Isaiah 11:3Meaning & Commentary from the Church Fathers

This assertion alone is insufficient; I will confront those lacking in courage with this: "And He shall judge not according to the sight of His eyes." Do you perceive the manifestation of His divinity? Aquila: He will not judge based solely on appearances, nor will He rebuke simply by the words He hears. Others: His rebuke will not be based on the hearing of His ears. Such actions are not befitting humanity's nature but are reflective of God, as noted: "The hidden things belong to the Lord our God" (Deuteronomy 29:29). Humanity often looks at outward appearances, but "the Lord looks on the heart" (1 Samuel 16:7). It is divine alone to judge without bias, while we sometimes stray from justice. Consider this: All that the prophets attribute to divine power, so too does Isaiah attribute to Him—he does not state that His judgments are based on bias and those that are not; rather, He will never engage in judgment by mere suspicion. If He were solely a prophet, He could err just like Samuel and Elisha, who were not privy to all truths beforehand but learned them when the grace of the Holy Spirit revealed them. Furthermore, revealing the severity of judgment, the prophet states, "And not according to the hearing of His ears will He judge." Notice the type of Judge he describes—one who does not ascertain matters only by words but who will also disclose the secrets of the heart, thus executing true judgment. Earthly judges only perceive what is apparent and, due to ignorance, frequently render unjust decisions; however, God delves into the hidden matters of the heart, before whom all is laid bare. As written: "The word of God is alive and active, sharper than any two-edged sword; it penetrates to the division of soul and spirit, of joints and marrow, and judges the thoughts and intentions of the heart" (Hebrews 4:12). It separates not just spirit from body but also grace from the soul without the need for words or written affirmations, as is stated: "The books of the living shall be opened, and judgment shall be rendered" (cf. Daniel 7:10).

The prophet affirms this, declaring, "The Spirit of the fear of God filled Him." While one Spirit demonstrates diverse activity, each expression is still singular; just as the Word is one from the Father yet described in multifaceted ways due to His essence as life, light, and strength (John 11:25; John 12:46; 1 Corinthians 1:24), so too is the Holy Spirit perceived as one, though He acts in various manners. Likewise, the wise Paul notes the different gifts bestowed upon us, stating, "All these things work by one and the same Spirit, and He divides the power to each one as He wills" (1 Cor. 12:11).

He will not judge based on appearances, nor will He reprimand through mere words, but He shall judge with righteousness directed toward the humble and reprove with justness those of lowly status. With the command of His mouth, He shall strike the earth, and through the spirit of His lips, He will put to death the wicked. He will be adorned with righteousness, and truth shall encircle Him. The prophet, having predicted with clarity the coming of Immanuel, also presents the signs by which He may be identified, drawn from His intrinsic divine qualities and the nature of His works. Prophets, possessing foresight, were indeed capable of conveying to the faithful who He was, what He would become, and the deeds intended for His coming.

Imagining someone wishing to describe an individual to someone unfamiliar with him, he might recount details such as the moderate density of his hair, the charm of his eyes, and his cheerful demeanor. In a similar way, the blessed prophet articulates the characteristics of the Word made flesh for our sake. Therefore, he enumerates the markers of His divine majesty and strength, stating, "He will not judge according to glory, but will reprove according to speech." This action reflects God's nature, as it signifies a refusal to be swayed by human appearances while maintaining a just and incorruptible judgment over all. He does not regard the rich or dignified who seek to exploit others; rather, He condemns the evildoer and brings judgment upon him.

Understanding the phrase, "He will reprove him according to his tongue," requires acknowledgment of humanity's propensity to respect those who praise them, even while some among those flatterers may lack good character. Unlike them, our Lord does not yield to flattery. He often redirected individuals who flattered Him toward a life of true righteousness through pointed corrections. For instance, when the Herodians, who were tax collectors, approached Him with compliments, He retorted sharply, "Why tempt ye me, ye hypocrites? Show me the coin" (Matthew 22:16-19). Notice how He exposes the insincerity of their compliments and disregards their ingratiating words. He rebukes them, not simply for their utterances, but because they approached with pretense and false praise, intending to elevate themselves. Thus, He labeled them as tempters and hypocrites.

Indeed, He will not judge based on appearances and will deliver His judgments without favoritism, and He will reprove according to words spoken. He will not tolerate those who harbor evil thoughts, cloaked in elaborate rhetoric meant to deceive and mislead. Thus, He declares explicitly, "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven" (Matthew 7:21). Further, on that day of judgment, many will plead, claiming, "Lord God, have we not prophesied in Your name and performed many mighty works?" But He will respond with, "I never knew you; depart from Me, you who practice lawlessness" (Matthew 7:22, 23; Matthew 7:25, 40).

Similarly, they would lack power, love, and purity without receiving the Spirit referenced by the apostle: “For ye received the Spirit, not of fear, but of power, love, and chastity” (2 Tim. 1:7). Likewise, one would not have faith if they had not received the Spirit of faith, as the same apostle states: “Having the same Spirit of faith, as it is written, ‘I believed and therefore I spoke,’ and we believe and therefore speak” (2 Cor. 4:13; Ps. 115:10). The Spirit is granted not through merit, but by the mercy of Him who bestows mercy on whom He chooses (Rom. 9:18), as the apostle clearly articulates when he declares, “I received mercy to be faithful” (1 Cor. 7:25).

The Holy Spirit is predominantly represented in Scripture through the number seven, as seen in Isaiah and Revelation, referring to the seven Spirits of God due to the manifold workings of that same Spirit. Isaiah conveys this sevenfold activity: “The Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, the spirit of the fear of the Lord.” Here, fear signifies the pure reverence for the Lord that endures eternally (Psalm 18:10). Jesus Christ is also depicted according to His divine nature, being the Word alongside God (John 1:1-2), the Son of God. However, this Christ, as proclaimed, cannot be comprehended by infants. Thus, the apostle inquires, “How can those who are nurtured on milk contain Jesus Christ and Him crucified?” (1 Cor. 2:2). Embrace what He became for you, and you will mature into what He is. Hence, there are those who ascend and those who descend; on these pathways, there exist the ascendants and the descendents. Who are the ascendants? Those who reach maturity in spiritual knowledge. Who are the descendents? Individuals who, while enjoying spiritual knowledge to the fullest extent, return to the basics and communicate to those who may only grasp elementary concepts, ensuring that these infants may grow capable of digesting the heavenly solid food. Even Isaiah, brethren, was among those who descended to us; his descent is manifest. He began with wisdom in his declaration about the Holy Spirit, stating, “The spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, the spirit of the fear of the Lord,” starting with wisdom and concluding with fear. Therefore, just as he who imparts teaching descends from wisdom to fear, so too should you, as learners striving for excellence, ascend from fear to wisdom. It is written, “The beginning of wisdom is the fear of the Lord” (Psalm 110:10; Proverbs 1:7; Proverbs 9:10). Now is the moment for you to listen to a psalm.

The love of God has been poured into our hearts by the Holy Spirit bestowed upon us (Rom. 5:5). Those who engage with the Scriptures recognize that the Holy Spirit is symbolized by the number seven; however, for those who read carelessly or find themselves unable to read, let them heed our message. God reveals the nature of the Holy Spirit through the prophet Isaiah, saying, “This is the spirit of wisdom and understanding, of counsel and strength, of knowledge and godliness, the spirit of the fear of God.” This sevenfold Spirit is likewise invoked for the baptized. The law, represented by the Ten Commandments inscribed on tablets, exists due to the hardheartedness of the Jewish people. Then, after the Spirit has come, what does the apostle assert? “You are our epistle, written not with ink, but with the Spirit of the living God, not on tablets of stone, but on tablets of fleshly hearts” (2 Cor. 3:2-3). Without the Spirit, the letter only brings death, as it renders a man guilty instead of rehabilitating the sinner. The apostle further explains, “For we do not possess the ability to think anything of ourselves, but our sufficiency is from God, who has made us competent ministers of the New Covenant, not of the letter, but of the Spirit, for the letter kills, but the Spirit gives life” (2 Cor. 3:6). Therefore, if you desire to fulfill the truth, add seven to ten. When the law instructs you to accomplish anything, invoke the Spirit for assistance.

The spirit of the fear of God is undoubtedly a great gift from God, as the prophet Isaiah articulates: “And upon Him shall rest the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, the spirit of the fear of the Lord.” It is important to note that this fear differs from the one that caused Peter to deny Christ, for the fear Christ references is: “Fear Him who can cast both soul and body into hell; yes, I say to you, fear Him” (Luke 12:5). This admonition serves to prevent us from denying Him out of the fear that troubled Peter. For this is a fear He seeks to dispel from us, as shown when He states, “Do not fear those who can kill the body and then do nothing more” (Luke 12:4). Therefore, we have not received the spirit of this fear, rather we have received the spirit of power, love, and purity.

It appears to me that the sevenfold work of the Holy Spirit, as mentioned by Isaiah, corresponds to these stages and declarations. However, there is a difference in order, as Isaiah commences with the more exalted and concludes with reverence for God, while the beginning of wisdom is indeed the fear of God (Proverbs 1:7). Thus, if we enumerate the gifts progressively, akin to ascending a staircase, we will find that the first is the fear of God, followed by godliness, knowledge, strength, counsel, reasoning, and finally wisdom. The fear of God is characteristic of the humble, referred to in the Beatitudes: “Blessed are the poor in spirit” (Matthew 5:3).

Furthermore, the prophet Isaiah, when discussing the seven essential gifts of the Holy Spirit, initiates with wisdom and terminates with the fear of God, illustrating the journey from a high point to an ascending path. He begins with what we should aspire to and arrives at where we ought to start. “And the Spirit of the Lord shall rest upon Him,” states the prophet, “the Spirit of the Lord, the Spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, the spirit of the fear of the Lord” (Isaiah 11:2-3). Thus, as the prophet descends from wisdom to the fear of God, imparting knowledge not due to his awareness of weakness but to guide us, we too should rise from fear to wisdom, not out of pride, but for our growth. “The beginning of wisdom is the fear of the Lord,” depicted as a valley of tears, which the Psalmist describes: “In your heart put the paths of ascent into the valley of weeping”... (Psalm 83:6-7). The imagery of the valley symbolizes humility. But who embodies humility if they lack the fear of God that compels them to grieve over their sins through tears of repentance and confession? God does not spurn a broken and contrite heart.

Consider how the prophet connected additional virtues to reverence, so that one may acquire what follows it! Cultivated by wisdom, refined by understanding, directed by counsel, upheld by strength, led by knowledge, adorned with piety. Embrace the fear of the Lord. It becomes evident that there exists an irrational, foolish fear, where external dangers meet internal anxieties, as stated, Outside are conflicts, within are fears (2 Cor. 7:5), which would have afflicted Paul if he had been stripped of the Lord of consolation.

The Holy Spirit is likened to a river, indeed the greatest river, which, as the Jewish scripture suggests, cascaded over all the earth through Jesus, aligning with the prophecy spoken by Isaiah. This river is magnificent, perpetually flowing and never depleted; yet it is more than just a river; it is a swiftly rushing stream filled with abundant glory, akin to David’s declaration that the river's streams bring joy to the city of God (Psalms 45:5). For the city of God, the heavenly Jerusalem, is not washed by the waters of an earthly river, but by the Holy Spirit, who emanates from the source of life, from whom a mere taste quenches our thirst, more lavishly bestowed before glorious thrones, authorities, angels, and archangels, with rushing streams imbued with the seven divine gifts. If a river can overflow, inundating its banks, how much more does the Spirit embrace every creature, flooding, like the lowlands, the plains of our souls, and uplifting the divine essence of beings with the ceaseless bounty of holiness it bestows! Let us not be troubled by the differing descriptions: at one point it is referred to as a river (John 7:38) and in another as seven spirits (Rev. 5:6). For through these seven sanctifying spiritual essences, as Isaiah illustrates, the fullness of divine power is indicated: the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, the spirit of the fear of the Lord. Hence, while the river remains one, the streams of spiritual blessings are numerous. Thus, this river flows from the Source of life.

As the Son is the Angel of great counsel, the Spirit also embodies the spirit of counsel, emphasizing that there is a single counsel shared among the Father, Son, and Holy Spirit, a counsel concerning matters predetermined and everlasting.

The fear of the Lord is undoubtedly a significant gift from God, as proclaimed by the prophet Isaiah: "And the spirit of wisdom and understanding, the spirit of counsel and of strength, the spirit of knowledge and godliness, the spirit of the fear of the Lord, shall rest upon him." It is crucial to distinguish this reverence from the fear that caused Peter to deny Christ. This is the fear that Christ admonishes when He warns, "Fear him who is able to cast both soul and body into Gehenna; yes, I say to you, fear him" (Luke 12:5). This warning serves to prevent our denial of Him due to fear, similar to what troubled Peter. Such a fear is what He seeks to alleviate when He states, "Do not fear them that kill the body, and then can do nothing more" (Luke 12:4). Thus, we have not received the spirit of such fear; instead, we have obtained the spirit of power, love, and self-control. The Apostle also addresses this spirit in the Epistle to the Romans: "Let us also boast in our sufferings, knowing that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us" (Romans 5:3-5).

To affirm that the interpretation suggested to you holds truth, consider the following words of the prophet: ‘And the wolf and the lamb shall feed together’ (Is. 11:6), illustrating both the discord of conduct and the unity of faith. The validity of this prophecy is supported by experience: for those who are wealthy and those who endure hardship, masters and servants, leaders and followers, as well as the ultimate rulers of existence, are all welcomed at one baptismal font. The same gifts are bestowed upon everyone, the same sacred feast is shared by all, ensuring that each believer receives an equal share.

The spirit of wisdom involves the elevation to the source of the divine reasoning present in the commandments, leading to a union with it. In light of this source, we, as those initiated into the divine mystery—within the bounds that humanity can grasp—proclaim from our hearts, like a spring, the truth revealed in various forms throughout creation. This process allows us to ascend from the finite and distant aspects of our existence to the eternal truths that draw us closer to God, following a deliberate and orderly progression. Through the reverence for God, we transition from a state of inaction regarding evil to the vigorous practice of virtues; from practicing virtues, we gain the ability to discern counsel; from discernment, we grow into the skill of understanding virtues, which is to say, knowledge; from this knowledge, we advance to the comprehension of the divine reason inherent in virtues; and from this understanding, we acquire the skill to articulate this divine reasoning, which is rational thought. This leads us to a clear and profound contemplation of the truth present in all things; motivated by this contemplation, we will be capable of delivering diverse and rich insights about the truth to devout individuals, stemming from our wise reflections on both the material and spiritual realms.

Likewise, the voice of the Son is evident when He asks, Saul, Saul, why do you persecute Me (Acts 9:4)? In the same manner, the Book of Acts mentions the Holy Spirit saying, Separate to Me Barnabas and Saul for the work to which I have appointed them (Acts 13:2).

And of His fullness we all received, and grace for grace" (John 1:14, 16). In Christ, the Spirit, united in the Godhead with Him, endowed Him with wisdom and grace, supported by the verse, "But the child grew and was strengthened in spirit, being filled with wisdom, and the grace of God was upon Him" (Luke 2:40). These aspects pertain specifically to Christ's human nature.

What is the first gift of the Holy Spirit? The first gift is wisdom, the divine wisdom defined by the Apostle: "But the wisdom that comes from above is first pure, then peaceable, modest, obedient, full of mercy and good fruits, impartial and without partiality" (James 3:17). Such wisdom stands in contrast to worldly wisdom, reflected in the Apostle's remarks: "in simplicity and godly sincerity, not according to carnal wisdom, but according to the grace of God, lived in peace" (2 Cor. 1:12). Against earthly wisdom, the Apostle cites the Old Testament, stating, "I will destroy the wisdom of the wise, and I will reject the understanding of the prudent. Where is the wise man? Where is the scribe? Has not God turned away the wisdom of this world?" (1 Cor. 1:19).

What is the second gift of the Holy Spirit? The second gift is understanding, or the ability to comprehend the mysteries and will of God. "And all the wise in heart, to whom the Lord gave wisdom and understanding, that they might know how to do every work that was needful for the sanctuary, as the Lord commanded" (Ex. 36:1). Concerning Daniel and his companions, it is noted, "And God gave knowledge and understanding of every book and wisdom, and to Daniel He also gave understanding in all visions and dreams" (Dan. 1:17). Further, "Then he opened their minds to understand the Scriptures" (Luke 24:45). The Apostle also prays, "May the Lord give you understanding in all things" (2 Tim. 2:7). Understanding stands opposed to ignorance and disbelief, as the Lord admonishes, "O ye that are unreasonable and slow of heart to believe all that the prophets foretold" (Luke 24:25). The Apostle questions, "Are ye so unreasonable that, having begun in the spirit, ye now end in the flesh?" (Galatians 3:3).

What is the third gift of the Holy Spirit? The third gift is counsel, which aids in glorifying God and ensuring the salvation of the soul, consonant with truth. The Scriptures declare, "For I have not failed to declare to you the whole will of God" (Acts 20:27). This gift is opposed to the counsel of the wicked, as noted in the Psalms, "Blessed is the man that walketh not in the counsel of the wicked" (Psalm 1:1). In another context, it states, "The Lord destroys the counsels of the heathen; He frustrates the plans of the nations; He brings to nothing the counsel of princes" (Psalms 32:10).

What is the fourth gift of the Holy Spirit? The fourth gift is fortitude; it grants the steadfastness and courage necessary to endure various temptations. The Scripture exhorts, "Watch ye, stand fast in the faith, be of good courage, be steadfast" (1 Cor. 16:13). Further, it instructs believers to "Stand therefore, girding up your loins with the truth, and putting on the armor of righteousness, and shod your feet with readiness to preach the gospel of peace; and above all, take the shield of faith, by which you may quench all the fiery darts of the evil one; and take the helmet of salvation, and the spiritual sword, which is the Word of God" (Eph. 6:14-17). Fortitude is the antithesis of fear, as expressed in the Psalm, "There they shall fear fear, where there is no fear" (Ps. 13:5). Our Lord Jesus Christ commands us against such fear, saying, "Do not be afraid of them that kill the body, and then can do nothing more" (Luke 12:4).

What is the fifth gift of the Holy Spirit? The fifth gift is knowledge. The Psalmist elucidates, "He who discerns the nations, will He not reprove—He who teaches man understanding?" (Psalm 93:10). Another prophet states, "I will give you shepherds according to my heart, who shall shepherd you with knowledge and prudence" (Jeremiah 3:15). This form of knowledge must lead to an understanding of God's will and law. It contrasts with knowledge devoid of divine insight, as articulated in the Psalm: "Send forth Thy wrath upon the nations that know Thee not, and upon the kingdoms that call not upon Thy name" (Psalms 78:6).

What is the sixth gift of the Holy Spirit? The sixth gift is piety, which, along with authentic faith, is rooted in diligent prayer and good deeds. "For bodily exercise profiteth little, but godliness is profitable unto all things" (1 Tim. 4:8). Only those who continuously seek God through prayer and distance themselves from wickedness and sin can truly be considered pious. This understanding of piety should stem from sincerity rather than the outward displays exhibited by the Pharisees. The Lord criticized them, stating, "These people draw near to Me with their mouth and honor Me with their lips, but their heart is far from Me" (Matthew 15:8). Additionally, He admonishes, "Blind Pharisee, cleanse first the inside of the cup and the dish, that the outside of them may be clean also" (Matthew 23:26).

What is the seventh gift of the Holy Spirit? The seventh gift is the fear of God. This fear mirrors the respectful awe children have for their parents, contrasting with the fear that slaves may have of their masters. The Psalmist invites, "Fear the Lord, all His saints; for there is no scarcity for them that fear Him" (Psalm 33:10). Regarding the latter, the Apostle notes, "There is no fear in love, but perfect love casts out fear, because in fear there is torment. He who fears is imperfect in love" (1 John 4:18). The Scripture commands reverence for God motivated by love, stating, "You who fear the Lord, praise Him. All the seed of Jacob, praise Him. Let all the seed of Israel revere Him" (Psalm 21:24). Those who possess this type of fear demonstrate their love and obedience to God by keeping His commandments, as expressed in, "Whoever loves Me will keep My word" (John 14:23).

This awareness inevitably humbles individuals and instills a sense of fear and trembling in the presence of the divine, who causes even the sinless heavenly beings to tremble. Those who honor the Lord, including both sinners and saints, experience a fear of God’s wrath as a consequence of their transgressions. In His humanity, Christ the Savior experienced the fear of God in all its expressions; however, during His anguish in Gethsemane, His soul was chiefly overwhelmed by the fear of God's wrath due to the sins of humanity that He had taken upon Himself. This profound sorrow and distress during His prayer was the result of His deep awareness of God’s judgment, and for this prayer, filled with fear of God's verdict, He was heard by the Father (Heb. 5:7). As an all-knowing, righteous, and infallible Judge, Christ, a descendant of David, will not judge based on appearances but will discern according to truth. His judgment will penetrate the hearts of individuals, independent of public perception or societal acclaim. The Pharisees appeared righteous in the eyes of the public, while tax collectors were viewed as notorious sinners. Yet Christ evaluated both with a different perspective, recognizing the hypocrisy of some and the genuine repentance of others.