Isaiah 11:3

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:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) And shall make him of quick understanding . . .—Better, he shall draw his breath in the fear of the Lord. It shall be, as it were, the very air in which he lives and breathes. Some commentators, however, interpret he shall find a sweet savour. The Hebrew word rendered “understanding” means primarily, as the margin shows, “scent” or “smell,” either as the organ or the object of perception.

He shall not judge after the sight of his eyes . . .—Earthly kings are apt to judge “according to the appearance” (John 7:24), and the reports of interested or corrupt advisers, but the true King shall “know what is in man” (John 2:25), and judge righteous judgment.

Benson Commentary

Isaiah 11:3. And shall make him of quick understanding — Hebrew, והריחו, shall make him of quick scent, smell, or perception; or, of quick discernment, as Bishop Lowth renders it; in the fear of the Lord — In things which concern the worship and service of God, and every part of religion. Or the meaning may be, He shall not judge rashly and partially, but considerately and justly, as the fear of God obliges all judges to do. And he shall not judge — Of persons, things, or causes; after the sight of the eyes — According to outward appearance, as men do, because they cannot search men’s hearts; neither reprove — Condemn, or pass sentence against any person; after the hearing of the ears — By uncertain rumours or suggestions, but shall thoroughly examine all causes, and search out the truth of things, and the very hearts of men. It implies also, that, “in collecting the people who shall compose his kingdom, he shall principally regard in them this quality of fear, or reverence for the Lord; and with the greatest sagacity and perspicuity of judgment, shall discern and separate those subjects in whom he finds this quality; not suffering that judgment to be deluded by the external appearance of truth or honesty, but, penetrating into the interior recesses of the mind by his prophetic spirit, he shall discriminate truth from error, the good from the bad, the sincere and pious from the hypocritical and impious.” All the churches shall know, says he, that I am he who searcheth the reins and the hearts.

Matthew Henry's Concise Commentary

11:1-9 The Messiah is called a Rod, and a Branch. The words signify a small, tender product; a shoot, such as is easily broken off. He comes forth out of the stem of Jesse; when the royal family was cut down and almost levelled with the ground, it would sprout again. The house of David was brought very low at the time of Christ's birth. The Messiah thus gave early notice that his kingdom was not of this world. But the Holy Spirit, in all his gifts and graces, shall rest and abide upon him; he shall have the fulness of the Godhead dwelling in him, Col 1:19; 2:9. Many consider that seven gifts of the Holy Spirit are here mentioned. And the doctrine of the influences of the Holy Spirit is here clearly taught. The Messiah would be just and righteous in all his government. His threatening shall be executed by the working of his Spirit according to his word. There shall be great peace and quiet under his government. The gospel changes the nature, and makes those who trampled on the meek of the earth, meek like them, and kind to them. But it shall be more fully shown in the latter days. Also Christ, the great Shepherd, shall take care of his flock, that the nature of troubles, and of death itself, shall be so changed, that they shall not do any real hurt. God's people shall be delivered, not only from evil, but from the fear of it. Who shall separate us from the love of Christ? The better we know the God of love, the more shall we be changed into the same likeness, and the better disposed to all who have any likeness to him. This knowledge shall extend as the sea, so far shall it spread. And this blessed power there have been witnesses in every age of Christianity, though its most glorious time, here foretold, is not yet arrived. Meanwhile let us aim that our example and endeavours may help to promote the honour of Christ and his kingdom of peace.

Barnes' Notes on the Bible

And shall make him of quick understanding - (והריחו vahărı̂ychô) The Septuagint renders this, 'And the spirit of the fear of God shall fill him.' The Chaldee, 'And the Lord shall draw him near to him in his fear.' The Syriac, 'And he shall be resplendent (like the sun, or the stars) in the fear of the Lord.' The Hebrew word used here is probably derived from ריח rêyach, used only in Hiphil, "to smell;" and is kindred with רוח rûach, "wind, breath," for fragrant substances "breathe out" an odor. - "Gesenius." It then denotes "to take delight in smelling" Exodus 30:38; Leviticus 26:31; and thence, by an easy transition, to take delight in anything; Amos 5:21. The reason is, that the objects of smell are usually pleasant and agreeable; and especially such as were the aromatics used in public worship. The sense here is, probably, that he would take pleasure in the fear of Yahweh, that is, in piety, and in devoting himself to his service. The interpretation given in our translation, is that given by many expositors; though that above suggested is probably the correct one. The word is used to denote "pleasure" in a thing; it is not used anywhere, it is believed, to denote a quick understanding; compare Exodus 5:21; Philippians 4:18. The idea which is conveyed by our translators is, probably, derived from "the discernment of the quality" of objects by an acute sense of smell, and hence, they interpreted the word to denote an acute discrimination of any objects.

And he shall not judge after the sight of his eyes - He sha 1 not judge of things by their external appearance. or with partiality. This is language which is applicable to a magistrate, and is spoken of the Messiah as the descendant of David, and as sitting on his throne as a ruler of his people. He who judges 'after the sight of his eyes,' does it according to external appearances, showing favor to rank, to the rich, and the great; or judging as things "appear" without a close and careful inquiry into their true nature and bearings; compare John 7:24 : 'Judge not according to the appearance, but judge righteous judgment;' Deuteronomy 1:16-17.

Neither reprove - יוכיח yôkiyach. This word means "to show, to prove; to correct, reprove, convince; to reproach, or censure; to punish; to judge, decide, etc." Here it is evidently used as synonymous with 'shall he judge' in the former part of the parallelism - retaining the idea of a just judge, who decides not according to the hearing of the ears, but according to justice.

After the hearing of his ears - Not by plausible statements, and ingenious defenses, but by weighing evidence, and by an impartial examination of the true merits of the case. This belonged to the Lord Jesus, because,

(1) He was never influenced by any undue regard to rank, honor, or office. His opinions were always impartial; his judgments without bias or favoritism.

(2) He was able to discern the true merits of every case. He knew what was in man, saw the true state of the heart, and, therefore, was not deceived or imposed upon as human judges are; see John 2:24-25; compare Revelation 2:28; John 6:64.

Jamieson-Fausset-Brown Bible Commentary

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).

Matthew Poole's Commentary

Shall make him of quick understanding, Heb. he shall make him smell, i.e. perceive, as that word is used, Judges 16 9 Job 39 25; understand or judge, as it is explained in the next clause. Or, his smelling shall be. Smelling is put for judging, because the sense of smelling, where it is quick and good, is more exact and sure in the judging of its proper objects, than the senses of seeing and hearing are.

In the fear of the Lord; which is added, either,

1. As the object of his judging; he is most perspicacious and judicious in the things which concern the fear, i.e. the worship and service of God, which he was to order and establish in his church. Or rather,

2. As the rule and manner of his judging, as may be gathered from the opposite and following clause. So the sense is, He shall not judge rashly and partially, but considerately and justly, as the fear of God obligeth all judges to do.

He shall not judge, of persons or causes. And judging seems to be here synecdochically put for absolving or giving sentence for a person, as it is used Psalm 7:8,11, and in many other places, because this is opposed to reproving in the next clause.

After the sight of his eyes; according to outward appearance, as men must do, because they cannot search men’s hearts, 1 Samuel 16:7, or with respect of persons, but with righteous judgment, which is opposed to judging by appearance, John 7:24. Reprove, i.e. condemn or pass sentence against a person; for Christ is here supposed to be a Judge, and so he speaks of a judicial reproof. After the hearing of his ears, by false or uncertain rumours or suggestions, but shall thoroughly examine all causes, and search out the truth of things, and the very hearts of men.

Gill's Exposition of the Entire Bible

And shall make him of quick understanding in the fear of the Lord,.... Or "cause him to smell the fear of the Lord" (w); that is, to discern in whom it was: this is one effect of the Spirit's resting upon him, and particularly as the spirit of understanding, and of the fear of the Lord, whereby he has a quick and sharp discerning of it; not merely of the grace of fear, so as to know what that is, and what the exercise of it; or so as to make it the rule of his actions, though all this is true; but so as to discern where and in whom it was, and was not; he could distinguish between him that feared God and him that feared him not; he knew Nathanael to be an Israelite indeed, in whom there was no guile, John 1:47 and the Scribes and Pharisees to be hypocrites, Matthew 22:18. As the Jews (x) understand this passage of the Messiah, and of his quick smell, as the word used signifies, or of his discerning of good and bad men, they make this to be a rule of judging the Messiah by; and accordingly made use of it with one that set up himself for the Messiah, and took the name of Barcochab, the son of a star, referring to Numbers 24:17 and tried him whether he could discern a good man from a bad man; and because he could not, they rejected him as a false Messiah, and called him Barcoziba, the son of a lie (y): compare with this Luke 7:39 where it may be seen the same notion obtained among the Jews in Christ's time:

and, he shall not judge after the sight of his eyes; or according to the outward appearance, the external guise of sanctity and religion men might put on; as the Scribes and Pharisees were outwardly righteous before men, but not to Christ, who knew their hearts; they seemed to be somewhat to others, but nothing to him, because he judged not by appearances to the eyes:

neither reprove after the hearing of his ears; he needed no testimony of men, for he knew what was in men; nor did he regard the words of men, the boastings of a Pharisee, any more than his outward actions; nor would he reprove or condemn, nor will he, upon a human testimony.

(w) "et faciet odorari eum timorem Jehovae", Munster, Vatablus; "et odorabitur timorem Jehovae", Cocceius. (x) Zohar in Exod. fol. 31. 3. & 86. 1. Tzeror Hammor, fol. 62. 3.((y) T. Bab. Sanhedrin. fol. 93. 2.

Geneva Study Bible

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:

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. and shall make him … Lord] The best translation is that of R.V. and his delight shall be in the fear of Jehovah, lit. “his scent shall be in, &c.” The Messiah shall not only possess true religion himself, but shall be quick to recognise its presence in others and shall take delight in it wherever he finds it. The sense is perhaps appropriate, but the expression is very peculiar, and hence some critics consider that the clause is a corrupt repetition of the preceding words. (See Cheyne’s Commentary, crit. note.)

he shall not judge after the sight of his eyes, &c.] i.e. in virtue of the spirit with which he is endowed, he shall not be dependent on the evidence of his senses, but shall immediately and infallibly discern the moral condition of men’s hearts (cf. 2 Samuel 14:20). The second member of the parallelism shews that more than mere impartiality in judgment is intended. For reprove render decide, as R.V. marg.

3–5. Thus equipped with all the personal qualities needful for his high office, the ideal King will exercise a perfectly just and equitable government over his subjects. The Hebrew conception of kingship includes two functions, leadership in war and the administration of justice in time of peace (1 Samuel 8:20). Here, for an obvious reason (ch. Isaiah 9:5), only the civil aspect of the office is dwelt upon.

Pulpit Commentary

Verse 3. - And shall make him of quick understanding. This rendering of the original, though defended by Dr. Kay, is quite without support from any other passage where the same word is used. Modern writers almost all translate, either "the breath of his nostrils shall be in the fear of the Lord" (Herder, Ewald, Meier, Cheyne), or "a sweet savor shall he find in the fear of the Lord" (Gesenius, Delitzsch, Rosenmüller, Knobel). He shall not judge after the sight of his eyes. "God sooth the heart." Our Lord "knew men's thoughts" (Matthew 9:4, etc.), and therefore did not need to "judge according to the appearance" (John 7:24). Thus his judgments were always righteous. Isaiah 11:3

Keil and Delitzsch Biblical Commentary on the Old Testament

And His regal conduct is regulated by this His thoroughly spiritual nature."And fear of Jehovah is fragrance to Him; and He judges not according to outward sight, neither does He pass sentence according to outward hearing." We must not render it: His smelling is the smelling of the fear of God, i.e., the penetration of it with a keen judicial insight (as Hengstenberg and Umbreit understand it); for hērı̄ach with the preposition Beth has not merely the signification to smell (as when followed by an accusative, Job 39:25), but to smell with satisfaction (like בּ ראה, to see with satisfaction), Exodus 30:38; Leviticus 26:31; Amos 5:21. The fear of God is that which He smells with satisfaction; it is rēach nı̄choach to Him. Meier's objection, that fear of God is not a thing that can be smelt, and therefore that hērı̄ach must signify to breathe, is a trivial one. Just as the outward man has five senses for the material world, the inner man has also a sensorium for the spiritual world, which discerns different things in different ways. Thus the second David scents the fear of God, and only the fear of God, as a pleasant fragrance; for the fear of God is a sacrifice of adoration continually ascending to God. His favour or displeasure does not depend upon brilliant or repulsive external qualities; He does not judge according to outward appearances, but according to the relation of the heart to His God.