Isa 49, 1-6 The LORD called me from birth

(Isa 49, 1-6) The LORD called me from birth

[1] Hear me, O coastlands, listen, O distant peoples. The LORD called me from birth, from my mother's womb he gave me my name. [2] He made of me a sharp-edged sword and concealed me in the shadow of his arm. He made me a polished arrow, in his quiver he hid me. [3] You are my servant, he said to me, Israel, through whom I show my glory. [4] Though I thought I had toiled in vain, and for nothing, uselessly, spent my strength, Yet my reward is with the LORD, my recompense is with my God. [5] For now the LORD has spoken who formed me as his servant from the womb, That Jacob may be brought back to him and Israel gathered to him; And I am made glorious in the sight of the LORD, and my God is now my strength! [6] It is too little, he says, for you to be my servant, to raise up the tribes of Jacob, and restore the survivors of Israel; I will make you a light to the nations, that my salvation may reach to the ends of the earth.

(CCC 713) The Messiah's characteristics are revealed above all in the "Servant songs" (Cf. Isa 42:1-9; Mt 12:18-21; Jn 1:32-34; then cf. Isa 49:1-6; Mt 3:17; Lk 2:32; finally cf. Isa 50:4-10 and Isa 52:13-53:12). These songs proclaim the meaning of Jesus' Passion and show how he will pour out the Holy Spirit to give life to the many: not as an outsider, but by embracing our "form as slave" (Phil 2:7). Taking our death upon himself, he can communicate to us his own Spirit of life.

Isa 45, 22-24 Turn to me and be safe

(Isa 45, 22-24) Turn to me and be safe

[22] Turn to me and be safe, all you ends of the earth, for I am God; there is no other! [23] By myself I swear, uttering my just decree and my unalterable word: To me every knee shall bend; by me every tongue shall swear, [24] Saying, "Only in the LORD are just deeds and power. Before him in shame shall come all who vent their anger against him.

(CCC 201) To Israel, his chosen, God revealed himself as the only One: "Hear, O Israel: the Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your might" (Dt 6:45). Through the prophets, God calls Israel and all nations to turn to him, the one and only God: "Turn to me and be saved, all the ends of the earth! For I am God, and there is no other…. To me every knee shall bow, every tongue shall swear. 'Only in the LORD, it shall be said of me, are righteousness and strength'" (Isa 45:22-24; cf. Phil 2:10-11).

Isa 45, 15 Truly with you God is hidden

(Isa 45, 15) Truly with you God is hidden

[15] Truly with you God is hidden, the God of Israel, the savior!

(CCC 206) In revealing his mysterious name, YHWH ("I AM HE WHO IS", "I AM WHO AM" or "I AM WHO I AM"), God says who he is and by what name he is to be called. This divine name is mysterious just as God is mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is - infinitely above everything that we can understand or say: he is the "hidden God", his name is ineffable, and he is the God who makes himself close to men (Cf. Isa 45:15; Judg 13:18).

Isa 45, 5-8 I am the LORD and there is no other

(Isa 45, 5-8) I am the LORD and there is no other

[5] I am the LORD and there is no other, there is no God besides me. It is I who arm you, though you know me not, [6] so that toward the rising and the setting of the sun men may know that there is none besides me. I am the LORD, there is no other; [7] I form the light, and create the darkness, I make well-being and create woe; I, the LORD, do all these things. [8] Let justice descend, O heavens, like dew from above, like gentle rain let the skies drop it down. Let the earth open and salvation bud forth; let justice also spring up! I, the LORD, have created this.

(CCC 2795) The symbol of the heavens refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant (Cf. Gen 3), but conversion of heart enables us to return to the Father, to heaven (Jer 3:19-4:1a; Lk 15:18, 21). Jn Christ, then, heaven and earth are reconciled (Cf. Isa 45:8; Ps 85:12), for the Son alone "descended from heaven" and causes us to ascend there with him, by his Cross, Resurrection, and Ascension (Jn 3:13; 12:32; 14 2-3; 16:28; 20:17; Eph 4:9-10; Heb 1:3; 2:13). (CCC 2796) When the Church prays "our Father who art in heaven," she is professing that we are the People of God, already seated "with him in the heavenly places in Christ Jesus" and "hidden with Christ in God" (Eph 2:6; Col 3:3); yet at the same time, "here indeed we groan, and long to put on our heavenly dwelling" (2 Cor 5:2; cf. Phil 3:20; Heb 13:14). [Christians] are in the flesh, but do not live according to the flesh. They spend their lives on earth, but are citizens of heaven (Ad Diognetum 5: PG 2, 1173).

Isa 44, 24 I am the LORD, who made all things

(Isa 44, 24) I am the LORD, who made all things

[24] Thus says the LORD, your redeemer, who formed you from the womb: I am the LORD, who made all things, who alone stretched out the heavens; when I spread out the earth, who was with me?

(CCC 288) Thus the revelation of creation is inseparable from the revelation and forging of the covenant of the one God with his People. Creation is revealed as the first step towards this covenant, the first and universal witness to God's all-powerful love (Cf. Gen 15:5; Jer 33:19-26). And so, the truth of creation is also expressed with growing vigour in the message of the prophets, the prayer of the psalms and the liturgy, and in the wisdom sayings of the Chosen People (Cf. Isa 44:24; Ps 104; Prov 8:22-31).

Isa 44, 18-20 Is not this thing in my right hand a fraud?

(Isa 44, 18-20) Is not this thing in my right hand a fraud?

[18] The idols have neither knowledge nor reason; their eyes are coated so that they cannot see, and their hearts so that they cannot understand. [19] Yet he does not reflect, nor have the intelligence and sense to say, "Half of the wood I burned in the fire, and on its embers I baked bread and roasted meat which I ate. Shall I then make an abomination out of the rest, or worship a block of wood?" [20] He is chasing ashes-a thing that cannot save itself when the flame consumes it; yet he does not say, "Is not this thing in my right hand a fraud?"

(CCC 2113) Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, "You cannot serve God and mammon" (Mt 6:24). Many martyrs died for not adoring "the Beast" (Cf. Rev 13-14) refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God (Cf. Gal 5:20; Eph 5:5).

Isa 44, 9-10 Idol makers all amount to nothing

(Isa 44, 9-10) Idol makers all amount to nothing

[9] Idol makers all amount to nothing, and their precious works are of no avail, as they themselves give witness. To their shame, they neither see nor know anything; and they are more deaf than men are. [10] Indeed, all the associates of anyone who forms a god, or casts an idol to no purpose, will be put to shame;

(CCC 2112) The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other divinities than the one true God. Scripture constantly recalls this rejection of "idols, (of) silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see." These empty idols make their worshippers empty: "Those who make them are like them; so are all who trust in them" (Ps 115:4-5, 8; cf. Isa 44:9-20; Jer 10:1-16; Dan 14:1-30; Bar 6; Wis 13: 1- 15:19). God, however, is the "living God" (Josh 3:10; Ps 42:3; etc.) who gives life and intervenes in history.

Isa 44, 6 I am the first and I am the last

(Isa 44, 6) I am the first and I am the last

[6] Thus says the LORD, Israel's King and redeemer, the LORD of hosts: I am the first and I am the last; there is no God but me.

(CCC 198) Our profession of faith begins with God, for God is the First and the Last (Cf. Isa 44:6). The beginning and the end of everything. The Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works. (CCC 212) Over the centuries, Israel's faith was able to manifest and deepen realization of the riches contained in the revelation of the divine name. God is unique; there are no other gods besides him (Cf. Isa 44:6). He transcends the world and history. He made heaven and earth: "They will perish, but you endure; they will all wear out like a garment... but you are the same, and your years have no end" (Ps 102:26-27). In God "there is no variation or shadow due to change" (Jas 1:17). God is "He who Is", from everlasting to everlasting, and as such remains ever faithful to himself and to his promises.

Isa 43, 19 See, I am doing something new!

(Isa 43, 19) See, I am doing something new!

[19] See, I am doing something new! Now it springs forth, do you not perceive it? In the desert I make a way, in the wasteland, rivers.

(CCC 711) "Behold, I am doing a new thing" (Isa 43:19). Two prophetic lines were to develop, one leading to the expectation of the Messiah, the other pointing to the announcement of a new Spirit. They converge in the small Remnant, the people of the poor, who await in hope the "consolation of Israel" and "the redemption of Jerusalem" (Cf. Zeph 2:3; Lk 2:25, 38). We have seen earlier how Jesus fulfills the prophecies concerning himself. We limit ourselves here to those in which the relationship of the Messiah and his Spirit appears more clearly.

Isa 43, 1-7 I have called you by name: you are mine

(Isa 43, 1-7) I have called you by name: you are mine

[1] But now, thus says the LORD, who created you, O Jacob, and formed you, O Israel: Fear not, for I have redeemed you; I have called you by name: you are mine. [2] When you pass through the water, I will be with you; in the rivers you shall not drown. When you walk through fire, you shall not be burned; the flames shall not consume you. [3] For I am the LORD, your God, the Holy One of Israel, your savior. I give Egypt as your ransom, Ethiopia and Seba in return for you. [4] Because you are precious in my eyes and glorious, and because I love you, I give men in return for you and peoples in exchange for your life. [5] Fear not, for I am with you; from the east I will bring back your descendants, from the west I will gather you. [6] I will say to the north: Give them up! and to the south: Hold not back! Bring back my sons from afar, and my daughters from the ends of the earth: [7] Everyone who is named as mine, whom I created for my glory, whom I formed and made.

(CCC 2167) God calls each one by name (cf. Isa 43:1). (CCC 2158) God calls each one by name (Cf. Isa 43:1; Jn 10:3). Everyone's name is sacred. The name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it. (CCC 287) The truth about creation is so important for all of human life that God in his tenderness wanted to reveal to his People everything that is salutary to know on the subject. Beyond the natural knowledge that every man can have of the Creator (Cf. Acts 17:24-29; Rom 1:19-20), God progressively revealed to Israel the mystery of creation. He who chose the patriarchs, who brought Israel out of Egypt, and who by choosing Israel created and formed it, this same God reveals himself as the One to whom belong all the peoples of the earth, and the whole earth itself; he is the One who alone "made heaven and earth" (Cf. Isa 43:1; Pss 115:15; 124:8; 134:3). (CCC 218) In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love (Cf. Deut 4:37; 7:8; 10:15). And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins (Cf. Isa 43:1-7; Hos 2).

Isa 42, 6 I set You a light for the nations

(Isa 42, 6) I set You a light for the nations

[6] I, the LORD, have called you for the victory of justice, I have grasped you by the hand; I formed you, and set you as a covenant of the people, a light for the nations,

(CCC 581) The Jewish people and their spiritual leaders viewed Jesus as a rabbi (Cf. Jn 11:28; 3:2; Mt 22:23-24, 34-36). He often argued within the framework of rabbinical interpretation of the Law (Cf. Mt 12:5; 9:12; Mk 2:23-27; Lk 6:6-9; Jn 7:22-23). Yet Jesus could not help but offend the teachers of the Law, for he was not content to propose his interpretation alongside theirs but taught the people "as one who had authority, and not as their scribes" (Mt 7:28-29). In Jesus, the same Word of God that had resounded on Mount Sinai to give the written Law to Moses, made itself heard anew on the Mount of the Beatitudes (Cf. Mt 5:1). Jesus did not abolish the Law but fulfilled it by giving its ultimate interpretation in a divine way: "You have heard that it was said to the men of old… But I say to you…" (Mt 5:33-34). With this same divine authority, he disavowed certain human traditions of the Pharisees that were "making void the word of God" (Mk 7:13; cf. 3:8).

Isa 42, 3-4 He establishes justice on the earth

(Isa 42, 3-4) He establishes justice on the earth

[3] A bruised reed he shall not break, and a smoldering wick he shall not quench, [4] until he establishes justice on the earth

(CCC 580) The perfect fulfilment of the Law could be the work of none but the divine legislator, born subject to the Law in the person of the Son (Cf. Gal 4:4). In Jesus, the Law no longer appears engraved on tables of stone but "upon the heart" of the Servant who becomes "a covenant to the people", because he will "faithfully bring forth justice" (Jer 31:33; Isa 42:3, 6). Jesus fulfils the Law to the point of taking upon himself "the curse of the Law" incurred by those who do not "abide by the things written in the book of the Law, and do them", for his death took place to redeem them "from the transgressions under the first covenant" (Gal 3:13; 3:10; Heb 9:15).

Isa 42, 1 My chosen one with whom I am pleased

(Isa 42, 1) My chosen one with whom I am pleased

[1] Here is my servant whom I uphold, my chosen one with whom I am pleased, Upon whom I have put my spirit; he shall bring forth justice to the nations,

(CCC 536) The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already "the Lamb of God, who takes away the sin of the world" (Jn 1:29; cf. Isa 53:12). Already he is anticipating the "baptism" of his bloody death (Cf. Mk 10:38; Lk 12:50). Already he is coming to "fulfil all righteousness", that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins (Mt 3:15; cf. 26:39). The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son (Cf. Lk 3:22; Isa 42:1). The Spirit whom Jesus possessed in fullness from his conception comes to "rest on him" (Jn 1:32-33; cf. Isa 11:2). Jesus will be the source of the Spirit for all mankind. At his baptism "the heavens were opened" (Mt 3:16) - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.

Isa 41, 5. 8-9 You whom I have called my servant

(Isa 41, 5. 8-9) You whom I have called my servant

[5] The coastlands see, and fear; the ends of the earth tremble: these things are near, they come to pass. [8] But you, Israel, my servant, Jacob, whom I have chosen, offspring of Abraham my friend – [9] You whom I have taken from the ends of the earth and summoned from its far-off places, You whom I have called my servant, whom I have chosen and will not cast off –

(CCC 713) The Messiah's characteristics are revealed above all in the "Servant songs" (Cf. Isa 42:1-9; Mt 12:18-21; Jn 1:32-34; then cf. Isa 49:1-6; Mt 3:17; Lk 2:32; finally cf. Isa 50:4-10 and Isa 52:13-53:12). These songs proclaim the meaning of Jesus' Passion and show how he will pour out the Holy Spirit to give life to the many: not as an outsider, but by embracing our "form as slave" (Phil 2:7). Taking our death upon himself, he can communicate to us his own Spirit of life.

Isa 40, 11 Like a shepherd he feeds his flock

(Isa 40, 11) Like a shepherd he feeds his flock

[11] Like a shepherd he feeds his flock; in his arms he gathers the lambs, Carrying them in his bosom, and leading the ewes with care.

(CCC 754) "The Church is, accordingly, a sheepfold, the sole and necessary gateway to which is Christ. It is also the flock of which God himself foretold that he would be the shepherd, and whose sheep, even though governed by human shepherds, are unfailingly nourished and led by Christ himself, the Good Shepherd and Prince of Shepherds, who gave his life for his sheep (LG 6; Cf. Jn 10:1-10; Isa 40:11; Ezek 34:11-31; Jn 10:11; 1 Pet 5:4; Jn 10:11-16).

Isa 40, 6 All mankind is grass

(Isa 40, 6) All mankind is grass

[6] A voice says, "Cry out!" I answer, "What shall I cry out?" "All mankind is grass, and all their glory like the flower of the field.

(CCC 990) The term "flesh" refers to man in his state of weakness and mortality (Cf. Gen 6:3; Ps 56:5; Isa 40:6). The "resurrection of the flesh" (the literal formulation of the Apostles' Creed) means not only that the immortal soul will live on after death, but that even our "mortal body" will come to life again (Rom 8:11).

Isa 40, 1-3 In the desert prepare the way of the LORD!

(Isa 40, 1-3) In the desert prepare the way of the LORD!

[1] Comfort, give comfort to my people, says your God. [2] Speak tenderly to Jerusalem, and proclaim to her that her service is at an end, her guilt is expiated; Indeed, she has received from the hand of the LORD double for all her sins. [3] A voice cries out: In the desert prepare the way of the LORD! Make straight in the wasteland a highway for our God!

(CCC 719) John the Baptist is "more than a prophet" (Lk 7:26). In him, the Holy Spirit concludes his speaking through the prophets. John completes the cycle of prophets begun by Elijah (Cf. Mt 11:13-14). He proclaims the imminence of the consolation of Israel; he is the "voice" of the Consoler who is coming (Jn 1:23; cf. Isa 40:1-3). As the Spirit of truth will also do, John "came to bear witness to the light" (Jn 1:7; cf. Jn 15:26; 5:35). In John's sight, the Spirit thus brings to completion the careful search of the prophets and fulfills the longing of the angels (Cf. 1 Pet 1:10-12). "He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit. And I have seen and have borne witness that this is the Son of God.... Behold, the Lamb of God" (Jn 1:33-36).

Isa 38, 1-5 I have heard your prayer and seen your tears

(Isa 38, 1-5) I have heard your prayer and seen your tears

[1] In those days, when Hezekiah was mortally ill, the prophet Isaiah, son of Amoz, came and said to him: "Thus says the LORD: Put your house in order, for you are about to die; you shall not recover." [2] Then Hezekiah turned his face to the wall and prayed to the LORD: [3] "O LORD, remember how faithfully and wholeheartedly I conducted myself in your presence, doing what was pleasing to you!" And Hezekiah wept bitterly. [4] Then the word of the LORD came to Isaiah: [5] "Go, tell Hezekiah: Thus says the LORD, the God of your father David: I have heard your prayer and seen your tears. I will heal you: in three days you shall go up to the LORD'S temple; I will add fifteen years to your life.

(CCC 1502) The man of the Old Testament lives his sickness in the presence of God. It is before God that he laments his illness, and it is of God, Master of life and death, that he implores healing (Cf. Pss 6:3; 38; Isa 38). Illness becomes a way to conversion; God's forgiveness initiates the healing (Cf. Pss 32:5; 38:5; 39:9, 12; 107:20; cf. Mk 2:5-12). It is the experience of Israel that illness is mysteriously linked to sin and evil, and that faithfulness to God according to his law restores life: "For I am the Lord, your healer" (Ex 15:26). The prophet intuits that suffering can also have a redemptive meaning for the sins of others (Cf. Isa 53:11). Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offense and heal every illness (Cf. Isa 33:24).

Isa 32, 17 Justice will bring about peace

(Isa 32, 17) Justice will bring about peace

[17] Justice will bring about peace; right will produce calm and security.

(CCC 2304) Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is "the tranquillity of order" (St. Augustine, De civ. Dei, 19, 13, 1: PL 41, 640). Peace is the work of justice and the effect of charity (Cf. Isa 32:17; cf. GS 78 §§ 1-2).

Isa 29, 11-13 Their hearts are far from me

(Isa 29, 11-13) Their hearts are far from me

[11] For you the revelation of all this has become like the words of a sealed scroll. When it is handed to one who can read, with the request, "Read this," he replies, "I cannot; it is sealed." [12] When it is handed to one who cannot read, with the request, "Read this," he replies, "I cannot read." [13] The Lord said: Since this people draws near with words only and honors me with their lips alone, though their hearts are far from me, And their reverence for me has become routine observance of the precepts of men,

(CCC 368) The spiritual tradition of the Church also emphasizes the heart, in the biblical sense of the depths of one's being, where the person decides for or against God (Cf. Jer 31:33; Dt 6:5; 29:3; Isa 29:13; Ezek 36:26; Mt 6:21; Lk 8:15; Rom 5:5).

Isa 12, 3 You will draw water at the fountain of salvation

(Isa 12, 3) You will draw water at the fountain of salvation

[3] With joy you will draw water at the fountain of salvation,

(CCC 2560) "If you knew the gift of God!" (Jn 4:10). The wonder of prayer is revealed beside the well where we come seeking water: there, Christ comes to meet every human being. It is he who first seeks us and asks us for a drink. Jesus thirsts; his asking arises from the depths of God's desire for us. Whether we realize it or not, prayer is the encounter of God's thirst with ours. God thirsts that we may thirst for him (Cf. St. Augustine, De diversis quaestionibus octoginta tribus 64, 4: PL 40, 56). (CCC 2561) "You would have asked him, and he would have given you living water" (Jn 4:10). Paradoxically our prayer of petition is a response to the plea of the living God: "They have forsaken me, the fountain of living waters, and hewn out cisterns for themselves, broken cisterns that can hold no water!" (Jer 2:13). Prayer is the response of faith to the free promise of salvation and also a response of love to the thirst of the only Son of God (Cf. Jn 7:37-39; 19:28; Isa 12:3; 51:1; Zech 12:10; 13:1).

Isa 11, 5-9 Justice shall be the band around his waist

(Isa 11, 5-9) Justice shall be the band around his waist

[5] Justice shall be the band around his waist, and faithfulness a belt upon his hips. [6] Then the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; The calf and the young lion shall browse together, with a little child to guide them. [7] The cow and the bear shall be neighbors, together their young shall rest; the lion shall eat hay like the ox. [8] The baby shall play by the cobra's den, and the child lay his hand on the adder's lair. [9] There shall be no harm or ruin on all my holy mountain; for the earth shall be filled with knowledge of the LORD, as water covers the sea.

(CCC 1286) In the Old Testament the prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission (Cf. Isa 11:2; 61:1; Lk 4:16-22). The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God (Cf. Mt 3:13-17; Jn 1:33-34). He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure" (Jn 3:34).

Isa 11, 3-4 He shall judge the poor with justice

(Isa 11, 3-4) He shall judge the poor with justice

[3] and his delight shall be the fear of the LORD. Not by appearance shall he judge, nor by hearsay shall he decide, [4] But he shall judge the poor with justice, and decide aright for the land's afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked.

(CCC 672) Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel (Cf. Acts 1:6-7) which, according to the prophets, was to bring all men the definitive order of justice, love and peace (Cf. Isa 11:1-9). According to the Lord, the present time is the time of the Spirit and of witness, but also a time still marked by "distress" and the trial of evil which does not spare the Church (Cf. Acts 1:8; 1 Cor 7:26; Eph 5:16; 1 Pt 4:17) and ushers in the struggles of the last days. It is a time of waiting and watching (Cf. Mt 25:1, 13; Mk 13:33-37; 1 Jn 2:18; 4:3; 1 Tim 4:1).

Isa 11, 1-2 The spirit of the LORD shall rest upon him

(Isa 11, 1-2) The spirit of the LORD shall rest upon him

[1] But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. [2] The spirit of the LORD shall rest upon him: a spirit of wisdom and of understanding, A spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD,

(CCC 1831) The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David (Cf. Isa 11:1-2). They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations. Let your good spirit lead me on a level path(Ps 143:10). For all who are led by the Spirit of God are sons of God… If children, then heirs, heirs of God and fellow heirs with Christ (Rom 8:14 17).