he word [Hebrew: nvH], which in Numb. xi.
25 also is used of the Spirit, combines in itself both the [Greek:
katabainein] and the [Greek: menein]; it is _requiescere_. As the
fulfilment of this prophecy, however, we must not look to that event
only where it received a symbolical representation, but also to Acts
ii. 3: [Greek: kai ophthesan autois diamerizomenai glossai hosei puros,
ekathise te eph'hena hekaston auton]; comp. 1 Pet. iv. 14: [Greek:
hote to tes doxes kai to tou theou pneuma eph'humas anapauetai] (this
most exactly answers [Hebrew: nvH]). For it is not merely for himself
that Christ here receives the Spirit; but He receives Him as the
transforming principle for the human race; He is bestowed upon. Him as
the Head of the Church.--In the enumeration of the forms in which the
Spirit manifests himself, it was not the intention of the Prophet to
set forth _all_ the perfections of the Messiah; he rather, by way of
example, mentions some only after having comprehended all of them in
the general: The Spirit of the Lord. Thus, _e.g._, _justice_, which is
mentioned immediately afterwards in ver. 5, is omitted here.--The first
pair are wisdom and understanding. _Wisdom_ is that excellency of
knowledge which rests on moral perfection. It is opposed to [Hebrew:
nblh], foolishness in a moral sense, which may easily be combined with
the greatest ingenuity and cleverness. The excellence of knowledge
resting [Pg 115] on a moral basis manifests itself in the first
instance, and preeminently, in the [Hebrew: binh], understanding, the
sharp and penetrating eye which beholds things as they are, and
penetrates from the surface to their hidden essence, undisturbed by the
dense fogs of false notions and illusions which, in the case of the
fool, are formed by his lusts and passions. Neither of these attributes
can, in its absolute perfection, be the possession of any mortal,
because even in those who, morally, are most advanced, there ever
remains sin, and, therefore, a darkening of the knowledge.--The second
pair, counsel and might, are, just as in the passage before us,
ascribed to the Messiah in chap. ix. 5 (6), by His receiving the names
"Wonder-Counsellor," "God-Hero." From chap. xxxvi. 5 it is seen that,
for the difficult circumstances of the struggle, _counsel_ is of no
less consequence than _might_. The last pair, knowledge and fear of the
Lord, form the fundamental effect of the Spirit of the Lord; all the
great qualities