Psa 45:7, Isa 11:2, Joh 1:32, 3:34 | JFB | e4.org | 7. As in the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of God, thy God —but the latter is sustained by the same form ( ), and it was only of His human nature that the anointing could be predicated (compare ). oil of gladness —or token of gladness, as used in feasts and other times of solemn joy (compare ). fellows

‏ Psalms 45:7

7. As in Ps 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of

God, thy God—but the latter is sustained by the same form (Ps 50:7), and it was only of His human nature that the anointing could be predicated (compare Isa 61:3).

oil of gladness—or token of gladness, as used in feasts and other times of solemn joy (compare 1Ki 1:39, 40).

fellows—other kings.

‏ Isaiah 11:2

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).

‏ John 1:32

31-34. knew him not—Living mostly apart, the one at Nazareth, the other in the Judean desert—to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (1Sa 16:12). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."

‏ 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].