The Spirit of the LORD will rest on Him--the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and the fear of the LORD.
by measure, but without measure - the fullness of God dwelling in him (Colossians 1:19; Colossians 2:9). Compare the beginning of our Lord's sermon at Nazareth: "The Spirit of the Lord is upon me" (Luke 4:18). The point suggested is that God's enduements are always in precise adaptation to a man's work. Here, in relation to Christ, the "qualities are arranged in three pairs, but all spring from one Source, the Spirit of Jehovah, which rests permanently upon him. They are
(1) moral and intellectual clearness of perception;
(2) the wisdom and bravery which befit a ruler;
(3) a knowledge of the requirements of Jehovah, and the will to act agreeably to this knowledge" (Cheyne).
Christ was a Teacher, Healer, Example, Savior, Head of a spiritual kingdom. As fitting him for these positions and offices, he was endued with -
I. WISDOM. The special gifts of the ruler, as called to judge difficult, complex cases. In its highest form implying comprehension of the secret things of God.
II. UNDERSTANDING. Or keen, quick discernment; the sagacity which discovers the right thing to do, and the right word to say, in all human relationships.
III. COUNSEL. The power to form wise plans; the clear purpose which fits a king for the exercise of sovereignty. "He shall know how to administer the affairs of his spiritual kingdom in all the branches of it, so as effectually to answer the two great ends of it - the glory of God, and the welfare of the children of men."
IV. MIGHT. The ability to carry plans into execution. With men we often find a divorce between the skill to plan and the power to execute.
V. FEAR OF GOD. The disposition which keeps us ever anxiously watching for, and resolved to do, God's will. The reverence and faith which is the beginning of all wisdom. Illustrations of each may readily be found in the life of the Lord Jesus; and it may be urged that all these enduements brought him the power that lies in righteousness - the power
(1) to wither all evil;
(2) to nourish all good. - R.T.
And the spirit of the Lord shall rest upon Him.רוּחַ ה is the Divine Spirit as the bearer of the whole fulness Divine powers. Then follow in three pairs the six spirits comprehended by רוח ה , 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.
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 SAVIOUR'S PREACHING.
(E. P. Marvin.)
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 God's wisdom and God's love, or that God's justice and God's 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 God's 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 child's 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.)
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 God's 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.)
(J. Parker, D. D.)
(F. Platt, B. D.)
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 Victoria's 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 Isaiah's declaration of the Spirit's 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.)on: — 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.)
(F. Platt, B. D.)
(H. W. Beecher.)
LinksIsaiah 11:2 NIV
Isaiah 11:2 NLT
Isaiah 11:2 ESV
Isaiah 11:2 NASB
Isaiah 11:2 KJV
Isaiah 11:2 Bible Apps
Isaiah 11:2 Parallel
Isaiah 11:2 Biblia Paralela
Isaiah 11:2 Chinese Bible
Isaiah 11:2 French Bible
Isaiah 11:2 German Bible
Isaiah 11:2 Commentaries