And the spirit of the Lord will rest upon him. Here the prophet describes his sanctity in three respects:
1. Regarding the habits of necessity.
2. Regarding the righteousness of his works: he will not judge by the sight of the eyes ([Reference Isaiah 11:3]).
3. Regarding the effect of this righteousness: the wolf will dwell with the lamb ([Reference Isaiah 11:6]).
His perfection concerning gratuitous habits is shown in three ways.

First, regarding their rest: will rest, for grace was not increased in him: a woman will encompass a man ([Reference Jeremiah 31:22]). Nor was it interrupted by sin: who committed no sin, nor was deceit found in his mouth ([Reference 1 Peter 2:22]). Nor was it troubled by the battle of the flesh, for it was without original sin: let it expect light, and not see it, nor the rising of the dawning of the day ([Reference Job 3:9]); he upon whom you see the Spirit descending and remaining upon him, he it is that baptizes ([Reference John 1:33]).
Second, regarding the abundance of all the gifts: the spirit of wisdom. For although all the gifts of sanctifying grace are infused simultaneously, no one else has perfect use of them all. For this reason, concerning all these, it is said: there was not found anyone like him (). Nor, again, does anyone else have all the gratuitous graces: to one indeed, by the Spirit, is given the word of wisdom; and to another, the word of knowledge, according to the same Spirit ([Reference 1 Corinthians 12:8–9]). But Christ had all of these perfectly, for God does not give the Spirit by measure ([Reference John 3:34]).
Third, regarding fullness, for he was perfect in every grace, which is noted where it says, the spirit of the fear of the Lord filledImplevit. Vg.: replebit. him: we saw him full of grace ([Reference John 1:14]). Concerning all these things: in him dwells all the fullness of the Godhead bodily ([Reference Colossians 2:9]).
To understand what is said here, it is necessary to examine five things concerning these gifts:
1. How they differ from the virtues, the beatitudes, and the fruits.
2. Their number.
3. Their order.
4. How they exist in Christ.
5. How they are attributed to the Holy Spirit.
Concerning the first point, it should be known that, as Gregory says,Morals on Job 2.49.77 (PL 75, 592D). the gifts are given to aid the virtues. Through the virtues, the powers of the soul are perfected for acts that are proportionate to the human way of acting, such as faith, which makes us see as in a mirror, dimly.

Now, there is a twofold defect in virtue. One is accidental, arising from the unpreparedness of the person who possesses the habit, which leaves the virtue imperfect in the subject; this defect is removed by increasing the virtue. The other defect is essential, arising from the habit itself. For example, faith is inherently imperfect by its nature because it is obscure. This defect is removed through a higher habit, which is called a gift. Because it exceeds the human mode of operation, it is given by God, like the gift of understanding, which in a certain way makes the things of faith to be seen clearly and distinctly.

An operation proceeding from a virtue perfected by a gift is called a beatitude, which is nothing other than an operation according to perfect virtue, as the Philosopher says.Nicomachean Ethics 1.19 (1102a5). This is stated in Matthew 5:8: blessed are the clean of heart, for they will see God. Delight necessarily follows such an operation, for delight is the unhindered operation of a proper habit, as the Philosopher says.Nicomachean Ethics 7.12 (1153a14), 13 (1153b9–12). In this respect, it is called a fruit. Hence, Ambrose, commenting on the fruits of the Spirit ([Reference Galatians 5:22]), says that they are called fruits insofar as they renew minds with sincere delight.
Concerning the second point, it should be known that the number of the gifts can be understood in three ways. Gifts are perfected either through withdrawal from evil, and this is fear; or through an approach to the good, which occurs either in the contemplative life or the active life. If in the contemplative life, it is either according to the end of contemplation, and this is wisdom, which concerns the highest causes; or according to the means to the end, and this is understanding, such as of created spiritual substances and what pertains to them. If in the active life, it is either regarding those things to which all are bound, where the executive gift is piety (which is benevolence to those joined by faith or the image of God) and the directing gift is knowledge; or regarding those things to which not all are bound, where the executive gift is fortitude (as it exposes oneself to difficulties) and the directing gift is counsel.
From this, the answer to the third point is now evident. The gifts are ordered first insofar as they are perfections, and this order is considered according to the emanation of the gifts from the giver, not insofar as they are received. Again, it is evident that wisdom directs understanding, because the wise man sets things in order,Compare to Metaphysics 1.2 (982a). and through primary things, one is guided in secondary things, just as metaphysics regulates the other sciences. Counsel regulates fortitude, knowledge regulates piety, and fear regulates in all things, because it directs one to approach the good and to withdraw from evil.
Concerning the fourth point, it should be known that Christ had these gifts according to their most excellent uses, according to which they are possessed in heaven. For he did not have servile fear, as if he feared punishment, or filial fear, as if he feared to sin, but the chaste fear which belongs to reverence: he was heard because of his reverence ([Reference Hebrews 5:7]). The same is evident concerning the other gifts. However, it is especially said that the spirit of fear filled him so that, from the greatness of his gifts, he would not be thought proud, like the first angel, about whom it is said in Ezekiel 28:16:Compare to Ezekiel 28:5. by the multitude of your wisdom or merchandise, your inner parts were filled with iniquity. It is also said because he came to save through humility, or because he wished to be imitated in this: learn from me, because I am meek and humble of heart ([Reference Matthew 11:29]).
Concerning the fifth point, it should be known that if these gifts are considered according to their own natures—such as knowledge insofar as it is knowledge—then some of them are appropriated to the Son, which pertain to the perfection of the intellect, and some to the Holy Spirit, which pertain to the perfection of the affections, although all of them together are gifts of the entire Trinity. If, however, they are considered insofar as they have the nature of a gift, they are all attributed to the Holy Spirit, who is the first gift in whom all other gifts are given. It is the same if they are considered regarding the principle of motion for such gifts, which is love. As Dionysius says, the goodness of God is the source of diffusion for all things that are received in creatures from God, which are appropriated to the Holy Spirit.Compare to De div. nom. 4.1 (PG 3, 693B). Others, however, attribute this to the holiness of Josiah and Hezekiah; the Jews, however, attribute it to the Antichrist.
He will not judge by the sight of the eyes. Here the prophet shows his holiness with respect to the righteousness of his works, especially in judging, because this is the work of a king. Hence, he shows three things:
1. His shrewdness in discernment.
2. His justice in execution: but he will judge.
3. His constancy in perseverance: and justice will be ([Reference Isaiah 11:5]).
Therefore, regarding the first point, he says, he will not judge by the sight of the outward eyes, nor by the hearing of the outward ears, as it was for those who said in Matthew 22:16, Teacher, we know that you are a true speaker. Because he did not need anyone to give testimony about man, for he knew what was in man ([Reference John 2:25]). This cannot be explained as being about a mere man, as is said in [Reference 1 Samuel 16:7]: man sees those things that appear, but the Lord beholds the heart. And therefore they said separately,Dixerunt discrete. So the manuscripts have it, but perhaps it should read dixerunt discipuli: “the disciples said.” now we know that you know all things ([Reference John 16:30]). Nevertheless, others explain this in a strained manner as concerning just kings, for they did not judge by initial appearances based on flattery, but diligently sought the truth of the matter.
But he will judge. Here his justice in execution is shown.

First, regarding the good, in distributing what is due to them: he will judge, on the day of judgment and even now: the Father has given all judgment to the Son ([Reference John 5:22]); the poor, about whom it says in Matthew 5:3: blessed are the poor in spirit, for theirs is the kingdom of heaven.

Second, regarding the wicked, and first, concerning the members: he will strike the earth, that is, earthly people, with the rod of his mouth: go, you cursed, into everlasting fire ([Reference Matthew 25:41]); woe to you, scribes and Pharisees ([Reference Matthew 23:13]). Then, concerning the head: with the breath of his lips, that is, his indignation expressed in words, he will slay the wicked, that is, the Antichrist: the man of sin will be revealed, the son of perdition, who opposes and is lifted up above all that is called God or that is worshiped ([Reference 2 Thessalonians 2:3–4]); or the devil: now is the judgment of the world; now will the prince of this world be cast out ([Reference John 12:31]). All this can be explained literally of just kings, who slew the wicked with their commands.
And justice will be. Here his constancy in perseverance is presented. And justice, which he will observe in his judgments, will be the girdle of his loins, that is, the sword with which he will fight, and faith, the confidence from God by which he will prevail. This can be applied to Christ and to just kings. Or, the girdle of his loins which adheres strongly to a person and encircles the whole person on all sides. Or justice, in the equity of the deed; faith, faithfulness in the manner of acting: stand, having your loins girt about ([Reference Ephesians 6:14]). Or justice means the just, and faith means the faithful; and thus these words refer only to Christ: as the girdle sticks close to the loins of a man, so have I brought close to me all the house of Israel ([Reference Jeremiah 13:11]). From this, Jerome argues against the Hebrews that all these things cannot be understood literally.
The wolf will dwell. Here the effect of his righteousness is shown, which is an abundance of peace. He shows this in two respects:
1. The meekness of the great.
2. The security of the lowly: and the sucking child ([Reference Isaiah 11:8]).
The meekness of the great is shown in three ways.

First, regarding their dwelling: the rapacious wolf with the innocent lamb, and vice versa, for the wolf will follow the lamb’s innocence; the crafty leopard with the simple kid; the calf, a strong type of animal, and the lion, a strong and fierce type of animal; the sheep, a weak type of animal—together they will all be in unity, where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But Christ is all and in all ([Reference Colossians 3:11]). This was signified in Noah’s ark, where there were all animals of each kind ([Reference Genesis 7:1–3]).
Second, regarding government: a little child—Peter the fisherman. As it says above: behold I and my children ([Reference Isaiah 8:18]); the foolish things of the world God has chosen, that he may confound the wise, and the contemptible things that he may confound the strongStulta mundi elegit Deus ut confundat sapientes, et contemptibilia ut confundat fortia. Vg.: quae stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia. DR: “the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong.” ([Reference 1 Corinthians 1:27])—will lead, that is, he will lead them to the kingdom, like a general.
Third, regarding eating, in two ways:

First, regarding conformity of food: the calf, who eats grass and is a clean animal, and the bear, who tears meat and is not a clean animal, will feed together on the same food of the Word of God. Their young ones, that is, their families, together, that is, in conformity, will rest to eat, or they will eat the food of the sacraments: they ate the same spiritual food ([Reference 1 Corinthians 10:3]).

Second, regarding humility of food: the lion, the king, like the ox, the rustic, will eat straw, that is, rough doctrine, or, literally, abstinence from food: will the rhinoceros be willing to serve you, or will he stay at your crib? ([Reference Job 39:9]).

But this seems to be more expressly preserved in religious life, where people of different ages and conditions live with one mind, that is, in conformity: who makes men of one mindUnanimes. Vg.: unius moris. DR: “one manner.” to dwell in a house ([Reference Psalms 68:6]). Others say that this was fulfilled in the time of the good kings, when the great lived in peace with the lowly. The Jews say all these things are to happen literally in the time of the Antichrist.
And the sucking child will play. Here he shows the security of the young, and he presents three things:

First is their confidence. Against horror, he presents joy: on the hole of the asp, that is, on the trials which the devil or a tyrant will send. This happens immediately, because one has begun to be nourished by the milk of the doctrine of faith: and not only so, but we glory also in tribulation, knowing that tribulation works patience ([Reference Romans 5:3]); or it refers to converting the wicked: he that hears, let him say: Come ([Reference Revelation 22:17]). Against flight, which indicates fear, he presents the daring of invasion. The weaned child, now eating solid food, will do more, for he will thrust his hand into the den of the basilisk,Reguli, which can also be translated “prince.” that is, the devil, who is king over all the children of pride ([Reference Job 41:25]). For he will confidently expose himself to the persecutions of tyrants, as many martyrs did: he exultsExultat. DR: “pranceth.” boldly, he goes forward to meet armed men ([Reference Job 39:21]). Or this refers to preachers, who extend the hand of preaching for the conversion of sinners. Or it refers to the breasts of newness and delight, for the newly converted rejoice in this.
Second, he shows their inability to be harmed: they will not hurt in all my holy mountain, that is, the Church, except for those who are willing to be harmed: behold, I have given you power ([Reference Luke 10:19]); and these signs will follow them that believe: they will speak with new tongues. They will take up serpents; and if they drink any deadly thing, it will not hurt them ([Reference Mark 16:17–18]).
Third, he presents the cause of both: for the earth is filled with the knowledge of the Lord: their sound has gone forth into all the earth ([Reference Psalms 19:4]); I, wisdom, have poured out rivers ().

The Jews explain all of this literally. Others say that it signifies that, in the times of the good kings, all the young boldly committed themselves to those who were previously plunderers and cruel men.
In that day. Here he presents the dignity of the restorer. For a sign, the sign of the cross; those who take up this sign will be saved: I, if I am lifted up from the earth, will draw all things to myself ([Reference John 12:32]). As it says below: behold I will lift up my hand to the Gentiles, and will set up my signDR: “standard.” to the people; him the Gentiles will beseech ([Reference Isaiah 49:22]). All kings of the earth will adore him; all nations will serve him ([Reference Psalms 72:11]). His tomb will be glorious: it will be venerated by all. Hence, it is signified by the tomb that he built in Modein as an everlasting monument, so that it might be seen by all who passed by (). Others explain this as concerning Josiah, for he was buried in the tombs of the kings.
And it will come to pass in that day. In this part, he promises the restoration of the people in three respects:
1. Regarding their liberation.
2. Regarding the condition of the liberated, where it says, and the envy of Ephraim will be taken away ([Reference Isaiah 11:13]).
3. Regarding the preparation for their liberation, where it says, and the Lord will lay waste ([Reference Isaiah 11:15]).
Concerning the first point, he does two things:
1. He promises their liberation.
2. He describes the manner of their liberation: and the Lord will set up a sign ([Reference Isaiah 11:12]).
Some explain this as concerning the liberation from the Babylonian captivity, when the Lord took possession of them, snatching them from slavery in Babylon. It is called the second liberation in relation to the first, by which he led them out of slavery in Egypt. For when Nebuchadnezzar was ravaging them, different nations led them into captivity and slavery, and after many of them were killed, the remainder were gathered by the command of King Cyrus, as we read in Ezra 1. But this is better explained as concerning the liberation accomplished by Christ, for in this way it agrees with what precedes it.
In that day, namely, when he will stand as a sign for the peoples, the Lord will set his hand the second time, through the apostles, for he himself preached the first time, to possess the remnant, for a remnant will be saved. In this is noted the holiness of the Jewish converts and the multitude of the Gentiles, about which it says in Micah 7:1: I have become like one who gleans in autumn the grapes of the vintage. Pathros is a region named after one of the sons of Abraham; Elam, a city of Persia; Hamath, Antioch; Shinar, a place in Chaldea ([Reference Jeremiah 30]). Or, the second time refers to the second coming, when the hearts of the children will be turned to their fathers by the preaching of Elijah ([Reference Malachi 4:6]). Blindness in part has happened in Israel ([Reference Romans 11:25]).
And he will set up. Here he presents the manner of liberation. According to the first explanation, it is a sign, that is, the edict of King Cyrus, for the fugitives of Israel—literally, those who went to Hezekiah in Jerusalem, joined the two tribes, and were captured and liberated with them. Or, according to the second explanation, the sign is the Cross; he will assemble the fugitives: it was necessary for us to speak the word of God to you first, but since you reject it... behold, we turn to the Gentiles ([Reference Acts 13:46]). Or it is the sign of some miracle by which they will be converted through the preaching of Elijah, as it says below: behold I will lift up my hand to the Gentiles, and will set up my signDR: “standard.” to the people ([Reference Isaiah 49:22]); you will proclaim ([Reference Ezekiel 34]).Or rather,[Reference Jeremiah 19:2].
And the envy of Ephraim will be taken away. Here the condition of the liberated is shown.

First, regarding concord, in contrast to the hatred that had existed between Ephraim and Judah: and the envy of Ephraim will be taken away, that is, their hatred. This was fulfilled in the return from captivity, according to the first explanation; or it refers to the unity of faith, according to the second; or it will be fulfilled in the future, according to the third explanation. Concerning this concord, it is written: the house of Judah will go to the house of Israel, and they will come together out of the land of the north to the land which I gave to your fathers ([Reference Jeremiah 3:18]).
Second, regarding power in the subjugation of enemies. This either occurred literally in the time of the Maccabees, according to the first explanation; or through the preaching of the apostles, according to the second; or it refers to the prosperity that the Lord will also give them in the future. They will fly, as if to say, they will fall quickly, upon the shoulders of the Philistines to scourge them, by the sea, because they are near the sea—and this is according to the first and third explanations. Together with those already conquered, they will plunder the children of the east, the Assyrians; this is not said to have happened in the time of the Maccabees. Or, they will plunder by the sea, because the Philistines had an abundance of ships. Edom and Moab, who were at first enemies, will fulfill the command of their hand, not waiting for the other to act according to the command, in which their great exaltation is noted. And the children of Ammon—all these were great adversaries, as it says below: behold these will come from afar ([Reference Isaiah 49:12]). Or, they will fly because of their desire to preach, by the sea, for the apostles reached many nations by ship through the sea. Or by the nations he names, he understands all nations, as it says below: who are these, that fly as clouds? ([Reference Isaiah 60:8]). They will fulfill the command of their hand, for they taught by word and example.
And the Lord will lay waste. Here the preparation for their liberation is presented. Two things are set out concerning this:
1. The preparation.
2. The attainment of the benefit: and there will be a highway ([Reference Isaiah 11:16]).
The preparation is promised in the likeness of the twofold benefit that was shown to their fathers who came out of Egypt.

First, in the parting of the sea, which we read about in Exodus 14. Regarding this, he says, the tongue of the sea. It is called the tongue of the sea because, as the Master says in the Histories,Petrus Comestor, Historia Scholastica. Exod. 31 (PL 198, 1158B). when the sons of Israel came out of Egypt, the sea was not parted from one shore, but was like a tongue of land that surrounded a mountain. The tongue of the sea means the middle of the sea, in the style of Hebrew speech, which calls anything in the middle the "tongue," because the tongue is in the middle of the mouth. This, in fact, never happened literally. But it signifies the removal of all impediments that detained them, according to the first explanation. Or the tongue of the sea refers to Egypt, whose shore the sea licks. But according to the second explanation, the Lord will lay waste the tongue of the sea of Egypt, that is, the tongue with which they praised idols.
The second benefit was in the parting of the Jordan, which we read about in Joshua 4. Regarding this, he says: he will lift up his hand, that is, his power, over the river, according to the first explanation. This is metaphorical speech, so that the removal of all impediments is understood by the division of the sea and the river. According to the second explanation, it literally signifies a river: the Nile, which was divided into seven streams by Alexander, who was the preparation for the Romans. It was broadened so much that, with the water passing through streams and channels, it could be forded in shoes by the apostles, about whom Ephesians 6:15 says, your feet shod with the preparation of the gospel of peace. Or by the river is signified the kingdom of Egypt, which was divided by the Romans into many senates. In the strength of his spirit refers to the army of Alexander or of the Romans; or the spirit is the wind, as is said in Exodus 14:21: by a strong and burning wind blowing all the night.
And there will be a highway. Here the benefit is presented, and it is already evident from what has been said. As there was: renew your signs, and work new miracles. Glorify your hand, and your right arm. Raise up indignation, and pour out wrath ().

Commentaries

Albert Barnes

On Isaiah 11:7

John Gill

On Isaiah 11:7

Matthew Henry

On Isaiah 11:1–9

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Thomas Aquinas

On Isaiah 11:2–16