fear, not opposed to love, but its constant companion. The Prophet has put this pair at the close, only because he intends to connect with it that which immediately follows. We have already remarked that the Spirit of the Lord, &c., is bestowed upon the Messiah not for himself alone, but as the renovating principle of the Church.--Old Testament analogies and types are not wanting in this matter. Moses puts of his spirit upon the seventy Elders, and the spirit of Elijah rests on Elisha, and likewise on the whole crowd of disciples who gathered around him (2 Kings ii. 9). Ver. 3. "_And He hath His delight in the fear of the Lord, and not after the sight of His eyes doth He judge, nor after the hearing of His ears doth He decide._" We now learn how the glorious gifts of the Anointed, described in ver. 2, are displayed in His government. All attempts to bring the second and third clauses under the same point of view as the first, and to derive them from the same source are in vain. That He has delight in the fear of the Lord, is the consequence of the Spirit of knowledge and of the fear of the Lord resting upon Him,--He loves what is congenial [Pg 116] to His own nature. That He does not judge after the sight of His eyes, &c., is the consequence of His having the Spirit of wisdom and understanding. It is thereby that He is freed from the narrow superficiality which is natural to man, and raised to the sphere of that divine clearness of vision which penetrates to the depths, הריח with the accusative is "to smell something;" with ב, to "smell at something," "to smell with delight." The fear of the Lord appears as something of a sweet scent to the Messiah. The other explanations of the first clause abandon the sure, ascertained _usus loquendi_ (comp. Exod. xxx. 38; Levit. xxvi. 31; Am. v. 21), and, therefore, do not deserve any mention. On the second and third clauses 1 Sam. xvi. 7, is to be compared: "And the Lord said unto Samuel: Look not on his countenance, or on the height of his stature, because I have refused him; for not that which man looks at (do I look at); for man looketh on the eyes (and, in general, on the outward appearance), and I look on the heart." It is especially John who repeatedly mentions that Christ really possessed the gift here assigned to Him, of judging, not from the first appearance, and according to untrustworthy information, but of penetrating into the innermost ground of the facts and persons, comp. ii. 24, 25: αὐτὸς δὲ Ἰησοῦς, οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας, καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τὶς μαρτυρήση περὶ τοῦ ἀνθρώπου• αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἕν ἀνθρῴπῳ. Farther--chap. xxi. 17 where Peter says to Christ: Κύριε σὺ πάντα οἶδας· σὺ γινώσκεις ὅτι φιλῶ σε. Farther, i. 48, 49; iv. 18, 19; vi. 64. In Revel. ii. 23, Christ says: "And all Churches shall know that I am He which searcheth the reins and hearts."