375 affairs; for understanding would not be sufficient, if there were not also counsel, that we might be able to act with caution in doubtful matters. The word might is well enough known. Knowledge differs little from understanding; except that it relates more to the act of knowing, and thus declares what has taken place. The fear of the LORD means a sincere desire to worship God. The Prophet does not here enumerate all the gifts of the Holy Spirit, as some have thought. Out of this passage the Papists have foolishly and ignorantly drawn their sevenfold grace, and some of the ancients fell into a similar blunder. He enumerates only six kinds; but they have added a seventh But as one error commonly follows out of their own head. another, they have chosen to limit the gifts of the Spirit to the number seven, although in other parts of Scripture (John xiv. 17; 2 Tim. i. 7) he receives numerous and lofty commendations drawn from the variety of the effects which he produces. Besides, it is very evident that it is through the kindness of Christ (Gal. v. 22, 23) that we are partakers of other blessings than those which are here enumerated, of meekness, chastity, sobriety, truth, and holiness; for these proceed from none else than from Christ. He does not mention, therefore, all the gifts which were bestowed on Christ, for that was unnecessary; but only shows briefly that Christ came not empty-handed, but well supplied with all gifts, that he might enrich us with them. If these things had not been added, we might have supposed, as the Jews commonly do, that the restoration of this kingdom was carnal, and might have imagined that Christ was poor and destitute of all blessings. Accordingly, the Prophet afterwards shows that the gifts of the Spirit are laid up in him, first, generally, and next, particularly; that we may go to him to obtain whatever we want. He will enlighten us with the light of wisdom and understanding, will impart to us counsel in difficulties, will make us strong and courageous in battles, will bestow on us the true fear of God, that is, godliness, and, in a word, will communicate to us all that is necessary for our life and salvation. All gifts are here included by the Prophet, so that it is excessively foolish to attempt to conceal those which do not belong to the present enumeration. He shows that they dwell in Christ, in order that they may be communicated to us. We are also called his fellows, (Ps. xlv. 7,) because strength proceeds from him as the head. to the individual members, and in like manner Christ causes. his heavenly anointing to flow over the whole body of his Church. Hence it follows that those who are altogether barren and dry have no interest in Christ, and falsely glory in his name. Whenever therefore we feel that we are in want of any of these gifts, let us blame our unbelief; for true faith makes us partakers of all Christ's benefits. We ought therefore to pray to the Lord not to permit the lusts of the flesh to rule in us, that Christ may wholly unite us to himself. It should also be observed, that we ought to ask all blessings from Christ alone; for we are mistaken if we imagine that anything can be obtained from the Father in any other way. 3. And will make him sagacious. The verb ", (rich,) which is here put in the Hiphil conjugation, signifies literally to smell; but may also be explained in an active sense, as meaning to give a keen smell; which agrees better, I think, with this passage, so that this sagacity may be also included among the gifts of the Spirit. And this effect is peculiarly applicable to the person of Christ, namely, that far beyond what the godly are able to conceive, he is endowed with shrewd discernment for governing his people. We ought to attend, first of all, to the metaphor in the verb smell, which means that Christ will be so shrewd that he will not need to learn from what he hears, or from what he sees; for by smelling alone he will perceive what would otherwise be unknown. In the fear of the LORD. This phrase is viewed by the greater part of commentators as meaning that all the feel1 And shall make him of quick understanding. (Heb. scent, or smell.) -Eng. Ver. ,הריחו,His delight 2" And his delight shall be in the fear of Jehovah. (hărichō,) his snuffing up with pleasure, his pleasurable sensations. So the verb (riach) signifies, when followed by the preposition 》, as in Lev. xxvi. 31; Amos v. 21. The expression is equivalent to, but stronger than that of David in Ps. i. 2, Ying, (bethōrath Yehovah Chophtzo,) in the law of the LORD is his delight.”—Stock ings of the heart will be manifest to Christ, so that he will easily judge who are the sincere worshippers of God. But let the reader inquire if it be not a more appropriate meaning, that the fear of God denotes a fixed rule of judging. He expressly distinguishes between the heavenly judgment of Christ and earthly judgments, in order to inform us, that the outward mask of holiness or uprightness is of no avail in his presence. And he shall not judge after the sight of his eyes. The meaning is, "When we come to the judgment-seat of Christ, not only will outward actions be brought to trial after the manner of human governments, but the life of men will be examined by the standard of true godliness. It does not belong to man to penetrate into the hearts; and those whom we suppose to be very excellent men have frequently nothing but a hollow mask; but Christ judges not from outward appearance, (Luke xi. 17; John ii. 25,) for he thoroughly knows and searches our inmost thoughts. His judgment, therefore, is quite different from that of men, who, with all their acuteness and quick sagacity, fall into the most shameful mistakes." Hence it follows that none can be the true worshippers of God but those whom Christ approves. They cannot obtain his approbation, unless they offer a pure and upright mind; for a false and hollow mask cannot deceive him. Here he 4. For he will judge the poor in righteousness. shows that Christ will be the guardian of the poor, or, he points out the persons to whom the grace of Christ strictly belongs, namely, to the poor or meek; that is, to those who, humbled by a conviction of their poverty, have laid aside those proud and lofty dispositions which commonly swell the minds of men, till they have learned to be meek through the subduing influence of the word of God. He therefore declares that he will be the protector and guardian, not of all men whatsoever, but of those who know that they are poor, and destitute of everything good. This was also declared by Christ to John's disciples, when he said that the gospel is preached to the poor. (Matt. xi. 5.) Who are they that are capable of receiving this doctrine? Not all men without ex1 But with righteousness shall he judge the poor.-Eng. Ver. 12431 ception, but those who, having laid aside the glory of the flesh, betake themselves to that heavenly protection. There is, therefore, an implied contrast, namely, that Christ does not rule over the rich, that is, over those who are swelled with a false opinion of themselves. Though he invites all men to come to him, still the greater part refuse to submit to his government. The poor alone allow themselves to be governed by him. This passage teaches us, that if we are desirous to be protected by the power of Christ, we must lay aside all pride, and put on the spirit of me. ness and modesty. That spiritual poverty which the phet recommends to all the members of Christ is, te no lofty views, but to be truly humbled by a convic Le our poverty and nakedness, so as to depend on Chrisi When we have been brought to this state of mind, the ful King and Guardian will undertake to secure our sai tion, and will defend us to the last against all our enemie We also learn whom Christ invites to come to him: Come me, all ye that labour and are burdened. (Matt. xi. 28.) must, therefore, labour and be pressed down by the y our burden, if we wish to feel and know his assist as And will reprove with equity for the meek of We must attend to the order which is here obsejluded Prophet. He places poverty first, and then me sode must first be poor before we becomeyond ernie think that we are somebody, (Acts v. long as we hink, liarly with carried aw of any by a vain confidence in ourselves, ght to filled with pride DOĆ OL manne exam belong we sh received from the Father, that he may live in us, and that we may live in him. And he shall smite the earth with the rod of his mouth. The Prophet here extols the efficacy of the word, which is Christ's royal sceptre. By the rod of his mouth is meant a sceptre which consists in words, and in the second clause he repeats the same idea by the phrase, the breath of his lips; as if he had said, that Christ will have no need to borrow aid from others to cast down his enemies, and to strike down everything that opposes his government; for a mere breath or a word will be enough. The statement may be general, since believers also must die, so as to be renewed to a spiritual life; and in this sense the gospel is called a sword appropriated for the slaying of sacrifices. (Rom. xv. 16.) But the latter part of the verse calls for a different interpretation. If any one choose to make a distinction, the striking of the earth will apply equally to the reprobate and the elect; as the gospel is a two-edged sword, piercing even to the most hidden and secret feelings of the heart, and discerning the thoughts and affections. (Heb. iv. 12.) Yet it wounds. the former in a very different manner from that in which it wounds the latter. By mortifying in the elect a sinful God but th nature, it kills their lusts, that they may become a living approbasacrifice, and a sacrifice of sweet-smelling savour; but it for a false atrikes the wicked in a manner altogether destructive, for hey rot and die, and to them it is even, as Paul says, a wvour of death to death. (2 Cor. ii. 16.) I should be willpoints out tg enough to consider both effects as described here at the belongs, namme time, were it not that it is opposed by the custom of ness and Hence it. his 4. For he shows that the Hebrew language; for the Hebrew writers often repeat the same sentiment in different words. And with the breath of his lips shall he slay the wicked. Christ is armed with the breath of his lips to slay the wicked. But perhaps this second clause was added by Isaiah for the purpose of amplification; and, indeed, to slay is much more than to strike. As it belongs to the gospel to cast down all men without exception, its effect on the reprobate may be said to be accidental, to slay them with a deadly stroke. In this way the Prophet would add a particular case to the |