth may be consciously expected, but in the problems of science men must follow the light of nature. It was against a similar conception in his time that Isaiahs declaration of the Spirits seven-fold gifts was announced. Israel had made the fatal distinction between secular and sacred that is at the root of so much of our own disregard of God. We do not wonder that with national emergencies and necessities such as these pressing upon him, Isaiah reveals the source and strength of political sagacity and regal authority as dwelling with these august prerogatives of the Spirit of the Lord that are prevailingly intellectual, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. They display a marvellous coordination of the intellectual and practical life with the sense of the direct relation of the life to God. They cannot be too closely studied and applied as the Divine provision for the governing and political mind, and the scientific temper of our own day. Wisdom is the power of discerning the nature of things through the appearance; understanding the power of discerning the difference of things in their appearance; counsel is the gift of forming right conclusions, and might the ability to carry them through with energy. The knowledge of the Lord is knowledge founded on the fellowship of love; and the fear of the Lord is fear absorbed in reverence. These are the hidden springs of the genius for statesmanship. The Spirit is the true historic glory of royalty, and the secret of citizenship in all abiding developments of popular liberties and imperial expansion; and to accept any statute of limitations in the opulence of His energies in national life is as fatal to permanence as to progress. (F. Platt, B. D.)
The Spirit of God in patriotism and judicial administration
True patriotism is an inspiring variation of the work of the Spirit of God. Judicial administration is a part of religious life and faith. The Lord of hosts is for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. (F. Platt, B. D.)
The hallowing of the secular life
Whilst we are heedful of the richer revelation of the grace of the Holy Spirit disclosed in the New Testament, the Old Testament interpretation of His gifts is of essential importance. This may be summed up generally as the hallowing of the secular life, the fertilising contact of the Spirit of God with matter and mind in their organisation in nature and in human society. Joseph as an administrator is recognised as His product–a man in whom the Spirit of God is. It was the equipment of Moses colleagues in the judicature, God took of the Spirit which was upon him and gave it unto them. Of Bezaleel and his weavers and craftsmen the record runs, I have filled him with the Spirit of God in wisdom and understanding, and in knowledge, and in all manner of workmanship to devise cunning work. Samsons might was the Spirit of the Lord, and the Spirit of the Lord clothed itself with Gideon for the prowess of his great military enterprise. The story of the coronation of Saul, Israels earliest king, is the progressive history of the movements and endowments of the Spirit of God. And time would fail to tell of David and the long line of kings whom the same Spirit anointed and established in government. (F. Platt, B. D.)
Christ is full of light
Going into a village at night, with the lights gleaming on each side of the street, in some houses they will be in the basement and nowhere else, and in others in the attic and nowhere else, and in others in some middle chamber; but in no house will every window gleam from top to bottom. So it is with mens faculties. Most of them are in darkness. One shines here, and another there; but there is no man whose soul is luminous throughout. But Christ presented a perfect character. Every room in His soul was filled with light. He is light. (H. W. Beecher.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The Spirit of the Lord; the Holy Ghost, wherewith he was anointed, Act 10:38, and by whom his mother was overshadowed, Luk 1:35.
Shall rest upon him; not only come upon him at certain times, as he did upon the prophets now and then at his pleasure, but shall have its constant and settled abode in him; although the same phrase be sometimes used of other prophets in an inferior sense, as Num 11:17; 2Ki 2:15.
The Spirit of wisdom and understanding; which hath these perfections in itself, and confers them upon him. It is neither easy, nor at all necessary, exactly to distinguish these two gifts; it is sufficient that they are necessary qualifications for a governor, and for a teacher, both which offices were to meet in the Messiah; and it is evident that they signify a practical and perfect knowledge of all things necessary for the discharge of his trust, and for his own and peoples good, and a sound judgment, to distinguish between things that differ.
Of counsel and might; of prudence, to give good counsel; and of might and courage, to execute it; which are two necessary qualifications of a ruler.
Of knowledge; of the perfect knowledge of the whole will and counsel of God, especially that which concerns the salvation of men, the prosecution whereof was his great work, as also of all secret and hidden things, yea, of the hearts of men, the knowledge whereof is ascribed to Christ. Mat 9:4; Rev 2:23.
Of the fear of the Lord; not a fear of diffidence or horror, but of reverence; a care to please him, and loathness to offend him, which well became the Messiah towards his God and Father.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Spirit of the LordJEHOVAH.The Spirit by which the prophets spake: for Messiah was to be aProphet (Isa 61:1; Deu 18:15;Deu 18:18). Seven gifts ofthe Holy Spirit are specified, to imply that the perfection ofthem was to be in Him. Compare “the seven Spirits”(Re 1:4), that is, the HolyGhost in His perfect fulness: seven being the sacred number.The prophets had only a portion out of the “fulness“in the Son of God (Joh 1:16;Joh 3:34; Col 1:19).
restpermanently; notmerely come upon Him (Num 11:25;Num 11:26).
wisdom (1Co 1:30;Eph 1:17; Col 2:3).
understandingcoupledwith “wisdom,” being its fruit. Discernment anddiscrimination (Mat 22:18;Joh 2:25).
counsel . . . mightthefaculty of forming counsels, and that of executing them(Isa 28:29). Counsellor (Isa9:6).
knowledgeof the deepthings of God (Mt 11:27). Theknowledge of Him gives us true knowledge (Eph1:17).
fear of the Lordreverential,obedient fear. The first step towards true “knowledge”(Job 28:28; Psa 111:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Spirit of the Lord shall rest upon him,…. The rod and branch, the King Messiah, so qualifying him for his office, and the discharge of it. This shows that Christ’s kingdom is of a spiritual nature, and administered in a spiritual manner, for which he was abundantly furnished by the “Spirit of the Lord” resting on him; by whom is meant the third Person in the Trinity, so called, not because created by him, for not any created spirit is meant, but because he proceeded from him; he is the one Jehovah with him, a divine Person, truly God, yet distinct both from the Father and the Son; so that here is a clear proof of the trinity of Persons. Christ was filled with the Spirit from the womb, and he descended and rested upon him at his baptism; he was anointed with him to be Prophet, Priest, and King, and received his gifts and graces from him without measure, which abide with him, and are designed in the following words:
the spirit of wisdom and understanding; which appeared in his disputation with the doctors; in his answers to the ensnaring questions of the Scribes and Pharisees; in the whole of his ministry; and in his conduct at his apprehension, trial, condemnation, and death; as also in the wisdom, knowledge, and understanding he imparted to his disciples, and does more or less to all his people:
the spirit of counsel and might; of “counsel”, which fitted him to be the wonderful Counsellor, and qualified him to give suitable and proper advice to the sons of men; and of “might” or “power”, to preach the Gospel with authority; do miracles in the confirmation of it; bear the sins of his people, and the punishment due to them; obtain eternal redemption for them; and engage with all their enemies and conquer them:
the spirit of knowledge, and of the fear of the Lord; and so as man had the “knowledge” of God the Father; of his mind and will; of the Scriptures, and things contained therein; of the law and Gospel; all the treasures of wisdom and knowledge were hid in him, which he communicates to his saints; and “of the fear of the Lord”, and so had a reverence of him, a strict regard to his will, and always did the things which pleased him; see Heb 5:7 this verse is also applied to the Messiah, both by ancient and modern Jews u.
u T. Bab. Sanhedrin, fol. 93. 2. Zohar in Gen. fol. 68. 3. & in Numb. fol. 54. 4. & 92. 1. & in Deut. fol. 123. 3. Bereshit Rabba, sect. 2. fol. 2. 4. sect. 8. fol. 6. 3. Bemidbar Rabba, sect. 13. fol. 209. 3. Midrash Ruth, fol. 34. 4. Pirke Eliezer, c. 3. fol. 3. 2. Raziel, fol. 11. 1. Tzeror Hammor, fol. 156. 1. Baal Hatturim in Numb. vii. 12. Yalkut Simeoni, par. 1. fol. 3. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Jehovah acknowledges Him, and consecrates and equips Him for His great work with the seven spirits. ”And the Spirit of Jehovah descends upon Him, spirit of wisdom and understanding, spirit of counsel and might, spirit of knowledge and fear of Jehovah.” “The Spirit of Jehovah” ( ruach Yehovah ) is the Divine Spirit, as the communicative vehicle of the whole creative fulness of divine powers. Then follow the six spirits, comprehended by the ruach Yehovah in three pairs, of which the first relates to the intellectual life, the second to the practical life, and the third to the direct relation to God. For c hocmah (wisdom) is the power of discerning the nature of things through the appearance, and bnah (understanding) the power of discerning the differences of things in their appearance; the former is , the latter or . “Counsel” ( etzah ) is the gift of forming right conclusions, and “might” ( geburah ) the ability to carry them out with energy. “The knowledge of Jehovah” ( daath Yehovah ) is knowledge founded upon the fellowship of love; and “the fear of Jehovah” ( yir’ath Yehovah ), fear absorbed in reverence. There are seven spirits, which are enumerated in order from the highest downwards; since the spirit of the fear of Jehovah is the basis of the whole (Pro 1:7; Job 28:28; Psa 111:10), and the Spirit of Jehovah is the heart of all. It corresponds to the shaft of the seven-lighted candlestick, and the three pair of arms that proceeded from it. In these seven forms the Holy Spirit descended upon the second David for a permanent possession, as is affirmed in the perf. consec. (with the tone upon the ultimate, on account of the following guttural, to prevent its being pronounced unintelligibly;
(Note: This moving forward of the tone to the last syllable is also found before Ayin in Gen 26:10, and very commonly with kumah , and verbs of a similar kind; also before Elohim and Jehovah, to be read Adonai, and before the half-guttural resh, Psa 43:1; Psa 119:154, but nowhere on any other ground than the orthophonic rather than euphonic one mentioned above; compare also in Isa 11:13, with (with following) in Exo 8:7.)
nuach like , Joh 1:32-33). The seven torches before the throne of God (Rev 4:5, cf., Isa 1:4) burn and give light in His soul. The seven spirits are His seven eyes (Rev 5:6).
Fuente: Keil & Delitzsch Commentary on the Old Testament
And the Spirit of the Lord shall rest upon him. He now begins to speak of Christ plainly and without a figure; for it was enough to have represented the consolation under that figure, in order that the full contrast between the burning of the wood and its springing up anew might be made manifest. Two states of the people are described by him; for, after having explained the calamity, he next added the hope of restoration, though the commencement of it was from a slender branch. But now he plainly shows what will be the nature of the redemption, and what will be the condition of Christ and of his kingdom.
Some think that this should rather be viewed as referring to Hezekiah; but how groundless that opinion is we have already shown; (179) for when he was born, David had still a flourishing reputation, and the rank of royalty belonged to his descendants; and Hezekiah was very far from attaining that greatness which is shortly afterwards described. Now, hence we infer that the spiritual kingdom of Christ was formerly promised to the ancient people, because his whole strength, power, and majesty, is here made to consist in the gifts of the Spirit. Although Christ was not deficient in gifts of this kind, yet as he took upon him our flesh, it was necessary that he should be enriched with them, that we might afterwards be made partakers of all blessings of which otherwise we are destitute; for out of his fullness, as John says, we must draw as from a fountain. (Joh 1:16.)
The Spirit of the Lord We must keep in view what I mentioned a little ago, that this refers to Christ’s human nature; because he could not be enriched with the gift and grace of the Father, except so far as he became man. Besides, as he came down to us, so he received the gifts of the Spirit, that he might bestow them upon us. And this is the anointing from which he receives the name of Christ, which he imparts to us; for why are we called Christians, but because he admits us to his fellowship, by distributing to us out of his fullness according to the measure (Eph 4:7) of undeserved liberality? And undoubtedly this passage does not so much as teach us what Christ is in himself, as what he received from the Father, that he might enrich us with his wealth.
The spirit of wisdom and understanding. Though it is not necessary to bestow great attention on single words, yet if any person wish to draw a slight distinction between wisdom and understanding, I consider it to be this, that the word wisdom comprehends generally all that relates to the regulation of the life, and that understanding is added for the sake of explaining it; for if we are endowed with this wisdom, we shall have sagacity enough. Counsel means that judgment by which we can thread our way through intricate affairs; for understanding would not be sufficient, if there were not also counsel, that we might be able to act with caution in doubtful matters. The word might is well enough known. Knowledge differs little from understanding; except that it relates more to the act of knowing, and thus declares what has taken place. The fear of the Lord means a sincere desire to worship God.
The Prophet does not here enumerate all the gifts of the Holy Spirit, as some have thought. Out of this passage the Papists have foolishly and ignorantly drawn their sevenfold grace, and some of the ancients fell into a similar blunder. He enumerates only six kinds; but they have added a seventh out of their own head. But as one error commonly follows another, they have chosen to limit the gifts of the Spirit to the number seven, although in other parts of Scripture (Joh 14:17; 2Ti 1:7) he receives numerous and lofty commendations drawn from the variety of the effects which he produces. Besides, it is very evident that it is through the kindness of Christ (Gal 5:22) that we are partakers of other blessings than those which are here enumerated, of meekness, chastity, sobriety, truth, and holiness; for these proceed from none else than from Christ. He does not mention, therefore, all the gifts which were bestowed on Christ, for that was unnecessary; but only shows briefly that Christ came not empty-handed, but well supplied with all gifts, that he might enrich us with them.
If these things had not been added, we might have supposed, as the Jews commonly do, that the restoration of this kingdom was carnal, and might have imagined that Christ was poor and destitute of all blessings. Accordingly, the Prophet afterwards shows that the gifts of the Spirit are laid up in him, first, generally, and next, particularly; that we may go to him to obtain whatever we want. He will enlighten us with the light of wisdom and understanding, will impart to us counsel in difficulties, will make us strong and courageous in battles, will bestow on us the true fear of God, that is, godliness, and, in a word, will communicate to us all that is necessary for our life and salvation. All gifts are here included by the Prophet, so that it is excessively foolish to attempt to conceal those which do not belong to the present enumeration.
He shows that they dwell in Christ, in order that they may be communicated to us. We are also called his fellows, (Psa 45:7,) because strength proceeds from him as the head to the individual members, and in like manner Christ causes his heavenly anointing to flow over the whole body of his Church. Hence it follows that those who are altogether barren and dry have no interest in Christ, and falsely glory in his name. Whenever therefore we feel that we are in want of any of these gifts, let us blame our unbelief; for true faith makes us partakers of all Christ’s benefits. We ought therefore to pray to the Lord not to permit the lusts of the flesh to rule in us, that Christ may wholly unite us to himself. It should also be observed, that we ought to ask all blessings from Christ alone; for we are mistaken if we imagine that anything can be obtained from the Father in any other way.
(179) See page 372.
Fuente: Calvin’s Complete Commentary
(2) And the spirit of the Lord shall rest upon him . . .The words throw us at once back upon the memories of the past, and forwards upon the hopes of the future. It was the spirit of the Lord that had made men true heroes and judges in the days of old (Jdg. 11:29; Jdg. 13:25). It was in the spirit of the Lord descending on Jesus of Nazareth and abiding on Him (Joh. 1:33) that men were taught to see the token that He was the Christ of God. And in this case the spirit was to give more than the heroic daring which had characterised Jephthah and Samson. The future King was to be as a David and Solomon in one, pre-eminent, chiefly, as the Prince of Peace (Isa. 9:7), in the wisdom and counsel which had been the glory of the latter. Wisdom, in its highest form, as implying the comprehension of the secret things of God; understanding, as the sagacity which discerned the right thing to do and the right word to say (Heb. 5:14) in all human relationships; these formed the first link in the chain of supernatural gifts. With these there was to be the spirit of counsel and might, the clear purpose and strength which fits a king for the right exercise of sovereignty; and lastly, as at once the crown and source of all, the spirit of knowledge and of the fear of the Lord, the reverence and faith which is the beginning of all wisdom (Pro. 1:7). The copious use of the vocabulary of the Book of Proverbs is interesting as showing the part which that book played in the prophets education. (See Introduction.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. The Spirit of the Lord The Holy Spirit of Jehovah, who communicates the whole creative fulness of divine powers.
Shall rest upon him In dove-like descent, as at the Jordan, with fulness of miraculous powers, and upon his person as the true temple. Three pairs of virtues now follow.
Wisdom and understanding These are poetically joined, but perhaps as equivalent expressions. They relate to the intellectual life.
Counsel and might Corresponding, as in Isa 9:7, to “Counsellor and mighty God.” These are combined with “wisdom and understanding” in Pro 8:14. They pertain to the practical life.
Knowledge and fear of the Lord These have direct relation to God. Knowledge is founded on fellowship of love, and fear of Jehovah is absorbed in holy reverence. Virtually, “the Spirit” is used seven times. Is this accidental? Theosophy says, No; and seeks its “mystical symmetries” among examples like this, of “sacred sevens,” “triple pairs,” etc. For sacred numbers see Whedon’s supplementary note to chapter vi, of Commentary on Luke. Also Delitzsch’s Biblical Psychology, Mahan’s Psalmonia, and Stuart on the Apocalypse. App. 2. vol. 2.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 11:2. And the Spirit of the Lord shall rest upon him After an account of his birth, the prophet here exhibits the qualities and endowments of the Messiah; namely, the excellent and extraordinary gifts of the Holy Spirit. See 1Co 12:8-9. By the gifts of the Spirit, I understand certain spiritual dispositions, which adorn and perfect the man, so far forth as he is spiritual; concerning which, as found in the Messiah, the prophet here informs us of three things: First, what these gifts should be; secondly, by what cause they shall be produced; thirdly, in what manner they shall be possessed by the Messiah. As to the first, these gifts are commonly thought to be six; wisdom, prudence, counsel, courage, knowledge or love, and the fear of Jehovah; but as the gifts of the Spirit are commonly said to be seven, (Rev 1:4-6.) so Vitringa and others have thought that the Spirit of the Lord, in the first part of the verse, denotes here also a distinct gift; namely, the spirit of prophesy, (see chap. Isa 42:1 Isa 61:1.) that is, that gift of grace, by which a person is endued, through the Spirit, with a knowledge of the secret will and counsels of God: and if the spirit of prophesy be thus understood, we may remark an elegant order observed by the prophet in recounting these gifts: for he begins with the perfections of the understanding and judgment, and ends with the perfections of the will. The first perfection of the understanding is knowledge; the next to this is wisdom; which is followed by that virtue of the judgment, prudence, and by that which is near allied to it, an abundance of counsel, or an aptitude to teach: then follow three perfections of the will; fortitude, knowledge, or rather love, (for that is the meaning of the phrase in this place) and fear or reverence of Jehovah. The whole perfection of the human mind is circumscribed within these gifts and graces; and these gifts and graces were most eminently found in the human nature of Jesus Christ, to whom God gave not the Spirit by measure, and who was a prophet mighty in word and deed. See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 875
CHRISTS QUALIFICATIONS FOR HIS OFFICE
Isa 11:2-3. 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; and shall make him of quick understanding in the fear of the Lord.
THE richest promises which God has given to the Church, are generally introduced after some awful threatening denounced against his enemies. The prophet has been predicting the utter ruin of the Assyrians, as of a tree cut down to the very stump. He then contrasts the state of the Church, to which the Messiah should come, springing like a tender sucker from the root of Jesse, after that his family should have been reduced to the lowest state of degradation. He then, in reference perhaps to what he had before spoken respecting the anointing [Note: Isa 10:27.], shews who this anointed person should be, and what was that unction with which he should be consecrated to his office.
From the words of the text, which beyond all doubt refer to Christ, the Son of David, we shall be led to consider,
I.
His qualifications for his office
The same Spirit that formed Christs body in the virgins womb [Note: Mat 1:18; Mat 1:20.], endowed also his soul with all the faculties requisite for the discharge of his high office
[Jesus Christ, as a man, needed to have his mind enlightened, and his heart sanctified, even as other men: nor could he have been qualified for his mediatorial work, if he had not been anointed in a superabundant measure, by the Holy Ghost [Note: Psa 45:7.]. God therefore anointed him [Note: Act 10:38.], and caused the Spirit to rest upon him [Note: Joh 1:32.], not merely for a time, and for a limited purpose, as he had done to others [Note: Num 11:25-26.], but in an immeasurable fulness [Note: Joh 3:34.], and for every end for which he could possibly need it [Note: Luk 4:18-19.].
The Spirit came upon him as a Spirit of wisdom and understanding [Note: Vitringa thinks that the sevenfold gifts of the Spirit are here enumerated. See Rev 1:4; Rev 5:6. but we rather suppose that each couplet (not each expression) is to be taken separately, as declaring, in a comprehensive manner, the operations of the Holy Spirit.]. He gave to Jesus a full and comprehensive view of all the mysteries which from eternity had been hid in the bosom of the Father [Note: Joh 8:28.]; and enabled him also to discern the most secret recesses of mens hearts [Note: Mat 9:4.]: so that nothing, either in heaven or in earth, was concealed from him [Note: Joh 21:17.].
The Spirit, as a spirit of counsel and might, instructed him how to conduct himself in all those situations of difficulty and danger into which he was continually brought: and endued him with such undaunted courage, unwearied activity, and invincible patience, that through the whole course of his ministry he never yielded to discouragement, or erred by inadvertence [Note: Isa 42:2; Isa 42:4; Isa 42:6; Isa 50:4; Isa 50:7.].
The Spirit further enriched his soul with the knowledge (or rather, with the love [Note: See Vitringa in loc.]) and fear of God. Through his incessant operations, he was enabled to maintain a continual sense of the divine presence [Note: Joh 8:29.], and to act in all things with a view to his Fathers glory [Note: Joh 7:18; Joh 8:30.]. Under the influence of this divine principle He was carried on in one steady course, like the sun in its orbit, causing its light to shine with unclouded splendour through the whole period of his sojourning on earth [Note: Joh 8:46; Joh 17:4.].]
By these means Jesus attained the most consummate holiness
[The terms whereby the prophet expresses the quickness of Christs spiritual perceptions, are taken from that power of smelling, which some animals possess, and which admirably represents the exquisite sensibility which our Lord possessed with respect to every thing that was right and fitting to be said or done. His enemies of every description, Herodians, Pharisees, and Sadducees, endeavoured to ensnare him. Sometimes they tempted him with questions, which, in whatever way they should be answered, would give them occasion against him: but he invariably replied with such consummate wisdom as defeated their purposes, and filled them with admiration [Note: Mat 22:16-21; Mat 22:23-40.]. Sometimes they sought opportunity to entrap him by means of his actions: but still he was proof against their malice, and always turned their efforts to their own confusion [Note: Joh 8:3-9. Luk 6:6-11.]. He knew on all occasions how to vary his conduct, so as ultimately to answer best the purposes of his mission. And so nice was his discernment, so unsearchable his skill, that, whether he denounced judgments or proclaimed mercy, whether he maintained silence or witnessed a good confession, he invariably combined majesty with meekness, and fidelity with love.
Nor (to carry on the metaphor) was he less earnest in following, than he was acute in discerning, the path of duty. If he had spent the night in prayer, he still prosecuted by day his labours of love, till he was exhausted with fatigue, and his friends declared that his zeal transported him beyond the bounds of reason [Note: Mar 3:21.]: so fully was that prophecy accomplished in him, The zeal of thine house hath even consumed me [Note: Joh 2:17.].]
Such being his qualifications, let us consider,
II.
Our interest in them
This is by no means a speculative subject, since it serves to shew us,
1.
Christs sufficiency for his work
[The work which Christ had to do for us, was exceeding arduous. He was to obey the law without deviating from it in the smallest point, in thought, word, or deed. If therefore he had been turned aside by any obstacle, or had erred through any inadvertence, or fallen short through any weakness, or exceeded through any temptation, he would have been a violator of the law; and, instead of being a Saviour to us, would have needed a saviour for himself. But by these rich endowments which were communicated to him by the Holy Ghost he was enabled to maintain an unspotted purity even to the last: and, having fulfilled the law in its utmost extent, he has brought in an everlasting righteousness, which shall be unto all and upon all them that believe.
Besides this, he has a work to do in us. He is exalted to be head over all things to the church [Note: Eph 1:22-23 ], in order that he may instruct his people in divine knowledge, and counsel them in their difficulties, and strengthen them in their trials, and maintain in them a superlative regard for God. And how should he effect all this, if he himself did not possess an inexhaustible treasure, out of which he might impart to every needy suppliant? But we need not fear, since we are assured, that in him all fulness dwells [Note: Col 1:19.], and that out of his fulness we may all receive, even grace for grace [Note: Joh 1:16.]. We may therefore safely glory in him as made unto us wisdom, and righteousness, and sanctification, and complete redemption [Note: 1Co 1:30.].]
2.
The blessings we expect at his hands
That holy oil which was poured upon the head of our great High-priest, was to descend to the skirts of his clothing, and to the very meanest of his members [Note: Psa 133:2.]. Nor are his people called Christians merely as being followers of him, but also as being partakers of the same divine unction [Note: 1Jn 2:20; 1Jn 2:27.]. As soon as he was seated on his throne of glory he poured out his Spirit upon his waiting disciples for the very ends and purposes for which he himself had received it [Note: Act 2:33. Gal 5:22.]. Instantly they were filled with a wisdom and understanding, which exceeded that of the greatest philosophers. They were endued with such counsel and might, that none could withstand their words, or shake their resolution. And to such a degree were their hearts filled with the love and fear of God, that all sublunary things were divested both of charms and terrors, and the service of God became, as it were, the very element in which they breathed.
Thus may the most ignorant amongst us have the eyes of his understanding enlightened by him: to every one of us will he approve himself a wonderful counsellor [Note: Isa 9:6.]: he will strengthen us with might in our inward man: he will fill us with a most affectionate and reverential regard for God: he will give us both an exquisite discernment of what is right, and a supreme delight in it [Note: Col 1:9-11.]: and, in a word, he will transform us into his own image in righteousness and true holiness [Note: Eph 4:24.]. However different these gifts may appear, and however unequal the capacities of those who are to receive them [Note: Mat 11:25. Isa 35:8.], they shall be imparted to all according to their measure of faith [Note: Eph 4:7. Mat 9:29.]: and the Spirit that Jesus will bestow, shall work them all, and in all [Note: 1Co 12:4; 1Co 12:11.].]
Application
[It has been seen that Christ ascended up on high on purpose that he might fill all things [Note: Eph 4:10.]: moreover he has assured us that, if we ask for the gift of his Spirit, we shall not ask in vain [Note: Luk 11:13.]. Now we cannot but acknowledge that we need the influences of the Holy Spirit in all the preceding particulars. In consequence of our not habitually weighing all existing circumstances with due care and impartiality, we are extremely apt to err, and, by injudicious conduct, to give offence [Note: I wish religious professors to pay particular attention to this hint.]. But it is both our duty and our privilege to walk wisely before God in a perfect way. The Holy Spirit is promised to us for this very end. Let all then direct their eyes unto him. Let the ignorant, the doubting, the weak, and all who desire to have the divine life carried on and perfected in their souls, apply to him. Nor let any rest satisfied with low attainments, since Christ is both able and willing to enlarge our faculties, and to increase our sanctity, and to bring us to the measure of his own perfect stature. [Note: Eph 4:13.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
What a blessed confirmation of the truth of this prophecy, and of the person of Christ, was the descent of the Holy Ghost, at the river Jordan! John the Baptist was before instructed by this very thing how he should know Christ. See Mat 3:16 ; Joh 1:29-34 . And, Reader, do remark farther, how delightful the Prophet’s expression is, that the Spirit of Jehovah should rest upon him. For the Spirit was not given to our Christ by measure, as to his servants. Do not overlook this, but consult those sweet scriptures, which unfold and confirm it, Isa 61:1 . with Luk 4:18 ; Joh 3:34 . I stay not to enlarge upon the several qualifications of our Lord in his office-character, by the sevenfold gifts of the Spirit here enumerated; it will be sufficient to remark that the human nature of Christ was anointed with super-eminent grace, and a fulness to fit him for the great work of redemption, Jehovah called him to perform, and engaged to qualify him for. Psa 45:6-7 ; Col 2:9Col 2:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 11:2 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;
Ver. 2. And the Spirit of the Lord shall rest upon him. ] After such a description of Christ’s person, as Isa 11:1 follows here a declaration of his kingdom, which is set forth to be – first, Spiritual; Isa 11:2 secondly, Just; Isa 11:3-5 thirdly, Peaceable; Isa 11:6-9 fourthly, Ample, as made up of Gentiles and Jews. Isa 11:11 , &c.
Shall rest upon him.
The spirit of wisdom and understanding.
a Diodat. Annot.
spirit. Hebrew. App-9. Same word as Isa 11:4, “breath” and Isa 11:15 “wind”.
the LORD. Hebrew. Jehovah. App-4.
rest upon Him. Compare Isa 61:1. A prophecy which is appropriated by Christ (Luk 4:16-21).
of. Genitive of Origin and Efficient Cause. App-17.
understanding = discernment.
fear (See Scofield “Psa 19:9”)
the Spirit: Isa 42:1, Isa 59:21, Isa 61:1, Num 11:25, Num 11:26, Mat 3:16, Joh 1:32, Joh 1:33, Joh 3:34, Act 10:38
the spirit of wisdom: Deu 34:9, Joh 14:17, Joh 15:26, Joh 16:13, 1Co 1:30, Eph 1:17, Eph 1:18, Col 1:8, Col 1:9, Col 2:2, Col 2:3, 2Ti 1:7, Jam 3:17, Jam 3:18
Reciprocal: Exo 28:3 – filled Exo 29:21 – the anointing oil Exo 35:31 – And he Exo 37:29 – he made Exo 40:9 – the anointing oil Exo 40:10 – sanctify Lev 2:16 – General Lev 24:2 – the lamps Num 4:49 – every one 1Sa 20:27 – the son 1Ki 3:9 – discern 2Ki 2:15 – The spirit 2Ch 9:23 – sought Job 34:4 – know Psa 16:7 – who hath Psa 72:1 – Give Psa 78:72 – according Psa 119:66 – Teach me Isa 28:6 – for a spirit Isa 32:15 – the spirit Isa 33:6 – wisdom Isa 52:13 – my servant Jer 33:15 – and he Jer 50:20 – the iniquity Mic 3:8 – I am Zec 4:6 – Not Mat 12:18 – I will Luk 3:32 – was the son of Jesse Luk 4:1 – full Luk 4:18 – Spirit Luk 20:41 – Christ Joh 1:41 – Christ Joh 8:16 – yet Joh 10:36 – whom Act 1:2 – through Act 2:3 – sat Act 6:3 – full Act 9:31 – and walking Rom 16:19 – yet 1Co 12:8 – is given 2Co 3:8 – the ministration 2Co 12:9 – the power 1Pe 1:12 – sent 1Pe 4:14 – for
Isa 11:2. And the Spirit of the Lord The Holy Ghost, by which he was anointed, (Act 10:38,) and by whose power his human nature was formed in the womb of the virgin, (Luk 1:35,) shall rest upon him Shall not only come upon him at certain times, as it came upon the prophets, but shall have its constant and settled abode in him; the spirit of wisdom and understanding It is not needful exactly to distinguish these two gifts; it is sufficient that they are necessary qualifications for a governor and a teacher, and it is evident they signify perfect knowledge of all things necessary for his own and peoples good, and a sound judgment to distinguish between things that differ; the spirit of counsel and might Of prudence, to give good counsel; and of might and courage, to execute it; the spirit of knowledge Of the perfect knowledge of the whole will and counsel of God, as also of all secret things, yea, of the hearts of men; fear of the Lord A fear of reverence, a care to please him, and aversion to offend him.
Clearly this shoot would be a person, and the qualities of God’s Spirit would distinguish Him (cf. Isa 61:1; Exo 31:3; Jdg 14:6; 1Sa 10:10; 1Sa 16:13; Luk 4:18; Joh 1:31-34; Joh 3:34). Isaiah referred to the Holy Spirit more than any other Old Testament prophet (Isa 11:2; Isa 30:1; Isa 32:15; Isa 34:16; Isa 40:13; Isa 42:1; Isa 44:3; Isa 48:16; Isa 59:21; Isa 61:1; Isa 63:10-11; Isa 63:14). Spiritual qualities had not distinguished many of the Davidic kings thus far (cf. 2Sa 23:2-3), but the future ruler would enjoy divine enablement and would manifest supreme godliness. This description presents Him as perfectly endowed by the Spirit with everything He needs to fulfill His kingly task (cf. Rev 1:4; Rev 4:5; Rev 5:6). "Wisdom" and "understanding" are synonyms that, together, mean great wisdom. "Counsel" and "strength" suggest His ability to strategize wisely and then execute His strategy. "Knowledge" and "fear" refer to His acknowledgement of and loyalty to God. The source of these traits would be God’s Spirit on Him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)