Isaiah 11:5

Translation
King James Version
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
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KJV (with Strong's)
And righteousness H6664 shall be the girdle H232 of his loins H4975, and faithfulness H530 the girdle H232 of his reins H2504.
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Complete Jewish Bible
Justice will be the belt around his waist, faithfulness the sash around his hips.
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Berean Standard Bible
Righteousness will be the belt around His hips, and faithfulness the sash around His waist.
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American Standard Version
And righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins.
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World English Bible Messianic
Righteousness will be the belt of his waist, and faithfulness the belt of his waist.
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Geneva Bible (1599)
And iustice shall be ye girdle of his loynes, and faithfulnesse the girdle of his reines.
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Young's Literal Translation
And righteousness hath been the girdle of his loins, And faithfulness--the girdle of his reins.
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See also
Ephesians 6:141 John 1:9Isaiah 25:12 Corinthians 6:7Isaiah 59:17Hosea 2:20Revelation 1:13
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A Shoot from the Stump of Jesse
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In the KJVVerse 17,890 of 31,102

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SUMMARY

Isaiah 11:5 profoundly describes the inherent moral character of the coming Messianic King, prophesying that righteousness and faithfulness will serve as the foundational and intrinsic qualities of His person and reign. These virtues are depicted as a "girdle"—an essential, supportive element that provides strength, readiness, and integrity—signifying that His rule will be perfectly just, His actions always right, and His promises utterly dependable, stemming from the very core of His being and empowering His every act.

CONTEXT

  • Literary Context: Isaiah 11:5 is an integral component of a magnificent Messianic prophecy that spans Isaiah chapter 11. The chapter commences by introducing the Messiah as a "shoot from the stump of Jesse," emphasizing His humble yet undeniably royal Davidic lineage, even amidst the apparent desolation of the Davidic dynasty, as seen in Isaiah 11:1. Following this foundational declaration, the prophet details the unparalleled seven-fold anointing of the Spirit of the Lord that will rest upon Him, endowing Him with supreme wisdom, understanding, counsel, might, knowledge, and the fear of the Lord, as articulated in Isaiah 11:2-3. This divine empowerment directly leads to His righteous judgment, ensuring equitable treatment for the poor and swift justice for the meek, a theme powerfully developed in Isaiah 11:4. Verse 5, therefore, functions as a powerful summation of the moral integrity that not only undergirds but also intrinsically defines all these divine attributes and actions, highlighting that the Messiah's rule is not merely empowered by the Spirit but is also fundamentally characterized by perfect, unwavering character.
  • Historical & Cultural Context: In the ancient Near East, a "girdle" or belt was far more than a mere decorative item; it was a crucial and practical piece of clothing. Loose outer garments, common in the region, necessitated being "girded up" or cinched at the waist to allow for freedom of movement, readiness for travel, strenuous work, or battle. To "gird up one's loins" was a widely understood idiom signifying preparation for vigorous activity, an important task, or a journey. Symbolically, the girdle represented strength, readiness, and the very core of one's operational being. The "loins" (Hebrew: môthen) were considered the seat of physical strength, vigor, and procreative power, while the "reins" (Hebrew: châlâts, referring to the kidneys) were anciently understood as the seat of one's deepest thoughts, emotions, and moral character—the innermost being. Thus, describing righteousness and faithfulness as the girdle of the loins and reins profoundly emphasizes that these qualities are not superficial or external but are deeply ingrained, central to the Messiah's very essence, and the ultimate source of His vigor, inner resolve, and moral integrity.
  • Key Themes: This verse significantly contributes to several profound themes within the book of Isaiah and broader biblical theology. Foremost among these is the theme of Messianic Prophecy, providing intricate details about the character of the promised King who will establish God's eternal kingdom. It powerfully underscores the theme of Divine Justice and Righteous Rule, portraying a leader whose governance is perfectly aligned with God's immutable standards of equity, truth, and moral uprightness. This portrayal stands in stark contrast to the often unrighteous and corrupt leadership frequently depicted elsewhere in the Old Testament. The verse also highlights the theme of God's Character Reflected in His King, as righteousness and faithfulness are inherent attributes of God Himself, as affirmed in passages like Deuteronomy 32:4 and Psalm 36:5. Furthermore, it speaks to the Integrity and Reliability of God's Promises, as the Messiah's intrinsic faithfulness guarantees the certain fulfillment of all covenant blessings. The glorious vision of peace and harmony described in Isaiah 11:6-9 is directly predicated upon the perfectly righteous and faithful nature of this extraordinary King.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Righteousness (Hebrew, tsedeq', H6664): This term signifies the right (natural, moral, or legal), encompassing equity and, figuratively, prosperity. In the context of Isaiah 11:5, it refers to the Messiah's perfect moral uprightness, His unwavering adherence to divine law, and His absolute justice in all judgments and actions. It implies a standard of conduct that is always just, fair, and in complete conformity with God's perfect and holy will, representing a state of being in right relationship with God and acting accordingly.
  • Girdle (Hebrew, ʼêzôwr', H232): Meaning "something girt; a belt, also a band." This word describes a practical garment essential for securing loose clothing, thereby enabling readiness and freedom of movement for work, travel, or battle. Symbolically, it represents that which is foundational, supportive, and central to one's being, indicating that righteousness and faithfulness are not external adornments or superficial qualities but are intrinsic, enabling, and defining characteristics of the Messiah's very essence.
  • Faithfulness (Hebrew, ʼĕmûwnâh', H530): This term denotes firmness, security, and morally, fidelity. It encompasses steadfastness, reliability, truthfulness, and loyalty. Applied to the Messiah, it assures that He is completely trustworthy, consistent, and unwavering in His character, His word, and His promises. This quality makes Him the ultimate source of stability, truth, and dependability, guaranteeing that His commitments are unshakeable and His character is immutable.

Verse Breakdown

  • "And righteousness shall be the girdle of his loins": This clause powerfully declares that righteousness is not merely an attribute the Messiah possesses, but a core, foundational, and enabling aspect of His very being, providing strength, stability, and readiness for action. Just as a physical girdle supports the body and prepares one for strenuous activity, so too does perfect moral uprightness define His essence and empower His every deed and decision. The "loins" (H4975, môthen) refer to the waist or small of the back, a region often associated with physical strength, vigor, and the capacity for action, implying that the Messiah's power and all His outward actions are intrinsically rooted in and directed by perfect righteousness.
  • "and faithfulness the girdle of his reins": This parallel clause reinforces and deepens the concept, stating that faithfulness is equally central and foundational to the Messiah's character. Faithfulness (encompassing steadfastness, reliability, and truth) is depicted as the "girdle" of His "reins" (H2504, châlâts). The "reins" (referring to the kidneys) were anciently considered the seat of one's deepest thoughts, emotions, and moral conscience—the innermost being and secret springs of action. This vivid imagery emphasizes that the Messiah's inner life, His intentions, His deepest commitments, and His very character are utterly firm, reliable, and true, ensuring that His integrity is unchangeable and His resolve unwavering.

Literary Devices

Isaiah 11:5 masterfully employs several potent literary devices to convey its profound message about the Messiah's character. The primary device is Metaphor, where "righteousness" and "faithfulness" are described as a "girdle." This is not a literal belt but a powerful symbolic one, conveying that these virtues are essential, foundational, and enabling, just as a physical girdle provides support, secures clothing, and prepares one for action. The verse also exhibits strong Parallelism, specifically Synonymous Parallelism, where the second clause ("and faithfulness the girdle of his reins") echoes, reinforces, and intensifies the meaning of the first ("And righteousness shall be the girdle of his loins"). Both clauses utilize the same "girdle" imagery and refer to inner anatomical regions (loins and reins), thereby reinforcing the idea that these qualities permeate the Messiah's entire being, both outwardly in action and inwardly in character. Furthermore, there is profound Symbolism in the choice of "loins" and "reins." The loins symbolize strength, vigor, and the capacity for outward action, while the reins symbolize the innermost thoughts, emotions, and the moral core of a person. By associating righteousness with the loins and faithfulness with the reins, the prophet emphasizes that the Messiah's outward actions and His deepest inner character are both perfectly aligned with divine standards and are inextricably bound to these virtues.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 11:5 offers a profound theological statement about the character of God's chosen King, directly echoing and perfectly embodying the divine attributes of the Lord Himself. Just as God is inherently righteous and faithful in all His dealings, His ultimate King will perfectly manifest these virtues. This verse assures us that the Messiah's reign will be one of absolute justice, where every decision is morally upright, and His promises are utterly reliable and steadfast. It establishes the unshakeable foundation of His kingdom, built not on human strength, shifting alliances, or fallible decrees, but on the immutable integrity of His character. This divine standard of leadership stands in stark contrast to the historical fallibility and corruption of human rulers, pointing to a perfect King who will bring true peace, order, and lasting justice to the world.

REFLECTION AND APPLICATION

Isaiah 11:5 provides immense comfort and a powerful challenge for believers today. The assurance that our King, Jesus Christ, is perfectly girt with righteousness and faithfulness means we can place our absolute trust in His leadership, His judgments, and His unfailing promises. In a world too often characterized by injustice, deceit, and shifting moral standards, the unwavering integrity of Christ offers a steadfast anchor for our souls, providing stability and hope. This truth should inspire profound confidence in His ultimate victory over all unrighteousness and His unwavering commitment to His people, ensuring that His purposes will prevail. Practically, this verse calls us to emulate the character of our King. We are to strive for righteousness in our conduct, seeking to live in conformity with God's holy standards, and to cultivate faithfulness in our commitments, relationships, and service to Him and others. Just as these virtues are foundational to Christ, they should be central to our spiritual readiness, enabling us to stand firm against the pressures of the world and to reflect His light and truth in a dark place. Our pursuit of righteousness and faithfulness is not merely an ethical endeavor but a deeply spiritual one, a loving and obedient response to the perfect character of the One who rules over us.

Questions for Reflection

  • How does the imagery of "righteousness" and "faithfulness" as a "girdle" deepen your understanding of Christ's character and His reign?
  • In what specific areas of your life are you currently challenged to embody greater righteousness and faithfulness, reflecting the character of your King?
  • How does knowing that Christ's rule is founded on perfect righteousness and faithfulness impact your trust in Him amidst difficult circumstances, personal trials, or perceived injustices in the world?
  • What practical steps can you take this week to "gird up your loins" with truth and righteousness in your daily walk, preparing yourself for God's purposes?

FAQ

Who is "he" in Isaiah 11:5, and why are these qualities so important for him?

Answer: The "he" in Isaiah 11:5 refers to the promised Messianic King, the "Branch from the stump of Jesse" described earlier in Isaiah 11:1. These qualities—righteousness and faithfulness—are supremely important for Him because they define the very nature of His person and His reign. Unlike human kings who are prone to corruption, fallibility, and unreliability, this King's rule will be perfectly just and utterly dependable. His righteousness ensures that His judgments are always fair, impartial, and in accordance with divine standards, while His faithfulness guarantees that His promises will never fail and His character will remain steadfast and true. These attributes are foundational to the peace, justice, and harmony that He will establish in His kingdom, as envisioned in Isaiah 11:6-9, making His reign the ultimate expression of God's perfect will.

What is the significance of the "girdle of his loins" and "girdle of his reins"?

Answer: The imagery of the "girdle" is profoundly significant in ancient culture. A girdle or belt was used to secure loose outer garments, allowing for freedom of movement and readiness for action, whether for work, travel, or battle. Symbolically, it represents that which is foundational, supportive, and central to one's being and operational capacity. The "loins" (referring to the waist or lower back) were considered the seat of physical strength, vigor, and the capacity for outward action. The "reins" (referring to the kidneys) were anciently understood as the seat of one's deepest thoughts, emotions, and moral conscience—the innermost being, the secret springs of one's character and intentions. By stating that righteousness is the girdle of His loins and faithfulness the girdle of His reins, the prophet emphasizes that these virtues are not superficial or external adornments, but are intrinsic, deeply embedded qualities that permeate the Messiah's entire being—His outward actions, His inner resolve, His strength, and His deepest character. They are the very essence of who He is and how He perfectly rules.

CHRIST-CENTERED FULFILLMENT

Isaiah 11:5 finds its perfect and ultimate fulfillment in the person of Jesus Christ. He is the promised "Branch from the stump of Jesse" (Isaiah 11:1), the true Son of David, upon whom the Spirit of the Lord rested without measure, as affirmed in John 3:34. Throughout His earthly ministry, Jesus perfectly embodied righteousness in every thought, word, and deed, living a sinless life that perfectly fulfilled the demands of God's holy law (1 Peter 2:22). His judgments were always just, His teachings perfectly true, and His compassion always righteous. Furthermore, His faithfulness was unwavering, demonstrated in His steadfast obedience to the Father's will, even unto death on the cross, as powerfully declared in Philippians 2:8. He is the "Amen, the faithful and true witness" (Revelation 3:14), whose promises are "Yes and Amen" in Him (2 Corinthians 1:20). As the reigning King, He now sits on a throne established in righteousness and justice (Hebrews 1:8-9), and He will return as "Faithful and True," riding forth in righteousness to judge and make war, bringing about the full consummation of His perfectly righteous and faithful kingdom (Revelation 19:11). Thus, Isaiah 11:5 is not merely a description of a future ideal king, but a precise and glorious prophecy perfectly fulfilled in the very nature and eternal reign of our Lord Jesus Christ.

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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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Eusebius of CaesareaAD 339
COMMENTARY ON ISAIAH 11:7
“Righteousness shall be the girdle of his waist, and truth the girdle of his loins.” As a king has a belt made of gold and precious stones, so in a prophetic manner, he speaks about the belt made of righteousness and truth. By the belt we may also understand the divinity of the Word, because he is righteousness, according to the apostle: “He is the source of your life in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption.” He is also the truth, according to Evangelist: “I am the way, and the truth, and the life.” The Word being the righteousness and the truth that comes from the root of Jesse, his waist [belt] points out to his attribute as king and warrior as the Word who conquers the invisible powers and hosts.
Athanasius of AlexandriaAD 373
FESTAL LETTER 3
At all times let us stand firm, but especially now, although many afflictions overtake us and many heretics are furious against us. Let us then, my beloved brothers, celebrate with thanksgiving the holy feast that now draws near to us, “girding up the loins of our minds,” like our Savior Jesus Christ, of whom it is written, “Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.”
John ChrysostomAD 407
HOMILIES ON EPHESIANS 23
He is not speaking of a literal, physical belt, for all the language in this passage he employs in a spiritual sense.
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.
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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