Isa 11:2-3, Joh 1:16, 3:34, Col 1:19, 2:9 | JFB | STEP | 2. Spirit of the Lord —JEHOVAH . The Spirit by which the prophets spake: for Messiah was to be a Prophet ( ). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" ( ), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the " fulness " in the Son of God ( ). rest —permanently; not merely come upon Him ( ). wisdom — ( ). understanding —coupled with "wisdom," being its fruit. Discernment and discrimination ( ). counsel . . . might —the faculty of forming counsels, and that of executing them ( ). Counsellor ( ). knowledge —of the deep things of God ( ). The knowledge of Him gives us true knowledge ( ). fear of the Lord —reverential, obedient fear. The first step towards true "knowledge" ( ).

Isaiah 11:2-3

2. Spirit of the Lord—JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Isa 61:1; De 18:15, 18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (Re 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (Joh 1:16; 3:34; Col 1:19).

rest—permanently; not merely come upon Him (Nu 11:25, 26).

wisdom— (1Co 1:30; Eph 1:17; Col 2:3).

understanding—coupled with "wisdom," being its fruit. Discernment and discrimination (Mt 22:18; Joh 2:25).

counsel . . . might—the faculty of forming counsels, and that of executing them (Isa 28:29). Counsellor (Isa 9:6).

knowledge—of the deep things of God (Mt 11:27). The knowledge of Him gives us true knowledge (Eph 1:17).

fear of the Lord—reverential, obedient fear. The first step towards true "knowledge" (Job 28:28; Ps 111:10).

3. make him of quick understanding—literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mt 12:20; Ac 10:1-48; 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Ex 30:38; Am 5:21); "smell," that is, "delight in."

after . . . sight—according to mere external appearances (Joh 7:24; 8:15; Jas 2:1; 1Sa 16:7). Herein Messiah is represented a just Judge and Ruler (De 1:16, 17).

reprove—"decide," as the parallelism shows.

after . . . ears—by mere plausible hearsays, but by the true merits of each case (Joh 6:64; Re 2:23).

John 1:16

16. of his fulness—of "grace and truth," resuming the thread of Joh 1:14.

grace for grace—that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped. "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men.

John 3:34

34. for God giveth not the Spirit by measure—Here, again, the sharpest conceivable line of distinction is drawn between Christ and all human-inspired teachers: "They have the Spirit in a limited degree; but God giveth not [to Him] the Spirit by measure." It means the entire fulness of divine life and divine power. The present tense "giveth," very aptly points out the permanent communication of the Spirit by the Father to the Son, so that a constant flow and reflow of living power is to be understood (Compare Joh 1:15) [OLSHAUSEN].

Colossians 1:19

19. Greek, "(God) was well pleased," &c.

in him—that is, in the Son (Mt 3:17).

all fulness—rather as Greek, "all the fulness," namely, of God, whatever divine excellence is in God the Father (Col 2:9; Eph 3:19; compare Joh 1:16; 3:34). The Gnostics used the term "fulness," for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true "fulness" dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (Col 1:15). For two reasons Christ is Lord of the Church: (1) Because the fulness of the divine attributes (Col 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Col 1:20) what He has done for the Church gives Him the right to preside over it.

should . . . dwell—as in a temple (Joh 2:21). This indwelling of the Godhead in Christ is the foundation of the reconciliation by Him [BENGEL]. Hence the "and" (Col 1:20) connects as cause and effect the two things, the Godhead in Christ, and the reconciliation by Christ.

Colossians 2:9

9. For—"Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c.

the fulness— (Col 1:19; Joh 14:10).

of the Godhead—The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God.

bodily—not merely as before His incarnation, but now "bodily in Him" as the incarnate word (Joh 1:14, 18). Believers, by union with Him, partake of His fulness of the divine nature (Joh 1:16; 2Pe 1:4; see on Eph 3:19).