Isaiah 11:3

Translation
King James Version
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:
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KJV (with Strong's)
And shall make him of quick understanding H7306 in the fear H3374 of the LORD H3068: and he shall not judge H8199 after the sight H4758 of his eyes H5869, neither reprove H3198 after the hearing H4926 of his ears H241:
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Complete Jewish Bible
he will be inspired by fearing ADONAI. He will not judge by what his eyes see or decide by what his ears hear,
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Berean Standard Bible
And He will delight in the fear of the LORD. He will not judge by what His eyes see, and He will not decide by what His ears hear,
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American Standard Version
And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears;
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World English Bible Messianic
His delight will be in the fear of the LORD. He will not judge by the sight of his eyes, neither decide by the hearing of his ears;
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Geneva Bible (1599)
And shall make him prudent in the feare of the Lord: for he shall not iudge after the sight of his eies, neither reproue by ye hearing of his eares.
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Young's Literal Translation
To refresh him in the fear of Jehovah, And by the sight of his eyes he judgeth not, Nor by the hearing of his ears decideth.
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See also
John 7:24Luke 2:52John 8:15John 8:161 Samuel 16:7Proverbs 2:51 Corinthians 2:13
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In the KJVVerse 17,888 of 31,102

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SUMMARY

Isaiah 11:3, a profound verse within a key messianic prophecy, illuminates the unparalleled discernment and righteous judgment of the coming King. It reveals a ruler whose understanding is not derived from superficial observation or human testimony, but is divinely imparted, flowing from a deep and perfect reverence for the LORD. This verse emphasizes that the Messiah's judgments will be inherently righteous, untainted by the biases and limitations inherent in human perception, thereby guaranteeing a reign characterized by absolute justice and truth.

CONTEXT

  • Literary Context: Isaiah 11:3 is an integral component of a significant messianic oracle found in Isaiah 11:1-10. This passage describes the ideal king who will emerge from the humble lineage of Jesse, King David's father, after the apparent downfall of the Davidic dynasty. Verse 1 introduces the "rod out of the stem of Jesse" and a "Branch" from his roots, clearly identifying the Messiah as a descendant of David. Verse 2 then elaborates on the sevenfold Spirit of the Lord that will rest upon Him, endowing Him with wisdom, understanding, counsel, might, knowledge, and the fear of the LORD. Isaiah 11:3 directly builds upon this foundation, detailing how this Spirit-empowered wisdom will practically manifest in His rule, specifically in His unparalleled ability to judge and discern with perfect righteousness. This sets the stage for the subsequent verses (e.g., Isaiah 11:4-5) that describe His just reign over all creation, culminating in the peaceful kingdom and the ingathering of nations.

  • Historical & Cultural Context: In ancient Israel, the king served not only as a military leader but also as the supreme judge, responsible for upholding justice and righteousness within the nation. However, human kings and judges were frequently fallible, susceptible to bribery, favoritism, or being misled by outward appearances or false testimony. The prophetic tradition, particularly in Isaiah, often critiques the pervasive corruption and injustice among Israel's leaders (e.g., Isaiah 1:21-23). Against this backdrop of human failure and longing for true equity, the prophecy of a Messiah who judges with perfect integrity and divine insight would have resonated deeply with the people's yearning for a righteous ruler. The phrase "fear of the LORD" (Hebrew: yirʼâh YHWH) was a foundational concept in Israelite wisdom literature, signifying not terror but profound reverence, awe, and obedient submission to God, consistently presented as the beginning of wisdom and knowledge (Proverbs 1:7; Proverbs 9:10).

  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Isaiah and broader biblical theology. It highlights Divine Discernment, showcasing the Messiah's unique, Spirit-led ability to perceive truth beyond superficiality, rooted in His perfect "fear of the LORD." This leads directly to Righteous Judgment, a core attribute of His reign, where His decisions are based on absolute truth and the true state of hearts, rather than outward appearances or hearsay—a principle Jesus Himself affirmed when He commanded, "Judge not according to the appearance, but judge righteous judgment" (John 7:24). Consequently, the verse points to Perfect Justice, a central characteristic of the Messiah's coming kingdom, where equity and impartiality will prevail, fulfilling the divine standard for a ruler (e.g., Psalm 72:1-4).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • quick understanding (Hebrew, rûwach', H7306): This word, often translated as "spirit" or "wind," carries the primary meaning of "to blow, breathe," but here, in the Hiphil stem, it signifies "to cause to smell," or by extension, "to perceive by scent." In this context, it implies an intuitive, inherent, almost instinctual discernment or delight. The Messiah's understanding in the fear of the LORD is not a laborious intellectual process but a natural, effortless, and pleasurable apprehension of divine truth, akin to an animal instinctively sensing its environment. It suggests a profound spiritual sensitivity and alignment with God's will.
  • fear (Hebrew, yirʼâh', H3374): This term denotes not terror, but a profound reverence, awe, and worshipful respect. It is an active, living relationship with God that serves as the foundation for all true wisdom and knowledge. The Messiah's "quick understanding" is intrinsically linked to and flows from this perfect, unwavering reverence for the LORD, indicating His complete submission to and delight in God's will.
  • judge (Hebrew, shâphaṭ', H8199): This primitive root means "to judge," "pronounce sentence," "vindicate," or "punish." It encompasses the full scope of judicial authority, including the administration of justice and governance. In the context of the Messiah, it underscores His role as the ultimate, impartial arbiter, whose decisions are always just and true, based on perfect knowledge rather than flawed human perception.

Verse Breakdown

  • "And shall make him of quick understanding in the fear of the LORD:": This clause describes the source and nature of the Messiah's unparalleled discernment. The Spirit of the LORD (mentioned in Isaiah 11:2) will empower Him with an intuitive, deep, and delightful understanding that is rooted in and flows from a perfect reverence and awe for God. His insight is not merely intellectual but spiritual, an inherent disposition to perceive and delight in divine truth and righteousness.
  • "and he shall not judge after the sight of his eyes,": This part of the verse highlights the impartiality and supernatural quality of the Messiah's judgment. Unlike human judges who are often swayed by outward appearances, superficial evidence, or personal biases, the Messiah's judgments will transcend mere visual perception. He will see beyond the surface, discerning the true state of affairs, the hidden motives, and the heart of the matter.
  • "neither reprove after the hearing of his ears:": Complementing the previous clause, this phrase further emphasizes the Messiah's unique judicial integrity. His reproofs (or decisions) will not be based on hearsay, rumors, or incomplete oral testimony, which can often be misleading or false. Instead, His discernment will be absolute, penetrating to the core truth, ensuring that His verdicts are always just and accurate, uninfluenced by the limitations or deceptions of human communication.

Literary Devices

Isaiah 11:3 employs several powerful literary devices to convey its profound message. The primary device is Contrast, setting the Messiah's divine discernment against the fallibility of human judgment. By stating that He "shall not judge after the sight of his eyes, neither reprove after the hearing of his ears," the prophet highlights the stark difference between the Messiah's perfect, Spirit-led insight and the superficial, easily deceived nature of human perception. This is further reinforced by Parallelism, specifically synonymous parallelism, where "sight of his eyes" and "hearing of his ears" function as parallel expressions for external, sensory-based, and therefore limited, human understanding. The use of Metonymy or Synecdoche is also evident, as "eyes" and "ears" stand in for the entire process of human observation and testimony, emphasizing that the Messiah's judgment transcends these physical, often misleading, inputs. The phrase "quick understanding in the fear of the LORD" itself is a concise, evocative image of profound spiritual intuition.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 11:3 speaks to the very heart of God's character and His desire for perfect justice and righteousness to prevail. It underscores the biblical truth that true wisdom and discernment originate from a reverent relationship with the Creator, not from human intellect or sensory data alone. The Messiah's ability to judge beyond appearances foreshadows a kingdom where all hidden things will be revealed, and every decision will be based on infallible truth. This divine standard of judgment is a recurring theme throughout Scripture, reflecting God's own perfect knowledge and righteousness, and setting the expectation for His ultimate reign. The verse also implicitly critiques human systems of justice, which are inherently flawed and prone to error, pointing to the necessity of a divine ruler who alone can bring true equity.

REFLECTION AND APPLICATION

While Isaiah 11:3 primarily describes the unique, divine qualities of the Messiah, it offers profound principles for believers seeking to live righteously in a fallen world. We are called to cultivate a "fear of the LORD"—a deep reverence and awe for God—as the foundational wellspring of true wisdom and discernment, rather than relying solely on our limited human intellect or worldly perspectives. In a society often driven by superficiality, appearances, and the loudest voices, this verse challenges us to look beyond the surface when forming judgments or making decisions. It encourages us to seek God's wisdom and truth, striving to judge righteously and with spiritual insight, reflecting the character of Christ. This means being slow to condemn based on rumor or first impressions, instead seeking to understand with compassion and discernment, always praying for the Spirit's guidance to perceive truth and act with integrity, even when it's difficult or unpopular.

Questions for Reflection

  • How does cultivating the "fear of the LORD" practically impact our daily decisions and interactions?
  • In what ways might we, like human judges, be tempted to "judge after the sight of our eyes" or "reprove after the hearing of our ears" in our personal relationships or public discourse?
  • What steps can we take to develop more Spirit-led discernment and less reliance on superficial information?

FAQ

What does "quick understanding in the fear of the LORD" mean for the Messiah?

Answer: This phrase signifies that the Messiah's discernment is not merely intellectual but deeply intuitive and spiritually sensitive, flowing effortlessly from His perfect reverence and awe for God. The Hebrew word for "quick understanding" (rûwach) suggests an innate ability to "smell" or "perceive" truth, implying that His understanding is immediate, profound, and inherently aligned with God's will. It means His wisdom is not learned through laborious study alone, but is a natural outflow of His perfect relationship with and submission to the Father, enabling Him to perceive divine truth and righteousness with unparalleled clarity. This contrasts sharply with human understanding, which is often clouded by sin, bias, or limited information.

Why is judging "after the sight of his eyes" and "hearing of his ears" problematic?

Answer: Judging "after the sight of his eyes" and "hearing of his ears" refers to making decisions based solely on superficial appearances, outward circumstances, or incomplete verbal testimony. This is problematic because human perception is inherently limited and often deceived. What appears to be true on the surface may hide deeper realities, hidden motives, or manipulative deceptions. Similarly, spoken testimony can be biased, incomplete, or outright false. The Messiah's unique ability to transcend these limitations means His judgments are always based on perfect knowledge of the heart and the true state of affairs, ensuring absolute justice and equity. This is a divine quality that sets Him apart from all human rulers and judges, who are prone to error and partiality (1 Samuel 16:7).

How does this verse relate to the Messiah's character?

Answer: This verse profoundly reveals the character of the Messiah as the perfectly righteous and just King. It portrays Him as one whose wisdom is not merely intellectual but spiritual, rooted in an unwavering devotion to God. His discernment is absolute, enabling Him to judge and reprove with perfect truth and impartiality, unswayed by external appearances or misleading information. This highlights His integrity, His divine insight, and His unwavering commitment to upholding God's standards of justice. It assures us that His reign will be characterized by fairness, truth, and an unerring ability to distinguish right from wrong, ultimately bringing peace and righteousness to the earth (Isaiah 9:7).

CHRIST-CENTERED FULFILLMENT

Isaiah 11:3 finds its ultimate and perfect fulfillment in Jesus Christ, the promised Messiah. Throughout His earthly ministry, Jesus consistently demonstrated the "quick understanding in the fear of the LORD" that Isaiah prophesied. He did not judge "after the sight of his eyes" or "after the hearing of his ears," but with divine insight that penetrated to the heart of every matter. Time and again, He confounded His accusers and revealed the true intentions of those around Him, knowing what was in man (e.g., John 2:25). His parables often exposed the hypocrisy hidden beneath religious outward appearances, and His interactions with individuals like the Samaritan woman (e.g., John 4:17-18) or the woman caught in adultery (e.g., John 8:3-11) showcased His ability to see beyond superficial accusations to the deeper spiritual realities. Jesus Himself declared, "I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me" (John 5:30). This perfectly aligns with Isaiah's prophecy, demonstrating His complete reliance on and delight in the Father's will. As the ascended Lord, He continues to exercise this perfect, righteous judgment, and He will fully manifest it when He returns to judge the living and the dead, a King "faithful and true, and in righteousness he judges and makes war" (Revelation 19:11).

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Commentary on Isaiah 11 verses 1–9

I. II. Main points1. 2. Sub-points

The prophet had before, in this sermon, spoken of a child that should be born, a son that should be given, on whose shoulders the government should be, intending this for the comfort of the people of God in times of trouble, as dying Jacob, many ages before, had intended the prospect of Shiloh for the comfort of his seed in their affliction in Egypt. He had said (Isa 10:27) that the yoke should be destroyed because of the anointing; now here he tells us on whom that anointing should rest. He foretels,

I. That the Messiah should, in due time, arise out of the house of David, as that branch of the Lord which he had said (Isa 4:2) should be excellent and glorious; the word is Netzer, which some think is referred to in Mat 2:23, where it is said to be spoken by the prophets of the Messiah that he should be called a Nazarene. Observe here, 1. Whence this branch should arise-from Jesse. He should be the son of David, with whom the covenant of royalty was made, and to whom it was promised with an oath that of the fruit of his loins God would raise of Christ, Act 2:30. David is often called the son of Jesse, and Christ is called so, because he was to be not only the Son of David, but David himself, Hos 3:5. 2. The meanness of his appearance. (1.) He is called a rod, and a branch; both the words here used signify a weak, small, tender product, a twig and a sprig (so some render them), such as is easily broken off. The enemies of God's church were just before compared to strong and stately boughs (Isa 10:33), which will not, without great labour, be hewn down, but Christ to a tender branch (Isa 53:2); yet he shall be victorious over them. (2.) He is said to come out of Jesse rather than David, because Jesse lived and died in meanness and obscurity; his family was of small account (Sa1 18:18), and it was in a way of contempt and reproach that David was sometimes called the son of Jesse, Sa1 22:7. (3.) He comes forth out of the stem, or stump, of Jesse. When the royal family, that had been as a cedar, was cut down, and only the stump of it left, almost levelled with the ground and lost in the grass of the field (Dan 4:15), yet it shall sprout again (Job 14:7); nay, it shall grow out of his roots, which are quite buried in the earth, and, like the roots of flowers in the winter, have no stem appearing above ground. The house of David was reduced and brought very low at the time of Christ's birth, witness the obscurity and poverty of Joseph and Mary. The Messiah was thus to begin his estate of humiliation, for submitting to which he should be highly exalted, and would thus give early notice that his kingdom was not of this world. The Chaldee paraphrase reads this, There shall come forth a King from the sons of Jesse, and the Messiah (or Christ) shall be anointed out of his sons' sons.

II. That he should be every way qualified for that great work to which he was designed, that this tender branch should be so watered with the dews of heaven as to become a strong rod for a sceptre to rule, Isa 11:2. 1. In general, the Spirit of the Lord shall rest upon him. The Holy Spirit, in all his gifts and graces, shall not only come, but rest and abide upon him; he shall have the Spirit not by measure, but without measure, the fulness of the Godhead dwelling in him, Col 1:19; Col 2:9. He began his preaching with this (Luk 4:18), The Spirit of the Lord is upon me. 2. In particular, the spirit of government, by which he should be every way fitted for that judgment which the Father has committed to him and given him authority to execute (Joh 5:22, Joh 5:27), and not only so, but should be made the fountain and treasury of all grace to believers, that from his fulness they might all receive the Spirit of grace, as all the members of the body derive animal spirits from the head. (1.) He shall have the spirit of wisdom and understanding, of counsel and knowledge; he shall thoroughly understand the business he is to be employed in. No man knows the Father but the Son, Mat 11:27. What he is to make known to the children of men concerning God, and his mind and will, he shall be himself acquainted with and apprised of, Joh 1:18. 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 intentions of it, the glory of God and the welfare of the children of men. The terms of the covenant shall be settled by him, and ordinances instituted, in wisdom: treasures of wisdom shall be hid in him; he shall be our counsellor, and shall be made of God to us wisdom. (2.) The spirit of courage, or might, or fortitude. The undertaking was very great, abundance of difficulty must be broken through, and therefore it was necessary that he should be so endowed that he might not fail or be discouraged, Isa 42:4. He was famed for courage in his teaching the way of God in truth, and not caring for any man, Mat 22:16. (3.) The spirit of religion, or the fear of the Lord; not only he shall himself have a reverent affection for his Father, as his servant (Isa 42:1), and he was heard in that he feared (Heb 5:7), but he shall have a zeal for religion, and shall design the advancement of it in his whole undertaking. Our faith in Christ was never designed to supersede and jostle out, but to increase and support, our fear of the Lord.

III. That he should be accurate, and critical, and very exact in the administration of his government and the exercise of the power committed to him (Isa 11:3): The Spirit wherewith he shall be clothed shall make him of quick understanding in the fear of the Lord - of an acute smell or scent (so the word is), for the apprehensions of the mind are often expressed by the sensations of the body. Note, 1. 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 top-stone of wisdom. 2. 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. 3. Therefore Jesus Christ had the spirit without measure, that he might perfectly understand his undertaking; and he did so, as appears not only in the admirable answers he gave to all that questioned with him, which proved him to be of quick understanding in the fear of the Lord, but in the management of his whole undertaking. He has settled the great affair of religion so unexpectedly well (so as effectually to secure both God's honour and man's happiness) that, it must be owned, he thoroughly understood it.

IV. That he should be just and righteous in all the acts of his government, and there should appear in it as much equity as wisdom. He shall judge as he expresses it himself, and as he himself would be judged of, Joh 7:24. 1. Not according to outward appearance (Isa 11:3): he shall not judge after the sight of his eyes, with respect of persons (Job 34:19) and according to outward shows and appearances, not reprove after the hearing of his ears, by common fame and report, and the representations of others, as men commonly do; nor does he judge of men by the fair words they speak, calling him, Lord, Lord, or their plausible actions before the eye of the world, which they do to be seen of men; but he will judge by the hidden man of the heart, and the inward principles men are governed by, of which he is an infallible witness. Christ will judge the secrets of men (Rom 2:16), will determine concerning them, not according to their own pretensions and appearances (that were to judge after the sight of the eyes), not according to the opinion others have of them (that were to judge after the hearing of the ears), but we are sure that his judgment is according to truth. 2. He will judge righteous judgment (Isa 11:5): Righteousness shall be the girdle of his loins. He shall be righteous in the administration of his government, and his righteousness shall be his girdle; it shall constantly compass him and cleave to him, shall be his ornament and honour; he shall gird himself for every action, shall gird on his sword for war in righteousness; his righteousness shall be his strength, and shall make him expeditious in his undertakings, as a man with his loins girt. In conformity to Christ, his followers must have the girdle of truth (Eph 6:14) and it will be the stability of the times. Particularly, (1.) He shall in righteousness plead for the people that are poor and oppressed; he will be their protector (Isa 11:4): With righteousness shall he judge the poor; he shall judge in favour and defence of those that have right on their side, though they are poor in the world, and because they are poor in spirit. It is the duty of princes to defend and deliver the poor (Psa 82:3, Psa 82:4), and the honour of Christ that he is the poor man's King, Psa 72:2, Psa 72:4. He shall debate with evenness for the meek of the earth, or of the land; those that bear the injuries done them with meekness and patience are in a special manner entitled to the divine care and protection. I, as a deaf man, heard not, for thou wilt hear, Psa 38:13, Psa 38:14. Some read it, He shall reprove or correct the meek of the earth with equity. If his own people, the meek of the land, do amiss, he will visit their transgression with the rod. (2.) He shall in righteousness plead against his enemies that are proud and oppressors (Isa 11:4): But he shall smite the earth, the man of the earth, that doth oppress (see Psa 10:18), the men of the world, that mind earthly things only (Psa 17:14); these he shall smite with the rod of his mouth, the word of his mouth, speaking terror and ruin to them; his threatenings shall take hold of them, and be executed upon them. With the breath of his lips, by the operation of his Spirit, according to his word, and working with and by it, he shall slay the wicked. He will do it easily, with a word's speaking, as he laid those flat who came to seize him, by saying I am he, Joh 18:6. Killing terrors shall arrest their consciences, killing judgments shall ruin them, their power, and all their interests; and in the other world everlasting tribulation will be recompensed to those that trouble his poor people. The apostle applies this to the destruction of the man of sin, whom he calls that wicked one (Th2 2:8) whom the Lord will consume with the spirit of his mouth. And the Chaldee here reads it, He shall slay that wicked Romulus, or Rome, as Mr. Hugh Broughton understands it.

V. That there should be great peace and tranquillity under his government; this is an explication of what was said in Isa 9:6, that he should be the Prince of peace. Peace signifies two things: -

1.Unity or concord, which is intimated in these figurative promises, that even the wolf shall dwell peaceably with the lamb; men of the most fierce and furious dispositions, who used to bite and devour all about them, shall have their temper so strangely altered by the efficacy of the gospel and grace of Christ that they shall live in love even with the weakest and such as formerly they would have made an easy prey of. So far shall the sheep be from hurting one another, as sometimes they have done (Eze 34:20, Eze 34:21), that even the wolves shall agree with them. Christ, who is our peace, came to slay all enmities and to settle lasting friendships among his followers, particularly between Jews and Gentiles: when multitudes of both, being converted to the faith of Christ, united in one sheep-fold, then the wolf and the lamb dwelt together; the wolf did not so much as threaten the lamb, nor was the lamb afraid of the wolf. The leopard shall not only not tear the kid, but shall lie down with her: even their young ones shall lie down together, and shall be trained up in a blessed amity, in order to the perpetuating of it. The lion shall cease to be ravenous and shall eat straw like the ox, as some think all the beasts of prey did before the fall. The asp and the cockatrice shall cease to be venomous, so that parents shall let their children play with them and put their hands among them. A generation of vipers shall become a seed of saints, and the old complaint of homo homini lupus - man is a wolf to man, shall be at an end. Those that inhabit the holy mountain shall live as amicably as the creatures did that were with Noah in the ark, and it shall be a means of their preservation, for they shall not hurt nor destroy one another as they have done. Now, (1.) This is fulfilled in the wonderful effect of the gospel upon the minds of those that sincerely embrace it; it changes the nature, and makes those that trampled on the meek of the earth, not only meek like them, but affectionate towards them. When Paul, who had persecuted the saints, joined himself to them, then the wolf dwelt with the lamb. (2.) Some are willing to hope it shall yet have a further accomplishment in the latter days, when swords shall be beaten into ploughshares.

2.Safety or security. Christ, the great Shepherd, shall take such care of the flock that those who would hurt them shall not; they shall not only not destroy one another, but no enemy from without shall be permitted to give them any molestation. The property of troubles, and of death itself, shall be so altered that they shall not do any real hurt to, much less shall they be the destruction of, any that have their conversation in the holy mountain, Pe1 3:13. Who, or what, can harm us, if we be followers of him that is good? God's people shall be delivered, not only from evil, but from the fear of it. Even the sucking child shall without any terror play upon the hole of the asp; blessed Paul does so when he says, Who shall separate us from the love of Christ? and, O death! where is thy sting?

Lastly, Observe what shall be the effect, and what the cause, of this wonderful softening and sweetening of men's tempers by the grace of God. 1. The effect of it shall be tractableness, and a willingness to receive instruction: A little child shall lead those who formerly scorned to be controlled by the strongest man. Calvin understands it of their willing submission to the ministers of Christ, who are to instruct with meekness and not to use any coercive power, but to be as little children, Mat 18:3. See Co2 8:5. 2. The cause of it shall be the knowledge of God. The more there is of that the more there is of a disposition to peace. They shall thus live in love, for the earth shall be full of the knowledge of the Lord, which shall extinguish men's heats and animosities. The better acquainted we are with the God of love the more shall we be changed into the same image and the better affected shall we be to all those that bear his image. The earth shall be as full of this knowledge as the channels of the sea are of water - so broad and extensive shall this knowledge be and so far shall it spread - so deep and substantial shall this knowledge be, and so long shall it last. There is much more of the knowledge of God to be got by the gospel of Christ than could be got by the law of Moses; and, whereas then in Judah only was God known, now all shall know him, Heb 8:11. But that is knowledge falsely so called which sows discord among men; the right knowledge of God settles peace.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter LXXXVII
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.
NovatianAD 258
ON THE TRINITY 29
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.”
NovatianAD 258
ON THE TRINITY 29:11
In Christ alone he dwells fully and entirely, not lacking in any measure or part; but in all his overflowing abundance dispensed and sent forth, so that other men might receive from Christ a first outpouring, as it were, of his graces. For the fountainhead of the entire Holy Spirit abides in Christ, that from him might be drawn streams of grace and wondrous deeds because the Holy Spirit dwells richly in Christ.
Cyril of JerusalemAD 386
Catechetical Lecture 16:30
Isaiah signifies that the Spirit was indeed one and indivisible, but his operations diverse.
Gregory of NazianzusAD 390
ON PENTECOST, ORATION 41:3
I think Isaiah loves to call the activities of the Spirit “spirits.”
Ambrose of MilanAD 397
On the Holy Spirit, Book 2.2.20
And as the Son is the Angel of great counsel, so, too, is the Holy Spirit the Spirit of Counsel, that you may know that the Counsel of the Father, the Son, and the Holy Spirit is One. Counsel, not concerning any doubtful matters, but concerning those foreknown and determined.
Ambrose of MilanAD 397
On the Holy Spirit 1.16
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.
Ambrose of MilanAD 397
Exposition on Psalm 118, 5.39
Therefore, the fear of the just is the tribunal of Christ's speech and the golden foundation of full prudence. But the good image, like the likeness of truth, is the word of the saints. And see how the fear of the saints is like a golden foundation. Read Isaiah: see how much fear he has subjected, in order to make it blameless and good fear: the spirit, he says, of wisdom and understanding, the spirit of counsel and power, the spirit of knowledge and piety, the spirit of holy fear. By how much fear did he subject, so that he might have something to follow? He is informed through wisdom, instructed through understanding, guided by counsel, strengthened by virtue, governed by knowledge, adorned by piety. Take away from fear of the Lord those things, and it is an irrational and foolish fear, one of those: "Outside are battles, inside are fears," by which even Paul would have been afflicted if he did not have the Lord as his comforter.
JeromeAD 420
Commentary on Isaiah
(Verse 3 and following) He will not judge by what he sees with his eyes, or decide by what he hears with his ears. But he will judge the poor with justice, and decide with fairness for the humble of the earth. He will strike the earth with the rod of his mouth, and kill the wicked with the breath of his lips. Righteousness will be his belt, and faithfulness the sash around his waist. These words refer to the first coming of the Savior; the Jews argue about the future at the end of the world. Moreover, they translated: He will not judge according to glory, nor argue according to speech: but he will judge with humble judgment, and argue the humble of the earth. For he shows no partiality in judgment: but he speaks to the scribes, Pharisees and rulers: Woe to you, hypocrites: And, the kingdom of God will be taken from you, and given to the nation producing its fruits (Matthew 23:13, and 21:43). And he does not rebuke according to words and the hearing of the ears. For when they said to Him, 'Master, we know that You are true, and teach the way of God in truth, and do not care about anyone's opinion, for You do not regard the appearance of men' (Matthew 22:16), knowing their malice, He answered, 'Why do you test me, you hypocrites?' and so on with similar things. He judged in righteousness the poor in spirit, to whom belongs the kingdom of God, and he rebuked in fairness the meek and humble of the earth, saying to the Apostles, 'Are you still foolish?' And again: Do you not yet understand or comprehend? And to Peter specifically: O you of little faith, why did you doubt? (Mark 8:17). Or certainly for the humble and meek he argued for others who sought to oppress them (Matthew 14:31). He also struck down all earthly works with a rod, or as the Septuagint translated, with the word of his mouth, speaking in the Gospel: Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. And with the breath of his lips he will kill the wicked (Mat. X, 34, and Luc. XII, 51): of whom we read in the ninth psalm: Thou hast rebuked the Gentiles, and the wicked one hath perished: thou hast put out their name for ever and ever (Ps. IX, 6). And the Apostle Paul writes: Whom the Lord Jesus will slay with the breath of his mouth (II Thess. II, 8; Ephes. VI). But when the wicked man is struck, the Lord is girded with justice and truth and faith. For he has made Himself to us wisdom from God, and righteousness, and sanctification, and redemption (1 Corinthians 1), who also speaks in the Gospel: I am the light, and the life, and the truth (John 8:6 and 14). And it is said in the Psalms: Truth has risen from the earth: and justice has looked down from heaven (Psalm 84:2). Therefore, the Apostle also exhorts the Ephesians: Stand therefore, having your loins girded with truth, and having put on the breastplate of righteousness (Ephesians 6:14). But if faith is read for truth, it must be said that the belt of the Lord, with which Jeremiah was girded (Jeremiah 13), is the faith of believers.
Paulus OrosiusAD 420
DEFENSE AGAINST THE PELAGIANS 15:5-10
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.”
John CassianAD 435
CONFERENCE 11:13
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.
Faustus of RiezAD 490
TWO BOOKS ON THE HOLY SPIRIT 1:7
We read in Isaiah that the Spirit of the Lord descended upon the Lord Jesus, “the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and piety.” It is in reference to this same Spirit of the Lord who descended upon the Savior in a holy outpouring that the Son said through Isaiah, “The Spirit of the Lord is upon me,” and that Matthew the Evangelist said, “Behold, the heavens opened, and he saw the Spirit of God descending upon him like a dove.” Luke the Evangelist, moreover, clearly teaches that the Spirit of God whom the Savior received in baptism is the Holy Spirit: “Jesus, full of the Holy Spirit, returned from the Jordan.”
CassiodorusAD 585
EXPOSITION OF THE PSALMS 28:9
As we said earlier, the seven-formed Spirit has been denoted here, as you easily infer by calculation and recognize by his activity. But we must regard this Holy Spirit as one and the same as him whose virtues are known by Isaiah’s witness to be the same seven which we have mentioned: the Spirit of wisdom, of understanding, of counsel, of courage, of knowledge, of piety, of fear of the Lord; and he distributes these to each as he wills. It should not trouble you that everywhere Isaiah ascribes the words to the voice of the Holy Spirit, for clearly “voice” is associated with the whole Trinity. We read of the Father’s voice when he says, “This is my beloved Son in whom I am well pleased,” and again of the Son’s voice in the words “Saul, Saul, why do you persecute me?” Likewise in the Acts of the Apostles we read of the Holy Spirit: “Separate for me Paul and Barnabas, for the work to which I have called them.”
Gregory the DialogistAD 604
HOMILIES ON EZEKIEL 2:7.7
There are seven steps to the gate because the way to heavenly life is opened to us through the sevenfold grace of the Holy Spirit. Isaiah locates this sevenfold grace in our Head himself, or in his body which we are: “The Spirit of the Lord will rest upon him, 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 will fill him.” He is speaking here from the perspective of heaven, clearly numbering the steps in descending rather than ascending order: wisdom, understanding, counsel, strength, knowledge, piety and fear. Because it is written, “the fear of the Lord is the beginning of wisdom,” the way consists beyond doubt in ascending from fear to wisdom, not in regressing from wisdom to fear, for wisdom surely has perfect charity. It is also written: “Perfect charity casts out fear.” The prophet, therefore, because he reasoned from heavenly realities to the lower things, began with wisdom and descended toward fear.We, however, who strive from the earthly toward the heavenly, enumerate the same steps in the ascending order to enable us to make progress from fear to wisdom. In our minds, then, the first step on the way to heaven is the fear of the Lord, the second godliness, the third knowledge, the fourth strength, the fifth counsel, the sixth understanding, and the seventh wisdom. For the fear of the Lord is in the mind. But what kind of fear is it if it is not accompanied by godliness?
Gregory the DialogistAD 604
FORTY GOSPEL HOMILIES 24
You know that in the Old Testament every work is prescribed by the Ten Commandments, but in the New Testament the power of the same work is given to the increased number of faithful through the sevenfold grace of the Holy Spirit. The prophet foretells this when he speaks of “the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and devotion, and he will fill him with the spirit of the fear of the Lord.” A person acquires the ability to work in this Spirit who acknowledges faith in the Trinity, believing that Father and Son and the same Holy Spirit are one power and confessing that they are of one substance. Because there are seven commandments, given, as I have said, more widely by the New Testament, and ten given by the Old Testament, all of our power and work can be fully comprised by ten and seven.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 1:1.27
Indeed, seven children are born to us when, through the conception of a good thought, seven virtues of the Holy Spirit arise within us. The prophet enumerates these interior offspring of the Spirit’s impregnation of the mind when he says, “the Spirit of the Lord will rest upon him, 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 will fill him.”
BedeAD 735
Homilies on the Gospels 1:2
In truth, not all the saints receive the fullness of his Spirit, but they receive from his fullness, insofar as he grants it.
BedeAD 735
On the Tabernacle 1:9
The seven lamps are the seven gifts of the Holy Spirit, all of which remain in our Lord and Redeemer forever and are distributed in his members (that is, in all the elect) according to his will.
BedeAD 735
Homilies on the Gospels 1:2
Only of the mediator between God and humanity, the man Jesus Christ, can it be said truthfully, “And the Spirit of the Lord will rest upon him, 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 will fill him.” Each of the saints, on the other hand, receives not the fullness of his Spirit but receives from his fullness only as the Spirit grants it, for “to one is given through the Spirit a word of wisdom, and to another a word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healing in the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another different kinds of languages, to another the interpretation of words. One and the same Spirit operates all of these gifts, dividing to each person as he wills.”
Thomas AquinasAD 1274
It is said that in Christ there was the fear of God, not indeed as it regards the evil of separation from God by fault, nor as it regards the evil of punishment for fault; but inasmuch as it regards the Divine pre-eminence, on account of which the soul of Christ, led by the Holy Spirit, was borne towards God in an act of reverence. Hence it is said (Heb. 5:7) that in all things "he was heard for his reverence." For Christ as man had this act of reverence towards God in a fuller sense and beyond all others. And hence Scripture attributes to Him the fulness of the fear of the Lord. not judge according to sight: To judge belongs to God in virtue of His own power: wherefore His judgment is based on the truth which He Himself knows, and not on knowledge imparted by others: the same is to be said of Christ, Who is true God and true man: whereas other judges do not judge in virtue of their own power, so that there is no comparison.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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