3<\/strong>. and shall make him Lord<\/em> ] The best translation is that of R.V. and his delight shall be in the fear of Jehovah<\/strong>, lit. “his scent shall be in, &c.” The Messiah shall not only possess true religion himself, but shall be quick to recognise its presence in others and shall take delight in it wherever he finds it. The sense is perhaps appropriate, but the expression is very peculiar, and hence some critics consider that the clause is a corrupt repetition of the preceding words. (See Cheyne’s Commentary<\/em>, crit. note.)<\/p>\n he shall not judge after the sight of his eyes, &c.<\/em> ] i.e. in virtue of the spirit with which he is endowed, he shall not be dependent on the evidence of his senses, but shall immediately and infallibly discern the moral condition of men’s hearts (cf. 2Sa 14:20<\/span>). The second member of the parallelism shews that more than mere impartiality in judgment is intended. For reprove<\/em> render decide<\/strong>, as R.V. marg.<\/p>\n 3 5<\/strong>. Thus equipped with all the personal qualities needful for his high office, the ideal King will exercise a perfectly just and equitable government over his subjects. The Hebrew conception of kingship includes two functions, leadership in war and the administration of justice in time of peace (1Sa 8:20<\/span>). Here, for an obvious reason (ch. Isa 9:5<\/span>), only the civil aspect of the office is dwelt upon.<\/p>\n And shall make him of quick understanding – <\/B>(<\/span> vaharycho<\/I>) The Septuagint renders this, And the spirit of the fear of God shall fill him. The Chaldee, And the Lord shall draw him near to him in his fear. The Syriac, And he shall be resplendent (like the sun, or the stars) in the fear of the Lord. The Hebrew word used here is probably derived from <\/span> reyach<\/I>, used only in Hiphil, to smell; and is kindred with <\/span> ruach<\/I>, wind, breath, for fragrant substances breathe out an odor. – Gesenius. It then denotes to take delight in smelling Exo 30:38<\/span>; Lev 26:31<\/span>; and thence, by an easy transition, to take delight in anything; Amo 5:21<\/span>. The reason is, that the objects of smell are usually pleasant and agreeable; and especially such as were the aromatics used in public worship. The sense here is, probably, that he would take pleasure in the fear of Yahweh, that is, in piety, and in devoting himself to his service. The interpretation given in our translation, is that given by many expositors; though that above suggested is probably the correct one. The word is used to denote pleasure in a thing; it is not used anywhere, it is believed, to denote a quick understanding; compare Exo 5:21<\/span>; Phi 4:18<\/span>. The idea which is conveyed by our translators is, probably, derived from the discernment of the quality of objects by an acute sense of smell, and hence, they interpreted the word to denote an acute discrimination of any objects.<\/P> And he shall not judge after the sight of his eyes – <\/B>He sha 1 not judge of things by their external appearance. or with partiality. This is language which is applicable to a magistrate, and is spoken of the Messiah as the descendant of David, and as sitting on his throne as a ruler of his people. He who judges after the sight of his eyes, does it according to external appearances, showing favor to rank, to the rich, and the great; or judging as things appear without a close and careful inquiry into their true nature and bearings; compare Joh 7:24<\/span> : Judge not according to the appearance, but judge righteous judgment; Deu 1:16-17<\/span>.<\/P> Neither reprove – <\/B><\/span> yokiyach<\/I>. This word means to show, to prove; to correct, reprove, convince; to reproach, or censure; to punish; to judge, decide, etc. Here it is evidently used as synonymous with shall he judge in the former part of the parallelism – retaining the idea of a just judge, who decides not according to the hearing of the ears, but according to justice.<\/P> After the hearing of his ears – <\/B>Not by plausible statements, and ingenious defenses, but by weighing evidence, and by an impartial examination of the true merits of the case. This belonged to the Lord Jesus, because,<\/P> (1) He was never influenced by any undue regard to rank, honor, or office. His opinions were always impartial; his judgments without bias or favoritism.<\/P> (2) He was able to discern the true merits of every case. He knew what was in man, saw the true state of the heart, and, therefore, was not deceived or imposed upon as human judges are; see Joh 2:24-25<\/span>; compare Rev 2:28<\/span>; Joh 6:64<\/span>.<\/P><\/p>\n Isa 11:3<\/span><\/p>\n And shall make Him of quick understanding in the fear of the Lord<\/em><\/p>\n Of quick understanding in the fear of the Lord<\/strong><\/p>\n Of quick understanding in the fear of the Lord a word which relates to the power of smell or scent; He is to have that keen sense which the hound has when the game is not far away, and yet is deeply hidden; He is to know wisdom and right and truth as the thirsty hart smells the water brooks; or, by another etymology, He is to draw His breath in the fear of the Lord; i.<\/em>., the fear of the Lord is to be His native breath. Religion is to be no burden to Him, no superimposition which He must carry, whether He will or no; His religion is His breath, He will pray because He breathes, He will speak because He breathes; it is part of Himself, of His very nature; it belongs to a great system of voluntariness, which constantly and continually gives itself out for the benefit of those who are within the range of its influence. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n Christs penetrating insight<\/strong><\/p>\n This prediction was fully verified in our Lord Jesus Christ, who was of such quick discernment and acute understanding in the dispositions of the human heart, that He could infallibly determine with respect to mens characters, of which some memorable instances are recorded in the New Testament. Such was His penetrating sagacity that, at first sight, He could easily discover a true Israelite in whom was the fear of the Lord, from those that were wicked, hypocritical or formal, and destitute of this internal qualification (Joh 1:47-48<\/span>). He showed that He was perfectly acquainted with the character of the woman who was a sinner. According to this prophecy the Messiah, in admitting persons into His kingdom, was not to have respect to their external advantages, their descent or their riches, their reputation and condition in the world, or their exterior appearances of feigned piety; but to judge of them simply by their fear and reverence of the Lord, which forms the beauty of the inward man, and is inseparably connected with every other Divine grace and the exercises of dutiful obedience to God. (R. Macculloch.<\/em>)<\/p>\n<\/p>\n Christ and the fear of Jehovah<\/strong><\/p>\n Fear of Jehovah is fragrance to Him. It is not meant that He has as regards Himself pleasure in fear of God, but that fear of God when He perceives it in men is fragrance to Him Gen 8:21<\/span>); for the fear of God is a sacrifice of adoration, continually ascending to God. (F. Delitzsch.<\/em>)<\/p>\n<\/p>\n Religion quickens the intelligence<\/strong><\/p>\n 1. <\/strong>Those are most truly and valuably intelligent that are so in the fear of the Lord, in the business of religion; for that is both the foundation and topstone of wisdom. <\/p>\n 2. <\/strong>By this it will appear that we have the Spirit of God if we have spiritual senses exercised, and are of quick understanding in the fear of the Lord. Those have Divine illumination that know their duty and know how to go about it. <\/p>\n 3. <\/strong>Therefore Jesus Christ had the Spirit without measure, that He might perfectly understand His undertaking. (M. Henry.<\/em>)<\/p>\n<\/p>\n The fear of the Lord <\/strong><\/p>\n The fear of the Lord may here denote the devout affection of reverence, which arises in the mind by means of the contemplation of the grandeur and dominion, the power and righteousness, with the other Divine excellences of Jehovah. It adores His greatness; it venerates His purity; it respects His omniscience; it does homage to His goodness; it stands in awe of His power; it honours His justice, and is solicitous to avoid His displeasure. It is such a profound reverence for God as is accompanied with love, and a becoming concern to yield an exact obedience to all His commands; it resembles the affection which a dutiful son discovers towards his esteemed parent, and faithful subjects entertain for a good prince. (R. Maccolloch.<\/em>)<\/p>\n<\/p>\n Effects of the fear of the Lord<\/strong><\/p>\n When this principle reigns in the heart it produces the most powerful effects, and hath an extensive happy influence over all the purposes, affections, desires, and actions. It dispels the fear of man that bringeth a snare, and renders superior to all the threatenings and terrors of the world; it restrains from sin, and closely adheres to God and His ways; it renders cautious and circumspect, and proves the watchful guardian of the heart; it presides in every act of worship, and excites to the performance of every duty that may please the Lord. (R. Maccolloch.<\/em>)<\/p>\n<\/p>\n The relation of the fear of the Lord to other graces<\/strong><\/p>\n This filial fear and reverence of Jehovah is the fruit of the Spirit; the offspring of faith, whereby it is cherished; the concomitant of love, which preserves it from degenerating into slavish dread; the companion of hope, which it keeps from falling into presumption, whilst hope preserves fear from sinking into despair; it qualifies joy and keeps it from levity, whilst joy shows that fear is genuine, and of the right kind. (R. Maccolloch.<\/em>)<\/p>\n<\/p>\n And He shall not Judge after the sight of His eyes<\/strong><\/p>\n Christs impartial judgment<\/strong><\/p>\n Impartial judgment and equitable reproof are foretold to be administered by Him. In the exercise of His penetrating judgment He was impartially to pronounce upon the characters of those who were to be admitted to participate in the privileges of His people, to determine according to the perfect rules of equity the differences that might arise among them respecting their conduct and interests, to defend them from the injuries to which they might be exposed, and to avenge the wrongs which they sustained. (R. Maccolloch.<\/em>)<\/p>\n Shall make him of quick understanding, <\/B>Heb. he shall make him smell<\/I>, i.e. perceive, as that word is used, Jdg 16:9<\/span>; Job 39 25<\/span>; understand or judge, as it is explained in the next clause. Or, his smelling shall be. Smelling<\/I> is put for judging, because the sense of smelling, where it is quick and good, is more exact and sure in the judging of its proper objects, than the senses of seeing and hearing are. <\/P> In the fear of the Lord; <\/B>which is added, either, <\/P> 1. As the object of his judging; he is most perspicacious and judicious in the things which concern the fear, i.e. the worship and service of God, which he was to order and establish in his church. Or rather, <\/P> 2. As the rule and manner of his judging, as may be gathered from the opposite and following clause. So the sense is, He shall not judge rashly and partially, but considerately and justly, as the fear of God obligeth all judges to do. <\/P> He shall not judge, <\/B>of persons or causes. And judging<\/I> seems to be here synecdochically put for absolving or giving sentence for a person, as it is used Psa 7:8<\/span>,11<\/span>, and in many other places, because this is opposed to reproving in the next clause. <\/P> After the sight of his eyes; <\/B>according to outward appearance, as men must do, because they cannot search mens hearts, 1Sa 16:7<\/span>, or with respect of persons, but with righteous judgment<\/I>, which is opposed to judging by appearance<\/I>, Joh 7:24<\/span>. Reprove<\/I>, i.e. condemn or pass sentence against a person; for Christ is here supposed to be a Judge, and so he speaks of a judicial reproof. After the hearing of his ears<\/I>, by false or uncertain rumours or suggestions, but shall thoroughly examine all causes, and search out the truth of things, and the very hearts of men. <\/P> <\/p>\n 3. make him of quickunderstanding<\/B>literally, “quick-scented<\/I> in the fearof Jehovah”; endowed with a singular sagacity in discerning thegenuine principle of religious fear of God, when it lies dormant inthe yet unawakened sinner (Mat 12:20<\/span>;Act 10:1-48<\/span>; Act 16:14<\/span>)[HORSLEY]. But MAURER,”He shall delight<\/I> in the fear of God.” The Hebrew<\/I>means “to delight in the odors” of anything (Exo 30:38<\/span>;Amo 5:21<\/span>); “smell,”that is, “delight in.” <\/P> after . . . sight<\/B>accordingto mere external appearances (Joh 7:24<\/span>;Joh 8:15<\/span>; Jas 2:1<\/span>;1Sa 16:7<\/span>). Herein Messiah isrepresented a just Judge and Ruler (Deu 1:16<\/span>;Deu 1:17<\/span>). <\/P> reprove<\/B>“decide,”as the parallelism shows. <\/P> after . . . ears<\/B>bymere plausible hearsays, but by the true merits of each case (Joh 6:64<\/span>;Rev 2:23<\/span>).<\/P><\/p>\n And shall make him of quick understanding in the fear of the Lord<\/strong>,…. Or “cause him to smell the fear of the Lord” w; that is, to discern in whom it was: this is one effect of the Spirit’s resting upon him, and particularly as the spirit of understanding, and of the fear of the Lord, whereby he has a quick and sharp discerning of it; not merely of the grace of fear, so as to know what that is, and what the exercise of it; or so as to make it the rule of his actions, though all this is true; but so as to discern where and in whom it was, and was not; he could distinguish between him that feared God and him that feared him not; he knew Nathanael to be an Israelite indeed, in whom there was no guile, Joh 1:47<\/span> and the Scribes and Pharisees to be hypocrites, Mt 22:18<\/span>. As the Jews x understand this passage of the Messiah, and of his quick smell, as the word used signifies, or of his discerning of good and bad men, they make this to be a rule of judging the Messiah by; and accordingly made use of it with one that set up himself for the Messiah, and took the name of Barcochab, the son of a star, referring to Nu 24:17<\/span> and tried him whether he could discern a good man from a bad man; and because he could not, they rejected him as a false Messiah, and called him Barcoziba, the son of a lie y: compare with this Lu 7:39<\/span> where it may be seen the same notion obtained among the Jews in Christ’s time:<\/p>\n and, he shall not judge after the sight of his eyes<\/strong>; or according to the outward appearance, the external guise of sanctity and religion men might put on; as the Scribes and Pharisees were outwardly righteous before men, but not to Christ, who knew their hearts; they seemed to be somewhat to others, but nothing to him, because he judged not by appearances to the eyes:<\/p>\n neither reprove after the hearing of his ears<\/strong>; he needed no testimony of men, for he knew what was in men; nor did he regard the words of men, the boastings of a Pharisee, any more than his outward actions; nor would he reprove or condemn, nor will he, upon a human testimony.<\/p>\n w “et faciet odorari eum timorem Jehovae”, Munster, Vatablus; “et odorabitur timorem Jehovae”, Cocceius. x Zohar in Exod. fol. 31. 3. & 86. 1. Tzeror Hammor, fol. 62. 3. y T. Bab. Sanhedrin. fol. 93. 2.<\/p>\n And His regal conduct is regulated by this His thoroughly spiritual nature. ”And fear of Jehovah is fragrance to Him; and He judges not according to outward sight, neither does He pass sentence according to outward hearing.”<\/em> We must not render it: His smelling is the smelling of the fear of God, i.e., the penetration of it with a keen judicial insight (as Hengstenberg and Umbreit understand it); for herach <\/em> with the preposition Beth<\/em> has not merely the signification to smell (as when followed by an accusative, Job 39:25<\/span>), but to smell with satisfaction (like , to see with satisfaction), Exo 30:38<\/span>; Lev 26:31<\/span>; Amo 5:21<\/span>. The fear of God is that which He smells with satisfaction; it is reach nchoach <\/em> to Him. Meier’s objection, that fear of God is not a thing that can be smelt, and therefore that herach <\/em> must signify to breathe, is a trivial one. Just as the outward man has five senses for the material world, the inner man has also a sensorium for the spiritual world, which discerns different things in different ways. Thus the second David scents the fear of God, and only the fear of God, as a pleasant fragrance; for the fear of God is a sacrifice of adoration continually ascending to God. His favour or displeasure does not depend upon brilliant or repulsive external qualities; He does not judge according to outward appearances, but according to the relation of the heart to His God.<\/p>\n 3. And will make him sagacious. (180) The verb ריח, ( riach,) which is here put in the Hiphil conjugation, signifies literally to smell; but may also be explained in an active sense, as meaning to give a keen smell; which agrees better, I think, with this passage, so that this sagacity may be also included among the gifts of the Spirit. And this effect is peculiarly applicable to the person of Christ, namely, that far beyond what the godly are able to conceive, he is endowed with shrewd discernment for governing his people. We ought to attend, first of all, to the metaphor in the verb smell, which means that Christ will be so shrewd that he will not need to learn from what he hears, or from what he sees; for by smelling alone he will perceive what would otherwise be unknown. (181) <\/p>\n In the fear of the Lord. This phrase is viewed by the greater part of commentators as meaning that all the feelings of the heart will be manifest to Christ, so that he will easily judge who are the sincere worshippers of God. But let the reader inquire if it be not a more appropriate meaning, that the fear of God denotes a fixed rule of judging. He expressly distinguishes between the heavenly judgment of Christ and earthly judgments, in order to inform us, that the outward mask of holiness or uprightness is of no avail in his presence. <\/p>\n And he shall not judge after the sight of his eyes. The meaning is, “When we come to the judgment-seat of Christ, not only will outward actions be brought to trial after the manner of human governments, but the life of men will be examined by the standard of true godliness. It does not belong to man to penetrate into the hearts; and those whom we suppose to be very excellent men have frequently nothing but a hollow mask; but Christ judges not from outward appearance, (Luk 11:17<\/span>; Joh 2:25<\/span>,) for he thoroughly knows and searches our inmost thoughts. His judgment, therefore, is quite different from that of men, who, with all their acuteness and quick sagacity, fall into the most shameful mistakes.” Hence it follows that none can be the true worshippers of God but those whom Christ approves. They cannot obtain his approbation, unless they offer a pure and upright mind; for a false and hollow mask cannot deceive him. <\/p>\n (180) And shall make him of quick understanding. (Heb. scent, or smell.) — Eng. Ver. <\/p>\n (181) “ And his delight shall be in the fear of Jehovah. His delight, הריחו, ( haricho,) his snuffing up with pleasure, his pleasurable sensations. So the verb רוח ( riach) signifies, when followed by the preposition ב, as in Lev 26:31<\/span>, Amo 5:21<\/span>. The expression is equivalent to, but stronger than that of David in Psa 1:2<\/span>, בתורת יהוה חפצו, ( bethorath Yehovah Chephtzo,) in the law of the LORD is his delight. ” — Stock <\/p>\n (3) And shall make him of quick understanding . . .<\/strong>Better, he shall draw his breath in the fear of the Lord. <\/em>It shall be, as it were, the very air in which he lives and breathes. Some commentators, however, interpret he shall find a sweet savour. <\/em>The Hebrew word rendered understanding means primarily, as the margin shows, scent or smell, either as the organ or the object of perception.<\/p>\n He shall not judge after the sight of his eyes . . .<\/strong>Earthly kings are apt to judge according to the appearance (Joh. 7:24<\/span>), and the reports of interested or corrupt advisers, but the true King shall know what is in man (Joh. 2:25<\/span>), and judge righteous judgment.<\/p>\n 3<\/strong>. <\/strong> Shall make him <\/strong> The Spirit of Jehovah is still the subject. <\/p>\n Of quick understanding <\/strong> This is a peculiar expression. Literally, Of quick smell, <\/em> or his fragrance. <\/em> The meaning seems to be, that he breathes in the fear of the Lord, as in a sweet fragrance, the element natural to him. Normally he takes delight in it. Gracious deeds are to him the greatest pleasure. <\/p>\n Not judge after the sight of his eyes <\/strong> After the external appearance.<\/p>\n Neither reprove <\/strong> Nor shall he decide or judge. <\/p>\n After the hearing of his ears <\/strong> Or, by what sounds to the ear plausible <\/em> merely. If the fear of Jehovah is fragrance to him, all his faculties are quick discerners for him of what is true, right, and good.<\/p>\n Isa 11:3-4<\/span><\/em><\/strong>. <\/strong>And shall make him of quick understanding<\/em><\/strong><\/strong> We have here the oeconomy of the Messiah’s kingdom, with respect to his true subjects, and with respect to his adversaries: with respect to the former, we have, first, <\/em>the offices of this great teacher set forth, which are, 1 to found a kingdom, or to collect a people, over whom he should preside by the preaching of the Gospel; and 2nd, to rule that kingdom with righteousness and equity. The former part of the verse is rendered by Lowth, And he shall be of quick discernment in the fear of Jehovah. <\/em>The meaning is, that the Messiah, in collecting the people who should compose his kingdom, shall principally regard in them this quality of fear or reverence for the Lord; and, with the greatest sagacity and perspicuity of judgment, shall discern and separate those subjects in whom he finds this quality; not suffering that judgment to be deluded by the external appearance <\/em>of truth or honesty, or by any prejudice of public report; by penetrating into the interior recesses of the mind by his prophetic spirit, he shall discriminate all error, the good from the bad, the pious and sincere from the impious and hypocritical: for an example of this in the Messiah, see Joh 1:48-49<\/span>. With respect to his adversaries it is added, that he shall smite the earth with the rod of his mouth; <\/em>by which is meant, that by his sacred doctrine he shall convince the earthly and carnal of the iniquity of their ways, and of that future and dreadful punishment reserved for those who despise his instructions, and continue in the practice of sin: or, according to others, these words denote the judgments which the Messiah, the great prophet, should not only denounce, but also inflict on the obstinate and professed enemies of his kingdom. See Rev 11:5-6<\/span>. Luk 19:14<\/span>; Luk 19:27<\/span>; 2Th 2:8<\/span> and Vitringa. <\/p>\n In the Hebrew the quick understanding seems more particularly to apply to the sense of smelling; intimating that the perception of Christ should be peculiarly so, and totally different from all others. Let the Reader look into the gospel, and mark the numberless instances in the ministry of Jesus, in his discerning the thoughts of the heart: Joh 2:24-25<\/span> ; Rev 2:23<\/span> . And what a lovely testimony the Prophet adds of this, when saying, that he shall not judge after the sight of his eyes: to show that he forms not his standard of decision by what men say, or by the outward appearance of things, as earthly judges do, and indeed can do no other. But his judgment shall be, because he readeth the heart. How sweet the thought, to his poor, and to his meek in the earth! Think of it, I beseech you, ye that are poor and exercised; and let this precious view of your Jesus always bring comfort with it!<\/p>\n <\/p>\n <\/em><\/p>\n Isa 11:3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:<\/p>\n <\/em><\/p>\n Ver. 3. And shall make him of quick understanding.<\/strong> ] Heb., It shall make him scent or smell – sc., <\/em> by a singular sagacity and sharpness of judgment in smelling out a hypocrite, as Simon Peter did Simon Magus, who had deceived Philip, even unto baptism; but Peter soon found him out: how much more will Christ? His sharp nose easily discerneth and is offended with the stinking breath of the hypocrite’s rotten lungs, though his words be never so scented and perfumed with shows of holiness. So for the innocence of the godly, when “being defamed they pray” as Paul, apologise and cannot be heard, as the primitive Christians; Christ will “bring forth their righteousness as the light, and their judgment as the noonday.” Psa 37:6 <\/p>\n <\/p>\n And he shall not judge after the sight of his eyes.<\/strong> ] He cannot be deceived, as knowing all hearts, and as having all things naked and dissected before his eyes. Heb 4:13 <\/em> Mat 9:12 <\/em> Joh 2:24 Others judge by relation of others, and secundum allegata et probata<\/em> – not so Jesus Christ; but he shall always proceed upon his own knowledge, and so pass a most righteous sentence. Oecolampadius thinks the prophet here alludeth to Solomon’s sentence passed on the two harlots. 1Ki 3:16-28 <\/p>\n shall make Him of quick understanding. Or, His delight shall be; or, the reverence of Jehovah shall be fragrance to Him. Compare Gen 8:21. Lev 26:31. <\/p>\n and. Some codices, with two early printed editions, Aramaean, Septuagint, and Vulgate, omit this “and”. <\/p>\n not judge, &c. Compare 1Sa 16:7. <\/p>\n reprove = administer judgment. <\/p>\n fear <\/p>\n (See Scofield Psa 19:9). <\/p>\n shall make him: Isa 33:6, Pro 2:5, Pro 2:9, Luk 2:52 <\/p>\n understanding: Heb. scent, or, smell, Job 12:11, Job 34:3, Phi 1:9, Phi 1:10, Heb 5:14 <\/p>\n and he shall not: 1Sa 16:7, 2Sa 14:17, 1Ki 3:9, 1Ki 3:28, Joh 7:24, Joh 8:15, Joh 8:16, 1Co 2:13-15, 1Co 4:3-5 <\/p>\n Reciprocal: Lev 13:6 – pronounce Deu 13:14 – General 2Sa 14:8 – I will give 2Ch 19:9 – in the fear Psa 50:4 – judge Psa 58:1 – Do Psa 72:2 – He shall Psa 96:10 – judge Psa 99:4 – strength Psa 110:6 – judge Isa 2:4 – And he Isa 9:7 – to establish it Isa 32:15 – the spirit Isa 42:3 – he shall Isa 52:13 – my servant Eze 45:8 – and my princes Eze 46:18 – the prince Mic 3:8 – I am Mic 4:3 – he shall judge Zec 8:16 – execute the judgment of truth and peace Joh 5:30 – I judge Act 1:2 – through Act 2:3 – sat Act 9:31 – and walking Rom 16:19 – yet 1Co 12:8 – is given 1Co 14:20 – not Jam 3:13 – endued Jam 3:17 – the wisdom Rev 19:11 – and in<\/p>\n Isa 11:3. And shall make him of quick understanding Hebrew, , shall make him of quick scent, smell, or perception; or, of quick discernment, as Bishop Lowth renders it; in the fear of the Lord In things which concern the worship and service of God, and every part of religion. Or the meaning may be, He shall not judge rashly and partially, but considerately and justly, as the fear of God obliges all judges to do. And he shall not judge Of persons, things, or causes; after the sight of the eyes According to outward appearance, as men do, because they cannot search mens hearts; neither reprove Condemn, or pass sentence against any person; after the hearing of the ears By uncertain rumours or suggestions, but shall thoroughly examine all causes, and search out the truth of things, and the very hearts of men. It implies also, that, in collecting the people who shall compose his kingdom, he shall principally regard in them this quality of fear, or reverence for the Lord; and with the greatest sagacity and perspicuity of judgment, shall discern and separate those subjects in whom he finds this quality; not suffering that judgment to be deluded by the external appearance of truth or honesty, but, penetrating into the interior recesses of the mind by his prophetic spirit, he shall discriminate truth from error, the good from the bad, the sincere and pious from the hypocritical and impious. All the churches shall know, says he, that I am he who searcheth the reins and the hearts.<\/p>\n The coming "David" would also delight in fearing the Lord, not fearing Him out of dread, much less, lacking respect for Yahweh. He would make decisions on the basis of reality rather than appearances, having the ability to see through issues. Such abilities demand more than a merely human ruler (cf. Joh 18:36-38). An earlier Messiah passage (Isa 9:6) showed Him to be divine, but this one presents Him as a dependent human being, "a combination that requires the Incarnation for its explanation." [Note: Grogan, p. 87.] <\/span><\/p>\n And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 3. and shall make him Lord ] The best translation is that of R.V. and his delight shall be in the fear of … Continue reading “Exegetical and Hermeneutical Commentary of Isaiah 11:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17898","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17898","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17898"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17898\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17898"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17898"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17898"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"