And he shall be filled with the spirit of the fear of the Lord. He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears.

“The Scripture says that these enumerated powers of the Spirit have come on Him, not because He stood in need of them, but because they would rest in Him, i.e., would find their accomplishment in Him, so that there would be no more prophets in your nation after the ancient custom: and this fact you plainly perceive. For after Him no prophet has arisen among you.”

“Moreover, the apostle Paul says, "Having the same Spirit; as it is written, 'I believed, and therefore have I spoken'; we also believe, and therefore speak." He is therefore one and the same Spirit who was in the prophets and apostles, except that in the former he was occasional, in the latter always. But in the former not as being always in them, in the latter as abiding always in them; and in the former distributed with reserve, in the latter entirely poured out; in the former given sparingly, in the latter liberally bestowed; not yet manifested before the Lord's resurrection, but conferred after the resurrection. For, he said, "I will ask the Father, and he will give you another Advocate, that he may be with you for ever, even the Spirit of truth." And, "When he, the Advocate, shall come, whom I shall send to you from my Father, the Spirit of truth who proceeds from my Father." And, "If I do not go away, that Advocate shall not come to you; but if I go away, I will send him to you." And, "When the Spirit of truth shall come, he will direct you into all the truth." And because the Lord was about to depart to the heavens, he gave the Paraclete out of necessity to the disciples; so as not to leave them in any degree orphans, which was hardly desirable, and forsake them without an advocate and some kind of protector.For this is he who strengthened their hearts and minds, who marked out the Gospel sacraments, who was in them the enlightener of divine things; and they being strengthened, feared, for the sake of the Lord's name, neither dungeons nor chains, nay, even trod under foot the very powers of the world and its tortures. For they were henceforth armed and strengthened by the same Spirit, having in themselves the gifts which this same Spirit distributes and appropriates to the church, the spouse of Christ, as her ornaments. This is he who places prophets in the church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, often discrimination of spirits, affords powers of government, suggests counsels and orders and arranges whatever other gifts there are of charismata.… This is he who, after the manner of a dove, when our Lord was baptized, came and abode upon him, dwelling in Christ full and entire, and not maimed in any measure or portion; but with his whole overflow copiously distributed and sent forth, so that from him others might receive some enjoyment of his graces: the source of the wholeness of the Holy Spirit remaining in Christ, so that from him might be drawn streams of gifts and works, while the Holy Spirit dwelt richly in Christ. For truly Isaiah, prophesying this, said, "And the Spirit of wisdom and understanding shall rest upon him, the Spirit of counsel and might, the Spirit of knowledge and piety; and the Spirit of the fear of the Lord shall fill him." This selfsame thing also he said in the person of the Lord himself, in another place. "The Spirit of the Lord is upon me; because he has anointed me, he has sent me to preach the gospel to the poor."”

“So, then, the Holy Spirit is the river, and the abundant river, which according to the Hebrews flowed from Jesus in the lands, as we have received it prophesied by the mouth of Isaiah. This is the great river that flows always and never fails. And not only a river, but also one of copious stream and overflowing greatness, as also David said: "The stream of the river makes glad the city of God."60For neither is that city, the heavenly Jerusalem, watered by the channel of any earthly river, but that Holy Spirit, proceeding from the fount of life, by a short draught of whom we are satiated, seems to flow more abundantly among those celestial thrones, dominions and powers, angels and archangels, rushing in the full course of the seven virtues of the Spirit. For if a river rising above its banks overflows, how much more does the Spirit, rising above every creature, when he touches the low-lying fields of our minds, as it were, make glad that heavenly nature of the creatures with the larger fertility of his sanctification. And let it not trouble you that either here it is said "rivers" or elsewhere "seven Spirits," for by the sanctification of these seven gifts of the Spirit, as Isaiah said, is signified the fullness of all virtue; the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of God. One, then is the river, but many the channels of the gifts of the Spirit. This river, then, goes forth from the fount of life.”

“Scripture testifies that "a great and strong angel exclaimed in heaven: Who is worthy to open the book and to break its seal? No one was able to open the book or to look at it, neither in heaven nor on earth nor under the earth." John wept and lamented that none of all the rational creatures in the universe was found worthy to open the book to look at it. One of the elders consoled John as he wept and said, "Do not cry, John. Behold, the Lion from the tribe of Judah, the root of David, was victorious in opening the book and breaking its seal." What, I ask, is this book which no one was ever able to receive from the hand of the living, except "he who walks without sin and does justice"? It is not enough that he walk without sin or that he be a lamb, but he must be a slain lamb who crowned purity with the witness of the passion of life, having seven horns and seven eyes, which are the seven spirits of God. These undoubtedly are "the Spirit of wisdom and understanding, the Spirit of counsel and strength, the spirit of knowledge and piety, and the Spirit of the fear of the Lord." What, therefore, is this book? It is the book of judgment, I believe. For "the Father judges no one but has given all judgment to the Son."”

“About this text you should first take care to observe that Isaiah does not say that "the spirit of fear shall rest upon him" but "shall fill him." The power of it is so abundant that if once it possesses a person in its strength, it possesses his mind to the exclusion of all else. Linked with the charity that never fails, it fills and permanently possesses the soul whom it has seized, and it cannot be lessened by the temptations of any this-worldly happiness.”

“For there are seven sons born to us, when by the conception of good intent the seven virtues of the holy Spirit spring up in us. Thus the Prophet particularizes this inward offspring, when the Spirit renders the mind fruitful, in these words: "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 piety, and the spirit of the fear of the Lord shall fill him." So when by the coming of the Holy Spirit there is engendered in each of us, wisdom, understanding, counsel, might, knowledge, piety, and the fear of the Lord, something like a lasting posterity is begotten in the mind, which preserves the stock of our nobility that is above unto life, for so much the longer as it allies it with the love of eternity.”

“And he shall be animated by the fear of the Lord He shall be filled with the fear of the Lord. [ed enos mera il luy in O.F., and He shall be enlivened.] and neither with the sight of his eyes shall he judge For, with the wisdom of the Holy One, blessed be He, which is within him, will he know and understand who is innocent and who is guilty.”

“והריחו And his enquiry. The ear is sometimes deceived in hearing sounds, which are only imaginary; the eye, too, sees things in motion, which in reality are at rest; the sense of smell alone is not deceived. He will properly investigate the question before him by his piety; he will not judge according to what he seems to see or to hear, because the testimony of the witnesses might be false. The rebuking and judging mentioned in this verse are privileges of royalty.”

“And there shall come forth a rod out of the root. Having set down the destruction of the adversary, the reintegration of the people is promised, who had been divided into two tribes and ten. And it is divided into two parts. In the first the restorer is described; in the second the restoration is promised, at "and it shall be in that day." This chapter, however, is expounded in three ways. For Jerome and all our saints expound it of the restoration accomplished through Christ, and of Christ, so that it is spoken figuratively. Certain masters expound it of Hezekiah or Josiah, likewise taking the letter figuratively. The Jews expound it of their Messiah, whom they await, wishing to understand everything according to the letter. But this last is foolish and fabulous; the second is forced; but the first is simply true. And therefore, following that one, we shall touch on the others from the side. The first part is therefore divided into three. In the first the restorer Christ is described as to his nativity; in the second as to his holiness, at "and he shall rest"; in the third as to his dignity, at "in that day," "the root." Concerning the first he touches on two things: the coming-forth of the mother from the royal line or lineage: "there shall come forth a rod" — a rod to which no shoot has clung — "from the root of Jesse": literally, from the lineage of Jesse, who was the father of David. Numbers 24: a star shall rise out of Jacob, and a rod shall spring up from Israel. As to the coming-forth of the son from the virgin mother, "and a flower" — Christ. Song of Songs 2: I am the flower of the field, and the lily of the valleys. "He shall ascend," because he who comes from heaven is above all. John 3. Hence below, chapter 19: behold the Lord shall ascend upon a swift cloud, and shall enter into Egypt, and the idols of Egypt shall be moved. "From the root of Jesse." Jeremiah 23: I will raise up to David a just shoot, and a king shall reign, and shall be wise, and shall execute judgment and justice on the earth. Whereas he ought to have said "of the rod," he says "of the root," in order to exclude two heresies. One of which said that Christ did not have true flesh; the other said that Christ had true flesh, but that it was not propagated from Adam and from his parents and the others, but was created in the blessed Virgin by God; or that it came distinct from the first parents, like a certain light, never infected by the contagion of original sin. All of this is excluded by the fact that he is said to arise from the parents of the Virgin, as a flower from a root. The Jews say that the flower and the rod are referred to Christ; and he is called a rod on account of power and the scourging of the wicked, and a flower on account of the honorableness and consolation of the good. Jerome says that from this passage is taken what is said in Matthew 2: he shall be called a Nazarene, that is, flowering. Those who expound it of Josiah and Hezekiah expound similarly. And they say that they are said to descend from Jesse and not from their nearest parents, because to David the promise was made of the confirmation of the kingdom in his sons. It should be noted, on that word, "there shall come forth a rod," that the Blessed Virgin is called a rod: first, as consoling in tribulations. Exodus 14: but lift thou up thy rod, and stretch forth thy hand over the sea, and divide it, that the children of Israel may walk in the midst of the sea on dry ground. Second, as bearing fruit. Numbers 17: Moses found that the rod of Aaron, in the house of Levi, had budded, and, the buds swelling, flowers had burst forth. Third, as satisfying. Numbers 20: and when Moses had lifted up the rod, striking the rock twice, waters came out most abundantly, so that the people and the cattle drank. Fourth, as scourging. Numbers 24: a star shall rise out of Jacob, and a rod shall spring up from Israel, and shall strike the chiefs of Moab. Fifth, as watching. Jeremiah 1: I see a watching rod. Note, on that word, "and a flower from the root," that Christ is called a flower: first, on account of Mary's purity. Song of Songs 1: behold thou art fair, my love. In the same place: behold thou art fair, my beloved. And below, Song of Songs 2: I am the flower of the field, and the lily of the valleys. Second, on account of the ease of being harmed by the wind. Job 15: he shall be hurt as a vine in its first flower. Third, on account of the sweetness of fragrance. Ecclesiasticus 39: bloom, flowers, etc. Fourth, on account of the beauty of comeliness. Ecclesiasticus 50: as a rainbow shining amid the clouds of glory, and as the flower of roses in the days of spring. Fifth, on account of the certainty of fruit. Ecclesiasticus 24: I, as the vine, have brought forth the sweetness of fragrance, and my flowers are the fruit of honor and honesty. "And he shall rest." Here he describes him as to holiness, in three respects. First, as to the habits of necessity; second, as to the rightness of his work, at "not according to sight"; third, as to the effect of that rightness, at "the wolf shall dwell." His perfection as to gratuitous habits is shown in three ways. First, as to rest, "he shall rest," because grace was not increased in him. Jeremiah 31: a woman shall compass a man — nor was it interrupted by fault. 1 Peter 2: who did no sin, neither was guile found in his mouth — nor was it disturbed by the battle of the flesh, because without original sin. Job 3: let him wait for light, and see none; nor the rising of the dawn. John 1: he upon whom you shall see the Spirit descending and remaining upon him, he it is who baptizes. As to multitude, in the universality of the gifts, "the spirit of wisdom." For although all the gifts of sanctifying grace are infused at once, nevertheless no other has had the perfect use of all of them; wherefore of all of them it is thus said (Ecclesiasticus 44): there was not found the like to him. Nor as to all the gratuitously given graces. 1 Corinthians 12: to one indeed, by the Spirit, is given the word of wisdom; and to another the word of knowledge, according to the same Spirit; to another, faith, in the same Spirit, etc. But Christ had all of them perfectly: for God does not give the Spirit by measure. John 3. As to fullness, because he was perfect in every grace; which is noted in that he says, "he has filled." John 1: we saw him full of grace. Concerning all these, Colossians 2: in him dwells the fullness of the Godhead bodily. For the clarification of what is said here, it is necessary to look at five things concerning these gifts. First, how they differ from the virtues, the beatitudes, and the fruits; second, concerning their number; third, concerning their order; fourth, how they are in Christ; fifth, how they are attributed to the Holy Spirit. Concerning the first, it must be known that, as Gregory says, the gifts are given as an aid to the virtues, by which the powers of the soul are perfected to acts proportioned according to the measure of human acts; as faith, which makes one see through a glass and in a riddle. Now there is a twofold imperfection of virtue. One is accidental, which arises from the indisposition of the one possessing it, from which indisposition it remains in the subject; and this defect is removed by the increase of the virtue. The other defect is of itself, on the part of the habit itself; as faith, according to its disposition, is continually imperfect, because it is enigmatic. And this defect is removed by a higher habit, which is called a gift, because it, as it were, exceeds the measure of human operation, being given by God; as the gift of understanding, which makes one to behold, in some way, clearly and limpidly, the things that belong to faith. But the operation proceeding from a virtue perfected by a gift is called a beatitude; which is nothing other than operation according to perfect virtue, as the Philosopher says; as it is said, Matthew 5: blessed are the clean of heart, for they shall see God. Now delight necessarily follows such an operation, because delight is the unimpeded operation of one's own habit, as the Philosopher says: and according to this it is called a fruit. Hence Ambrose says, on that text of Galatians 5, "but the fruit," etc., that they are called fruits inasmuch as they refresh minds with sincere love. Concerning the second, it must be known that the number of these can be taken in three ways: for the gifts perfect either by withdrawal from evil, and thus fear; or by approach to the good, and thus either according to the contemplative life, or according to the active. If according to the contemplative: either according to the contemplation of the end, and thus it is wisdom, which concerns the highest causes; or of those things that are for the end, and thus it is understanding; as concerning created spiritual substances, and the things that pertain to them. If according to the active: either as to those things to which all are bound, and thus the one executing is piety, which is benevolence towards those who are joined to us by faith or by the image of God, and the one directing is knowledge; or concerning those things to which not all are bound, and the one executing is fortitude, that one may expose oneself to difficult things, and the one directing is counsel. From this the answer to the third is now clear: for they are ordered first according as they are perfections; and this order is considered according to the going-forth of the gifts from the giver, and not according as they are received. Again it is clear that wisdom directs understanding, because it belongs to the wise man to order; and by the first things one is regulated in the second, just as metaphysics regulates the other sciences, counsel fortitude, knowledge piety, fear all of them, because the same thing directs both the approach to the good and the withdrawal from evil. Concerning the fourth, it must be known that Christ had these gifts according to their most excellent uses, according to which they are had in the homeland. For he did not have servile fear, so as to fear punishment, or filial fear, so as to fear sinning, but chaste fear, which is of reverence. Hebrews 5: he was heard for his reverence. And likewise it is clear concerning the others. But it is said specially that he filled him with the spirit of fear, lest, from the greatness of his gifts, he be believed proud, like the first Angel, of whom it is said, Ezekiel 28: in the multitude of thy wisdom (or of thy trading) thy inward parts are filled with iniquity. Or because he had come to save through humility. Or because in this he wished to be imitated. Matthew 11: learn of me, because I am meek and humble of heart. Concerning the fifth, it must be known that if these gifts are considered according to their proper natures, as knowledge, inasmuch as it is knowledge, then certain ones are appropriated to the Son which pertain to the perfection of the intellect; certain ones to the Holy Spirit which pertain to the perfection of the affection; although all of them are, in common, gifts of the whole Trinity. But if they are considered inasmuch as they have the nature of a gift, thus all are attributed to the Holy Spirit, who is the first gift, in whom all gifts are given. Likewise, also, if they are considered as to the principle of the motion of such gifts, which is love; for the goodness of God (as Dionysius says) is diffusive of all things that are received in creatures from God, which is appropriated to the Holy Spirit. But others refer this to the holiness of Josiah and Hezekiah, the Jews to Antichrist. "Not according to sight." Here he shows his holiness as to the rightness of his work; and especially in judging, because this is the work of a king. Hence he shows three things. First, skill in discerning; second, justice in executing, at "but he shall judge"; third, constancy in persevering, at "and justice shall be." He says, therefore, as to the first: "not according to the sight" of the eyes, the exterior ones, "nor according to the hearing" of the ears, the exterior ones, as in Matthew 22, to those saying: Master, we know that thou art true. John 2: he did not need that any should give testimony to him of man, for he himself knew what was in man. And this cannot be expounded of a mere man, as it is said, 1 Kings 16: man sees the things that appear outwardly, but God beholds the heart. And therefore they said discerningly, John 16: now we know that thou knowest all things. Others, however, expound it in a forced way of those kings: because they will not judge, according to flatteries, the things that appear at first sight, but will diligently inquire into the truth of the cause. "But he shall judge." Here justice in executing is shown. And first as to the good, distributing to them their right, "he shall judge," in the day of judgment, and also now. John 5: the Father has given all judgment to the Son. "The poor," concerning whom Matthew 5: blessed are the poor in spirit, for theirs is the kingdom of heaven. Second, as to the wicked: and first as to the members: "he shall strike the earth," that is, earthly men, "with the rod of his mouth" — depart, ye cursed, Matthew 25; woe to you, Scribes, etc., Matthew 23 — as to the head: "with the spirit of his lips," that is, with his indignation expressed in words, "the wicked one," Antichrist. 2 Thessalonians 2: the man of sin shall be revealed, the son of perdition, who opposes and is lifted up above all that is called God, or that is worshipped. Or, the Devil. John 12: now is the judgment of the world, now shall the prince of this world be cast out. And all this can be expounded literally of those kings who were just, and who by their commands put the wicked to death. "And justice shall be." Here constancy in persevering is set down. "And justice," which he will observe in his judgments, shall be "the girdle of his loins," that is, the sword with which he will fight; and "faith," the confidence in God by which he will prevail; and this refers both to Christ and to those kings. Or, the girdle of the loins, because it clings firmly to a man, and girds the whole man on every side: or, justice in the equity of the deed, fidelity in the manner of doing it. Ephesians, last chapter: have your loins girt about. Or, "justice" refers to the just; "faith" to the faithful; and thus only to Christ, Jeremiah 13: as the girdle sticks close to the loins of a man, so have I glued to myself the whole house of Israel. From this Jerome argues against the Hebrews that not everything can be understood as the words sound. "The wolf shall dwell." Here is set down the effect of rightness, which consists in an abundance of peace: which he shows as to two things. First, as to the gentleness of the great; second, as to the security of the little ones, at "and he shall delight." Gentleness is shown as to three things. As to dwelling: "the wolf," rapacious, "with the lamb," the innocent one — and conversely, because it will follow his innocence; "the leopard," cunning, "with the kid," the simple one; "the calf," a kind of strong animal, "and the lion," a kind of strong and fierce animal; "the sheep," a kind of weak animal — all together will be in unity: where there is not male and female, Gentile and Jew, circumcision and uncircumcision, barbarian and Scythian, bond and free; but Christ is all, and in all. Colossians 3. Which was signified in the ark of Noah, where there were all the animals of both kinds: Genesis 7. Second, as to government: "a little child" — Peter, the fisherman. Above, chapter 8: behold, I and my children, in the bedchamber. 1 Corinthians 1: God has chosen the foolish things of the world, that he may confound the wise, and contemptible things, that he may confound the strong. "He shall drive," that is, he will lead to the kingdom, like a leader. Third, as to eating, in two ways: as to the conformity of food, "the calf," which eats grass, a clean animal, "the bear," which tears flesh, and is not a clean animal — "they shall feed together," with the same food, the word of God. "Their young," that is, their families, "shall rest together," that is, in conformity, as to eating, or the food of the sacraments. 1 Corinthians 10: they ate the same spiritual food. Second, as to the humility of food: "the lion," the king, "as an ox," the rustic, "straw" — rough teaching, or, literally, the food of abstinence. Job 39: will the rhinoceros be willing to serve thee, or will he stay at thy crib? But this seems to be more expressly kept in the religious life, where men of different age and condition live unanimously, that is, in conformity. Psalm 67: who makes men of one mind to dwell in a house. Others hold that this was fulfilled in the time of those kings, when the greater lived in peace with the lesser. The Jews say that all these things will literally come to pass in the times of Antichrist. "And he shall delight." Here he shows the security of the little ones; and he sets down three things: their confidence, in that, against horror, he sets down joy: "over the holes of the asp," that is, over the tribulations that the Devil or a tyrant will send, and as soon as one has begun to be nourished with the milk of the doctrine of faith. Romans 5: and not only so, but we also glory in tribulations, knowing that tribulation works patience. Or, in the converting of evil ones. Apocalypse, last chapter: he that hears, let him say, Come. Against flight, which is indicative of fear, he sets down the boldness of attacking; "he that shall be weaned," now using solid food, "shall do more," in that he shall put his hand into the den of the basilisk, that is, of the Devil, who is king over all the children of pride: Job 41. Because he will confidently expose himself to the persecutions of tyrants, as many martyrs have done. Job 39: he exults, he boldly goes forth to meet armed men. Or it is referred to preachers, who put forth the hand of preaching to the conversion of sinners. Or, from the breasts of newness and pleasure, because novices rejoice in this. Second, he sets down the powerlessness to harm. "They shall not hurt" — "in the holy mountain," that is, the Church — except those who are willing. Luke 10: behold I have given you power over all devils. Mark, last chapter: and these signs shall follow them that believe: they shall speak with new tongues, they shall take up serpents. Third, he sets down the cause of both: "because the earth is filled with the knowledge of the Lord." Psalm 18: their sound has gone forth into all the earth. Ecclesiasticus 24: I, wisdom, have poured out rivers. The Jews expound all this as literally fulfilled. Others say that by this it is signified that, in the times of those kings, the little ones boldly entrusted themselves to those who had previously been plunderers and (cruel). "In that day" — here he sets down the honoring. "For a sign," of the cross, by which those who take it up are saved. John 12: if I be lifted up from the earth, I will draw all things to myself. Below, chapter 49: behold I will lift up my hand to the nations, and exalt my standard to the peoples. "Him shall the Gentiles beseech." Psalm 71: all kings shall adore him, all nations shall serve him. "His sepulcher shall be glorious": it will be venerated by all. Hence it is signified through the sepulcher that he made in Modin as an everlasting monument, that it might be seen by all who pass by: 1 Maccabees 13. Others expound this of Josiah, because he was buried in the sepulchers of the kings. "And it shall be in that day." In this part he promises the restoration of the people as to three things. First, as to their liberation; second, as to the condition of those liberated, at "and it shall be taken away"; third, as to the preparation of the liberation, at "and he shall lay waste." Concerning the first he does two things. First he promises the liberation; second he describes the manner of the liberation, at "and the Lord shall lift up." Some expound this of the liberation from the captivity of Babylon, when he took possession of them, snatching them from the servitude of Babylon; and it is called "second" with respect to the first liberation, by which he led them out of the servitude of Egypt. For, when Nebuchadnezzar was laying them waste, various peoples had led them away as captives and as slaves, and, many having been killed, the remainder were gathered together by the command of the king of Tyre, as is read in Esdras 1. But it is better expounded of the liberation accomplished through Christ: for thus it agrees with what precedes. "In that day," namely when he shall have stood for a sign of the peoples, "he shall add" a second time, through the apostles, because the first time he preached in person. "The remnant," because the remnant shall be saved: in which is noted the holiness of the converted Jews, and of the multitude of the Gentiles. Concerning which, Micah, last chapter: I have become as one that gleans in autumn the grape-clusters of the vintage. "Phetros" is a region, having its name from one of the sons of Abraham; "Elam," a city of Persia; "Emath," Antioch; "Sennaar," a place in Chaldea: Jeremiah 30. Or, a second time, at the second coming, when through the preaching of Elijah the hearts of the sons shall be turned to the fathers: Malachi, last chapter. Romans 11: in part has happened in Israel, etc. "And he shall lift up." Here he sets down the manner of the liberation, as to the first exposition. "He shall lift up a sign," that is, the edict of the king of Tyre. "The fugitives of Israel," who at the letters of Hezekiah came into Jerusalem, and joined themselves to the two tribes, and with them were taken captive, and with them were liberated. Or, the sign of the cross, as to the second exposition, "and he shall gather together the fugitives." Acts 13: to you it behooved us first to speak the word of God; but because you reject it (...) behold, we turn to the Gentiles. Or, "a sign," of some miracle, through which they will be converted to the preaching of Elijah. Below, chapter 49: behold I will lift up my hand to the nations, and exalt my standard to the peoples. "And it shall be taken away." Here the condition of those liberated is shown. And first, as to concord, against the hatred that was between Ephraim and Judah. "And the envy shall be taken away," that is, the hatred. This was fulfilled at the return from captivity, according to the first exposition. Or, as to the unity of faith, according to the second. Or it will be fulfilled in the future, as to the third. Concerning this concord, Jeremiah 3: the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north, to the land which I gave to your fathers. Second, as to power in the subjugation of enemies, either as it was literally in the times of the Maccabees, as to the first; or through the preaching of the apostles, as to the second; or as to the prosperity which the Lord will also give to him in the future. "They shall fly," as it were swiftly striking, "upon the shoulders of the Philistines," to be scourged, by the sea, because they are near the sea, and this as to the first and the third. "Together," with them now conquered, "they shall spoil the children of the east," the Assyrians. This is not read as having happened in the time of the Maccabees. Or, they shall spoil by sea, because the Philistines abound in ships. "Edom and Moab," who were formerly enemies, "shall fulfill the commandment of their hand"; they will not wait for another to act according to the command: in which a great exaltation is noted. "And the children of Ammon": all these were great adversaries. Below, chapter 49: they shall come, etc. Or, "they shall fly," out of desire of preaching, over the sea: because the apostles, by ship, over the sea, arrived at many nations. Or, by these peoples which he names, he means all peoples. Below, chapter 60: who are these that fly as clouds? "The commandment of the hand," because they taught by word and by example. "And he shall lay waste." Here the preparation of the liberation is set down: and concerning this two things are set down. First, the preparation; second, the attainment of its usefulness, at "and there shall be a way." Now the preparation is promised, according to a likeness to the twofold benefit that was shown to the fathers coming out of Egypt. First, in the division of the sea, concerning which it is read in Exodus 14; and as to this he says, "the tongue of the sea"; and it is called "the tongue of the sea" because, as the Master says in the Histories, at the going forth of the children of Israel out of Egypt the sea was not divided from one shore, but as it were a certain tongue, which surrounded a certain mountain. "The tongue of the sea," that is, the middle of the sea, according to the manner of Hebrew speech, which calls everything that is in the middle a "tongue," because the tongue is in the middle of the mouth. Which indeed was never literally done; but the removal of every hindering impediment is signified, as to the first exposition. Or, "the tongue of the sea" is said to be Egypt, whose shore the sea licks. But as to the second, "he shall lay waste the tongue of the sea of Egypt," that is, the tongue with which they praised idols. The second benefit was in the division of the Jordan, concerning which it is read Joshua 3: and as to this he says, "he shall lift up his hand," that is, his power, "over the river." As to the first exposition, and it is a metaphorical expression, so that by the division of the sea and the river, the removal of every impediment may be understood. As to the second, the river is signified according to the letter, the Nile itself, which was divided by Alexander into seven channels, which is a preparation for the Romans, and thus enlarged beforehand; or, the water passing through the channels and passages, it could be forded by the shod, the apostles, concerning whom Ephesians, last chapter: feet shod in preparation of the gospel of peace. Or, by the river is signified the kingdom of Egypt, which was divided by the Romans into several senates. "In the strength of his spirit" — the army of Alexander, or of the Romans; or "spirit," that is, wind, after the likeness of that which is said, Exodus 14: a vehement and burning wind blowing all night. "And there shall be a way." Here the usefulness is set down; and it is already clear through the things that have been said. "As it was." Ecclesiasticus 36: renew signs, and work new miracles; glorify thy hand and thy right arm; stir up indignation, and pour out wrath.”

“And shall make him of quick understanding in the fear of the Lord,.... 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 and the Scribes and Pharisees to be hypocrites, Mat 22:18. 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 Num 24:17 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 Luk 7:39 where it may be seen the same notion obtained among the Jews in Christ's time: and, he shall not judge after the sight of his eyes; 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: neither reprove after the hearing of his ears; 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. (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.”

“make him of quick understanding--literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mat 12:20; Acts 10:1-48; Act 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Exo 30:38; Amo 5:21); "smell," that is, "delight in." after . . . sight--according to mere external appearances (Joh 7:24; Joh 8:15; Jam 2:1; Sa1 16:7). Herein Messiah is represented a just Judge and Ruler (Deu 1:16-17). reprove--"decide," as the parallelism shows. after . . . ears--by mere plausible hearsays, but by the true merits of each case (Joh 6:64; Rev 2:23).”

“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." 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 hērı̄ach with the preposition Beth has not merely the signification to smell (as when followed by an accusative, Job 39:25), but to smell with satisfaction (like בּ ראה, to see with satisfaction), Exo 30:38; Lev 26:31; Amo 5:21. The fear of God is that which He smells with satisfaction; it is rēach nı̄choach to Him. Meier's objection, that fear of God is not a thing that can be smelt, and therefore that hērı̄ach 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.”