1But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time he has made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations.
2The people who walked in darkness have seen a great light. The light has shined on those who lived in the land of the shadow of death.
1 But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time he has made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations.
2 The people who walked in darkness have seen a great light. The light has shined on those who lived in the land of the shadow of death.
KJVKing James Version
1 Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.
2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.
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JPSJPS Tanakh (1917)
1 (8-23) For is there no gloom to her that was stedfast? Now the former hath lightly afflicted the land of Zebulun and the land of Naphtali, but the latter hath dealt a more grievous blow by the way of the sea, beyond the Jordan, in the district of the nations.
2 (9-1) The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined.
Matthew 4:16(v2)the people who sat in darkness saw a great light, to those who sat in the region and shadow of death, to them light has dawned.”
Ephesians 5:8(v2)For you were once darkness, but are now light in the Lord. Walk as children of light,
John 8:12(v2)Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have…
John 12:46(v2)I have come as a light into the world, that whoever believes in me may not remain in the darkness.
Luke 1:78-79(v2)because of the tender mercy of our God, by which the dawn from on high will visit us, to shine on those who sit in darkness and the shadow…
Show all 29 cross-references
1 Peter 2:9(v2)But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of…
1 John 1:5-7(v2)This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. If we say that…
Isaiah 60:1-3(v2)“Arise, shine; for your light has come, and Yahweh’s glory has risen on you. For, behold, darkness will cover the earth, and thick darkness…
Matthew 4:15-16(v1)“The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles, the people who sat in darkness…
Isaiah 60:19(v2)The sun will be no more your light by day; nor will the brightness of the moon give light to you, but Yahweh will be your everlasting…
Luke 2:32(v2)a light for revelation to the nations, and the glory of your people Israel.”
Ephesians 5:13-14(v2)But all things, when they are reproved, are revealed by the light, for everything that reveals is light. Therefore he says, “Awake, you who…
Psalms 23:4(v2)Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they…
Psalms 107:14(v2)He brought them out of darkness and the shadow of death, and broke away their chains.
Psalms 107:10(v2)Some sat in darkness and in the shadow of death, being bound in affliction and iron,
Isaiah 50:10(v2)Who among you fears Yahweh and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in Yahweh’s name,…
Micah 7:8-9(v2)Don’t rejoice against me, my enemy. When I fall, I will arise. When I sit in darkness, Yahweh will be a light to me. I will bear the…
John 12:35(v2)Jesus therefore said to them, “Yet a little while the light is with you. Walk while you have the light, that darkness doesn’t overtake you.…
Isaiah 9:1(v2)But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land…
Amos 5:8(v2)seek him who made the Pleiades and Orion, and turns the shadow of death into the morning, and makes the day dark with night; who calls for…
Job 10:21(v2)before I go where I will not return from, to the land of darkness and of the shadow of death;
2 Kings 15:29(v1)In the days of Pekah king of Israel, Tiglath Pileser king of Assyria came and took Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead,…
Isaiah 8:22(v1)and look to the earth, and see distress, darkness, and the gloom of anguish. They will be driven into thick darkness.
1 Chronicles 5:26(v1)So the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath Pilneser king of Assyria, and he carried them…
2 Chronicles 16:4(v1)Ben Hadad listened to king Asa, and sent the captains of his armies against the cities of Israel; and they struck Ijon, Dan, Abel Maim, and…
Leviticus 26:24(v1)then I will also walk contrary to you; and I will strike you, even I, seven times for your sins.
Leviticus 26:28(v1)then I will walk contrary to you in wrath. I will also chastise you seven times for your sins.
1 Kings 15:19-20(v1)“There is a treaty between me and you, between my father and your father. Behold, I have sent to you a present of silver and gold. Go,…
2 Kings 17:5-6(v1)Then the king of Assyria came up throughout all the land, went up to Samaria, and besieged it three years. In the ninth year of Hoshea the…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv1–2Wherewith Israel was punished, first by Tiglath-pilesar, which was…
Wherewith Israel was punished, first by Tiglath-pilesar, which was a light scourge in respect of that which they suffered afterward by Shalmaneser, who carried the Israelites away captives.
He comforteth the Church again after these great threatenings, promising to restore them to great glory in Messiah.
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Whereas the Jews and Gentiles dwelt together by reason of those twenty cites, which Solomon gave to Hiram.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–2Isa 9:1 Nevertheless the dimness [shall] not [be] such…
Isa 9:1 Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations.
Ver. 1. Nevertheless the dimness shall not be such.] Dimness of anguish had been forethreatened. {Isa 8:22} Now this is added for an allay, as being a promise of a mitigation of their misery, and yet further of Christ’s incarnation, which is the sum of all the good news in the world. Evangelistam hic agit Isaias, non prophetam, saith one, {a} i.e., Isaiah here acteth the part of an evangelist rather than of a prophet. He foretelleth, saith another interpreter, {b} that as the Assyrians preyed upon Samaria and Galilee, so shall the Lord Christ also prey upon them spiritually, and for their greatest good. {Isa 9:2} And as Tiglathpileser first carried away a few out of Galilee, lightly afflicting the land of Zebulon and the land of Naphtali, and then Shalmaneser, more grievously afflicting her, carried captive those and all the rest of the ten tribes; similarily Christ, first preaching in Galilee, converted and called from there various of his disciples, and afterwards, when he was lifted up from the earth, he drew all men unto him. {Joh 12:32} He rode upon his white horse, the apostles, conquering the world, and to conquer. {Rev 6:2} And hence that sincere joy in the hearts of his servants, far exceeding that of harvest, which is not without great toil, or that of soldiers dividing the spoil, which is not achieved without confused noise and garments rolled in blood. {Isa 9:2-3; Isa 9:5} {c}
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By the way of the sea.] The sea of Tiberias, {Joh 21:1} or lake of Genesareth. {Luk 5:1}
Beyond Jordan.] Or, Beside Jordan.
In Galilee of the Gentiles.] {See Trapp on "Mat 4:15"}
{a} Scult.
{b} A Lap.
{c} Oecolamp.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–2The dimness shall not be such as was in…
The dimness shall not be such as was in her vexation: the words thus rendered contain a mitigation of the foregoing threatening; and so the sense of the verse may be this, The calamity of this land and its inhabitants shall be great, yet not such as that which was brought upon the kingdom of the ten tribes by the king of Assyria, who at first indeed dealt more gently with them, but afterwards quite rooted them out, and carried them away into a dreadful captivity, from whence they were not to return, no, not when the Messiah came into the world; for after this darkness of which I have now spoken, there shall come a glorious light, as it follows in the next verse. The Dutch interpreters take it in the same sense, and render the words thus, But the land that was distressed shall not be utterly darkened. To the same purpose they may be thus rendered, according to the Hebrew, But darkness shall not be (i.e. shall not abide or continue; for to be is sometimes put for to abide or continue to be, as 1Sa 12:14; Pro 23:5; Mat 17:4; Heb 8:4) unto her, (to wit, the land, which by the consent of interpreters is understood here, as it was Isa 8:21) to whom this distress is or shall be. She shall be distressed and darkened, as I said before, Isa 8:22, but not irrecoverably, nor for ever. Some understand the words to be an aggravation of the darkness or misery threatened Isa 8:22, rendering the words thus, for the dimness shall not be, &c. And so the sense is, This shall not be so slight an affliction as that which befell them by Pul, 2Ki 15:19, nor as that which succeeded it by Tiglathpileser, who, at the desire of Ahaz, did about this time make another invasion into the land of Israel, 2Ki 15:29, and was a heavier stroke than the former; but this shall be far heavier than either of them. But the former sense seems better to agree, both with the following verses, and with Mat 4:14-16, where these words are expounded as a promise, and said to be fulfilled by Christ’s preaching the gospel in these parts. At the first; in the first invasion which the king of Assyria made upon Israel. He, to wit, God, who is oft understood in such cases, and who is here supposed to be the author or inflicter of this judgment. Or it is an impersonal speech, he afflicted for was afflicted, than which nothing is more common in the Hebrew language. Lightly afflicted; either,
1. By Pul; or rather,
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2. By Tiglath-pileser, who at this time invaded and subdued these parts, as it is expressed, 2Ki 15:29; the land of Zebulun and the land of Naphtali: these parts are particularly mentioned, because this storm fell most heavily upon them; but under them the other parts of the land are understood by a common figure called synecdoche. Did more grievously afflict her; either,
1. By Tiglath-pileser; or rather,
2. By Shalmaneser, who took Samaria, and carried Israel into captivity, 2Ki 17:5,6; of which calamity, though yet to come, the prophet speaks as if it were past, as the manner of the prophet is. By the way of the sea; in that part of the land which bordereth upon the sea, to wit, the lake of Gennesaret, which is very commonly called a sea, as Mat 4:18; Joh 21:1, &c., and upon which the portions of Zebulun and Naphtali bordered. Beyond Jordan; or, on this side Jordan; for this preposition is used both ways, and this land might be said to be either beyond or on this side Jordan, in divers respects. Galilee of the nations, or Galilee of the Gentiles, to wit, the Upper Galilee, so called because it bordered upon the Gentiles. But this last clause, and the two foregoing clauses, are otherwise rendered and interpreted by divers learned men, as a prophecy concerning the light of the gospel that should shine in those parts: As at the first time (to wit, in the former ages of the Israelitish church and commonwealth) he made the land of Zebulun and the land of Naphtali vile or contemptible; (as he might be said to have done, partly, by putting those people at so great a distance from his sanctuary; partly, by exposing them to some calamities which other tribes escaped; and partly, by denying them those honours and privileges which he afforded to other tribes, of which see Joh 7:52, Out of Galilee ariseth no prophet; and Joh 1:46, Can any good thing come out of Nazareth? which was an eminent city of Galilee;) so in the latter or last time (to wit, in the days of the Messiah, or of the gospel, which are frequently so called in the Scriptures both of the Old and New Testament) he made it (i.e. he will make it, for the prophet speaks of things to come as past, as he doth most commonly in this prophecy) glorious (to wit, by Christ’s first preaching the gospel in those parts) in or towards the way of the sea, (to wit, of Galilee or Gennesaret,) beyond or on this side Jordan, in Galilee of the Gentiles: which interpretation I thought fit to propose, as deserving further consideration.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1The first words of this chapter plainly refer to…
The first words of this chapter plainly refer to the close of the foregoing chapter, where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness - very bad, yet not so bad but that to the upright there shall arise light in the darkness (Psa 112:4) and at evening time it shall be light, Zac 14:7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been. Note, In the worst of times God's people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (Co2 4:9), sorrowful yet always rejoicing, Co2 6:10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (Isa 45:7) has appointed to both their bounds and set the one over against the other, Gen 4:4. He can say, "Hitherto the dimness shall go, so long it shall last, and no further, no longer."
I. Three things are here promised, and they all point ultimately at the grace of the gospel, which the saints then were to comfort themselves with the hopes of in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second coming, though that be now, as his first coming then was, a thing at a great distance. The mercy likewise which God has in store for his church in the latter days may be a support to those that are mourning with her for her present calamities. We have here the promise,
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1. Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay remote and most exposed to the inroads of the neighbouring enemies), and afterwards he more grievously afflicted the land by the way of the sea and beyond Jordan (Isa 9:1), referring probably to those days when God began to cut Israel short and to smite them in all their coasts, Kg2 10:32. Note, God tries what less judgments will do with a people before he brings greater; but if a light affliction do not do its work with us, to humble and reform us, we must expect to be afflicted more grievously; for when God judges he will overcome. Well, those were dark times with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the Gentiles, both in respect of ignorance (they did not speak according to the law and the testimony, and then there was no light in them, Isa 8:20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, Ch2 15:3, Ch2 15:5. Israel has been without the true God and a teaching priest, and in those times there was no peace. But the dimness threatened (Isa 8:22) shall not prevail to such a degree; for (Isa 9:2) the people that walked in darkness have seen a great light. (1.) At this time when the prophet lived, there were many prophets in Judah and Israel, whose prophecies were a great light both for direction and comfort to the people of God, who adhered to the law and the testimony. Besides the written word, they had prophecy; there were those that had shown them how long (Psa 74:9), which was a great satisfaction to them, when in respect of their outward troubles they sat in darkness, and dwelt in the land of the shadow of death. (2.) This was to have its full accomplishment when our Lord Jesus began to appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in Galilee of the Gentiles. And the Old Testament prophets, as they were witnesses to him, so they were types of him. When he came and dwelt in the borders of Zebulun and Naphtali, then this prophecy is said to have been fulfilled, Mat 4:13-16. Note, [1.] Those that want the gospel walk in darkness, and know not what they do nor whither they go; and they dwell in the land of the shadow of death, in thick darkness, and in the utmost danger. [2.] When the gospel comes to any place, to any soul, light comes, a great light, a shining light, which will shine more and more. It should be welcome to us, as light is to those that sit in darkness, and we should readily entertain it, both because if is of such sovereign use to us and because it brings its own evidence with it. Truly this light is sweet.
2. Of a glorious increase, and a universal joy arising from it, (Isa 9:3) "Thou, O God! hast multiplied the nation, the Jewish nation which thou hast mercy in store for; though it has been diminished by one sore judgment after another, yet now thou hast begun to multiply it again." The numbers of a nation are its strength and wealth if the numerous be industrious; and it is God that increases nations, Job 12:23. Yet it follows, "Thou hast not increased the joy - the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of God, with an eye to him." This is very applicable to the times of gospel light, spoken of Isa 9:2. Then God multiplied the nation, the gospel Israel. "And to him" (so the Masorites read it) "thou hast magnified the joy, to every one that receives the light." The following words favour this reading: "They joy before thee; they come before thee in holy ordinances with great joy'; their mirth is not like that of Israel under their vines and fig-trees (thou hast not increased that joy), but it is in the favour of God and in the tokens of his grace." Note, The gospel, when it comes in its light and power, brings joy along with it, and those who receive it aright do therein rejoice, yea, and will rejoice; therefor the conversion of the nations is prophesied of by this (Psa 67:4), Let the nations be glad, and sin for joy. See Psa 96:11. (1.) It is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Luk 10:21), and that is before God. In the eye of the world they are always as sorrowful, and yet, in God's sight, always rejoicing, Co2 6:10. (2.) It is great joy; it is according to the joy in harvest, when those who sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel brings with it plenty and victory; but those that would have the joy of it must expect to go through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an abundant recompence for the toil. See Act 8:8, Act 8:39.
3. Of a glorious liberty and enlargement (Isa 9:4, Isa 9:5): "They shall rejoice before thee, and with good reason, for thou hast broken the yoke of his burden, and made him easy, for he shall no longer be in servitude; and thou hast broken the staff of his shoulder and the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous," as the Midianites' yoke was broken from off the neck of Israel by the agency of Gideon. If God makes former deliverances his patterns in working for us, we ought to make them our encouragements to hope in him and to seek to him, Psa 83:9. Do unto them as to the Midianites. What temporal deliverance this refers to is not clear, probably the preventing of Sennacherib from making himself master of Jerusalem, which was done, as in the day of Midian, by the immediate hand of God; and, whereas other battles were usually won with a great deal of noise and by the expense of much blood, this shall be done silently and without noise. Under his glory God shall kindle a burning (Isa 10:16); a fire not blown shall consume him, Job 20:26. But doubtless it looks further, to the blessed fruits and effects of that great light which should visit those that sat in darkness; it would bring liberty along with it, deliverance to the captives, Luk 4:18. (1.) The design of the gospel, and the grace of it, is to break the yoke of sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of God. Christ broke the yoke of the ceremonial law (Act 15:10; Gal 5:1), and delivered us out of the hand of our enemies, that we might serve him without fear, Luk 1:74, Luk 1:75. (2.) This is done by the Spirit working like fire (Mat 3:11), not as the battle of the warrior is fought, with confused noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment and the Spirit of burning, Isa 4:4. It is done as in the day of Midian, by a work of God upon the hearts of men. Christ is our Gideon; it is his sword that doeth wonders.
II. But who, where, is he that shall undertake and accomplish these great things for the church? The prophet tells us (Isa 9:6, Isa 9:7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (Isa 7:14), and now speaks of, in the prophetic style, as a thing already done: the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because the church before his incarnation reaped great benefit and advantage by his undertaking in virtue of that first promise concerning the seed of the woman, Gen 3:15. As he was the Lamb slain, so he was the child born, from the foundation of the world, Rev 13:8. All the great things that God did for the Old Testament church were done by him as the eternal Word, and for his sake as the Mediator. He was the Anointed, to whom God had respect (Psa 84:9), and it was for the Lord's sake, for the Lord Christ's sake, that God caused his face to shine upon his sanctuary, Dan 9:17. The Jewish nation, and particularly the house of David, were preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to the church of God then that it should be preserved, and be the special care of the divine Providence, than this, that God had so great a mercy in reserve for it? The Chaldee paraphrast understands it of the man that shall endure for ever, even Christ. And it is an illustrious prophecy of him and of his kingdom, which doubtless those that waited for the consolation of Israel built much upon, often turned to, and read with pleasure.
1. See him in his humiliation. The same that is the mighty God is a child born; the ancient of days becomes an infant of a span long; the everlasting Father is a Son given. Such was his condescension in taking our nature upon him; thus did he humble and empty himself, to exalt and fill us. He is born into our world. The Word was made flesh, and dwelt among us. He is given, freely given, to be all that to us which our case, in our fallen state, calls for. God so loved the world that he gave him. He is born to us, he is given to us, us men, and not to the angels that sinned. It is spoken with an air of triumph, and the angel seems to refer to these words in the notice he gives to the shepherds of the Messiah's having come (Luk 2:11), Unto you is born, this day, a Saviour. Note, Christ's being born and given to us is the great foundation of our hopes, and fountain of our joys, in times of greatest grief and fear.
2. See him in his exaltation. This child, this son, this Son of God, this Son of man, that is given to us, is in a capacity to do us a great deal of kindness; for he is invested with the highest honour and power, so that we cannot but be happy if he be our friend.
(1.) See the dignity he is advanced to, and the name he has above every name. He shall be called (and therefore we are sure he is and shall be) Wonderful, Counsellor, etc. His people shall know him and worship him by these names; and, as one that fully answers them, they shall submit to him and depend upon him. [1.] He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, Psa 16:7; Rev 3:18. He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him. [2.] He is the mighty God - God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it. [3.] He is the everlasting Father, or the Father of eternity; he is God, one with the Father, who is from everlasting to everlasting. He is the author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them. He is the Father of the world to come (so the Septuagint reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Heb 2:5. He was, from eternity, Father of the great work of redemption: his heart was upon it; it was the product of his wisdom as the counsellor, of his love as the everlasting Father. [4.] He is the prince of peace. As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.
(2.) See the dominion he is advanced to, and the throne he has above every throne (Isa 9:6): The government shall be upon his shoulder - his only. He shall not only wear the badge of it upon his shoulder (the key of the house of David, Isa 22:22), but he shall bear the burden of it. The Father shall devolve it upon him, so that he shall have an incontestable right to govern; and he shall undertake it, so that no doubt can be made of his governing well, for he shall set his shoulder to it, and will never complain, as Moses did, of his being overcharged. I am not able to bear all this people, Num 11:11, Num 11:14. Glorious things are here spoken of Christ's government, Isa 9:7. [1.] That it shall be an increasing government. It shall be multiplied; the bounds of his kingdom shall be more and more enlarged, and many shall be added to it daily. The lustre of it shall increase, and it shall shine more and more brightly in the world. The monarchies of the earth were each less illustrious than the other, so that what began in gold ended in iron and clay, and every monarchy dwindled by degrees; but the kingdom of Christ is a growing kingdom, and will come to perfection at last. [2.] That it shall be a peaceable government, agreeable to his character as the prince of peace. He shall rule by love, shall rule in men's hearts; so that wherever his government is there shall be peace, and as his government increases the peace shall increase. The more we are subject to Christ the more easy and safe we are. [3.] That it shall be a rightful government. He that is the Son of David shall reign upon the throne of David and over his kingdom, which he is entitled to. God shall give him the throne of his father David, Luk 1:32, Luk 1:33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion, on which Christ reigns, Psa 2:6. [4.] That it shall be administered with prudence and equity, and so as to answer the great end of government, which is the establishment of the kingdom: He shall order it, and settle it, with justice and judgment. Every thing is, and shall be, well managed, in the kingdom of Christ, and none of his subjects shall ever have cause to complain. [5.] That it shall be an everlasting kingdom: There shall be no end of the increase of his government (it shall be still growing), no end of the increase of the peace of it, for the happiness of the subjects of this kingdom shall last to eternity and perhaps shall be progressive in infinitum - for ever. He shall reign henceforth even for ever; not only throughout all generations of time, but, even when the kingdom shall be delivered up to God even the Father, the glory both of the Redeemer and the redeemed shall continue eternally. [6.] That God himself has undertaken to bring all this about: "The Lord of hosts, who has all power in his hand and all creatures at his beck, shall perform this, shall preserve the throne of David till this prince of peace is settled in it; his zeal shall do it, his jealousy for his own honour, and the truth of his promise, and the good of his church." Note, The heart of God is much upon the advancement of the kingdom of Christ among men, which is very comfortable to all those that wish well to it; the zeal of the Lord of hosts will overcome all opposition.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–2Nevertheless, the dimness shall not be such as was…
Nevertheless, the dimness shall not be such as was in her vexation,.... The words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them (f); so Jarchi, who interprets it of the king of Assyria; but it is better to understand it of Titus Vespasian, who would not be weary of, but indefatigable in carrying on the siege of Jerusalem, and in distressing the Jews in all parts: or thus, "for there shall be no fleeing from him that is oppressed in it" (g); either that is besieged in Jerusalem, or distressed in Judea; and so the words are a reason of the former distress, and a continuation and amplification of it; though many interpreters think they are to be understood by way of comfort, and as a mitigation of it, which is the sense of our version:
when at first he lightly afflicted the land of Zebulun and the land of Naphtali; either by Pul king of Assyria, in the reign of Menahem king of Israel, Kg2 15:19 or rather by Tilgathpilneser king of Assyria, in the reign of Pekah king of Israel, since by him Galilee, and all the land of Naphtali, were carried captive, Kg2 15:29 which at the time of this prophecy was past, and was but a light affliction in comparison of what followed:
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and afterwards did more grievously afflict her: by Shalmaneser king of Assyria, in the reign of Hoshea king of Israel, who took Samaria, and carried Israel or the ten tribes into captivity, from whence they returned not; and yet it is suggested, that the tribulation and distress that should come upon the Jews by the Romans should be greater than the heaviest of these; there should be no fleeing, no escape, no, not of any, as at those times mentioned, but wrath should come upon them to the uttermost, and particularly in the places following:
by the way of the sea; which some understand of the Mediterranean sea, and of that part of the land of Israel which lay next it; but it seems rather to design the sea of Tiberias or Galilee, as Jarchi rightly interprets it:
beyond Jordan; a part of the land of Israel so called, known by the name of Peraea; See Gill on Mat 4:25,
in Galilee of the nations; which was inhabited not only by Jews, but by persons of other nations, and therefore so called; now these places suffered much in the wars between the Jews and the Romans, by skirmishes, sieges, robberies, plunders, &c. as appears from the history of Josephus. Some interpreters understand all this, as before observed, as an alleviation of those times of trouble, as if it would be less than in former times; but it is certain that it was to be, and was, greater than ever was known, Mat 24:21 it is true, indeed, it may be considered as an alleviation of it, and as affording some comfort in a view of it, that in those very parts where there should be so much distress and misery, the Messiah, previous to it, would appear, and honour it with his presence, who is afterwards spoken of, and so, in connection with the following words, these may be rendered thus; as by De Dieu, "but obscurity shall not be brought to it" (the land) "to which distress is brought; as at the first time he caused reproach towards the land of Zebulun, and towards the land of Naphtali, so in the last" (time) "he will give glory by the way of the sea, beyond Jordan, on the border of the nations": and if it be asked what that glory should be, the answer is, "the people that walked in darkness", &c. and so the sense may be, that whereas the inhabitants of Zebulun and Naphtali, and all Galilee, were lightly esteemed of, being mean and illiterate, not famous for any arts or sciences, and having no prophet among them, should, in the days of the Messiah, be highly honoured, and made glorious by his presence, ministry, and miracles among them (h). See Mat 14:13, where it is quoted, and applied to Christ's being in those parts.
(f) "quia non defatigatio ei angustanti eos." Quidam in Gataker; so Jarchi. (g) "Et non poterit avolare de angustia sua", Hieron. (h) See my book of the Prophecies of the Messiah, &c. p. 148.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1–2Joy in the midst of affliction, ver. 1-5. The…
Joy in the midst of affliction, ver. 1-5. The birth, person, office, and kingdom of Christ, ver. 6, 7. Judgments for their pride, ver. 8-12. For their impenitency and hypocrisy, ver. 13-21.
Nevertheless - The calamity of this land and its inhabitants shall be great, yet not such as that which was brought upon it by the king of Assyria, who at first indeed dealt more gently with them, but afterwards rooted them out. He - God. Zebulun - These parts are particularly mentioned, because this storm fell most heavily upon them; but under them the other parts of the land are understood. Afterward - By Shalmaneser, who took Samaria, and carried Israel into captivity, 2 Kings xvii, 5, 6. Of which calamity, though yet to come, he speaks as if it were past, as the manner of the prophet is. The sea - In that part of the land which borders upon the sea, the lake Genesareth, upon which the portions of Zebulun and Naphtali bordered. Galilee - Or, Galilee of the Gentiles, namely, the upper Galilee, so called because it bordered upon the Gentiles.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v1This chapter contains an illustrious prophecy of the Messiah.
CHAPTER IX
This chapter contains an illustrious prophecy of the Messiah.
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He is represented under the glorious figure of the sun, or
light, rising on a benighted world, and diffusing joy and
gladness wherever he sheds his beams, 1-3.
His conquests are astonishing and miraculous, as in the day of
Midian; and the peace which they procure is to be permanent,
as denoted by the burning of all the implements of war, 4, 5.
The person and character of this great Deliverer are then set
forth in the most magnificent terms which the language of
mankind could furnish, 6.
The extent of his kingdom is declared to be universal, and the
duration of it eternal, 7.
The prophet foretells most awful calamities which were ready to
fall upon the Israelites on account of their manifold
impieties, 8-21.
NOTES ON CHAP. IX
Verse 1. Dimness - "Accumulated darkness"] Either מנדחה menuddechah, fem. to agree with אפלה aphelah; or אפל המנדח aphel hammenuddach, alluding perhaps to the palpable Egyptian darkness, Ex 10:21.
The land of Zebulun] Zebulun, Naphtali, Manasseh, that is, the country of Galilee all round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian invasion under Tiglath-pileser; see 2Kg 15:29; 1Ch 5:26. And they were the first that enjoyed the blessings of Christ's preaching the Gospel, and exhibiting his miraculous works among them. See Mede's Works, p. 101, and 457. This, which makes the twenty-third verse of chap. viii. in the Hebrew, is the first verse in chap. ix. in our authorized version. Bishop Lowth follows the division in the Hebrew.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1–2Isa 9:1. Nevertheless, &c. — In the Hebrew, this…
Isa 9:1. Nevertheless, &c. — In the Hebrew, this verse is joined to the preceding chapter, as it is also in Bishop Lowth’s translation; and if it be considered as connected therewith, and the connecting particle, כי, be translated for, (which is its usual meaning,) instead of nevertheless, the words may be understood to express an aggravation of the darkness, or misery, threatened in the two former verses, as the punishment of those who should reject the Messiah: thus, For the dimness — Or darkness; shall not be such as was in her vexation, &c. — That is, this shall not be so slight an affliction as that which befell these parts of the country by Pul, 2Ki 15:19; nor as that which succeeded it, by Tiglath-pileser, 2Ki 15:29; which was a heavier stroke than the former; but this shall be far heavier than either of them. Subsequent events, supposed to be here predicted, seem to confirm this interpretation, the calamities which, by the just judgment of God, befell the Jews for rejecting and crucifying the Messiah, being incomparably greater than those brought on the land by Zebulun and Naphtali by any, or all, of the Assyrian invasions. Our translation, however, and most commentators, consider this verse as containing a mitigation of the foregoing threatening, and that the sense of it is this: The calamity of this land and its inhabitants shall be great, yet not so great as that which was brought upon Zebulun and Naphtali by the king of Assyria, because then the Israelites were not only quite rooted out, and carried away into a dreadful captivity, out of which they were not to return; but their calamity was not alleviated by the coming of the Messiah and the gospel light; whereas, before and amidst this darkness, of which I have now spoken, shall a glorious light arise to cheer all who open their eyes to behold it. Thus interpreted, this verse is rather connected with the following than the foregoing verses, and is introductory to them, in which light Bishop Lowth considers it; although, as has been observed, following the Hebrew, he joins it to the preceding chapter. His translation of it, nearly the same with that of Dr. Waterland, is worthy of the reader’s attention, as it casts a new light on the words. It is as follows: “But there shall not hereafter be darkness in the land which was distressed: In the former time he debased the land of Zebulun, and the land, of Naphtali; but in the latter time he hath made it glorious: Even the way of the sea, beyond Jordan, Galilee of the nation.” The reader must observe, that “Zebulun, Naphtali, and Manasseh, that is, the country of Galilee, all around the sea of Genesareth, were the parts that principally suffered in the Assyrian invasion under Tiglath-pileser; and they were the first that enjoyed the blessing of Christ’s preaching the gospel, and exhibiting his miraculous works among them.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–2Nevertheless - Notwithstanding what is said in the previous…
Nevertheless - Notwithstanding what is said in the previous chapter of the calamities that are coming upon Israel. Hengstenberg renders this whole verse: ‘For darkness shall not be upon the land upon which there is distress; as the former time has dishonored the land of Zebulun and the land of Naphtali; so shall the time come to honor it, the region on the border of the sea, by the side of the Jordan, Galilee of the Gentiles.’
The dimness - The Hebrew word hero denotes obscurity, or darkness; and is used here, as the word darkness often is in the Scriptures, to denote calamity or affliction. The dimness, or calamity, here referred to, is that which is threatened, Isa 8:21-22.
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Shall not be such - It shall not be unbroken darkness, and unalleviated calamity; but it shall be interrupted by the rising of the great light that shall shine on the dark land of Zebulun and Naphtali.
In her vexation - The word ‘her’ refers to the whole land of Palestine, to the afflictions that came upon the whole region. The word vexation, מוצק mûtsâq means oppression, calamity, or being “straitened, or pressed.”
When at the first - In the former time; on a former occasion.
He lightly afflicted - The word used here, קלל qâlal, means properly, to be, or make light, or small; and in Hiphil, the form which occurs here, it often means to “esteem lightly, to despise, to hold in contempt;” 2Sa 19:43; Eze 22:7. It probably has that sense here, as the design of the prophet is evidently to speak, not of a light affliction in the former time, but of a grievous, heavy calamity - a calamity which would be well denoted by the expression, ‘he made them vile; he exposed them to contempt and derision.’ The time to which reference is made here, was probably the invasion of the land by Tiglath-pileser; 2Ki 15:29; 1Ch 5:26. In that invasion, the parts of Zebulun and Naphtali were particularly afflicted. ‘Tiglath-pileser took Ijon, and Gilead, and Galilee, and all the land of Naphtali, and carried them captive to Assyria;’ 2Ki 15:29. This region had also been invaded by Benhadad two hundred years before the time of Isaiah; 1Ki 15:20, and there might have been a reference to these various invasions to which this northern part of the land of Palestine had been subjected.
The land of Zebulun - The region occupied by the tribe of Zebulun. This tribe was located between the sea of Tiberias, or the lake Gennesareth, and the Mediterranean. It extended entirely across from the one to the other, and as it was thus favored with a somewhat extended seacoast, the people were more given to commerce than the other tribes, and hence, mingled more with surrounding nations.
And the land of Naphtali - The region which was occupied by this tribe was directly north of Zebulun, and of the sea of Galilee, having that sea and the tribe of Zebulun on the south and southeast, Asher on the west, and a part of the tribe of Manasseh, on the east.
And afterward - That is, in subsequent times; meaning times that were to come after the prophecy here delivered. The previous part of the verse refers to the calamities that had come upon that region in former times. The expression here refers to what was seen by the prophet as yet to occur.
Did more grievously afflict - הכביד hı̂kebbı̂yd. This verb has very various significations. It properly means “to be heavy, to be grievous, to lie or fall heavy on anyone, to be dull, obstinate; also, to be honored, respected;” that is, of weight, or influence in society. It means, in Hiphil, the form which is used here, “to make heavy, or grievous;” 1Ki 12:10; Isa 47:6; “to oppress,” Neh 5:15; and it also means to “cause to be honored, or distinguished, to favor. - Gesenius.” The connection requires that it should have this sense here, and the passage means, that the land which he had made vile in former times, or had suffered to be despised, he had purposed to honor, or to render illustrious by the great light that should rise on it. So Lowth, Rosenmuller, and Gesenius, translate it; see a similar use of the word in Jer 30:19; 2Ch 25:19; 1Sa 2:30.
By the way of the sea - The sea of Galilee, or Gennesareth. All this region was in the vicinity of that sea. The word “way” here, דרך derek, means toward, or in the vicinity of. The extensive dark region lying in the vicinity of that sea, Both those tribes bordered on the sea of Tiberias, or had that as a part of their boundary.
Beyond Jordan - This expression - הירדן עבר ‛ēber hayareddēn - means in the vicinity of Jordan; the land by the side of the Jordan, or perhaps that large region through which the upper part of the Jordan passed. It does not mean strictly on the east of Jordan, but rather the northern portion of the land. It is such language as a man would use who was describing the upper and imperfectly known regions of the country - the dark, uncivilized region through which the upper part of the Jordan flowed, and the word עבר ‛ēber, rendered here “beyond,” means “side” - by the side of the Jordan.
Galilee of the nations - This was sometimes called upper Galilee. It was called ‘Galilee of the nations,’ or of the Gentiles, because it was surrounded by them, and because the pagan were extensively intermingled with the Jews. In this region, Solomon had given to Hiram, king of Tyre, twenty cities; 1Ki 9:2. Adjacent to this region were the countries of Phenicia, Tyre, and Sidon; and the people would naturally mingle much with them in commerce. The country abounded with hills and caverns, and, consequently, it was never possible completely to dislodge from the fastnesses the former inhabitants of the land. Strabo enumerates among the inhabitants of Galilee, Arabians and Phenicians. The inhabitants of this country are represented as having been bold and courageous, but as seditious, and prone to insolence and rebellion. If it be asked here, in what way this land had been made contemptible, or why it was regarded as an object of contempt? we may reply,
(1) The district in which these two tribes dwelt constituted the border-land toward the pagan nations.
(2) The Galileans not only dwelt in the vicinity of the pagan, but a large number of them had actually remained in the country, and it had been found impossible to expel them from it; Jdg 1:30-35.
(3) The Phenicians, with whom they held commercial contact, and with whom they dwelt intermingled, were among the most corrupt of the pagan nations. To this may be added,
(4) They were far from Jerusalem, and, consequently, the influence of religion may be supposed to have been less felt among them than among the other Jews. The true religion was, in a great measure, lost upon them, and ignorance and superstition took its place. Hence, in the New Testament, they are spoken of as almost proverbially rude and ignorant.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv1–2Loaded. Theglathphalassar took away whole tribes, (2 Paralipomenon v.…
Loaded. Theglathphalassar took away whole tribes, (2 Paralipomenon v. 26.) the year after this. Yet these people were the first enlightened with the rays of the gospel, (Matthew iv. 13.) though so much despised, John vii. 52. (Calmet) --- Here Christ preached first. But after his passion, few Jews believed in him. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1b) The light of the future proceeding from a…
b) The light of the future proceeding from a child that is to be born of the race of David
Isa_9:1-6. (Isa_9:2-7).
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2 (1) THE people that walked in darkness, have seen a great light:
They that dwell in the land of the shadow of death, upon them hath the light shined.
(2) 3Thou hast multiplied the nation,
And not increased the joy:
They joy before thee according to the joy in harvest,
And as men rejoice when they divide the spoil.
(3) 4For thou hast broken the yoke of his burden,
And the staff of his shoulder,
The rod of his oppressor,
As in the day of Midian.
5 (4) Fora every battle of the warrior is with confused noise,
And garments rolled in blood;
bBut this shall be with burning and fuel of fire.
(5) 6For unto us a child is born,
Unto us a son is given:
And the government shall be upon his shoulder:
And his name shall be called
Wonderful, Counsellor, The mighty God,
The everlasting Father, The Prince of Peace.
(6) 7Of the increase of his government and peace there shall be no end,
Upon the throne of David, and upon his kingdom;
To order it, and to establish it
With judgment and with justice, from henceforth even for ever.
The zeal of the LORD of hosts will perform this,
TEXTUAL AND GRAMMATICAL
On Isa_9:1. צַלְמָוֶת is regarded by almost all later authorities as modified from צַלְמוּת (root צלם “to be dark”). But I rather side with BOETTCHER (De inferis, § 190 sq., 285, and Neue exeg. Krit. Aehrenl. II., p. 124), who, referring to עַזְמָוֶת (name of a person, 2Sa_23:31; 1Ch_27:25, and of a place, Neh_7:28; Neh_12:29; Ezr_2:24; comp. Son_8:6) explains it as a superlative expression. The word often stands parallel with חשֶׁךְ and other kindred expressions (Job_3:5; Job_10:21; Job_28:3; Psa_107:10; Psa_107:14, etc.). It is a poetic term and intensive of חשׁך, being related to it as the night of death to common night. The word does not again occur in Isaiah.—נָגַהּ Kal. only here in Isaiah; Hiph. Isa_13:10.
On Isa_9:2. Had the Prophet meant the heathen, he would have written הַגּוֹי .נוים is evidently a distinct and single people.—In what follows, the most important inquiry is whether K’thibh or K’ri presents the correct reading. Of the old versions TARG., JON. and SYRUS decidedly read לוֹ; the LXX., too, so expresses itself that this reading is detected. But JEROME and SYMMACHUS read לֹא. But many as have been the attempts, no one has yet been able to obtain a satisfactory sense from the latter. I therefore take לֹו for the correct reading (as do KNOBEL, DRECHSLER, DELITZSCH [J. A. ALEXANDER] among the later authorities). It stands in front as in Jer_7:7-9; Jer_7:14; Jer_7:33; Pro_24:8, because an emphasis rests on it.
On Isa_9:3. עֹל סֻבֳּלוֹ, “the yoke of his burden.” Of the noun סבל only this form occurs, and that, in this verse, Isa_10:27; Isa_14:25. How the primary form is to be pointed is thus undecided. But we are justified in assuming סֹבֶל ( = סֵבֶל 1Ki_11:28) after analogy of גֻּדְלו (Psa_150:2) from גֹּדֶל (Isa_9:8; Isa_10:12, etc.) as with סֻבֲּכוֹ (Jer_4:7), קֻמְצוֹ (Lev_2:2; Lev_5:12; Lev_6:8). גֻּשְׁמָהּ Eze_22:24. Comp. EWALD, § 255 b.—The goad of the neck is explained by “the goad of the driver.” מַטֶּה and שֵׁבֶט occur not seldom together in Isa_10:5; Isa_10:15; Isa_10:34; Isa_14:5; Isa_28:27; Isa_30:31 sq.—הַנֹּגֵשׂ בּוֹ is evidently an allusion to Exo_5:6, where Pharaoh’s task-masters are called נֹגְשִׂים בָּעָם. Only in these two passages does נָגַשׂ occur with בְּ (after analogy of verbs that mean a physical holding to, holding fast, penetrating into: דָּבַק ,נָגַע ,הֶֽחֱזִיק ,אָחַז, etc., comp. נֹהֵג בָּם Isa_11:6).
On Isa_9:4. The כִּי at the beginning seems to me to be not co-ordinate with, but subordinated to the כִּי that begins ver 3.—The words סאוד םאן ב׳ are very difficult. The ancient versions all vary, and it is evident the word was unknown to all. JOSEPH KIMCHI first cited the Syriac סְאוּנֹא ,מְסֹן ,מְסֹנֹא ,סְאוּן = calceus, ocrea, caliga, as also to the like meaning Chaldaic סֵינָא and מְסָנָא (comp. Aetheop. אֲסָאן). To this explanation assent, among modern authorities, ROSENMUELLER, GESENIUS. HENGSTENBERG, EWALD, DRECHSLER, BOETTCHER, DELITZSCH, DIESTEL. I side with these, and give to סְאוֹן the meaning “boot,” and סֹאֵן, as particip. of the verbi denom. סָאַן “to boot, to stride in boots.”—רַעַשׁ is understood by many of the noise of battle, according to Jer_10:22 (GESENIUS, DELITZSCH [J. A. ALEXANDER] etc.). But the expression is not too strong for the heavy tramp of the booted foot, as DELITZSCH says it is, since, Psa_72:16. it is even used of the rustling of the standing grain. Besides, the Prophet would depict here the wild noise of the impetuous advance, as afterwards the shocking look of the blood-stained garments. HOHEISEL has shown from PLIN. Hist. Nat. IX. 18, that soldiers’ boots were stuck with nails (clavi caligares). He also cites JOSEP. De bello jud. VI. 1, 8, where it is told of a centurion who had τὰ ὑποδήματα πεπαρμένα πυκνοῖς καὶ ὀξέσιν ἥλοις, and JUVEN. Sat. III. 247 sq., where one cast down in the tumult says: “Planta mox undique magna calcor et in digito clavus mihi militis haerit.” מגללה part. Pual, from גָלַל, which Isaiah uses again only in the Niph. (Isa_34:4).—The Vav before היתה is that paratactic ו which we must render by a relative pronoun “that, this.”—The phrase היה לשׂרפה is found only here and Isa_64:10.—מאכלת only here and Isa_9:18.
On Isa_9:5. יֶלֶד means both the new-born child (Exo_1:17; Exo_2:3; Exo_2:6), and also the grown boy (Gen_42:22, etc.). Isaiah uses the word pretty often: Isa_2:6; Isa_8:18; Isa_11:7; Isa_29:23; Isa_57:4-5. The following בֵּן defines the sex. In 1Ch_22:9, where the birth of Solomon is promised to David, it is said: הִנֵּה גוֹלַד לָךְ. It is not impossible that the source whence the chronicler drew suggested the Prophet’s words here—וַתְּהִי is praeter. propheticum. For the Prophet sees the entire life of the Messiah child as actually before him.—The noun מִשׂרָה, principatus, principatum, is found only here and Isa_9:6. The root שָׂרָה, kindred to שָׂרַר, whence שַׂר. שָׂרָהis not used in Hebrew in the sense of dominari, principatum tenere.—על שׁכמו, “The shoulders are mentioned here as Isa_9:3; Isa_10:27, in as much as they bear and carry (Gen_49:15; Psa_81:7), the office bearer having the office, as it were, on his shoulders.” HENGST. יקרא must be taken impersonally, as often: Gen_11:9; Gen_16:14; Num_11:34; Jos_7:26; Jdg_15:19. The TARGUM JONATHAN, translates on the assumption that only שׂר־שׁלום is the name of the child, and that all that precedes is the name of him that bestows the name, for it renders thus: “et appellabitur nomen ab admirabili consilii, Deo forti, qui manet in aeternum, Messias, cujus diebus pax super nobis multiplicabitur. The most Rabbis follow this view, referring the predicates, “everlasting Father, Prince of peace,” to Hezekiah. Even the Masorets would have only these predicates just named regarded as the name of the child, as may be seen from the Sakeph over גִּבּוֹר. But every one looks for the name of the one to be named after שׂמו, and not for that of the one giving the name. As the expressions אל גבור ,אבי־עד ,שׂר־שׁלום form pairs, symmetry requires that פלא יועץ be regarded as a pair. If we construe it as two words, we have five names, which does not harmonize with the duality underlying the passage. Beside it has an analogy in פֶרֶא אָדָם (Gen_16:12) which is predicated of Ishmael. In this the man is properly subject and the notion “wild ass” is attribute. It might read אדם פרא: but the expression would not be so strong. Ishmael is not said to be a man that might be called a wild ass; but he is called directly a wild ass, that is at the same time a man accordingly, a human (two-legged) wild ass. So too is פלאיועץ stronger than יועץ פלא; for the latter would be the counsellor of a wonderful thing, or, that is a wonder, whereas the former presents the subject as a personal wonder, i. e., a wonderful one that gives counsel. Comp. the expressions יָמִים מִסְפָּר ,אֲנָשִׁים מְעַט, which are stronger than if the words were reversed. פֶלֶא may be either St. constructus or absolutus, but the latter gives the more intensive sense.—אל גבור cannot be “strong hero” (GESEN., DE W., MAUR.) because (as KNOB. says) אֵל does not occur as an adjective and because it does not read גִּבּוֹר אֵל. Like most words of this formation, גבור is a substantive, but it is no abstract noun, and the boundary of nomina concreta substantiva and adjectiva is fluctuating (comp. יִלּוֹד 2Sa_5:14). So הַגִּבּוֹר stands as attribute of אֵל in the midst of adjectives, Deu_10:17; Jer_32:18 : and Isa_10:21 אל גביר is undoubted predicate of the absolute Godhead.—אבי עד. Names compounded of אֲבִי are frequent. In many it means pater meus (thus is properly pointed אָבִי), e. g. in אֲבִיָּה ,אֲבִיאֵל אֲבִיהוּא: for pater Dei, Jehovae is a dogmatic, and pater illius (for אביהוא) is a grammatical impossibility. In the names where אֲבִי is st. constructus, e. g., אֲבִיעֶזֶר אֲבִיחַיִל ,אֲבִישָׁלוֹם ,אֲבִישׁוּע etc., it may be doubtful whether it is genitivus auctoris or attributivus. But in אבי עד the genitive of the author is inconceivable: eternity has no author. We must take it then as genitive of the attribute = Father whose predicate is eternity.
On Isa_9:6. מַרְבֶּה (formed like מַֽעֲשֶׂה ,מַשְׁקֶה ,מַרְאה), means multiplicatio, “increase,” and occurs again only Isa_33:23. ELIAS LEVITA conjectures that originally the text read לָם רַבָּה (eis multiplicatur imperium), which is little probable. We might rather conjecture that it originally read לְהֵרְבַּה, to which also the LXX. would agree, which ends Isa_9:5 with αὐτᾡ and begins Isa_9:6 with μεγάλη ή ἀρχὴ αὐτοῦ; from which it may be inferred they read רַבָּה הַמִּשְׂרָה (לוֹ =) לֹה. The unusual construction would facilitate the change to לם רבה. [On the ם clausum see J. A. ALEXANDER in loc.]—אין קץ vid. Isa_2:7. HENGSTENBERG would have למרבה וגו depend on אין קץ. Grammatically this is admissible. But then למרבה would be superfluous. One would only expect למשׂרה. Evidently מרבה corresponds to אין קץ and stands in the same relation to משׂרה as אין קץ to על כסא—.שׁלום and על ממלכתו relate to the subject and not to the object of the increase and peace-making.—The infinitives להכין and לסעדה I hold to be gerundive infinitives: thus is avoided the tautological relation to למרבה וגו, i. e., the repetition of the aim.—קגאה is a two-edged word. It involves both the notion of the negative zeal consuming all that is opposed to it, and the notion of the positive zeal that provides and furthers all that serves the purpose. The same words occur again Isa_37:32. Beside that, קגאה is found Isa_11:13; Isa_26:11; Isa_42:13; Isa_59:17; Isa_63:15.
EXEGETICAL AND CRITICAL
1. The progress at the close of Isaiah 8 to this first part of Isaiah 9 is like that from early dawn to sunrise. “No dawn,” Isa_8:20, “No darkness,” Isaiah 8:23 (Isa_9:1), “Light is risen upon them,” Isa_9:1, represent the stages in which the successive unfolding of the light contained in the Law and Testimony takes place. The light becomes not only clearer and brighter, but wider extended Isa_9:1-4 (2–5). All this blessing proceeds from a child, a son that is born to the people. It is a wonderful child; that is proved by his might and his names, that point to an origin above the earth. The child is a son of David, and will raise up the kingdom of David on the foundation of justice and righteousness. All this shall appear as accomplished by the zeal of Jehovah Isa_9:6 (7).
2. The people—divide the spoil.
Isa_9:1-2. The people that walk in darkness is certainly the same as Isaiah 8:23 (Isa_9:1). So Mat_4:16 understands the passage. But if the great light first rises on this part of the Israelitish nation, it will still not be confined to them. How could such great salvation be the portion of one member and not of the whole organism? The imagery is like Isa_50:10; Isa_60:1 sq. The distresses referred to Isa_8:21 must necessarily have had a hurtful effect on the population numerically. Hence increase of the nation necessarily belongs to the new dawning day of happiness and prosperity. This benedictio vere theocratica is elsewhere, too, promised as the physical basis of the period of Messianic prosperity. Comp. Isa_49:18-21; Isa_54:1-3; Jer_3:16 (and my comment in loc.); Isa_23:3 sq. We assume that “the people” means Israel, not the heathen (see above, Text. and Gram.).
The nation, dwindled down to a remnant, is without joy; but, as no blessing comes singly, the nation, again become numerous, has great joy. This joy is so great because it is a joy before the Lord (Psa_42:3; Psa_95:2; Psa_100:2). For substance comp. Jdg_5:30; Psa_4:8; Psa_68:13; Psa_126:5 sq.; Isa_33:23.
3. For thou hast broken—fuel of fire.
Isa_9:3-4. These verses mention a twofold negative cause of joy: 1, the deliverance from the burden of oppression; 2, the cessation of war. The deliverance from oppression is mentioned first. But in order to give assurance that its recurrence is not to be apprehended, it is added that all arming for war, with its consequences, is for ever done away. Israel does not free itself by its own power from the yoke and goad of the driver. The Lord has done it like once He destroyed Midian by a little band that was not even armed (Judges 7, especially Isa_9:2). The overthrow of the Midianites is mentioned Isa_10:26 in the same sense as here. The deliverance from bondage is especially described as everlasting, in that, Isa_9:4, the absolute end of all warlike occupation is announced. For as long as there is war, there are the conquered and slaves. Only when there is no more war does slavery cease, to which no one submits except by compulsion. Comp. for substance Psa_46:9-10; Eze_39:9-10; Zec_9:10. ROSENMUELLER recalls the fact, that there exist coins of Vespasian and Domitian on which Peace is represented as kindling with a torch a heap of the implements of war.
4. For unto us a child—will perform this.
Isa_9:5-6. A third כִּי “for” refers the totality of all the blessings before named to a personal cause, to a child that is bestowed as a gift to Israel and all mankind. Herein lies the reason why the prophetic testament of Isaiah is inserted at this place. For, from Isaiah 7 on, the Prophet has represented the Messianic salvation as proceeding from the race of David in a genuine human way by means of conception, pregnancy and birth. Thus the statement fits this place very well, that one day there will be a birth, the fruit of which will be a child, which, fashioned wonderfully and infinitely higher than all other human children, will establish the kingdom of David, his ancestor, not only on the firmest foundations, but shall raise it up to the point of eternal power and peace.
There is no need of a definite subject for ויקרא “and one shall call,” as the present has nothing to do with an actual name for use and calling. The name-giving is only ideal, not real, i. e., it is not the end, but means to the end, viz., the characteristic. The Prophet invents the names only in order by this means to characterize the child briefly, thus to say what he is, not how he shall actually be called by name. It is in this respect like יִהוָֹה צִדְקֵנוּ. “Jehovah our righteousness” (Jer_23:6) and many other similar designations (comp. Isa_1:26; Isa_60:14; Jer_11:16; Eze_48:35, etc.). A wonder-counsellor is one (הִכְּלִיא עֵצָה28:29) “wonderful in counsel,” who forms wonderful, unfathomably deep purposes, into which “the angels desire to look” (1Pe_1:12). “Mighty God” being added, intimates that He has the power to accomplish His purposes. In this expression “God” is the chief word, and “mighty” is the attribute (see above, Text. and Gram.). Therefore the child is expressly called אֵל, “God,” and that, too, God, who is at the same time Hero.
The question arises: can this name אֵל “God” be applied to a creature, and in what sense? Psa_82:1; Psa_82:6, comp. Joh_10:34 sq., are cited, where princes are called אלהים “gods.” When the Jews would have stoned Jesus “for blasphemy and because, being a man, he made himself God,” Jesus replied by referring to the Psalm: “Is it not written in your law, I said, Ye are gods?” Evidently He would say that it is not under all circumstances blasphemy to predicate divinity of a man, because otherwise the Psalm could not possibly have spoken so of men. He therefore does not deny that he had called Himself God, but He challenged the right of the Jews to charge Him on that account with blasphemy, because it was possible He may have called Himself God in that sense that was allowable from their standpoint. It appears therefore that the notion אלהים certainly can be used in various senses, and in some circumstances may be said of a creature, and without blasphemy. But there is a difference between אֵל and אֱלהִים. For the former is never used in the wide sense in which we see the latter used. אֵל always means the Godhead in a specific or absolute sense, even in passages like Gen_31:29; Deu_28:32; Mic_2:1; Pro_3:27. In Eze_31:11אֵל=אֵיל, comp. HAEVERNICKin loc. and Eze_32:21. We must, of course, admit that for the Prophet himself there hovered a certain obscurity about this expression. For it is impossible for us to ascribe to him the full, clear insight into the being of the person of Christ and of His Homoousia with the Father. It was the New Testament fulfilment, and especially the Resurrection of the Lord, that first brought full light in this respect. The term “mighty God” must be contemplated from a double standpoint. From that of the Old Testament the expression appears to be a term of indefinite extent. It is possible that it designates the absolute Godhead, but it is far from clear in what sense. But if we contemplate the expression from the New Testament point of view, and in the light of its fulfilment, i. e., in the light of the Resurrection and Ascension, then it is plain not only that it may be taken as the predicate of the absolute Godhead, but that it must be so taken. For there is no son of David that can be regarded as the fulfiller of this prophecy except Jesus of Nazareth. But He is “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead,” Rom_1:4.
But in what sense is eternal fatherhood (אכי עד) ascribed to the child (יֶלֶד) in our passage? From the fact that the Son is called “Everlasting Father,” we know at once that it does not mean the Father that from eternity begot the Son. But we must here, too, distinguish between the Old Testament and the New Testament points of view, and must say that from the former the entire comprehensiveness of the expression is not appreciable. When Isa_63:16; Isa_64:7 calls Jehovah the true Father of Israel, this passage may be taken as saying that the Son is the eternal Mediator of this love. But from 1 Corinthians 15 we learn that the Son will be the Second Adam, Mediator of incorruptibility and immortality (9:53) for His own. Finally the child is called “Prince of Peace,” because, according to Isa_9:6, He stands at the head of a kingdom to which is assured eternal peace. This assurance is founded on the fact that this King will be David and Solomon in one person: David in so far as He casts down every enemy; Solomon in so far as he reaps peace from this sowing of war (Psa_72:3; Psa_72:7; Jer_33:6; Mic_5:4, etc.).—Of the increase,etc. The Prophet sees the promised Son enthroned with highly significant titles that He may be a true semper Augustus, ever an augmenter of the kingdom and institutor of eternal peace. To this end the child is set on David’s throne and over David’s kingdom. The expected Son is Davidic. It is the Son that is promised to David 2 Samuel 7, the real Solomon; for his kingdom of peace shall have no end. That quantitative and qualitative influence of the augmentatio and pacificatio is only possible by founding the kingdom on judgment and justice (comp. on Isa_1:21), and by carrying out every single act of administration in this spirit. And upon his kingdom to order it is taken from 2Sa_7:12, where it is said: “I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish His kingdom” (וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ). Comp. Isa_9:13; Isa_9:16; 1Ch_17:11; 1Ch_22:10; 1Ch_28:7; Pro_20:28.
[J. A. ALEXANDER on Isa_9:6. “The word קנאה, “zeal,” expresses the complex idea of strong affection comprehending or attended by a jealous preference of one above another. It is used to signify God’s disposition to protect and favor His people at the expense of others. Sometimes, moreover, it includes the idea of a jealous care of His own honor, or a readiness to take offence at anything opposed to it, and a determination to avenge it when insulted. The expressions are derived from the dialect of human passion, but describe something absolutely right on God’s part for the very reasons which demonstrate its absurdity and wickedness on man’s. These two ideas of God’s jealous partiality for His own people and His jealous sensibility respecting His own honour are promiscuously blended in the usage of the word, and are perhaps both included in the case before us, or rather the two motives are identical; that is to say, the one includes the other. The mention of God’s jealousy or zeal as the procuring cause of this result affords a sure foundation for the hopes of all believers. His zeal is not a passion, but a principle of powerful and certain operation. The astonishing effects produced by feeble means in the promotion, preservation, and extension of Christ’s kingdom can only be explained upon the principle that the zeal of the Lord of Hosts effected it.”
”Is not this the reign of Christ? Does it not answer all the requisite conditions? The Evangelists take pains to prove by formal genealogies His lineal descent from David; and His reign, unlike all others, still continues and is constantly enlarging. HENDEWERK and other modern German writers have objected that this prophecy is not applied to Christ in the New Testament. But we have seen already that the first verse of the chapter and the one before it are interpreted by Matthew as a prophecy of Christ’s appearing as a public teacher first in Galilee, and, no one has denied that this is part of the same context. Nor is this all. The expressions of the verse before us were applied to Christ, before His birth, by Gabriel, when he said to Mary (Luk_1:32-34), ”He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end.” The historical allusions in these words show clearly that the person spoken of was expected, or, in other words, a subject of prophecy; and though the terms are not precisely those used by Isaiah, they agree with them more closely than with any other passage. Indeed the variations may be perfectly accounted for upon the supposition that the angel’s message was intended to describe the birth of Christ as a fulfilment, not of this passage only, but of several others also which are parallel with this, and that the language was so framed as to suggest them all, but none of them so prominently as the one before us, and the earlier promise upon which it was founded. Comp. 2Sa_7:11-12; Dan_7:14; Dan_7:27; Mic_4:7, etc.”]
DOCTRINAL AND ETHICAL
1. On Isa_7:1. “Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.”—Foerster.
2. On Isa_7:2. “Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.”—Foerster.—“He that believes flees not (Isa_28:16). ‘The righteous is bold as a lion’ (Pro_28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer_17:9).” Cramer.
3. On Isa_7:9. (“If ye will not believe, surely ye shall not be established.”) “Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.”—Luther.
4. On Isa_7:10-12. “Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lord’s Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lord’s Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lord’s Supper, although no miracle appears before our eyes.” Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen_24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb_6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat_12:39; Mat_16:4; 1Co_1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa_7:13. “Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec_2:12 it is said, that whoever touches the servants of God touches the pupil of God’s eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.”—Foerster.
6. On Isa_7:14. “The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. ‘God with us’ comprises God’s entire plan of salvation with sinful humanity. In a narrower sense it means ‘God-man’ (Mat_1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh_1:11; Joh_1:14). In a deeper and wider sense still He was such by the Immanuel’s work of the atonement (2Co_5:19; 1Ti_2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh_17:23; Joh_17:26; Joh_14:19-21; Joh_14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat_28:20; Heb_7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh_10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev_21:3; Rev_21:23; Rev_22:5).”—Wilh. Fried. Roos.
Isa_8:7. On Isa_8:5 sqq. “Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,—thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-days—such that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon ‘set their bushel by the bigger-heap.’ It is but the devil’s temptation over again: ‘I will give all this to thee.’ ”—Cramer.—“Fons Siloa,” etc. “The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.”—Calvin on Joh_9:7.
8. On Isa_8:10. “When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.”—Luther.—“Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.”—Cramer.
9. On Isa_8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe_2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat_21:44).” Cramer.
10. On Isa_8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. “They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! … Christ says, Luke 16 : They have Moses and the prophets, and again Joh_5:39 : Search the Scriptures. So Paul says, 2Ti_3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe_1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent.” Heim and Hoffmann after Luther.
Chap. 9–11. On Isa_9:1 sqq. (2). “Postrema pars, etc. The latter part of chap. 8 was νομικὴ καὶ ἀπειλητική (legal and threatening) so, on the other hand, the first and best part of chap. 9 is εὐαγγελικὴ καὶ παραμυθητική, (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church.” Foerster.
12. On Isa_9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him “a light to the gentiles,” Isa_42:6; Isa_49:6. The same Prophet says: “Arise, shine (make thyself light), for thy light is come,” Isa_60:1. And again Isa_9:19 : “The Lord shall be unto thee an everlasting light.” In the New Testament it is principally John that makes use of this expression: “The life was the light of men,” Joh_1:4, “and the light shined in the darkness,” Joh_9:5. John was not that light, but bore testimony to the light, Joh_9:8. “That was the true light that lighteth every man that cometh into the world,” Joh_9:9. And further: “And this is the condemnation that light is come into the world, and men loved darkness rather than light,” Joh_3:19. “I am the light of the world,” (Joh_8:12; Joh_9:5; comp. Joh_12:35).
13. On Isa_9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophet’s gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk_1:76 sqq.
14. On Isa_9:5 (6). Many lay stress on the notion “child,” inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa_7:10 sqq.; Isa_8:1 sqq.—“He came down from heaven for the sake of us men, and for our bliss (1Ti_1:15; Luk_2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb_2:16). Not sold to us by God out of great love, but given (Rom_5:15; Joh_3:16). Therefore every one ought to make an application of the word ‘to us’ to himself, and to learn to say: this child was given to me, conceived for me, born to me.”—Cramer.—“Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or θεάνθρωπον? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet.” Foerster.
15. On Isa_9:5 (6). “You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office.” Luther.
16. On Isa_9:6. “Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight.” Augustine. “Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual.” Bernard of Clairvaux. In reference to “a child is born,” and “a son is given,” Joh. Cocceius remarks in his Heb. Lex. s. v. יֶלֶד: “respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh_3:16, it reads God gave His only begotten Son.”
“In the application of this language all depends on the words is born to us, is given to us.” The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him.” J. J. Rambach, Betracht. über das Ev. Esaj., Halle, 1724.
On Isa_9:6 (7). “The government is on His shoulders.” “It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa_46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers’ womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,—on the contrary the heathen must bear and lift up their idols, (Isa_46:1; Isa_46:7).”—Rambach. “In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following.” “All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). ” “He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb_2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos_13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.”—Rambach.
17. On Isa_9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa_10:4. (Comp. the same expression in chap. 10). God’s quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa_10:5-7. “God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.”—Heim and Hoffmann.
20. On Isa_10:5 sqq. “Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness.” (2Co_12:9).—Luther.
21. On Isa_10:15. “Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa_5:26; Isa_7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).”—Calvin Inst. II. 4, 4.
22. On Isa_10:20-27. “In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.”—Diedrich.
Isaiah 11-23. On Isa_11:4. “The staff of His mouth.” “Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.”—Cramer.
24. On Isa_11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa_11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to “the remnant of Israel,” in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa_11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 “We may here recall briefly the older, so-called spiritual interpretation. Isa_11:1-5 were understood of Christ’s prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa_11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa_11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa_11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa_11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under God’s mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh.” Weber, der Prophet Jesaja, 1875.
Chap. 12–26. On Isa_12:4 sq. “These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely” (Psa_147:1). Cramer.
27. On Chap. 12 “With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm!” Weber, Der Pr. Jes. 1875.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v2the people--the whole nation, Judah and Israel.
the people--the whole nation, Judah and Israel.
shadow of death--the darkest misery of captivity.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv1–2Divine judgments — specially upon Israel, Isa_9:1-4.
Divine judgments — specially upon Israel, Isa_9:1-4.
Does this prophecy treat of judgments historically inflicted; or does it view events in space, not in time, as in chaps. iv and v? The latter is the more probable, if the apparent usage with Isaiah is to decide. The perspective peculiarity prevailingly attaches to his prophecies. The near future is seen in clear sketches, with a commingling of the present and the past in the entire picture. The more remote future shades away with diminishing features into increasing obscuration, but always with reference to the furthest and highest limit, namely, the complete fulness of Messiah’s kingdom. Here the picture is of successive judgments befalling Israel without improving it; some in the past, some in the present, and some in the future, but represented in single groups, with the time element little regarded.
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1. Nevertheless — A transition word from the dark picture of Isa_8:5-22, describing the woes from Assyrian predominance to the bright dawn and consummation of the Messianic era.
The dimness shall not be such as was in her vexation — It shall not always continue dark where there is now distress.
When at the first — Literally, as the former time, namely, the time of the invasion by Assyria, under Tiglath-pileser, which had already taken place as described in 2Ki_15:29, where we are told that he took “Ijon… and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.” Great contrast between Tiglath-pileser and the Messiah. See note on Mat_4:15.
He lightly afflicted — Rather, he brought contempt upon those regions, Zebulun and Naphtali. These sections were in the pathway of all invasions, Syrian and Assyrian, and so suffered extremely.
Afterward — That is, in the later times.
Did more grievously afflict — The verb in Hebrew may mean this or the reverse, as brought, or brings honour upon; and the apodosis of the sentence certainly requires the latter. As the former time brought distress, so the later brings glory.
The way of the sea — The sea of Galilee; upon the north of which Zebulun and Naphtali abut.
Beyond Jordan — And upon the other side of Jordan, also formerly distressed and depopulated.
Galilee of the nations — The circuit of the Gentiles, is better. The description here is of the northern parts of Israel bordering on the little sea; which country, after its depopulation by Tiglath-pileser, was colonized by foreigners, forming ever after a mixed people, partly Israelitish, partly heathen, despised by the purer Jews in Judah, but more ready, though imbued more or less with the heathenish spirit, to receive the Messiah when he should come. And this is the honour brought upon them in the aftertime. This mixed people received, for the most part, the Jewish religion; yet during all the ages they were more liberal in thought and more free from bigotry than were the southern Jews.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–2Isa_9:1. Nevertheless … vexation] Lit. For (there is) no…
Isa_9:1. Nevertheless … vexation] Lit. For (there is) no gloom to her that (is) in straitness. The sentence is an enigma. Duhm translates it as a question and regards it as the gloss of a reader who with difficulty had made up his mind that the “gloom” is metaphorical and justified his conclusion thus: “For is there not gloom to (a land) that is in straits?” It is a nice question whether the ancient scholiast or the modern commentator displays the greater subtlety here. If the words are retained in the text we must supply a different tense in the two members, as R.V. “But (for) there shall be no gloom to her that was in anguish.”
when at the first … more grievously afflict her] Begin a new sentence and render as R.V. In the former time he brought into contempt … but in the latter time hath he made it glorious, &c., or (since the words for “land” have the acc. termination), “brought contempt on the land … brought honour to it.” The subject is Jehovah.
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the land of Zebulun … Naphtali] Lower and Upper Galilee.
the way of the sea] either “in the direction of the (Mediterranean) Sea,” or “the region along the West side of the Sea of Gennesareth.” In the time of the Crusades Via Maris was the name of the road leading from Acre to Damascus.
beyond Jordan] the land of Gilead (2Ki_15:29).
in Galilee of the nations] (omit “in”) the circuit of the nations. Although the Hebrew word (Gâlîl) is the origin of the later “Galilee,” the district to which it was applied in the O.T. was only the northernmost corner of what was afterwards Upper Galilee (see 1Ki_9:11; Jos_20:7; Jos_21:32; 2Ki_15:29).
These remote provinces are singled out for special mention because they were the first to be depopulated by Tiglath-pileser (2Ki_15:29), those parts of the land, therefore, on which the reproach of foreign dominion will have lain longest when the Deliverance comes. The prophecy acquired a new and surprising significance when the “good news of the Kingdom” began to be proclaimed by our Lord first in Galilee (Mat_4:13 ff.). But the following verses (Isa_9:2-7) refer of course to the whole nation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1–2(1) Nevertheless the dimness . . .—It is obvious,…
IX.
(1) Nevertheless the dimness . . .—It is obvious, even in the English version, that the chapters are wrongly divided, and that what follows forms part of the same prophetic utterance as Isaiah 8. That version is, however, so obscure as to be almost unintelligible, and requires an entire remodelling:—Surely there is no gloom to her that was afflicted. In the former time he brought shame on the land of Zebulun and the land of Naphtali; but in the latter he bringeth honour on the way by the sea, beyond Jordan, the circuit of the Gentiles.
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The prophet had seen in the closing verses of Isaiah 8 the extreme point of misery. That picture, as it were, dissolves, and another takes its place. She that was afflicted, the whole land of Israel, should have no more affliction. The future should be in striking contrast with the past. The lands of Zebulun and Naphtali, the region afterwards known as the Upper and Lower Galilee, had been laid waste and spoiled by Tiglath-pilneser (2Ki_15:29). That same region, described by the prophet in different terms (the former representing the tribal divisions, the latter the geographical) is hereafter to be the scene of a glory greater than Israel had ever known before.
The way of the sea . . .—The context shows that the “sea” is that which appears in Bible history under the names of the sea of Chinnereth (Num_34:11; Deu_3:17), the Sea of Galilee, the Sea of Tiberias (Joh_6:1), Gennesaret (Mar_6:53). The high road thence to Damascus was known as Via Maris in the time of the Crusaders (Renan, quoted by Cheyne).
Beyond Jordan.—This, the Peræa of later geography, included the regions of Gilead and Bashan, the old kingdoms of Moab and Ammon, the tribes of Reuben, Gad, and half the tribe of Manasseh. These also had suffered from the ravages of the Assyrian armies under Pul (1Ch_5:26).
Galilee of the nations.—The word Galilee, derived from the same root as Gilgal (Jos_5:9), means strictly “a circle,” or “circuit.” It was applied to the border-lands of the Phœnician frontier of the northern kingdom, inhabited by a mixed population, and therefore known as “Galilee of the Gentiles” (Mat_4:15-16) what in mediaeval German would have been called the Heidenmark.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–2Vers. 1-7THE TROUBLES OF ISRAEL SHALL END THROUGH THE…
Vers. 1-7THE TROUBLES OF ISRAEL SHALL END THROUGH THE BIRTH OF A MARVELOUS CHILD. The section of the prophecy commencing with Isa_7:1 terminates in this glorious burst of glad and gracious promise. The gist of the whole section is: "Israel shall not suffer from Pekah and Rezin; her oppressors shall be Assyria and Egypt, more especially the former; Assyria shall overwhelm her, crush her, lay her low; she shall remain awhile in gloom and darkness; but at length the darkness shall be dispelled; a "great light" shall shine forth, first in the north, then over all the land; "the rod of the oppressor" shall be broken; a Child shall be born, who shall bear marvelous names, and shall rule over the full kingdom of David in justice and righteousness forever." God has spoken, and God will perform this.
Nevertheless the dimness shall not be such as was in her vexation, when, etc. Our translators have misconceived the construction, and consequently missed the sense. The first two clauses, which they run together, are entirely separate and distinct. Translate, Nevertheless there shall be no (more) darkness to her who was in affliction. As at the former time he brought contempt upon the land of Zebulon, etc. Contempt was brought on the more northern part of the Holy Land, first when it was overrun and ravaged by the Syrians (1Ki_15:20) under Ben-hadad, and more recently when it bore the brunt of the Assyrian attack (2Ki_15:29) under Tiglath-Pileser. At the first... and afterward; rather, at the former time... in the latter time. The contrast is between two periods of Israel"s history, the existing period and the Messianic. And afterward did more grievously afflict her. This is altogether wrong. Translate, So in the latter time he hath brought honor on the way of the sea. The perfect is a "prophetic perfect," and the reference is to the honor that would be done to the northern districts, "the land of Zebulon and the land of Naphtali," by the Messiah dwelling there. (comp. Mat_4:14-16) The way of the sea; i.e. the district about the sea of Tiberias, called "the sea of Kinnereth" (equivalent to "Gennesareth") in Num_34:11, and "the sea of Galilee" in Joh_6:1. Beyond Jordan; i.e. the tract east of the sea and of the upper Jordan, where the five thousand were fed, and where our Lord was transfigured. Galilee of the nations. The name "Galilee" seems to have been given to the outlying circuit, or zone, on the north, which was debatable ground between the Israelites and their neighbors. (see 1Ki_9:10 Jos_20:7 Jos_21:32) The word means "circuit," or "ring." Though claimed as theirs by the Israelites, it was largely peopled by "Gentiles.
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HOMILIES BY E. JOHNSON Vers. 1-7. Vision of future glory.
In bright contrast to the preceding gloomy outlook, bursts the enrapturing view of future glory on the prophet"s soul.
I COMPENSATION FOR PAST SUFFERING. Not forever is the land to lie darkened. A great light of deliverance is to appear. The prophet"s glance rests on the northern and eastern portions of the kingdom of Ephraim. They had been conquered by Assyria, and the people carried away captive. (2Ki_15:29) But "as the former time brought shame to Zebulon and Naphtali, the latter also bringeth honor towards the sea, beyond the Jordan, towards the heathen-march." The depopulated land will bask in the sunshine of restored prosperity. Assembling "before Jehovah," i.e. in his sacred place, they will rejoice as at a harvest ingathering, or at a division of spoil after victory. For the Assyrian yoke will be broken, and crushing will be the defeat of the foes of the nation, like that of Midian in days of yore. Every trace of war and barbarity will be placed under a ban, and be destroyed by fire the boot that had clanked on the heel of the foreign soldier, and the red battle-garment.
II THE EVERLASTING KINGDOM OF PEACE. The pledge of its establishment is the promise of the wondrous Child.
1. His names. Not only Immanuel, God with us, is he to be called; but other names bespeak his attributes as a great Prince. Wonderful Counselor: against whose deep providence no plots can contend, and conspiracies of short-sighted craft will be in vain. Hero-God: invincible in battle. Everlasting Father: maintaining and fostering his people, educating them by law and by love. Prince of peace: who will cause wars to cease to the ends of the earth. "The empire is peace," was the noted word of a potentate of one time, that charmed the ear for the moment, only to deceive men"s hopes. None but the Messiah can assure peace to the nations, as nothing but the fellowship of the truth and of justice can disincline the nations to war.
2. The nature of his government. It is for "endless wealth." It is to resume, in the deepest and best sense, the well-remembered glories of David"s kingdom. It is to be supported, not by countless battalions ("The Lord delighteth not in the legs of a man"), but by "justice and righteousness henceforth and forever." Its spread will include the spread of true religion. Hence it may be confidently expected that the "zeal of Jehovah," the ever-burning energy of Divine love, will bring to pass these happy results. "The great Shepherd reigns, And his unsuffering kingdom yet will come. J.
HOMILIES BY W. CLARKSON Vers. 1, 2. Great light in deep darkness.
In wrath God remembers mercy; be makes us to "sing of mercy and of judgment." He will not always chide, nor keep his anger forever." Even unto disobedient and perverse Israel he will manifest his Divine pity, his redeeming power. Respecting this promise we may note
I ITS HISTORICAL FULFILMENT. This, in the literal and primary sense, is involved in no slight obscurity (see Exposition). The difficulty in determining the period when these regions saw the light of liberty and plenty after the time of darkness and desolation is painfully suggestive of the fact that it is a very difficult thing to find any instances of a nation that has once lost its place and power recovering its position. Even those which have had the best opportunities of so doing have failed to use them; witness Egypt, Greece, Rome. It seems as if nations could "find no place of repentance." The fact may well stir every patriotic feeling in our breasts, and make us resolute to infuse into all our laws, customs, institutions, the purifying and preserving influences of Christian truth.
II ITS SUPREME ILLUSTRATION. (Mat_4:15, Mat_4:16) Undoubtedly this passage finds its culminating fulfillment in the advent and the work of Christ. "That was the true Light which, coming into the world, enlighteneth every one.
1. The era when Jesus was born was one of peculiar darkness. Ignorance, vice, superstition, violence, fanaticism, unbelief, despair, these abounded as never before.
2. He became the Light of the world.
1. His truth illumined the dark valleys of error;
2. his life shed a bright light on the life of man;
3. his redeeming death opened and made clear to all mankind the way of return and restoration to God.
III ITS REALIZATION IN THE CHRISTIAN ERA.
1. Among peoples. Many are the communities, larger or lesser, which, found in gross darkness, have been enlightened by the gospel of the grace of God. Beside the various European nations and our own islands, there are such places as Greenland, the islands of Polynesia, Madagascar, etc.
2. In individual men. Down into the human soul, into the mind dark with unbelief or crusted over with worldliness, or blinded by prejudice and consequent misconception, or beguiled and led astray by evil passion or some strong, spiritual hallucination, there has shone the light of Christian truth, a "healing ray from heaven;" and he that walked "in the shadow of death" now dwells in the light of God, and will dwell in his glory.
1. We may all open our hearts to its shining;
2. we have the fatal power of closing them if we choose;
3. we are all invited to reflect and multiply its beams. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv1–2Nevertheless the dimness shall not be such as was…
Isa_9:1-7
Nevertheless the dimness shall not be such as was in her vexation
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The prophecy explained
Let me venture to give what I conceive to be the true rendering of the prophecy--a rendering which at least in its main particulars has the support of the best modern interpreters--and the striking beauty and force and consistency of the whole will become evident.
The prophet has been speaking in the previous chapter of a time of terrible distress and perplexity which was close at hand. King and people had forsaken their God. Ahaz had refused the sign of deliverance offered him and was hoping, by an alliance with Assyria, to beat off his enemies. The people in their terror were resorting to wizards and to necromancers for guidance instead of resorting to God. And the prophet warns them that the national unbelief and apostasy shall bring its sure chastisement in national despair. They will look around them in vain for succour. The heavens above and the earth beneath shall be wrapt in the same awful gloom. Nothing can exceed the dramatic force of the picture; it is a night at noonday, the very sun blotted from the heavens; it is a darkness which might be felt. But even while the prophets gaze is fixed upon it he sees the light trembling on the skirts of the darkness. The sunrise is behind the cloud. The darkness, cries the prophet, is driven away. So I venture to render the last words of the eighth chapter. For there shall no more be gloom to her (i.e., to the land)
that was in anguish. In the former time He made light of (not lightly afflicted as our A.V. has it), poured contempt upon the land of Zebulun and Naphtali, but in the latter time He hath made it glorious by the way of the sea, beyond Jordan, Galilee (the circuit) of the nations. Take this rendering and you have a perfectly exact end very striking prediction. It was not true that the land had first been lightly afflicted and afterwards was more grievously afflicted. But it was true that in the former time the land had been despised; Zebulun and Naphtali and Galilee of the nations had been a byword among the Jews; their territory had been trampled under foot by every invader who had ever entered Palestine. In the former time He did make light of it, He did abase it, but in the latter time He made it glorious with a glory far transcending the glory of any earthly kingdom. For it was here, amid this despised half heathen population, that the true Light shined down, here the Lord of Glory lived, it was here that He wrought His wonderful works and uttered His wonderful words, it was here that He gathered fishermen and tax gatherers to be His first disciples and missionaries to the world. This land was of a truth made glorious by the feet of Jesus of Nazareth. Well may the prophet continue, The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, on them hath the light shined. Thou hast multiplied the nation, Thou hast increased their joy. The insertion of the negative is an unfortunate mistake which, though found in our present Hebrew text, can be easily explained, and indeed has been corrected by the Hebrew scribes themselves. They joy before Thee according to the joy in harvest, and as men exult when they divide the spoil. For the yoke of his burden, and the staff upon his shoulder, the rod of his oppression Thou hast broken, as in the day of Midian. For the greaves of the greaved warrior and the battle tumult and the garments rolled in blood shall be for burning for fuel of fire. The A.V., by the insertion of the words but this, introduces an antithesis which destroys the whole force and beauty of the picture. Strike out those words and all becomes clear and consistent. The meaning is that at the advent of the Prince of Peace all wars shall cease. The soldiers sandals and the soldiers cloak and all the bloodstained gear of battle shall be gathered together and east into the fire to be burned. The heir of Davids throne is no earthly warrior; He does not win His kingdom by force of arms. For a Child is born unto us, a Son is given unto us, and the government shall be upon His shoulder; He shall wear the insignia of royalty. And His name shall be called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace. Of the increase of His government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with judgment and with righteousness, from henceforth even forever. The zeal of the Lord of hosts shall perform this. Such is the majestic vision of light and Peace that dawns upon the prophets soul in the midst of the national apostasy. (Bishop Perowne.)
Nevertheless
There is in this world mercifully a compensating balance to all Divine denunciations, a nevertheless to all Gods judgments, and a Gospel of grace appended to every message of doom. It is this that makes this world, amid all its tragic scenes, a world of mercy. (D. Davies.)
Clearest promises of Christ in darkest times
It is noteworthy that the clearer promises of the Messiah have been given in the darkest hour? of history. If the prophets had been silent upon the Coming One before, they always speak out in the cloudy and dark day; for well the Spirit made them know that the coming of God in human flesh is the lone star of the worlds night. It was so in the beginning, when our first parents had sinned, and were doomed to quit the paradise of delights. When Israel was in Egypt, when they were in the sorest bondage, and when many plagues had been wrought on Pharaoh, apparently without success; then Israel saw the Messiah set before her as the Paschal lamb, whose blood sprinkled on the lintel and the two side posts secured the chosen from the avenger of blood. The type is marvellously clear, and the times were marvellously dark. I will quote three cases from the prophetical books which now lie open before Isa_28:16, you read that glorious prophecy: Behold, I lay inZion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste. When was that given? When the foundation of society in Israel was rotten with iniquity, and when its cornerstone was oppression. Read from Isa_28:14 : Wherefore hear the Word of the Lord, ye scornful men, etc. Thus, when lies and falsehoods ruled the hour, the Lord proclaims the blessed truth that the Messiah would come sad would be a sure foundation for believers. Next, look into Jer_23:5 : Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, etc. When was this clear testimony given! Read the former verses of the chapter, sad see that the pastors were destroying and scattering the sheep of Jehovahs pasture. When the people of the Lord thus found their worst enemies where they ought to have met with friendly care, then they were promised happier days through the coming of the Divine Son of David. Glance at Eze_34:23, where the Lord says, And I will set up one shepherd over them, sad he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. When came this cheering promise concerning that great Shepherd of the sheep! It came when Israel is thus described: And they were scattered, because there is no shepherd, etc. Thus, in each case, when things were at their worst, the Lord Jesus was the one well of consolation in a desert of sorrows. In the worst times we are to preach Christ, and to look to Christ. In Jesus there is a remedy for the direst of diseases, and s rescue from the darkest of despairs. (C. H. Spurgeon.)
Phases of Divine purpose
Let us look at some of the abiding doctrines and illustrations suggested by this noblest effort of the prophets imagination. Isaiahs wing never takes a higher flight than it does in this prevision of the centuries.
1. The Divine purpose has never been satisfied, if we may so say, with darkness, judgment, desolation. When God has judged a man He would seem to return to see what effect the judgment has had, if haply He may see some hope of returning feeling, of loyalty sad filial submission. Gods feeling has been always a feeling of solicitude to bless the nations. We shall do wrong if we suppose that pity comes in only with the historical Christ, that compassion was born on Christmas Day.
2. The Divine movement amongst the nations has always expressed itself under the contrast of light sad darkness (verse 2). No contrast can be more striking; therefore this is the one God has chosen whereby to represent the Divine movement. God is associated with light, and all evil with darkness. The fulfilment of Divine purpose has always been associated with incarnation, idealised Humanity.
3. Look at the Deliverer as seen by the prophet (verse 6). The Deliverer is to come as a child, a son, a governor, a name; He is to sit upon the throne of David, sad upon his kingdom, to order it, and to establish it with judgment sad with justice from henceforth even forever. Say there was a secondary application of the terms, there can be no objection to that; but no living man ever filled out in their uttermost spheral meaning all these names but one, and His name is Jesus.
4. Then comes rapture upon rapture. And the pledge of the fulfilment of all is, The zeal of the Lord of hosts will perform this. (J. Parker, D. D.)
The remedy of the worlds misery
I. THE VIEW TAKEN BY THE PROPHET OF THE MORAL STATE OF THE WORLD PREVIOUS TO THE GLORIOUS CHANGE WHICH MAKES THE SUBJECT OF HIS PROPHECY.
1. The people are represented as walking in darkness. The prophet contemplates the world at large. Light is an emblem of knowledge; darkness of ignorance and error.
2. But darkness alone appears to the mind of the prophet only a faint emblem of the state of the heathen. He adds, therefore, the shadow of death. In Scripture this expression is used for death, the grave, the darkness of that subterranean mansion into which the Jews supposed the souls of men went after death. Figuratively, the expression is used for great distress; a state of danger and terror. It is an amplification, therefore, of the prophets thought. Experience has justified this representation of the prophet. The religion of the heathen has ever been gloomy and horrible.
II. THE BLESSED VISITATION (Isa_9:2).
1. As darkness is an emblem of the religious sorrows which had overcast the world, so light is an emblem of the truth of the Gospel The Gospel is light. This marks its origin from heaven. This notes its truth. It is light because of its penetrating and subtle nature. It is called light, a great light, because of the discoveries which it makes. It is life and health to the world. Where it prevails, spiritual life is inspired, and the moral disorders of the soul give place to health and vigour.
2. As in the vision light succeeds to darkness, so also joy succeeds to fear and misery.
III. SO VAST A CHANGE MUST BE PRODUCED BY CAUSES PROPORTIONABLY POWERFUL: and to the means by which this astonishing revolution is effected the prophet next directs attention (Isa_9:4-5). These words speak of resistance and a struggle. In the conduct of this battle two things are, however, to be remarked: the absolute weakness and insufficiency of the assailants, and their miraculous success. The weakness of the instruments used in breaking the rod and yoke of the oppressor is sufficiently marked by the allusion to the destruction of the host of Midian by Gideon and his three hundred men. But it may be said, Is not all this a splendid vision? You speak of weak instruments effecting a miraculous success; of the display and operation of a supernatural power, touching the hearts of men, and changing the moral state of the world; but what is the ground of this expectation? This natural and very proper question our text answers.
IV. FOR UNTO US A CHILD IS BORN, etc. (Isa_9:6-7). (R. Watson.)
Light out of darkness
We are not left in doubt as to what the end of this great prophecy was. In Mat_4:15-16, we have it expounded to us.
I. THE GREAT DARKNESS. The prophet first saw the people utterly overwhelmed by the ruthless hand of merciless war. It had been once a prosperous land, but now darkness dense had come over it till it was a veritable shadow of death. Turning from the immediate political significance of this to its spiritual import, we can easily see in it a picture of the spiritual condition of the world when Jesus came. The whole world was lying in the wicked one. The Jewish people, though they had the living Word of God, had in the darkness of their carnal ambition and lifeless formality lost all true vision of God. The Gentile world was no better. The best which they had was, on the one hand, a sensuous and godless Epicureanism, and on the other a cold and hopeless Stoicism. Turning to the condition of the unconverted people of our own day, we see also darkness and the shadow of death. What light for the soul has all our modern philosophical thinking and scientific research given?
II. THE GREAT LIGHT. The light which the prophet saw was the intervention of God for the deliverance of the people from political bondage and physical misery, with some spiritual return to God. That which it typified was the advent and work of Christ. How this light shone upon the darkened world when He came! Truly it was a great light. The light seen in the face of Jesus Christ is the glory of God, revealing His eternal purposes of grace to all sinful men. Christ lights the world by loving it, i.e., by revealing the love of God to sinners.
III. THE GREAT BLESSINGS. With the coming of the true light came wonderful blessings to the people. This is described in the language of the prophet under several figures of speech.
1. Thou hast multiplied the nation. If we look to the real fulfilment of this prophecy, what a vast increase in the people of God there has been!
2. And increased their joy. Of old the people of God rejoiced at their best periods in mere national prosperity. But under the spiritual reign of Jesus the people shall rejoice in better things. The joy of salvation.
3. According to the joy in harvest. The happiest festival of the Jews was the harvest feast, when the fruits of the earth were all gathered in, and the people blessed God and rejoiced in their riches. But now He gives us a new and better harvest, the ingathering of souls, the first fruits of which were gathered on the day of Pentecost. There is no such pure joy as that which arises in the heart when Gods salvation is being accepted by men and women, and His harvest is being gathered. What will it be in that day when the glad harvest home is accomplished?
4. And as men rejoice when they divide the spoil. This is a figure borrowed from the triumphant joy of the victorious warrior, who, having overthrown the enemy, and taken possession of his goods, divides them as spoil among the victors. Well, so shall, and so do, Gods people rejoice over the victories which the Gospel wins over the god of this world.
5. Thou hast broken the yoke . . . and the staff. Hitherto the people had boon under the iron yoke of their oppressors, and beaten by the rod of their taskmasters, as in the old slavery times of Egypt. How happy when that yoke shall be broken, and that cruel staff or rod done away! Under Messiahs reign the cruel bondage of Satans yoke is broken, and the taskmasters staff done away.
IV. HOW CHRIST DELIVERS. In earthly conflicts battles are fought with confused noise and garments rolled in blood. The captives were delivered of old by these terrible and sanguinary methods; but Christ delivers His captives by the power of the Spirit of God, with burning and fuel of fire. The fire is the Holy Ghost, and the fuel of fire is the Word of truth. (G. F. Pentecost, D. D.)
The nativity of our Lord
I. LIGHT OUT OF DARKNESS.
II. JOY BECAUSE OF THE LIGHT.
1. Because Jesus was born.
2. Because in His incarnation God and man were united.
3. Because through His birth the yoke of mans burden has been broken (Isa_9:4), and the power of his oppressor destroyed.
III. THE GROUNDS OF THIS JOY (Isa_9:6-7). (Clergymans Magazine.)
Good things in the days of the great Messiah
If it be asked, What the great design of God is in the Scriptures? I answer, To bring a lost world to the knowledge of a Saviour all the prophecies, promises, histories, and doctrines of the Word, do point us to Him, as the needle in the mariners compass points to the pole star. To Him bore all the prophets witness. And when apostles under the New Testament were sent unto all nations, with the silver trumpet of the everlasting Gospel in their mouths, what was the great theme of their sermons! It was just to make Christ known among the nations All the lines of religion meet in Him as their centre. The prophet in the close of the preceding chapter, having spoken of dark and dismal days of trouble and distress, comes in the beginning of this, to comfort and encourage the hearts of true believers, with the good things which were coming in the days of the great Messiah.
I. There are THREE GREAT NEW TESTAMENT BLESSINGS he condescends upon.
1. Great light should spring up to a lost world (Isa_9:2).
2. Joy in the Lord (Isa_9:3).
3. Spiritual liberty (Isa_9:4-5).
II. It any should ask WHO IS HE, AND WHERE IS HE, THAT SHALL DO ALL THESE GREAT THINGS? You have an answer in the words, For unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder, etc. In the words we may notice these things following.
1. The incarnation of the great Messiah; for here the prophet speaks of His birth.
2. His donation. He is the gift of God to a lost world. Unto us a Son is given.
3. His advancement to the supreme rule and authority. The government shall be upon His shoulder.
4. His character and designation, in five names here given Him, which show that He has a name above every name, Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace.
5. The relation He stands in to lost sinners of Adams family. He is born to us, He is given to us, and not to the angels which fell.
6. The application and triumph of faith upon all this; for the Church here lays claim to Him, and triumphs in her claim; for the words are uttered in a way of holy boasting. Unto us this Child is born, unto us this Son is given. (E. Erskine.)
Fulness of Christ
There is that in Jesus Christ alone which may and can afford sufficient comfort and relief in the worst of times and conditions.
I. WE WILL INQUIRE INTO THE TRUTH OF IT (Col_2:9).
1. If you look into Scripture you shall find that the promises and prophecies of Christ are calculated and given out for the worst of times.
2. If there was enough in the types of Christ to comfort and relieve the people of God under the Old Testament in the worst of their times; then there must needs be enough in Christ to comfort the people of God now in the worst of our times. In the times of the Old Testament, in ease they had sinned, what relief had they? A sacrifice to make an atonement Lev_4:20), and so a type of Christ the great Sacrifice Heb_9:26). In case they were in the wilderness and wanted bread, what relief had they? Manna, a type of Christ, the true Bread that came down from heaven. In case they wanted water, what relief had they? The rock opened, and that rock was Christ. In ease they were stung wire the fiery serpents what relief had they? They had the brazen serpent, and that was a type of Christ (Joh_3:15).
3. If all the promises of good things made to us were originated in Christ, and if all the promises that were made unto Christ of good things to come, do descend upon us, then surely there is enough in Christ to succour in the worst of times. For what are the promises but Divine conveyances?
4. If all our want of comfort and satisfaction doth arise from the want of a sight of Christs fulness and excellency, and all our satisfaction and comfort doth arise from the sight of Christs fulness and excellency, then this doctrine must needs he true.
II. WHAT IS THAT IN CHRIST THAT MAY OR CAN COMFORT, SUCCOUR AND BELIEVE IN THE WORST OF TIMES AND CONDITIONS?
1. Look what that good thing is which the world can either give or take away, that is in Christ in great abundance; and if that be in Christ in great abundance which the world can neither give or take away, then there is that in Christ that may or can succour, comfort, and relieve in the worst of times. Can the world take away your estate, gold, or silver? Then read what is said in Pro_3:1-35, concerning wisdom, where Christ is called wisdom (verse 13). Can the world take away your liberty? Then you know what Christ says, Behold, I have set before thee an open door, and no man can shut it. Can the world take away your life? You know what Christ saith, I am the Way, the Truth, and the Life. On the other side, what can the world give to you? Can the world give you peace, rest, quietness? Then you know what Christ saith (Mat_11:28; Joh_14:27). Can the world give you happiness? I am sure Christ can.
2. There is in Jesus Christ the greatest excellency under the best propriety, My Lord and my God.
3. There is in Jesus Christ the greatest fulness joined with the most communicativeness.
4. The sweetest love under the greatest engagement. Is not a brother engaged to help his brother? A father his children? A husband his wife! Now, suppose there were one person that could stand under all these relations--a brother, a father, a husband; how much would that person be engaged to help? Thus Christ doth; He stands under all these relations.
6. There is that in Jesus Christ that suiteth all conditions.
III. HOW FAR THIS CONCERNS US. (W. Bridge, M. A.)
Immanuel the Light of Life
I. There is to be a light breaking in upon the sons of men who sit in darkness, and this light is to be found only in the incarnate God. Let me ILLUSTRATE THIS FACT BY THE CONTEXT.
1. I must carry you back to Isa_7:14. The sign of coming light is Jesus.
2. Further on we see our Lord Jesus as the hold fast of the soul in time of darkness. See in Isa_8:8, the whole country overwhelmed by the fierce armies of the Assyrians, as when a land is submerged beneath a flood. Then you read--And he shall pea through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of Thy land, O Immanuel. The one hope that remained for Judah was that her country was Immanuels land. There would Immanuel be born, there would He labour, and there would He die. He was by eternal covenant the King of that land, and no Assyrian could keep Him from His throne. If you are a believer in Christ, you belong to Him, and you always were His by sovereign right, even when the enemy held you in possession. We might exultingly have gloried over you, Thy soul, O Immanuel. Herein lay your hope when all other hope was gone. Herein is your hope now.
3. Further on in the chapter we learn that Jesus is our star of hope as to the destruction of the enemy. The foes of Gods people shall be surely vanquished and destroyed because of Immanuel. Note well in Isa_8:9-10, how it is put twice over like an exultant taunt: Gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for Immanuel. Our version translates the word into God with us, but it is Immanuel. In Him, even in our Lord Jesus Christ, dwelleth all the fulness of the Godhead bodily, and He has brought all that Godhead to bear upon the overthrow of the foes of His people.
4. Further on we find the Lord Jesus as the morning light after a night of darkness, The last verses of the eighth chapter picture a horrible state of wretchedness and despair: And they shall pass through it, hardly bestead and hungry: etc. But see what a change awaits them! Read the fine translation of the R.V. But there shall be no gloom to her that was in anguish. What a marvellous light from the midst of a dreadful darkness! It lean astounding change, such as only God with us could work. There am some here who have traversed that terrible wilderness You are being driven as captives into the land of despair, and for the last few months you have been tromping along a painful road, hardly bestead and hungry. You are sorely put to it, and your soul finds no food of comfort, but is ready to faint and die. You fret yourself: your heart is wearing away with care, and grief, and hopelessness. In the bitterness of your soul you are ready to curse the day of your birth. The captive Israelites cursed their king who had led them into their defeat and bondage; the fury of their agony, they even cursed God and longed to die, It may be that your heart is in such a ferment of grief that you know not what you think, but are like a man at his wits end. Those who led you into sin are bitterly remembered; and as you think upon God you am troubled. This is a dreadful ease for a soul to be in, and it involves a world of sin and misery. You look up, but the heavens are as brass above your head; your prayers appear to be shut out from Gods ear; you look around you upon the earth, and behold trouble and darkness, and dimness of anguish; your every hope is slain, and your heart is torn asunder with remorse and dread. Every hour you seem to be hurried by an irresistible power into greater darkness. In such a case none can give you comfort save Immanuel, God with us. Only God, espousing your cause, and bearing your sin, can possibly save you. See, He comes for your salvation!
5. Once more, we learn from that which follows our text, that the reign of Jesus is the star of the golden future. He came to Galilee of the Gentiles, and made that country glorious, which had been brought into contempt. That corner of Palestine had very often borne the brunt of invasion, and had felt more than any other region the edge of the keen Assyrian sword. It was a wretched land, with a mixed population, despised by the purer race of Jews; but that very country became glorious with the presence of the incarnate God. That first land to be invaded by the enemy was made the headquarters of the army of salvation. Even so at this day His gracious presence is the day dawn of our joy. Here read and interpret Isa_9:3.Then shall your enemy be defeated, as in the day of Midian. When Jesus comes you shall have eternal peace; for His battle is the end of battles. All the armour of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire. This is the rendering of the Revision; and it is good. The Prince of Peace wars against war, and destroys it. Now is it that the Lord Jesus becomes glorious in our eyes; and He whose name is Immanuel is now crowned in our heart with many crowns, and honoured with many titles. What a list of glories we have here! What a burst of song it makes when we sing of the Messiah (Isa_9:6). Each word sounds like a salvo of artillery.
II. I want to PRESS HOME CERTAIN TRUTHS CONNECTED WITH MY THEME. Immanuel is a grand word. God with us means more than tongue can tell It means enmity removed on our part, and justice vindicated on Gods part. It means the whole Godhead engaged on our side, resolved to bless us.
1. Jesus is Immanuel (Mat_1:21).
2. Perhaps you wish to know a little more of the incident in the text which exhibits Jesus as the great light. Our Lord made His home in the darkest parts. He looked about and saw no country so ignorant, no country so sorrowful, as Galilee of the Gentiles, and therefore He went there, and lifted it up to heaven by priceless privileges!
3. We will turn back to where we opened our Bibles at the first, and there we learn that, to be God with us, Jesus must be accepted by us. He cannot be with us if we will not have Him. Hear how the prophet words it: Unto us a Child is born, unto us a Son is given. Be sure that you go on with the verse to the end--and the government shall be upon His shoulder. If Christ is your Saviour He must be your King. (C. H. Spurgeon.)
Lux in tenebris
One evening last week I stood by the seashore when the storm was raging. The voice of the Lord was upon the waters; and who was I that I should tarry within doors, when my Masters voice was heard sounding along the water? I rose and stood to behold the flash of His lightnings, and listen to the glory of His thunders. The sea and the thunders were contesting with one another; the sea with infinite clamour striving to hush the deep-throated thunder, so that His voice should not be heard; yet over and above the roar of the billows might be heard that voice of God, as He spake with flames of fire, and divided the way for the waters. It was a dark night, and the sky was covered with thick clouds, and scarce a star could be seen through the rifts of the tempest; but at one particular time, I noticed far away on the horizon, as if miles across the water, a bright shining, like gold. It was the moon hidden behind the clouds, so that she could not shine upon us; but she was able to send her rays down upon the waters, far away, where no cloud happened to intervene. I thought as I read this chapter last evening, that the prophet seemed to have stood in a like position, when he wrote the words of my text. All round about him were clouds of darkness; he heard prophetic thunders roaring, and he saw flashes of the lightning of Divine vengeance; clouds and darkness, for many a league, were scattered through history; but he saw far away a bright spot--one place where the clear shining same down from heaven. And he eat down, and he penned these words: The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined; and though he looked through whole leagues of space, where he saw the battle of the warrior with confused noise and garments rolled in blood, yet he fixed his eye upon one bright spot in futurity, and he declared that there he saw hope of peace, prosperity, and blessedness; for said he, Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1I. One almost invariable sight revealed to us in…
Isa 9:2
I. One almost invariable sight revealed to us in the shadow of death is the imperishableness of the past. There is good in this revision of the past. (1) It is good to know that the past as much as the present is real; that our deeds lie there, imperishable, dormant, but not dead; that we cannot hide from them when they awake, nor put them away from our lives. (2) The remaining hours of our time here are more likely to be encountered and occupied with serious hearts. (3) Nothing more disposes us to listen to the offers of Divine mercy, than a clear unambiguous view of the actual past of our lives.
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II. Another and more important sight vouchsafed to us in serious illness is the sight of the world we live in dwarfed to its true proportions. This is a great sight. It is gain to a man’s soul, even when no bodily betterness can take place. It is actual light to him in the land of the shadow. For if the cares and anxieties of our daily duties be disproportionate, if the great mass of them be nothing more real than shadows, it is better that we should know it here, than that we should pass deceived and deluded into the presence of Him from whose face all shadows flee away.
III. A third experience in serious illness is, that away from the resurrection of Christ there is no light for the world to come. We are bereft of human light. Our friendships do not help us here; our books wave farewell to us. The light they once brought to us twinkles behind us like street lights on a gradually receding shore; and the conviction comes nearer and clearer to our heart that the one light for the shadow, the light which alone can reveal the future, is the light which burns without consuming in the resurrection of our Lord.
IV. The next experience is the loneliness of suffering. This loneliness is the shadow sent to bring us home. God is our home. In Him, now and here, we live and move. The shadow separates us from our earthly home—puts friend and companion far from us; but it is, eventually, to bring us closer to our home in Him.
V. To the children of God affliction is in every way a good. Its shadow is a retirement for renewed and deeper insight into the character and purposes of their Father.
A. Macleod, Days of Heaven upon Earth, p. 262.
References: Isa 9:3.—F. J. Austin, Christian World Pulpit, vol. xxviii., p. 137; J. Pulsford, Contemporary Pulpit, vol. vii., p. 233; Clergyman’s Magazine, vol. v., p. 155; H. Thompson, Concionalia: Outlines for Parochial Use, 2nd series, p. 14; T. C. Finlayson, Homiletic Quarterly, vol. ii., p. 523. Isa 9:4.—E. H. Plumptre, Expositor, 2nd series, vol. ii., p. 63; S. Cox, Ibid., vol. vi., p. 410. Isa 9:5.—Preacher’s Monthly, vol. iv., p. 184.
Isa 9:6
I. There is no such thing as an insignificant birth. All births are intense with meaning. Each has in it the splendour of immortal powers, and each of them is luminous with the unquenchable spark whose flames will burn with increasing brilliancy through the eternities. No birth is insignificant, but births differ in the quality and degree of their emphasis. There are births which are like the introduction of new forces and energies into human society, which pour the current of their power down through the ages with ever-widening and deepening volume.
II. Our commemoration today is of the birth of a man, not the promulgation of a system, or the inauguration of a faith in a mere religion. Religions there were before the Christ was born. Systems of truth there were, out of which governments and civilisations sprang. But up to the time that Christ was born, up to the time that Divinity became incarnate, and the amiable elements of the Divine disposition entered into and animated flesh and blood, the world had lacked a man perfect in holiness, distinguished in the wisdom which inherent righteousness can alone bring to human ability, and pre-eminent in those affections and amiable instincts which in themselves are a revelation of the fatherhood of God. Humanity did not need a new religion; it needed a Divine presence.
III. We must remember (1) that Christ was greater than any truth He ever uttered. We must study Him through His words and His deeds, if we would receive the glorious impression which his purity and virtue and goodness are calculated to make upon us. (2) That we celebrate the birth of a man with universal connections. His little family did not absorb Him. He was not the Son of Mary and Joseph, He was the Son of humanity.
IV. At the birth of Christ the world began to live a new life, because the saving grace of perfect conduct of a saintly spirit and of an atoning death had been given it. Religions were translated out of words into life, out of speech into spirit, out of books into manhood, out of the intellect into the untaught and the unteachable impulses of the soul.
W. H. Murray, The Fruits of the Spirit, p. 146.
Isa 9:6
The Incarnation and the secret of believing it.
I. Our nature shrinks from the imagination of Deity existing in solitude. Suppose that self-manifestation is a property of the Divine nature, as essential to its perfection as wisdom or love, then He in whom that manifestation is made, to whom God communicates His nature as the brightness of His glory and the express image of His person, must be co-eternal with Him. From the beginning the Word was with God.
II. There is nothing absurd in the idea of such a union of two natures in the person of our Lord. Each of us also is possessed of two natures—a corporeal and a spiritual. There is as much inexplicable mystery in the union of these two natures in the humblest human being, as there is in the union of a Divine and a human nature in the person of Christ.
III. Suppose that at some meeting of citizens, publicly convened for deliberation, an individual, abject in mien and poor in apparel, should present himself for our notice; and that, when he proceeded to address us in language of serious admonition, we resented what we reckoned his presumption, repressed him, and turned him out with abuse,—our conduct would be not a little censurable, as a breach of the great law of the fraternity of all men, and a violation of the rights of citizenship. Well, we have expelled him from our assembly; but there he is back, with the crown of Britain on his head. How much more criminal it would be to treat him with indignity now. His flesh is now the flesh of a king; it is sacred: touch it not for harm; protect it with loyal care. The Divine nature of Christ was a crown to His human nature; not changing that human, so as to render it essentially different from ours, but giving it official preeminence—royalising it. (1) What must sin be in the judgment of Heaven, that, when He who was crowned with the diadem of Godhead presented Himself on our behalf, His substitution was not refused as if it had been exorbitant to ask so much? (2) Does the kingly crown save the king from feeling like other men? The crown which Jesus wore saved Him no pain, no pang, by which His brethren are afflicted. He felt as keenly as we feel—even more keenly; for in mental suffering, at least, the nature, being more refined, is necessarily more sensitive, in proportion as it is sinless.
W. Anderson, Discourses, p. 33.
I. We have here the great mystery of the Incarnation. "Unto us a Child is born; unto us a Son is given." "Unto us a Child is born" relates, we may safely say, to the humanity of Christ. "To us a Son is given" relates to the Divine nature of Christ. He was a Son when born, even the Eternal Son of God.
II. "The government shall be upon His shoulder." He is a King then; born for kingly office, and with kingly power. For one who shrinks from Christ, through dislike of the cross, there are hundreds who shrink from Him through dislike of the throne. The hard sentence to flesh and blood is not "The world’s iniquity was laid upon His head," but "The world’s government is laid upon His shoulder." Christ is King, and He reigns, whether to reward the loyal, or to punish the rebellious.
III. "Wonderful." This is the first title which the prophetic herald assigns to the newborn Prince. Wonderful in His actions, for look at His miracles; wonderful in His endurances, for contemplate His sufferings; wonderful in life, for who shall declare His generation? wonderful in death, for He saw no corruption; wonderful in His resurrection, for He raised Himself; wonderful in ascension, for He carried our fallen nature into heavenly places; wonderful in the love which moved Him to do and to suffer for sinful beings like ourselves.
IV. Next He is called "Counsellor." Not our Counsellor, as though the office were one limited to the children of men, but Counsellor in the abstract; denoting, it may be, His intimate union in the Divine essence, as a Person in the Godhead, and as such concerned in all the counsels of eternity.
V. "The Everlasting Father." The Septuagint Version renders this title, "The Father of the world to come." "The world to come" was an expression, under the old dispensation, for the new dispensation that was promised and expected. We may consider this title as indicating in Christ the Source or Author of those eternal blessings, which are now proffered to and provided for the believing.
VI. "The Prince of Peace." "On earth peace, goodwill toward men" was the chorus with which the hosts of heaven rang in the birthday morn. Christ came to give peace to troubled consciences. "Being justified by faith, we have peace with God through our Lord Jesus Christ."
H. Melvill, Penny Pulpit, No. 2282.
I. Consider, first, who is the Son given, and what is His purpose. It is our Lord Jesus Christ. The verse begins with His humanity; and, mounting upwards, it rises to the height of His divinity. The prophet conducts us to Bethlehem and its stable, to the desert and its hunger, to the well and its thirst, to the workshop and its daily toil, to the sea and its midnight storm, to Gethsemane and its bloody sweat, to Calvary and its ignominious death, and all along that thorny path that stretched from the manger to the cross; for in announcing the birth and coming of this Son and Child, he included in that announcement the noble purposes for which He was born—His work, His sufferings, His life, His death, all the grand ends for which the Son was given and the Child was born.
II. By whom was this Son given? By His Father. Man has his remedies, but they are always behindhand. The disease antedates the cure. But before the occasion came God was ready. Redemption was planned in the councils of eternity, and Satan’s defeat secured before his first victory was won. The Son gave Himself, but the Father gave Him; and there is no greater mistake than to regard God as looking on at redemption as a mere spectator, to approve the sacrifice and applaud the actor. God’s love was the root, Christ’s death the fruit.
III. To whom was He given? He was given to us. "Unto us a Child is born, unto us a Son is given." "God commendeth His love to us, in that while we were yet sinners Christ died for us."
T. Guthrie, Penny Pulpit, No. 174.
I. Look first at some of the characteristics of Christ’s wonderfulness. (1) It must be evident that this wonderfulness is essential to His being and continuing the centre of interest for men. If He is to be the great world-power, He must be always the unquestionable world-wonder. He must arrest and compel attention. Whatever novelties appear He must eclipse them. He must always make the freshest appeal to the heart and soul of man. For wonder is that which rouses men. It is the token in us of the boundlessness of the universe and the infinitude of God. Wonder is the presage of endless progress and its stimulus. It throws a glory and freshness over existence. It makes all things new. Therefore He who is to dominate the world, save it, and fill it with heavenly life through all the ages must be the enduring unapproachable wonder. (2) No one can at all appreciate the wonderfulness of Christ who does not consider its freedom from the merely marvellous. It has a meaning and a power prior to that and above it. It is not simply this notable absence that impresses us, but the positive atmosphere of soberness. There is everywhere an air of sagacity, prudence, balance, insight, common sense. (3) The different wonders of Christ’s nature and work form together a unity. Each fits into the others, and the very things which, taken apart, give rise to the greatest perplexity, are found to be the main uniting elements. We accept each because of the all, and the all because of each, and cry out, My Lord and my God.
II. The wonderfulness of Christ in its bearing on the wonderfulness of man and of God. (1) The wonderfulness of man. Man viewed in his nature and present condition is a transcendent and most painful wonder. The great objection that many in our time have to Christ is, that He is too wonderful. To this mood we present the marvel, the perplexing, terrible marvel, of man. Christ exactly meets this terrible marvel of man’s condition. The one wonder stands over against the other, and fits into it. (2) The wonderfulness of God. It is the wonderfulness of Christ which alone answers to the wonderfulness of God. God is infinite in all His attributes,—power, justice, wisdom, holiness. Christ is the splendour of love that irradiates all. His wonderfulness vindicates God and wins man.
J. Leckie, Sermons Preached at Ibrox, p. 229.
References: Isa 9:6.—Spurgeon, Sermons, vol. iv., Nos. 214, 215, vol. v., No. 258, vol. vi., No. 291, vol. xii., No. 724; Clergyman’s Magazine, vol. ix., p. 279; Preacher’s Monthly, vol. iv., pp. 275, 373; G. Brooks, Outlines of Sermons, p. 71; J. Keble, Sermons from Christmas to Epiphany, pp. 49, 79; Bishop Moorhouse, The Expectation of the Christ, p. 49; J. Edmond, Christian World Pulpit, vol. ix., p. 145; W. Anderson, Ibid., vol. x., p. 392; A. Mursell, Ibid., vol. xxii., p. 299; D. Davies, Ibid., vol. xxvi., p. 273; H. P. Liddon, Old Testament Outlines, p. 174; Bishop Walsham How, Plain Words, 2nd series, p. 20.
Isa 9:6-7
In the time when the prophet Isaiah wrote this prophecy, everything round him was exactly opposite to his words. The king of Judea, his country, was not reigning in righteousness. He was an unrighteous and wicked governor. The weak and poor and needy had no one to right them, no one to take their part.
I. But Isaiah had God’s Spirit with him; the Holy Spirit, the Spirit of holiness, righteousness, justice. And that Holy Spirit convinced him of sin and of righteousness and of judgment, as he convinces every man who gives himself up humbly to God’s teaching. God’s Spirit in his heart made him feel sure that, in some way or other, some day or other, the Lord God would come to judgment, to judge the wicked princes and rulers of this world, and cast them out. It must be so. God was a righteous God. He was not lazy or careless about this poor sinful world, and about all the sinful, downtrodden, ignorant men and women and children in it. He would take the matter into His own hands. If kings would not reign in righteousness, He would come and reign in righteousness Himself.
II. Isaiah saw all this but dimly, afar off. He perhaps thought at times that the good young prince Hezekiah—the might of God, as his name means—who was growing up in his day to be a deliverer, and a righteous king over the Jews, was to set the world right. Hezekiah failed to save the nation of the Jews. But still Isaiah’s prophecy was true. "For unto us a Child is born, unto us a Son is given;" even the Babe of Bethlehem, Jesus Christ the Lord. The government shall indeed be upon His shoulder; for it has been there always. His name is indeed Wonderful; for what more wondrous thing was ever seen in heaven or in earth than that great love with which He loved us? He is not merely the might of God, as Hezekiah was, for a sign and a prophecy; for He is the mighty God Himself. He is indeed the Counsellor; for He is the light that lighteth every man who comes into the world. He is the "Father of an everlasting age." He gives eternal peace to all who will accept it; peace which this world can neither give nor take away.
C. Kingsley, Sermons on National Subjects, 2nd series, p. 140.
Isa 9:7
When Isaiah lived, that part of the world in which Judea was geographically situated, that is to say the eastern world, which was then the seat of civilisation, exhibited certain grand, imposing, and ancient kingdoms. How did Isaiah feel towards these kingdoms? and what was the place which they occupied in that scheme of things which he had in his mind by Divine teaching and inspiration? The answer to this question is given in almost every page of his prophetical writings. He regarded them as mere passing, temporary governments, destined to vanish and give way to a glorious kingdom which was one day to appear, founded upon totally different principles from those on which they were erected; a kingdom of peace under a Prince of Peace, or the Messiah, who was to collect all the nations of the earth round one centre, and bind them in bonds of harmony and love.
I. The great kingdoms then existing in the world were doubtless serviceable, under God’s providence, in keeping up something like law and order amongst men. But they did this in the worst possible way in which it could be done, and only because, even for their own selfish purposes, it was necessary to do this. It was inflated and infatuated pride, combined with oppression, rapacity, and injustice, and total indifference to the rights of the weak and helpless, that Isaiah saw when he cast his eyes upon the great governments of the world of that day, upon the kingdoms of the East, to which he so constantly refers; and with all this the kingdom of prophecy, that great future kingdom which forms the goal of prophetic vision, was to be in complete, marked, and utter contrast.
II. To a certain and very limited extent, we may allow that this prophecy of Isaiah has been fulfilled, and is fulfilled now. Under Christendom, certainly a great change has taken place in the government of the world, a great change has taken place in human society. There is a justice, a public spirit, a consideration for the mass of the people which was not known under these old governments. But no prophecy of the regeneration of human society is fulfilled in this world. The Christian Church does but foreshadow the real communion and society of the prophet’s vision. The Gospel tells us when and where this kingdom will be; that it will be in another world when this has passed away.
J. B. Mozley, Sermons Parochial and Occasional, p. 244.
Isa 9:7
I. Government comes before peace. First, authority must be established, and then quietude will follow; for tranquillity is the child of order. Christ is setting up government that He may establish peace. It is the secret of everything. If you look out on the wide area of the world, here is the cause of all the strange and painful processes,—the conflicts, the distress, the judgments, which you see around you—all to make government, absolute universal government. And then, and not till then, will come the peace of the whole earth.
II. To those who have learnt thus to connect government with peace, and who are jealous over their own hearts’ outbreaks, it will be a pleasant thought that the government, if only you will let it, must increase. He who was born for this very end, to be the King of your heart, will not leave it till He has made that little province quite His own. There is "no end." That sweet subduing, that blessed ruling, will continue till there is not an affection that strays, nor a will that rebels,—and then the "peace."
J. Vaughan, Fifty Sermons, 9th series, p. 232.
References: Isa 9:10.—A. Scott, Christian World Pulpit, vol. xvii., p. 230.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v2Isa 9:2 - Isa 9:7.
Isaiah
THE KINGDOM AND THE KING
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Isa 9:2 - Isa 9:7.
The darker the cloud, the brighter is the rainbow. This prophecy has for its historical background the calamitous reign of the weak and wicked Ahaz, during which the heart of the nation was bowed, like a forest before the blast, by the dread of foreign invasion and conquest. The prophet predicts a day of gloom and anguish, and then, out of the midst of his threatenings, bursts this glorious vision, sudden as sunrise. With consummate poetic art, the consequences of Messiah’s rule are set forth before He Himself is brought into view.
I. Image is heaped on image to tell the blessedness of that reign {Isa 9:2 - Isa 9:5}. Each trait of the glowing description is appropriate to the condition of Israel under Ahaz; but each has a meaning far beyond that limited application. Isaiah may, or may not, have been aware of ‘what’ or ‘what time’ his words portrayed in their deepest, that is, their true meaning, but if we believe in supernatural prediction which, though it may have found its point of attachment in the circumstances of the present, was none the less the voice of the Spirit of God, we shall not make, as is often done now, the prophet’s construction of his words the rule for their interpretation. What the prophecy was discerned to point to by its utterer or his contemporaries, is one thing; quite another is what God meant by it.
First we have the picture of the nation groping in a darkness that might be felt, the emblem of ignorance, sin, and sorrow, and inhabiting a land over which, like a pall, death cast its shadow. On that dismal gloom shines all at once a ‘great light,’ the emblem of knowledge, purity, and joy. The daily mercy of the dawn has a gospel in it to a heart that believes in God; for it proclaims the divine will that all who sit in darkness shall be enlightened, and that every night but prepares the way for the freshness and stir of a new morning. The great prophecy of these verses in its indefiniteness goes far beyond its immediate occasion in the state of Judah under Ahaz. As surely as the dawn floods all lands, so surely shall all who walk in darkness see the great light; and wherever is a ‘land of the shadow of death,’ there shall the light shine. It is ‘the light of the world.’
Isa 9:3 gives another phase of blessing. Israel is conceived of as dwindled in number by deportation and war. But the process of depopulation is arrested and reversed, and numerical increase, which is always a prominent feature in Messianic predictions, is predicted. That increase follows the dawning of the light, for men will flock to the ‘brightness of its rising.’ We know that the increase comes from the attractive power of the Cross, drawing men of many tongues to it; and we have a right to bring the interpretation, which the world’s history gives, into our understanding of the prophecy. That enlarged nation is to have abounding joy.
Undoubtedly, the rendering ‘To it thou hast increased the joy’ is correct, as that of the Authorized Version {based upon the Hebrew text} is clearly one of several cases in which the partial similarity in spelling and identity in sound of the Hebrew words for ‘not’ and ‘to it,’ have led to a mistaken reading. The joy is described in words which dance and sing, like the gladness of which they tell. The mirth of the harvest-field, when labour is crowned with success, and the sterner joy of the victors as they part the booty, with which mingles the consciousness of foes overcome and dangers averted, are blended in this gladness. We have the joy of reaping a harvest of which we have not sowed the seed. Christ has done that; we have but to enjoy the results of His toil. We have to divide the spoil of a victory which we have not won. He has bound the strong man, and we share the benefits of His overcoming the world.
That last image of conquerors dividing the spoil leads naturally to the picture in Isa 9:4 of emancipation from bondage, as the result of a victory like Gideon’s with his handful. Who the Gideon of this new triumph is, the prophet will not yet say. The ‘yoke of his burden’ and ‘the rod of his oppressor’ recall Egypt and the taskmasters.
Isa 9:5 gives the reason for the deliverance of the slaves; namely, the utter destruction of the armour and weapons of their enemy. The Revised Version is right in its rendering, though it may be doubtful whether its margin is not better than its text, since not only are ‘boot’ and ‘booted’ as probable renderings of the doubtful words as ‘armour’ and ‘armed man,’ but the picture of the warrior striding into battle with his heavy boots is more graphic than the more generalised description in the Revised Version’s text. In any case, the whole accoutrements of the oppressor are heaped into a pile and set on fire; and, as they blaze up, the freed slaves exult in their liberty. The blood-drenched cloaks have been stripped from the corpses and tossed on the heap, and, saturated as they are, they burn. So complete is the victory that even the weapons of the conquered are destroyed. Our conquering King has been manifested, that He might annihilate the powers by which evil holds us bound. His victory is not by halves. ‘He taketh from him all his armour wherein he trusted.’
II. Now we are ready to ask, And who is to do all this? The guarantee for its accomplishment is the person of the conquering Messiah. The hopes of Israel did not, and those of the world do not, rest on tendencies, principles, laws of progress, advance of civilisation, or the like abstractions or impersonalities, but on a living Person, in whom all principles which make for righteousness and blessedness for individuals and communities are incarnated, and whose vital action works perpetually in mankind.
In this prophecy the prophet is plainly speaking greater things than he knew. We do not get to the meaning if we only ask ourselves what did he understand by his words, or what did his hearers gather from them? They and he would gather the certainty of the coming of Messiah with wondrous attributes of power and divine gifts, by whose reign light, gladness, liberty would belong to the oppressed nation. But the depth of the prophecy needed the history of the Incarnation for its disclosure. If this is not a God-given prediction of the entrance into human form of the divine, it is something very like miraculous that, somehow or other, words should have been spoken, without any such reference, which fit so closely to the supernatural fact of Christ’s incarnation.
The many attempts to translate Isa 9:6 so as to get rid of the application of ‘Mighty God,’ ‘Everlasting Father,’ to Messiah, cannot here be enumerated or adequately discussed. I must be content with pointing out the significance of the august fourfold name of the victor King. It seems best to take the two first titles as a compound name, and so to recognise four such compounds.
There is a certain connection between the first and second of these which respectively lay stress on wisdom of plan and victorious energy of accomplishment, while the third and fourth are also connected, in that the former gathers into one great and tender name what Messiah is to His people, and the latter points to the character of His dominion throughout the whole earth. ‘A wonder of a counsellor,’ as the words may be rendered, not only suggests His giving wholesome direction to His people, but, still more, the mystery of the wisdom which guides His plans. Truly, Jesus purposes wonders in the depth of His redeeming design. He intends to do great things, and to reach them by a road which none would have imagined. The counsel to save a world, and that by dying for it, is the miracle of miracles. ‘Who hath been His counsellor in that overwhelming wonder?’ He needs no teacher; He is Himself the teacher of all truth. All may have His direction, and they who follow it will not walk in darkness.
‘The mighty God.’ Isa 10:21 absolutely forbids taking this as anything lower than the divine name. The prophet conceives of Messiah as the earthly representative of divinity, as having God with and in Him as no other man has. We are not to force upon the prophet the full new Testament doctrine of the oneness of the incarnate Word with the Father, which would be an anachronism. But we are not to fall into the opposite error, and refuse to see in these words, so startling from the lips of a rigid monotheist, a real prophecy of a divine Messiah, dimly as the utterer may have perceived the figure which he painted. Note, too, that the word ‘mighty’ implies victorious energy in battle. It is often applied to human heroes, and here carries warlike connotations, kindred with the previous picture of conflict and victory. Thus strength as of God, and, in some profound way, strength which is divine, will be the hand obeying the brain that counsels wonder, and all His plans shall be effected by it.
But these are not all His qualities. He is ‘the Father of Eternity’-a name in which tender care and immortal life are marvellously blended. This King will be in reality what, in old days, monarchs often called themselves and seldom were,-the Father of His people, with all the attributes of that sacred name, such as guidance, love, providing for His children’s wants. Nor can Christians forget that Jesus is the source of life to them, and that the name has thus a deeper meaning. Further, He is possessed of eternity. If He is so closely related to God as the former name implies, that predicate is not wonderful. Dying men need and have an undying Christ. He is ‘the same yesterday, and to-day, and for ever.’
The whole series of names culminates in ‘the Prince of Peace,’ which He is by virtue of the characteristics expressed in the foregoing names. The name pierces to the heart of Christ’s work. For the individual He brings peace with God, peace in the else discordant inner nature, peace amid storms of calamity-the peace of submission, of fellowship with God, of self-control, of received forgiveness and sanctifying. For nations and civic communities He brings peace which will one day hush the tumult of war, and burn chariots and all warlike implements in the fire. The vision tarries, because Christ’s followers have not been true to their Master’s mission, but it comes, though its march is slow. We can hasten its arrival.
Isa 9:7 - Isa 9:8 declare the perpetuity of Messiah’s kingdom, His Davidic descent, and those characteristics of His reign, which guarantee its perpetuity. ‘Judgment’ which He exercises, and ‘righteousness’ which He both exercises and bestows, are the pillars on which His throne stands; and these are eternal, and it never will totter nor sink, as earthly thrones must do. The very life-blood of prophecy, as of religion, is the conviction that righteousness outlasts sin, and will survive ‘the wreck of matter and the crash of worlds.’
The great guarantee for these glowing anticipations is that the ‘zeal of the Lord of hosts’ will accomplish them. Zeal, or rather jealousy, is love stirred to action by opposition. It tolerates no unfaithfulness in the object of its love, and flames up against all antagonism to the object. ‘He that toucheth you, toucheth the apple of Mine eye.’ So the subjects of that Messiah may be sure that a wall of fire is round about them, which to foes without is terror and destruction, and to dwellers within its circuit glows with lambent light, and rays out beneficent warmth.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v11. RV 'But there shall be no gloom to…
1. RV 'But there shall be no gloom to her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time hath he made it glorious, by the way of the sea, beyond Jordan, Galilee of the nations.' By the contempt brought upon the land of Zebulun and Naphtali the prophet signifies the spoiling of the country and deportation of the inhabitants by Tiglath-pileser (narrated 2Ki_15:29). Galilee of the nations] lit. 'the circuit,' or 'district of the nations.' The region indicated lay in the extreme N. of Naphtali and received its name, probably, from the intermixture in that locality of Israelites with the former inhabitants. The term Galil later became the proper name Galilee.
2. Walked in darkness] as described in Isa_8:21, Isa_8:22. Have seen] The light of the new age to which the prophet looked forward was of course in the future, but to his vision it is so assured that he describes it as having already dawned. Such use of the past tense (prophetic perfect) is frequent in the prophetic writings. Dwell] RV 'dwelt': the tense being parallel to 'walked' in the preceding clause.
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Isa_9:1-2 are referred to in Mat_4:15-16 as fulfilled in our Lord's Galilean ministry. We need not suppose that Isaiah had this distinctly in mind. He only speaks in these verses in general terms of the light of the new and glorious age shining upon that district which should be the first to suffer the affliction of conquest and captivity. When Christ, the true Sun of Righteousness, illumined that very same district it was natural that the Evangelist should see the ultimate fulfilment of the prophecy which Isaiah, unconscious of the wonderful fulfilment which awaited his words, had uttered.
3. And not increased the joy] So Heb. written text, ancient Greek versions and Vulg. But Heb. traditional reading, Syr., and LXX give 'increased the joy to it,' RV 'increased their joy'; and this reading is demanded by the context, where figures are multiplied to indicate excessive joy. The past tenses (prophetic perfect, see Isa_9:2) are again used to describe what is yet in the future. Before thee] appearing as worshippers before Jehovah in His sanctuary (Deu_12:12).
4. Staff of his shoulder] i.e. with which he is beaten by the taskmaster. The dominion of Assyria shall be broken. As in the day of Midian] referring to the memorable victory of Gideon (Judges 7, 8).
5. Read, 'For all the armour of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire.' After the great victory over the oppressor the weapons of war are burnt (Eze_39:9) as a prelude to the era of peace which is to follow.
6. From a general description of the future reign of peace the prophet goes on to picture the king upon whom it depends, and whom he apparently identifies with the child of Isa_7:14. Then he proceeds to indicate, the features of his rule by a series of majestic titles. Wonderful, Counsellor] RM 'Wonderful Counsellor,' or 'Wonder-Counsellor.' The title implies that the future king's rule shall be guided by a divinely-inspired wisdom (Isa_11:2-4) which shall command the awe with which men regard the counsel of God. The word 'wonderful' (with its cognates) is constantly used of the divine action (Exo_15:11; Jdg_13:19; Psa_118:23), and is applied to the divine name (Jdg_13:18). The mighty God] The word 'God' has been explained by some in the sense of 'ruler' or 'king.' The plural of the same word is sometimes so employed (Exo_21:6; Psa_82:1, Psa_82:6). Isaiah, however, here uses the singular, and directly applies the very same title to Jehovah elsewhere (Isa_10:21 cp. Deu_10:17; Jer_32:18). It should be noted also, (1) that the significance of the word 'God' (El)"as a title of Jehovah was at this time in the prophet's thoughts in the name Immanuel; and (2) the titles that precede and follow this one seem to have a mysterious divine significance. For such direct ascription of a divine title to the Messianic King the nearest parallel is Psa_45:6 : cp. Zec_12:8; 1Ch_29:23. The everlasting Father] Father because of the protecting care exercised by him over his people. Everlasting because his kingdom is to be for ever (Isa_9:7). Prince of Peace] peace being regarded as a prominent feature of that great future (Isa_2:2-4) which the Messiah is to inaugurate (Mic_5:5; Zec_9:10).
7. David] The mention of David implies that the ideal king is to be of the lineage of David. The v. might be explained as a promise that the dynasty of the great king whom the prophet has in mind should reign in undisputed possession of the kingdom, and should not fail. The prophecy would in that case be parallel to those earlier ones which promise a lasting dominion to the House of David (2Sa_7:12-16; Hos_3:5; Amo_9:11); but the title, 'Everlasting Father,' which has just preceded, makes it more likely that the promise is one of personal sovereignty to the individual king of whom the prophet is thinking. To order it, and to establish it] RV 'to establish it, and to uphold it.'
Justice] RV 'righteousness.' The zeal, etc.] the jealous love of God for His people is a guarantee of this.
(continued)
8. Jacob.. Israel] Both names here stand for the northern kingdom, as is made clear by what follows in the next v.
9. Shall know] i.e. shall be taught by experience (Num_14:34).
10. If the language is to be understood literally, the allusion is to the way in which the people set themselves to repair, and more than make up for, the devastation caused by invasion. But it is more likely that the prophet refers in a figure to the frequent changes of dynasty in the N. kingdom; no sooner is one dynasty overthrown than another rises up to take its place in vain self-confidence. This interpretation is suggested by the word 'we will change,' which literally signifies, 'we will make cedars to succeed.' The Arabic Caliph, meaning successor (of the prophet Mohammed), is from the same Semitic root.
11. The adversaries of Rezin] Perhaps we should read (with some Heb. MSS) 'the princes of Rezin'; the meaning would then be that the Syrian allies of Israel (Isa_7:1-2) will turn against it. This suits the context, for we read in the next v. the Syrians before. Join his enemies together] RV 'stir up his enemies.'
12. Before] EM 'on the east.' Behind] EM 'on the west.' The point is that Israel is attacked on all hands.
14. Branch] EV 'palm branch': 'palm-branch and rush'—a proverbial expression signifying high and low (Isa_19:15).
15. Explanatory of the metaphorical language in Isa_9:14 : cp. Isa_9:20, Isa_9:21.
18. Briers and thorns] figuratively put for evil men (2Sa_23:6).
19. Darkened] RV 'burnt up.'
20. He shall] RV 'one shall': not to be taken literally as indicating the approach of famine, but a figurative prophecy of the ruin of the nation through anarchy and civil strife, as is made clear by the first part of Isa_9:21.
Isa_10:1. And that write, etc.] RV 'and to the writers that write perverseness,' referring to the registering of unjust and oppressive legal decisions by the scribes. There is thus a double reference (a) to unjust legislation, and (b) to unjust administrations of the law.
3. Glory] i.e. wealth and possessions, in which the people take pride. See the same word in the same sense Gen_31:1.
4. Without me they shall bow down] rather, RV 'except they bow down,' or 'they shall only bow down.' Ironical—men's only safety will be with the wretched train of captives, or beneath the corpses on the battle-field.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1The Message of Hope Concerning Israel’s Future and the…
CHAPTER 9
The Message of Hope Concerning Israel’s Future and the Impending Judgments
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1. The Messiah, His Name, His rule, His kingdom (Isa 9:1-7) 2. Judgment upon Israel (Isa 9:8-12) 3. The impenitent nation (Isa 9:13-17) 4. The wrath of Jehovah (Isa 9:18-21) 5. Unrighteous judges and three questions (Isa 10:1-4 Mat 4:12-25 quotes the opening verses of this chapter. This applies to His double advent. The first and second coming of the Lord are wonderfully blended together in Isa 9:6-7. The nation in impenitence and God’s wrath against them has had its past and present fulfillment. It is not yet exhausted. It looks forward to the coming day of wrath.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1The Promise of the Messiah in the Midst of…
The Promise of the Messiah in the Midst of Spiritual Darkness.
The Birth of the God-Man Promised. —
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v. 1. Nevertheless the dimness shall not be such as was in her vexation, literally, "Not is darkness to him to whom is affliction," that is, the land now oppressed with darkness and afflictions will be delivered from its oppression, when at the first He lightly afflicted the land of Zebulun and the land of Naphtali, for this country west and northwest of the Sea of Galilee had from the earliest days suffered severely from various heathen invasions, and afterward did more grievously afflict her, rather, but at a later time He will bring honor, by the way of the sea, beyond Jordan, in Galilee of the nations. The meaning of this somewhat involved sentence, then, is this, that the inhabitants of Upper and of Lower Galilee, including also the thickly settled sections on both sides of the Sea of Galilee, would first suffer severely from Assyrian and other invaders, the reference being especially to Tiglath-Pileser IV, 2Ki 15:29, but should later, in the time of the Messiah, be singled out for unusual honors in having the Savior devote so much time to its deliverance.
v. 2. The people that walked in darkness, namely, these same inhabitants of Galilee of the Gentiles, those who had been oppressed with spiritual darkness, have seen a great light, the prophet, speaking as the mouthpiece of the eternal and omniscient God, views the Messianic period as present even now, for so certain is the fulfillment of God’s promise; they that dwell in the land of the shadow of death, in the darkness of heathendom, upon them hath the light shined, namely, that of salvation, of the wonderful spiritual blessings of the Savior. As the evangelist shows, Mat 4:12-17, this prophecy was literally fulfilled during the Galilean ministry of Jesus, when He made Capernaum His headquarters and from there set forth on His journeys, not only throughout Galilee, but also into the country east of Jordan.
v. 3. Thou hast multiplied the nation, so the prophet addresses the Lord in a direct hymn of praise, since He, beginning with Galilee, extended the circle of believers in Him until His Church was spread over the whole world, and not increased the joy, or, "to whom Thou didst not magnify the joy," the reference once more being to the time of great sorrow and distress under heathen conditions; they joy before Thee according to the joy in harvest, when the sacrificial feasts were eaten by grateful worshipers, Deu 12:7; Deu 14:26, and as men rejoice when they divide the spoil, after a victorious campaign against their enemies.
v. 4. For Thou hast broken the yoke of his burden, the spiritual slavery with which the people were burdened, and the staff of his shoulder, the reference being to the cudgel of the overseer in striking the back of the slave, the rod of his oppressor, with which the people were kept in subjection, as in the day of Midian, Jdg 7:15-22. Even as the Lord, at the time of Gideon, had delivered Israel from the oppression of the Midianites in a miraculous manner, so He effected a deliverance from everlasting bondage, from spiritual slavery, so the Messiah overcame all the enemies of mankind and now divides the spoil among the believers everywhere.
v. 5. For every battle of the warrior is with confused noise and garments rolled in blood; but this shall be with burning and fuel of fire, literally: "For every greave" (armor, especially to protect the feet and legs) "of him who girds on his armor with noise, and the soldier’s cloak rolled in blood, it shall become a burning, food for the fire. " With the coming of the Messiah spiritual oppression and slavery, wrath, punishment, and judgment will be brought to an end, for His deliverance is a perfect, an everlasting salvation.
v. 6. For unto us a Child is born, unto us a Son is given, the eternal Word being made flesh for us, not only in our stead, but for our benefit, for the eternal salvation of all believers; and the government shall be upon His shoulder, the absolute and unlimited power, the divine authority in its fullest sense, rests upon Him, He is, from His birth, in complete possession of the eternal power and Godhead; and His name shall be called Wonderful, not only His birth, but His entire essence being a miracle, Counselor, for He not only knows the right and proper counsel in every difficulty of body and soul, He also carries out His plans for the benefit of men, The Mighty God, for the Messiah, true man as He is, is at the same time above all, God blessed forever, altogether identical with Jehovah, The Everlasting Father, Himself the living, eternal God, whose fatherly love and faithfulness surrounds all believers with a care far surpassing human understanding, The Prince of Peace, the true Shiloh, Gen 49:10, who has restored the right relation between God and man, making peace by abolishing in His flesh the enmity which existed since the fall of man, Eph 2:14-15.
v. 7. Of the Increase of His government, in extending the boundaries of His spiritual kingdom, and peace there shall be no end, that is, He brings about a condition of eternal peace between God and man, upon the throne of David and upon his kingdom, for the kingdom of Christ is the kingdom of David, continued and established in the spiritual sense, to order it and to establish it with judgment and with justice from henceforth even forever; for the fact that Christ endured the judgment, the punishment of sin, that He satisfied the justice of God, brought about the foundation of His kingdom, upon the fact of His atonement He builds up His Church. The zeal of the Lord of hosts, the eagerness of His love in seeking the salvation of mankind, will perform this. All this was fulfilled in the Son of Mary, of whom the angel says: "He shall be great and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His Father David, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end. . That Holy Thing which shall be born of thee shall be called the Son of God. " Luk 1:32-35.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v1The gloom will be dispelled from her who was…
The gloom will be dispelled from her who was in anguish
Isaiah speaks of people who are spiritually lost as if they were walking around in total darkness. This can be stated in active form. AT: "Yahweh will remove the darkness from her who was in anguish" (See: Metaphor and Active or Passive)
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The gloom
This word means "partial or total darkness." Translate as you translated "gloom" in Isaiah 08:22.
her who was in anguish
"her who was suffering great pain and sadness." This is probably a metaphor for the people of Judah. (See: Metaphor)
In an earlier time he humiliated the land of Zebulun and the land of Naphtali
"Land" refers to the people who live in an area. AT: "In the past, the Lord humbled those living in Zebulun and Naphtali" (See: Metonymy)
but in the later time he will make it glorious, the way to the sea, beyond the Jordan, Galilee of the nations
Here "it" refers to Galilee which represents the people who live there. AT: "but in the future, the Lord will honor the people of Galilee of the nations, which is on the road between the Mediterranean Sea and the Jordan River" (See: Metonymy)
Galilee of the nations
Here "nations" represents the people from other nations that live in Galilee. AT: "Galilee, where many foreigners live" (See: Metonymy)
walked in darkness ... lived in the land of the shadow of death
Isaiah speaks of the people living sinful lives and suffering because of it as if they had been walking in a dark or living in a land of shadow of death. (See: Metaphor)
a great light ... light has shone
Here "light" represents hope and deliverance. (See: Metaphor)
the land of the shadow of death
The phrase "shadow of death" is an idiom that means absolute darkness. AT: "the land of deepest darkness" (See: Idiom)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v19:1-7 Beyond destruction there is hope. In the Messiah’s…
9:1-7 Beyond destruction there is hope. In the Messiah’s kingdom, the darkness would give way to great light, which was to dawn in Galilee and reach the whole nation, and then the whole world. The Messiah’s rule would be marked by the vindication of the oppressed and the end of all oppression. He would bring justice and righteousness forever in a kingdom of peace.
9:1 Zebulun and Naphtali were northern tribes in Israel (Judg 6:35). They were humbled by the Assyrian invaders under Tiglath-pileser III in 734 and 732 BC. In Jesus’ lifetime, this prophecy was connected with his coming out of Galilee (Matt 4:14-16). • Galilee of the Gentiles was the region of Israel between the Sea of Galilee and the Mediterranean Sea. It was heavily influenced—culturally, religiously, and politically—by the surrounding Gentile nations.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv1–2 Wherewith Israel was punished, first by Tiglath-pilesar, which was…
Wherewith Israel was punished, first by Tiglath-pilesar, which was a light scourge in respect of that which they suffered afterward by Shalmaneser, who carried the Israelites away captives.
He comforteth the Church again after these great threatenings, promising to restore them to great glory in Messiah.
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Whereas the Jews and Gentiles dwelt together by reason of those twenty cites, which Solomon gave to Hiram.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–2 Isa 9:1 Nevertheless the dimness [shall] not [be] such…
Isa 9:1 Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations.
Ver. 1. Nevertheless the dimness shall not be such.] Dimness of anguish had been forethreatened. {Isa 8:22} Now this is added for an allay, as being a promise of a mitigation of their misery, and yet further of Christ’s incarnation, which is the sum of all the good news in the world. Evangelistam hic agit Isaias, non prophetam, saith one, {a} i.e., Isaiah here acteth the part of an evangelist rather than of a prophet. He foretelleth, saith another interpreter, {b} that as the Assyrians preyed upon Samaria and Galilee, so shall the Lord Christ also prey upon them spiritually, and for their greatest good. {Isa 9:2} And as Tiglathpileser first carried away a few out of Galilee, lightly afflicting the land of Zebulon and the land of Naphtali, and then Shalmaneser, more grievously afflicting her, carried captive those and all the rest of the ten tribes; similarily Christ, first preaching in Galilee, converted and called from there various of his disciples, and afterwards, when he was lifted up from the earth, he drew all men unto him. {Joh 12:32} He rode upon his white horse, the apostles, conquering the world, and to conquer. {Rev 6:2} And hence that sincere joy in the hearts of his servants, far exceeding that of harvest, which is not without great toil, or that of soldiers dividing the spoil, which is not achieved without confused noise and garments rolled in blood. {Isa 9:2-3; Isa 9:5} {c}
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By the way of the sea.] The sea of Tiberias, {Joh 21:1} or lake of Genesareth. {Luk 5:1}
Beyond Jordan.] Or, Beside Jordan.
In Galilee of the Gentiles.] {See Trapp on "Mat 4:15"}
{a} Scult.
{b} A Lap.
{c} Oecolamp.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–2 The dimness shall not be such as was in…
The dimness shall not be such as was in her vexation: the words thus rendered contain a mitigation of the foregoing threatening; and so the sense of the verse may be this, The calamity of this land and its inhabitants shall be great, yet not such as that which was brought upon the kingdom of the ten tribes by the king of Assyria, who at first indeed dealt more gently with them, but afterwards quite rooted them out, and carried them away into a dreadful captivity, from whence they were not to return, no, not when the Messiah came into the world; for after this darkness of which I have now spoken, there shall come a glorious light, as it follows in the next verse. The Dutch interpreters take it in the same sense, and render the words thus, But the land that was distressed shall not be utterly darkened. To the same purpose they may be thus rendered, according to the Hebrew, But darkness shall not be (i.e. shall not abide or continue; for to be is sometimes put for to abide or continue to be, as 1Sa 12:14; Pro 23:5; Mat 17:4; Heb 8:4) unto her, (to wit, the land, which by the consent of interpreters is understood here, as it was Isa 8:21) to whom this distress is or shall be. She shall be distressed and darkened, as I said before, Isa 8:22, but not irrecoverably, nor for ever. Some understand the words to be an aggravation of the darkness or misery threatened Isa 8:22, rendering the words thus, for the dimness shall not be, &c. And so the sense is, This shall not be so slight an affliction as that which befell them by Pul, 2Ki 15:19, nor as that which succeeded it by Tiglathpileser, who, at the desire of Ahaz, did about this time make another invasion into the land of Israel, 2Ki 15:29, and was a heavier stroke than the former; but this shall be far heavier than either of them. But the former sense seems better to agree, both with the following verses, and with Mat 4:14-16, where these words are expounded as a promise, and said to be fulfilled by Christ’s preaching the gospel in these parts. At the first; in the first invasion which the king of Assyria made upon Israel. He, to wit, God, who is oft understood in such cases, and who is here supposed to be the author or inflicter of this judgment. Or it is an impersonal speech, he afflicted for was afflicted, than which nothing is more common in the Hebrew language. Lightly afflicted; either,
1. By Pul; or rather,
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2. By Tiglath-pileser, who at this time invaded and subdued these parts, as it is expressed, 2Ki 15:29; the land of Zebulun and the land of Naphtali: these parts are particularly mentioned, because this storm fell most heavily upon them; but under them the other parts of the land are understood by a common figure called synecdoche. Did more grievously afflict her; either,
1. By Tiglath-pileser; or rather,
2. By Shalmaneser, who took Samaria, and carried Israel into captivity, 2Ki 17:5,6; of which calamity, though yet to come, the prophet speaks as if it were past, as the manner of the prophet is. By the way of the sea; in that part of the land which bordereth upon the sea, to wit, the lake of Gennesaret, which is very commonly called a sea, as Mat 4:18; Joh 21:1, &c., and upon which the portions of Zebulun and Naphtali bordered. Beyond Jordan; or, on this side Jordan; for this preposition is used both ways, and this land might be said to be either beyond or on this side Jordan, in divers respects. Galilee of the nations, or Galilee of the Gentiles, to wit, the Upper Galilee, so called because it bordered upon the Gentiles. But this last clause, and the two foregoing clauses, are otherwise rendered and interpreted by divers learned men, as a prophecy concerning the light of the gospel that should shine in those parts: As at the first time (to wit, in the former ages of the Israelitish church and commonwealth) he made the land of Zebulun and the land of Naphtali vile or contemptible; (as he might be said to have done, partly, by putting those people at so great a distance from his sanctuary; partly, by exposing them to some calamities which other tribes escaped; and partly, by denying them those honours and privileges which he afforded to other tribes, of which see Joh 7:52, Out of Galilee ariseth no prophet; and Joh 1:46, Can any good thing come out of Nazareth? which was an eminent city of Galilee;) so in the latter or last time (to wit, in the days of the Messiah, or of the gospel, which are frequently so called in the Scriptures both of the Old and New Testament) he made it (i.e. he will make it, for the prophet speaks of things to come as past, as he doth most commonly in this prophecy) glorious (to wit, by Christ’s first preaching the gospel in those parts) in or towards the way of the sea, (to wit, of Galilee or Gennesaret,) beyond or on this side Jordan, in Galilee of the Gentiles: which interpretation I thought fit to propose, as deserving further consideration.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 The first words of this chapter plainly refer to…
The first words of this chapter plainly refer to the close of the foregoing chapter, where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness - very bad, yet not so bad but that to the upright there shall arise light in the darkness (Psa 112:4) and at evening time it shall be light, Zac 14:7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been. Note, In the worst of times God's people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (Co2 4:9), sorrowful yet always rejoicing, Co2 6:10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (Isa 45:7) has appointed to both their bounds and set the one over against the other, Gen 4:4. He can say, "Hitherto the dimness shall go, so long it shall last, and no further, no longer."
I. Three things are here promised, and they all point ultimately at the grace of the gospel, which the saints then were to comfort themselves with the hopes of in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second coming, though that be now, as his first coming then was, a thing at a great distance. The mercy likewise which God has in store for his church in the latter days may be a support to those that are mourning with her for her present calamities. We have here the promise,
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1. Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay remote and most exposed to the inroads of the neighbouring enemies), and afterwards he more grievously afflicted the land by the way of the sea and beyond Jordan (Isa 9:1), referring probably to those days when God began to cut Israel short and to smite them in all their coasts, Kg2 10:32. Note, God tries what less judgments will do with a people before he brings greater; but if a light affliction do not do its work with us, to humble and reform us, we must expect to be afflicted more grievously; for when God judges he will overcome. Well, those were dark times with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the Gentiles, both in respect of ignorance (they did not speak according to the law and the testimony, and then there was no light in them, Isa 8:20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, Ch2 15:3, Ch2 15:5. Israel has been without the true God and a teaching priest, and in those times there was no peace. But the dimness threatened (Isa 8:22) shall not prevail to such a degree; for (Isa 9:2) the people that walked in darkness have seen a great light. (1.) At this time when the prophet lived, there were many prophets in Judah and Israel, whose prophecies were a great light both for direction and comfort to the people of God, who adhered to the law and the testimony. Besides the written word, they had prophecy; there were those that had shown them how long (Psa 74:9), which was a great satisfaction to them, when in respect of their outward troubles they sat in darkness, and dwelt in the land of the shadow of death. (2.) This was to have its full accomplishment when our Lord Jesus began to appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in Galilee of the Gentiles. And the Old Testament prophets, as they were witnesses to him, so they were types of him. When he came and dwelt in the borders of Zebulun and Naphtali, then this prophecy is said to have been fulfilled, Mat 4:13-16. Note, [1.] Those that want the gospel walk in darkness, and know not what they do nor whither they go; and they dwell in the land of the shadow of death, in thick darkness, and in the utmost danger. [2.] When the gospel comes to any place, to any soul, light comes, a great light, a shining light, which will shine more and more. It should be welcome to us, as light is to those that sit in darkness, and we should readily entertain it, both because if is of such sovereign use to us and because it brings its own evidence with it. Truly this light is sweet.
2. Of a glorious increase, and a universal joy arising from it, (Isa 9:3) "Thou, O God! hast multiplied the nation, the Jewish nation which thou hast mercy in store for; though it has been diminished by one sore judgment after another, yet now thou hast begun to multiply it again." The numbers of a nation are its strength and wealth if the numerous be industrious; and it is God that increases nations, Job 12:23. Yet it follows, "Thou hast not increased the joy - the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of God, with an eye to him." This is very applicable to the times of gospel light, spoken of Isa 9:2. Then God multiplied the nation, the gospel Israel. "And to him" (so the Masorites read it) "thou hast magnified the joy, to every one that receives the light." The following words favour this reading: "They joy before thee; they come before thee in holy ordinances with great joy'; their mirth is not like that of Israel under their vines and fig-trees (thou hast not increased that joy), but it is in the favour of God and in the tokens of his grace." Note, The gospel, when it comes in its light and power, brings joy along with it, and those who receive it aright do therein rejoice, yea, and will rejoice; therefor the conversion of the nations is prophesied of by this (Psa 67:4), Let the nations be glad, and sin for joy. See Psa 96:11. (1.) It is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Luk 10:21), and that is before God. In the eye of the world they are always as sorrowful, and yet, in God's sight, always rejoicing, Co2 6:10. (2.) It is great joy; it is according to the joy in harvest, when those who sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel brings with it plenty and victory; but those that would have the joy of it must expect to go through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an abundant recompence for the toil. See Act 8:8, Act 8:39.
3. Of a glorious liberty and enlargement (Isa 9:4, Isa 9:5): "They shall rejoice before thee, and with good reason, for thou hast broken the yoke of his burden, and made him easy, for he shall no longer be in servitude; and thou hast broken the staff of his shoulder and the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous," as the Midianites' yoke was broken from off the neck of Israel by the agency of Gideon. If God makes former deliverances his patterns in working for us, we ought to make them our encouragements to hope in him and to seek to him, Psa 83:9. Do unto them as to the Midianites. What temporal deliverance this refers to is not clear, probably the preventing of Sennacherib from making himself master of Jerusalem, which was done, as in the day of Midian, by the immediate hand of God; and, whereas other battles were usually won with a great deal of noise and by the expense of much blood, this shall be done silently and without noise. Under his glory God shall kindle a burning (Isa 10:16); a fire not blown shall consume him, Job 20:26. But doubtless it looks further, to the blessed fruits and effects of that great light which should visit those that sat in darkness; it would bring liberty along with it, deliverance to the captives, Luk 4:18. (1.) The design of the gospel, and the grace of it, is to break the yoke of sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of God. Christ broke the yoke of the ceremonial law (Act 15:10; Gal 5:1), and delivered us out of the hand of our enemies, that we might serve him without fear, Luk 1:74, Luk 1:75. (2.) This is done by the Spirit working like fire (Mat 3:11), not as the battle of the warrior is fought, with confused noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment and the Spirit of burning, Isa 4:4. It is done as in the day of Midian, by a work of God upon the hearts of men. Christ is our Gideon; it is his sword that doeth wonders.
II. But who, where, is he that shall undertake and accomplish these great things for the church? The prophet tells us (Isa 9:6, Isa 9:7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (Isa 7:14), and now speaks of, in the prophetic style, as a thing already done: the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because the church before his incarnation reaped great benefit and advantage by his undertaking in virtue of that first promise concerning the seed of the woman, Gen 3:15. As he was the Lamb slain, so he was the child born, from the foundation of the world, Rev 13:8. All the great things that God did for the Old Testament church were done by him as the eternal Word, and for his sake as the Mediator. He was the Anointed, to whom God had respect (Psa 84:9), and it was for the Lord's sake, for the Lord Christ's sake, that God caused his face to shine upon his sanctuary, Dan 9:17. The Jewish nation, and particularly the house of David, were preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to the church of God then that it should be preserved, and be the special care of the divine Providence, than this, that God had so great a mercy in reserve for it? The Chaldee paraphrast understands it of the man that shall endure for ever, even Christ. And it is an illustrious prophecy of him and of his kingdom, which doubtless those that waited for the consolation of Israel built much upon, often turned to, and read with pleasure.
1. See him in his humiliation. The same that is the mighty God is a child born; the ancient of days becomes an infant of a span long; the everlasting Father is a Son given. Such was his condescension in taking our nature upon him; thus did he humble and empty himself, to exalt and fill us. He is born into our world. The Word was made flesh, and dwelt among us. He is given, freely given, to be all that to us which our case, in our fallen state, calls for. God so loved the world that he gave him. He is born to us, he is given to us, us men, and not to the angels that sinned. It is spoken with an air of triumph, and the angel seems to refer to these words in the notice he gives to the shepherds of the Messiah's having come (Luk 2:11), Unto you is born, this day, a Saviour. Note, Christ's being born and given to us is the great foundation of our hopes, and fountain of our joys, in times of greatest grief and fear.
2. See him in his exaltation. This child, this son, this Son of God, this Son of man, that is given to us, is in a capacity to do us a great deal of kindness; for he is invested with the highest honour and power, so that we cannot but be happy if he be our friend.
(1.) See the dignity he is advanced to, and the name he has above every name. He shall be called (and therefore we are sure he is and shall be) Wonderful, Counsellor, etc. His people shall know him and worship him by these names; and, as one that fully answers them, they shall submit to him and depend upon him. [1.] He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, Psa 16:7; Rev 3:18. He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him. [2.] He is the mighty God - God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it. [3.] He is the everlasting Father, or the Father of eternity; he is God, one with the Father, who is from everlasting to everlasting. He is the author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them. He is the Father of the world to come (so the Septuagint reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Heb 2:5. He was, from eternity, Father of the great work of redemption: his heart was upon it; it was the product of his wisdom as the counsellor, of his love as the everlasting Father. [4.] He is the prince of peace. As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.
(2.) See the dominion he is advanced to, and the throne he has above every throne (Isa 9:6): The government shall be upon his shoulder - his only. He shall not only wear the badge of it upon his shoulder (the key of the house of David, Isa 22:22), but he shall bear the burden of it. The Father shall devolve it upon him, so that he shall have an incontestable right to govern; and he shall undertake it, so that no doubt can be made of his governing well, for he shall set his shoulder to it, and will never complain, as Moses did, of his being overcharged. I am not able to bear all this people, Num 11:11, Num 11:14. Glorious things are here spoken of Christ's government, Isa 9:7. [1.] That it shall be an increasing government. It shall be multiplied; the bounds of his kingdom shall be more and more enlarged, and many shall be added to it daily. The lustre of it shall increase, and it shall shine more and more brightly in the world. The monarchies of the earth were each less illustrious than the other, so that what began in gold ended in iron and clay, and every monarchy dwindled by degrees; but the kingdom of Christ is a growing kingdom, and will come to perfection at last. [2.] That it shall be a peaceable government, agreeable to his character as the prince of peace. He shall rule by love, shall rule in men's hearts; so that wherever his government is there shall be peace, and as his government increases the peace shall increase. The more we are subject to Christ the more easy and safe we are. [3.] That it shall be a rightful government. He that is the Son of David shall reign upon the throne of David and over his kingdom, which he is entitled to. God shall give him the throne of his father David, Luk 1:32, Luk 1:33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion, on which Christ reigns, Psa 2:6. [4.] That it shall be administered with prudence and equity, and so as to answer the great end of government, which is the establishment of the kingdom: He shall order it, and settle it, with justice and judgment. Every thing is, and shall be, well managed, in the kingdom of Christ, and none of his subjects shall ever have cause to complain. [5.] That it shall be an everlasting kingdom: There shall be no end of the increase of his government (it shall be still growing), no end of the increase of the peace of it, for the happiness of the subjects of this kingdom shall last to eternity and perhaps shall be progressive in infinitum - for ever. He shall reign henceforth even for ever; not only throughout all generations of time, but, even when the kingdom shall be delivered up to God even the Father, the glory both of the Redeemer and the redeemed shall continue eternally. [6.] That God himself has undertaken to bring all this about: "The Lord of hosts, who has all power in his hand and all creatures at his beck, shall perform this, shall preserve the throne of David till this prince of peace is settled in it; his zeal shall do it, his jealousy for his own honour, and the truth of his promise, and the good of his church." Note, The heart of God is much upon the advancement of the kingdom of Christ among men, which is very comfortable to all those that wish well to it; the zeal of the Lord of hosts will overcome all opposition.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–2 Nevertheless, the dimness shall not be such as was…
Nevertheless, the dimness shall not be such as was in her vexation,.... The words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them (f); so Jarchi, who interprets it of the king of Assyria; but it is better to understand it of Titus Vespasian, who would not be weary of, but indefatigable in carrying on the siege of Jerusalem, and in distressing the Jews in all parts: or thus, "for there shall be no fleeing from him that is oppressed in it" (g); either that is besieged in Jerusalem, or distressed in Judea; and so the words are a reason of the former distress, and a continuation and amplification of it; though many interpreters think they are to be understood by way of comfort, and as a mitigation of it, which is the sense of our version:
when at first he lightly afflicted the land of Zebulun and the land of Naphtali; either by Pul king of Assyria, in the reign of Menahem king of Israel, Kg2 15:19 or rather by Tilgathpilneser king of Assyria, in the reign of Pekah king of Israel, since by him Galilee, and all the land of Naphtali, were carried captive, Kg2 15:29 which at the time of this prophecy was past, and was but a light affliction in comparison of what followed:
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and afterwards did more grievously afflict her: by Shalmaneser king of Assyria, in the reign of Hoshea king of Israel, who took Samaria, and carried Israel or the ten tribes into captivity, from whence they returned not; and yet it is suggested, that the tribulation and distress that should come upon the Jews by the Romans should be greater than the heaviest of these; there should be no fleeing, no escape, no, not of any, as at those times mentioned, but wrath should come upon them to the uttermost, and particularly in the places following:
by the way of the sea; which some understand of the Mediterranean sea, and of that part of the land of Israel which lay next it; but it seems rather to design the sea of Tiberias or Galilee, as Jarchi rightly interprets it:
beyond Jordan; a part of the land of Israel so called, known by the name of Peraea; See Gill on Mat 4:25,
in Galilee of the nations; which was inhabited not only by Jews, but by persons of other nations, and therefore so called; now these places suffered much in the wars between the Jews and the Romans, by skirmishes, sieges, robberies, plunders, &c. as appears from the history of Josephus. Some interpreters understand all this, as before observed, as an alleviation of those times of trouble, as if it would be less than in former times; but it is certain that it was to be, and was, greater than ever was known, Mat 24:21 it is true, indeed, it may be considered as an alleviation of it, and as affording some comfort in a view of it, that in those very parts where there should be so much distress and misery, the Messiah, previous to it, would appear, and honour it with his presence, who is afterwards spoken of, and so, in connection with the following words, these may be rendered thus; as by De Dieu, "but obscurity shall not be brought to it" (the land) "to which distress is brought; as at the first time he caused reproach towards the land of Zebulun, and towards the land of Naphtali, so in the last" (time) "he will give glory by the way of the sea, beyond Jordan, on the border of the nations": and if it be asked what that glory should be, the answer is, "the people that walked in darkness", &c. and so the sense may be, that whereas the inhabitants of Zebulun and Naphtali, and all Galilee, were lightly esteemed of, being mean and illiterate, not famous for any arts or sciences, and having no prophet among them, should, in the days of the Messiah, be highly honoured, and made glorious by his presence, ministry, and miracles among them (h). See Mat 14:13, where it is quoted, and applied to Christ's being in those parts.
(f) "quia non defatigatio ei angustanti eos." Quidam in Gataker; so Jarchi. (g) "Et non poterit avolare de angustia sua", Hieron. (h) See my book of the Prophecies of the Messiah, &c. p. 148.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–2 Joy in the midst of affliction, ver. 1-5. The…
Joy in the midst of affliction, ver. 1-5. The birth, person, office, and kingdom of Christ, ver. 6, 7. Judgments for their pride, ver. 8-12. For their impenitency and hypocrisy, ver. 13-21.
Nevertheless - The calamity of this land and its inhabitants shall be great, yet not such as that which was brought upon it by the king of Assyria, who at first indeed dealt more gently with them, but afterwards rooted them out. He - God. Zebulun - These parts are particularly mentioned, because this storm fell most heavily upon them; but under them the other parts of the land are understood. Afterward - By Shalmaneser, who took Samaria, and carried Israel into captivity, 2 Kings xvii, 5, 6. Of which calamity, though yet to come, he speaks as if it were past, as the manner of the prophet is. The sea - In that part of the land which borders upon the sea, the lake Genesareth, upon which the portions of Zebulun and Naphtali bordered. Galilee - Or, Galilee of the Gentiles, namely, the upper Galilee, so called because it bordered upon the Gentiles.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v1 This chapter contains an illustrious prophecy of the Messiah.
CHAPTER IX
This chapter contains an illustrious prophecy of the Messiah.
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He is represented under the glorious figure of the sun, or
light, rising on a benighted world, and diffusing joy and
gladness wherever he sheds his beams, 1-3.
His conquests are astonishing and miraculous, as in the day of
Midian; and the peace which they procure is to be permanent,
as denoted by the burning of all the implements of war, 4, 5.
The person and character of this great Deliverer are then set
forth in the most magnificent terms which the language of
mankind could furnish, 6.
The extent of his kingdom is declared to be universal, and the
duration of it eternal, 7.
The prophet foretells most awful calamities which were ready to
fall upon the Israelites on account of their manifold
impieties, 8-21.
NOTES ON CHAP. IX
Verse 1. Dimness - "Accumulated darkness"] Either מנדחה menuddechah, fem. to agree with אפלה aphelah; or אפל המנדח aphel hammenuddach, alluding perhaps to the palpable Egyptian darkness, Ex 10:21.
The land of Zebulun] Zebulun, Naphtali, Manasseh, that is, the country of Galilee all round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian invasion under Tiglath-pileser; see 2Kg 15:29; 1Ch 5:26. And they were the first that enjoyed the blessings of Christ's preaching the Gospel, and exhibiting his miraculous works among them. See Mede's Works, p. 101, and 457. This, which makes the twenty-third verse of chap. viii. in the Hebrew, is the first verse in chap. ix. in our authorized version. Bishop Lowth follows the division in the Hebrew.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1–2 Isa 9:1. Nevertheless, &c. — In the Hebrew, this…
Isa 9:1. Nevertheless, &c. — In the Hebrew, this verse is joined to the preceding chapter, as it is also in Bishop Lowth’s translation; and if it be considered as connected therewith, and the connecting particle, כי, be translated for, (which is its usual meaning,) instead of nevertheless, the words may be understood to express an aggravation of the darkness, or misery, threatened in the two former verses, as the punishment of those who should reject the Messiah: thus, For the dimness — Or darkness; shall not be such as was in her vexation, &c. — That is, this shall not be so slight an affliction as that which befell these parts of the country by Pul, 2Ki 15:19; nor as that which succeeded it, by Tiglath-pileser, 2Ki 15:29; which was a heavier stroke than the former; but this shall be far heavier than either of them. Subsequent events, supposed to be here predicted, seem to confirm this interpretation, the calamities which, by the just judgment of God, befell the Jews for rejecting and crucifying the Messiah, being incomparably greater than those brought on the land by Zebulun and Naphtali by any, or all, of the Assyrian invasions. Our translation, however, and most commentators, consider this verse as containing a mitigation of the foregoing threatening, and that the sense of it is this: The calamity of this land and its inhabitants shall be great, yet not so great as that which was brought upon Zebulun and Naphtali by the king of Assyria, because then the Israelites were not only quite rooted out, and carried away into a dreadful captivity, out of which they were not to return; but their calamity was not alleviated by the coming of the Messiah and the gospel light; whereas, before and amidst this darkness, of which I have now spoken, shall a glorious light arise to cheer all who open their eyes to behold it. Thus interpreted, this verse is rather connected with the following than the foregoing verses, and is introductory to them, in which light Bishop Lowth considers it; although, as has been observed, following the Hebrew, he joins it to the preceding chapter. His translation of it, nearly the same with that of Dr. Waterland, is worthy of the reader’s attention, as it casts a new light on the words. It is as follows: “But there shall not hereafter be darkness in the land which was distressed: In the former time he debased the land of Zebulun, and the land, of Naphtali; but in the latter time he hath made it glorious: Even the way of the sea, beyond Jordan, Galilee of the nation.” The reader must observe, that “Zebulun, Naphtali, and Manasseh, that is, the country of Galilee, all around the sea of Genesareth, were the parts that principally suffered in the Assyrian invasion under Tiglath-pileser; and they were the first that enjoyed the blessing of Christ’s preaching the gospel, and exhibiting his miraculous works among them.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–2 Nevertheless - Notwithstanding what is said in the previous…
Nevertheless - Notwithstanding what is said in the previous chapter of the calamities that are coming upon Israel. Hengstenberg renders this whole verse: ‘For darkness shall not be upon the land upon which there is distress; as the former time has dishonored the land of Zebulun and the land of Naphtali; so shall the time come to honor it, the region on the border of the sea, by the side of the Jordan, Galilee of the Gentiles.’
The dimness - The Hebrew word hero denotes obscurity, or darkness; and is used here, as the word darkness often is in the Scriptures, to denote calamity or affliction. The dimness, or calamity, here referred to, is that which is threatened, Isa 8:21-22.
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Shall not be such - It shall not be unbroken darkness, and unalleviated calamity; but it shall be interrupted by the rising of the great light that shall shine on the dark land of Zebulun and Naphtali.
In her vexation - The word ‘her’ refers to the whole land of Palestine, to the afflictions that came upon the whole region. The word vexation, מוצק mûtsâq means oppression, calamity, or being “straitened, or pressed.”
When at the first - In the former time; on a former occasion.
He lightly afflicted - The word used here, קלל qâlal, means properly, to be, or make light, or small; and in Hiphil, the form which occurs here, it often means to “esteem lightly, to despise, to hold in contempt;” 2Sa 19:43; Eze 22:7. It probably has that sense here, as the design of the prophet is evidently to speak, not of a light affliction in the former time, but of a grievous, heavy calamity - a calamity which would be well denoted by the expression, ‘he made them vile; he exposed them to contempt and derision.’ The time to which reference is made here, was probably the invasion of the land by Tiglath-pileser; 2Ki 15:29; 1Ch 5:26. In that invasion, the parts of Zebulun and Naphtali were particularly afflicted. ‘Tiglath-pileser took Ijon, and Gilead, and Galilee, and all the land of Naphtali, and carried them captive to Assyria;’ 2Ki 15:29. This region had also been invaded by Benhadad two hundred years before the time of Isaiah; 1Ki 15:20, and there might have been a reference to these various invasions to which this northern part of the land of Palestine had been subjected.
The land of Zebulun - The region occupied by the tribe of Zebulun. This tribe was located between the sea of Tiberias, or the lake Gennesareth, and the Mediterranean. It extended entirely across from the one to the other, and as it was thus favored with a somewhat extended seacoast, the people were more given to commerce than the other tribes, and hence, mingled more with surrounding nations.
And the land of Naphtali - The region which was occupied by this tribe was directly north of Zebulun, and of the sea of Galilee, having that sea and the tribe of Zebulun on the south and southeast, Asher on the west, and a part of the tribe of Manasseh, on the east.
And afterward - That is, in subsequent times; meaning times that were to come after the prophecy here delivered. The previous part of the verse refers to the calamities that had come upon that region in former times. The expression here refers to what was seen by the prophet as yet to occur.
Did more grievously afflict - הכביד hı̂kebbı̂yd. This verb has very various significations. It properly means “to be heavy, to be grievous, to lie or fall heavy on anyone, to be dull, obstinate; also, to be honored, respected;” that is, of weight, or influence in society. It means, in Hiphil, the form which is used here, “to make heavy, or grievous;” 1Ki 12:10; Isa 47:6; “to oppress,” Neh 5:15; and it also means to “cause to be honored, or distinguished, to favor. - Gesenius.” The connection requires that it should have this sense here, and the passage means, that the land which he had made vile in former times, or had suffered to be despised, he had purposed to honor, or to render illustrious by the great light that should rise on it. So Lowth, Rosenmuller, and Gesenius, translate it; see a similar use of the word in Jer 30:19; 2Ch 25:19; 1Sa 2:30.
By the way of the sea - The sea of Galilee, or Gennesareth. All this region was in the vicinity of that sea. The word “way” here, דרך derek, means toward, or in the vicinity of. The extensive dark region lying in the vicinity of that sea, Both those tribes bordered on the sea of Tiberias, or had that as a part of their boundary.
Beyond Jordan - This expression - הירדן עבר ‛ēber hayareddēn - means in the vicinity of Jordan; the land by the side of the Jordan, or perhaps that large region through which the upper part of the Jordan passed. It does not mean strictly on the east of Jordan, but rather the northern portion of the land. It is such language as a man would use who was describing the upper and imperfectly known regions of the country - the dark, uncivilized region through which the upper part of the Jordan flowed, and the word עבר ‛ēber, rendered here “beyond,” means “side” - by the side of the Jordan.
Galilee of the nations - This was sometimes called upper Galilee. It was called ‘Galilee of the nations,’ or of the Gentiles, because it was surrounded by them, and because the pagan were extensively intermingled with the Jews. In this region, Solomon had given to Hiram, king of Tyre, twenty cities; 1Ki 9:2. Adjacent to this region were the countries of Phenicia, Tyre, and Sidon; and the people would naturally mingle much with them in commerce. The country abounded with hills and caverns, and, consequently, it was never possible completely to dislodge from the fastnesses the former inhabitants of the land. Strabo enumerates among the inhabitants of Galilee, Arabians and Phenicians. The inhabitants of this country are represented as having been bold and courageous, but as seditious, and prone to insolence and rebellion. If it be asked here, in what way this land had been made contemptible, or why it was regarded as an object of contempt? we may reply,
(1) The district in which these two tribes dwelt constituted the border-land toward the pagan nations.
(2) The Galileans not only dwelt in the vicinity of the pagan, but a large number of them had actually remained in the country, and it had been found impossible to expel them from it; Jdg 1:30-35.
(3) The Phenicians, with whom they held commercial contact, and with whom they dwelt intermingled, were among the most corrupt of the pagan nations. To this may be added,
(4) They were far from Jerusalem, and, consequently, the influence of religion may be supposed to have been less felt among them than among the other Jews. The true religion was, in a great measure, lost upon them, and ignorance and superstition took its place. Hence, in the New Testament, they are spoken of as almost proverbially rude and ignorant.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1–2 Loaded. Theglathphalassar took away whole tribes, (2 Paralipomenon v.…
Loaded. Theglathphalassar took away whole tribes, (2 Paralipomenon v. 26.) the year after this. Yet these people were the first enlightened with the rays of the gospel, (Matthew iv. 13.) though so much despised, John vii. 52. (Calmet) --- Here Christ preached first. But after his passion, few Jews believed in him. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 b) The light of the future proceeding from a…
b) The light of the future proceeding from a child that is to be born of the race of David
Isa_9:1-6. (Isa_9:2-7).
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2 (1) THE people that walked in darkness, have seen a great light:
They that dwell in the land of the shadow of death, upon them hath the light shined.
(2) 3Thou hast multiplied the nation,
And not increased the joy:
They joy before thee according to the joy in harvest,
And as men rejoice when they divide the spoil.
(3) 4For thou hast broken the yoke of his burden,
And the staff of his shoulder,
The rod of his oppressor,
As in the day of Midian.
5 (4) Fora every battle of the warrior is with confused noise,
And garments rolled in blood;
bBut this shall be with burning and fuel of fire.
(5) 6For unto us a child is born,
Unto us a son is given:
And the government shall be upon his shoulder:
And his name shall be called
Wonderful, Counsellor, The mighty God,
The everlasting Father, The Prince of Peace.
(6) 7Of the increase of his government and peace there shall be no end,
Upon the throne of David, and upon his kingdom;
To order it, and to establish it
With judgment and with justice, from henceforth even for ever.
The zeal of the LORD of hosts will perform this,
TEXTUAL AND GRAMMATICAL
On Isa_9:1. צַלְמָוֶת is regarded by almost all later authorities as modified from צַלְמוּת (root צלם “to be dark”). But I rather side with BOETTCHER (De inferis, § 190 sq., 285, and Neue exeg. Krit. Aehrenl. II., p. 124), who, referring to עַזְמָוֶת (name of a person, 2Sa_23:31; 1Ch_27:25, and of a place, Neh_7:28; Neh_12:29; Ezr_2:24; comp. Son_8:6) explains it as a superlative expression. The word often stands parallel with חשֶׁךְ and other kindred expressions (Job_3:5; Job_10:21; Job_28:3; Psa_107:10; Psa_107:14, etc.). It is a poetic term and intensive of חשׁך, being related to it as the night of death to common night. The word does not again occur in Isaiah.—נָגַהּ Kal. only here in Isaiah; Hiph. Isa_13:10.
On Isa_9:2. Had the Prophet meant the heathen, he would have written הַגּוֹי .נוים is evidently a distinct and single people.—In what follows, the most important inquiry is whether K’thibh or K’ri presents the correct reading. Of the old versions TARG., JON. and SYRUS decidedly read לוֹ; the LXX., too, so expresses itself that this reading is detected. But JEROME and SYMMACHUS read לֹא. But many as have been the attempts, no one has yet been able to obtain a satisfactory sense from the latter. I therefore take לֹו for the correct reading (as do KNOBEL, DRECHSLER, DELITZSCH [J. A. ALEXANDER] among the later authorities). It stands in front as in Jer_7:7-9; Jer_7:14; Jer_7:33; Pro_24:8, because an emphasis rests on it.
On Isa_9:3. עֹל סֻבֳּלוֹ, “the yoke of his burden.” Of the noun סבל only this form occurs, and that, in this verse, Isa_10:27; Isa_14:25. How the primary form is to be pointed is thus undecided. But we are justified in assuming סֹבֶל ( = סֵבֶל 1Ki_11:28) after analogy of גֻּדְלו (Psa_150:2) from גֹּדֶל (Isa_9:8; Isa_10:12, etc.) as with סֻבֲּכוֹ (Jer_4:7), קֻמְצוֹ (Lev_2:2; Lev_5:12; Lev_6:8). גֻּשְׁמָהּ Eze_22:24. Comp. EWALD, § 255 b.—The goad of the neck is explained by “the goad of the driver.” מַטֶּה and שֵׁבֶט occur not seldom together in Isa_10:5; Isa_10:15; Isa_10:34; Isa_14:5; Isa_28:27; Isa_30:31 sq.—הַנֹּגֵשׂ בּוֹ is evidently an allusion to Exo_5:6, where Pharaoh’s task-masters are called נֹגְשִׂים בָּעָם. Only in these two passages does נָגַשׂ occur with בְּ (after analogy of verbs that mean a physical holding to, holding fast, penetrating into: דָּבַק ,נָגַע ,הֶֽחֱזִיק ,אָחַז, etc., comp. נֹהֵג בָּם Isa_11:6).
On Isa_9:4. The כִּי at the beginning seems to me to be not co-ordinate with, but subordinated to the כִּי that begins ver 3.—The words סאוד םאן ב׳ are very difficult. The ancient versions all vary, and it is evident the word was unknown to all. JOSEPH KIMCHI first cited the Syriac סְאוּנֹא ,מְסֹן ,מְסֹנֹא ,סְאוּן = calceus, ocrea, caliga, as also to the like meaning Chaldaic סֵינָא and מְסָנָא (comp. Aetheop. אֲסָאן). To this explanation assent, among modern authorities, ROSENMUELLER, GESENIUS. HENGSTENBERG, EWALD, DRECHSLER, BOETTCHER, DELITZSCH, DIESTEL. I side with these, and give to סְאוֹן the meaning “boot,” and סֹאֵן, as particip. of the verbi denom. סָאַן “to boot, to stride in boots.”—רַעַשׁ is understood by many of the noise of battle, according to Jer_10:22 (GESENIUS, DELITZSCH [J. A. ALEXANDER] etc.). But the expression is not too strong for the heavy tramp of the booted foot, as DELITZSCH says it is, since, Psa_72:16. it is even used of the rustling of the standing grain. Besides, the Prophet would depict here the wild noise of the impetuous advance, as afterwards the shocking look of the blood-stained garments. HOHEISEL has shown from PLIN. Hist. Nat. IX. 18, that soldiers’ boots were stuck with nails (clavi caligares). He also cites JOSEP. De bello jud. VI. 1, 8, where it is told of a centurion who had τὰ ὑποδήματα πεπαρμένα πυκνοῖς καὶ ὀξέσιν ἥλοις, and JUVEN. Sat. III. 247 sq., where one cast down in the tumult says: “Planta mox undique magna calcor et in digito clavus mihi militis haerit.” מגללה part. Pual, from גָלַל, which Isaiah uses again only in the Niph. (Isa_34:4).—The Vav before היתה is that paratactic ו which we must render by a relative pronoun “that, this.”—The phrase היה לשׂרפה is found only here and Isa_64:10.—מאכלת only here and Isa_9:18.
On Isa_9:5. יֶלֶד means both the new-born child (Exo_1:17; Exo_2:3; Exo_2:6), and also the grown boy (Gen_42:22, etc.). Isaiah uses the word pretty often: Isa_2:6; Isa_8:18; Isa_11:7; Isa_29:23; Isa_57:4-5. The following בֵּן defines the sex. In 1Ch_22:9, where the birth of Solomon is promised to David, it is said: הִנֵּה גוֹלַד לָךְ. It is not impossible that the source whence the chronicler drew suggested the Prophet’s words here—וַתְּהִי is praeter. propheticum. For the Prophet sees the entire life of the Messiah child as actually before him.—The noun מִשׂרָה, principatus, principatum, is found only here and Isa_9:6. The root שָׂרָה, kindred to שָׂרַר, whence שַׂר. שָׂרָהis not used in Hebrew in the sense of dominari, principatum tenere.—על שׁכמו, “The shoulders are mentioned here as Isa_9:3; Isa_10:27, in as much as they bear and carry (Gen_49:15; Psa_81:7), the office bearer having the office, as it were, on his shoulders.” HENGST. יקרא must be taken impersonally, as often: Gen_11:9; Gen_16:14; Num_11:34; Jos_7:26; Jdg_15:19. The TARGUM JONATHAN, translates on the assumption that only שׂר־שׁלום is the name of the child, and that all that precedes is the name of him that bestows the name, for it renders thus: “et appellabitur nomen ab admirabili consilii, Deo forti, qui manet in aeternum, Messias, cujus diebus pax super nobis multiplicabitur. The most Rabbis follow this view, referring the predicates, “everlasting Father, Prince of peace,” to Hezekiah. Even the Masorets would have only these predicates just named regarded as the name of the child, as may be seen from the Sakeph over גִּבּוֹר. But every one looks for the name of the one to be named after שׂמו, and not for that of the one giving the name. As the expressions אל גבור ,אבי־עד ,שׂר־שׁלום form pairs, symmetry requires that פלא יועץ be regarded as a pair. If we construe it as two words, we have five names, which does not harmonize with the duality underlying the passage. Beside it has an analogy in פֶרֶא אָדָם (Gen_16:12) which is predicated of Ishmael. In this the man is properly subject and the notion “wild ass” is attribute. It might read אדם פרא: but the expression would not be so strong. Ishmael is not said to be a man that might be called a wild ass; but he is called directly a wild ass, that is at the same time a man accordingly, a human (two-legged) wild ass. So too is פלאיועץ stronger than יועץ פלא; for the latter would be the counsellor of a wonderful thing, or, that is a wonder, whereas the former presents the subject as a personal wonder, i. e., a wonderful one that gives counsel. Comp. the expressions יָמִים מִסְפָּר ,אֲנָשִׁים מְעַט, which are stronger than if the words were reversed. פֶלֶא may be either St. constructus or absolutus, but the latter gives the more intensive sense.—אל גבור cannot be “strong hero” (GESEN., DE W., MAUR.) because (as KNOB. says) אֵל does not occur as an adjective and because it does not read גִּבּוֹר אֵל. Like most words of this formation, גבור is a substantive, but it is no abstract noun, and the boundary of nomina concreta substantiva and adjectiva is fluctuating (comp. יִלּוֹד 2Sa_5:14). So הַגִּבּוֹר stands as attribute of אֵל in the midst of adjectives, Deu_10:17; Jer_32:18 : and Isa_10:21 אל גביר is undoubted predicate of the absolute Godhead.—אבי עד. Names compounded of אֲבִי are frequent. In many it means pater meus (thus is properly pointed אָבִי), e. g. in אֲבִיָּה ,אֲבִיאֵל אֲבִיהוּא: for pater Dei, Jehovae is a dogmatic, and pater illius (for אביהוא) is a grammatical impossibility. In the names where אֲבִי is st. constructus, e. g., אֲבִיעֶזֶר אֲבִיחַיִל ,אֲבִישָׁלוֹם ,אֲבִישׁוּע etc., it may be doubtful whether it is genitivus auctoris or attributivus. But in אבי עד the genitive of the author is inconceivable: eternity has no author. We must take it then as genitive of the attribute = Father whose predicate is eternity.
On Isa_9:6. מַרְבֶּה (formed like מַֽעֲשֶׂה ,מַשְׁקֶה ,מַרְאה), means multiplicatio, “increase,” and occurs again only Isa_33:23. ELIAS LEVITA conjectures that originally the text read לָם רַבָּה (eis multiplicatur imperium), which is little probable. We might rather conjecture that it originally read לְהֵרְבַּה, to which also the LXX. would agree, which ends Isa_9:5 with αὐτᾡ and begins Isa_9:6 with μεγάλη ή ἀρχὴ αὐτοῦ; from which it may be inferred they read רַבָּה הַמִּשְׂרָה (לוֹ =) לֹה. The unusual construction would facilitate the change to לם רבה. [On the ם clausum see J. A. ALEXANDER in loc.]—אין קץ vid. Isa_2:7. HENGSTENBERG would have למרבה וגו depend on אין קץ. Grammatically this is admissible. But then למרבה would be superfluous. One would only expect למשׂרה. Evidently מרבה corresponds to אין קץ and stands in the same relation to משׂרה as אין קץ to על כסא—.שׁלום and על ממלכתו relate to the subject and not to the object of the increase and peace-making.—The infinitives להכין and לסעדה I hold to be gerundive infinitives: thus is avoided the tautological relation to למרבה וגו, i. e., the repetition of the aim.—קגאה is a two-edged word. It involves both the notion of the negative zeal consuming all that is opposed to it, and the notion of the positive zeal that provides and furthers all that serves the purpose. The same words occur again Isa_37:32. Beside that, קגאה is found Isa_11:13; Isa_26:11; Isa_42:13; Isa_59:17; Isa_63:15.
EXEGETICAL AND CRITICAL
1. The progress at the close of Isaiah 8 to this first part of Isaiah 9 is like that from early dawn to sunrise. “No dawn,” Isa_8:20, “No darkness,” Isaiah 8:23 (Isa_9:1), “Light is risen upon them,” Isa_9:1, represent the stages in which the successive unfolding of the light contained in the Law and Testimony takes place. The light becomes not only clearer and brighter, but wider extended Isa_9:1-4 (2–5). All this blessing proceeds from a child, a son that is born to the people. It is a wonderful child; that is proved by his might and his names, that point to an origin above the earth. The child is a son of David, and will raise up the kingdom of David on the foundation of justice and righteousness. All this shall appear as accomplished by the zeal of Jehovah Isa_9:6 (7).
2. The people—divide the spoil.
Isa_9:1-2. The people that walk in darkness is certainly the same as Isaiah 8:23 (Isa_9:1). So Mat_4:16 understands the passage. But if the great light first rises on this part of the Israelitish nation, it will still not be confined to them. How could such great salvation be the portion of one member and not of the whole organism? The imagery is like Isa_50:10; Isa_60:1 sq. The distresses referred to Isa_8:21 must necessarily have had a hurtful effect on the population numerically. Hence increase of the nation necessarily belongs to the new dawning day of happiness and prosperity. This benedictio vere theocratica is elsewhere, too, promised as the physical basis of the period of Messianic prosperity. Comp. Isa_49:18-21; Isa_54:1-3; Jer_3:16 (and my comment in loc.); Isa_23:3 sq. We assume that “the people” means Israel, not the heathen (see above, Text. and Gram.).
The nation, dwindled down to a remnant, is without joy; but, as no blessing comes singly, the nation, again become numerous, has great joy. This joy is so great because it is a joy before the Lord (Psa_42:3; Psa_95:2; Psa_100:2). For substance comp. Jdg_5:30; Psa_4:8; Psa_68:13; Psa_126:5 sq.; Isa_33:23.
3. For thou hast broken—fuel of fire.
Isa_9:3-4. These verses mention a twofold negative cause of joy: 1, the deliverance from the burden of oppression; 2, the cessation of war. The deliverance from oppression is mentioned first. But in order to give assurance that its recurrence is not to be apprehended, it is added that all arming for war, with its consequences, is for ever done away. Israel does not free itself by its own power from the yoke and goad of the driver. The Lord has done it like once He destroyed Midian by a little band that was not even armed (Judges 7, especially Isa_9:2). The overthrow of the Midianites is mentioned Isa_10:26 in the same sense as here. The deliverance from bondage is especially described as everlasting, in that, Isa_9:4, the absolute end of all warlike occupation is announced. For as long as there is war, there are the conquered and slaves. Only when there is no more war does slavery cease, to which no one submits except by compulsion. Comp. for substance Psa_46:9-10; Eze_39:9-10; Zec_9:10. ROSENMUELLER recalls the fact, that there exist coins of Vespasian and Domitian on which Peace is represented as kindling with a torch a heap of the implements of war.
4. For unto us a child—will perform this.
Isa_9:5-6. A third כִּי “for” refers the totality of all the blessings before named to a personal cause, to a child that is bestowed as a gift to Israel and all mankind. Herein lies the reason why the prophetic testament of Isaiah is inserted at this place. For, from Isaiah 7 on, the Prophet has represented the Messianic salvation as proceeding from the race of David in a genuine human way by means of conception, pregnancy and birth. Thus the statement fits this place very well, that one day there will be a birth, the fruit of which will be a child, which, fashioned wonderfully and infinitely higher than all other human children, will establish the kingdom of David, his ancestor, not only on the firmest foundations, but shall raise it up to the point of eternal power and peace.
There is no need of a definite subject for ויקרא “and one shall call,” as the present has nothing to do with an actual name for use and calling. The name-giving is only ideal, not real, i. e., it is not the end, but means to the end, viz., the characteristic. The Prophet invents the names only in order by this means to characterize the child briefly, thus to say what he is, not how he shall actually be called by name. It is in this respect like יִהוָֹה צִדְקֵנוּ. “Jehovah our righteousness” (Jer_23:6) and many other similar designations (comp. Isa_1:26; Isa_60:14; Jer_11:16; Eze_48:35, etc.). A wonder-counsellor is one (הִכְּלִיא עֵצָה28:29) “wonderful in counsel,” who forms wonderful, unfathomably deep purposes, into which “the angels desire to look” (1Pe_1:12). “Mighty God” being added, intimates that He has the power to accomplish His purposes. In this expression “God” is the chief word, and “mighty” is the attribute (see above, Text. and Gram.). Therefore the child is expressly called אֵל, “God,” and that, too, God, who is at the same time Hero.
The question arises: can this name אֵל “God” be applied to a creature, and in what sense? Psa_82:1; Psa_82:6, comp. Joh_10:34 sq., are cited, where princes are called אלהים “gods.” When the Jews would have stoned Jesus “for blasphemy and because, being a man, he made himself God,” Jesus replied by referring to the Psalm: “Is it not written in your law, I said, Ye are gods?” Evidently He would say that it is not under all circumstances blasphemy to predicate divinity of a man, because otherwise the Psalm could not possibly have spoken so of men. He therefore does not deny that he had called Himself God, but He challenged the right of the Jews to charge Him on that account with blasphemy, because it was possible He may have called Himself God in that sense that was allowable from their standpoint. It appears therefore that the notion אלהים certainly can be used in various senses, and in some circumstances may be said of a creature, and without blasphemy. But there is a difference between אֵל and אֱלהִים. For the former is never used in the wide sense in which we see the latter used. אֵל always means the Godhead in a specific or absolute sense, even in passages like Gen_31:29; Deu_28:32; Mic_2:1; Pro_3:27. In Eze_31:11אֵל=אֵיל, comp. HAEVERNICKin loc. and Eze_32:21. We must, of course, admit that for the Prophet himself there hovered a certain obscurity about this expression. For it is impossible for us to ascribe to him the full, clear insight into the being of the person of Christ and of His Homoousia with the Father. It was the New Testament fulfilment, and especially the Resurrection of the Lord, that first brought full light in this respect. The term “mighty God” must be contemplated from a double standpoint. From that of the Old Testament the expression appears to be a term of indefinite extent. It is possible that it designates the absolute Godhead, but it is far from clear in what sense. But if we contemplate the expression from the New Testament point of view, and in the light of its fulfilment, i. e., in the light of the Resurrection and Ascension, then it is plain not only that it may be taken as the predicate of the absolute Godhead, but that it must be so taken. For there is no son of David that can be regarded as the fulfiller of this prophecy except Jesus of Nazareth. But He is “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead,” Rom_1:4.
But in what sense is eternal fatherhood (אכי עד) ascribed to the child (יֶלֶד) in our passage? From the fact that the Son is called “Everlasting Father,” we know at once that it does not mean the Father that from eternity begot the Son. But we must here, too, distinguish between the Old Testament and the New Testament points of view, and must say that from the former the entire comprehensiveness of the expression is not appreciable. When Isa_63:16; Isa_64:7 calls Jehovah the true Father of Israel, this passage may be taken as saying that the Son is the eternal Mediator of this love. But from 1 Corinthians 15 we learn that the Son will be the Second Adam, Mediator of incorruptibility and immortality (9:53) for His own. Finally the child is called “Prince of Peace,” because, according to Isa_9:6, He stands at the head of a kingdom to which is assured eternal peace. This assurance is founded on the fact that this King will be David and Solomon in one person: David in so far as He casts down every enemy; Solomon in so far as he reaps peace from this sowing of war (Psa_72:3; Psa_72:7; Jer_33:6; Mic_5:4, etc.).—Of the increase,etc. The Prophet sees the promised Son enthroned with highly significant titles that He may be a true semper Augustus, ever an augmenter of the kingdom and institutor of eternal peace. To this end the child is set on David’s throne and over David’s kingdom. The expected Son is Davidic. It is the Son that is promised to David 2 Samuel 7, the real Solomon; for his kingdom of peace shall have no end. That quantitative and qualitative influence of the augmentatio and pacificatio is only possible by founding the kingdom on judgment and justice (comp. on Isa_1:21), and by carrying out every single act of administration in this spirit. And upon his kingdom to order it is taken from 2Sa_7:12, where it is said: “I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish His kingdom” (וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ). Comp. Isa_9:13; Isa_9:16; 1Ch_17:11; 1Ch_22:10; 1Ch_28:7; Pro_20:28.
[J. A. ALEXANDER on Isa_9:6. “The word קנאה, “zeal,” expresses the complex idea of strong affection comprehending or attended by a jealous preference of one above another. It is used to signify God’s disposition to protect and favor His people at the expense of others. Sometimes, moreover, it includes the idea of a jealous care of His own honor, or a readiness to take offence at anything opposed to it, and a determination to avenge it when insulted. The expressions are derived from the dialect of human passion, but describe something absolutely right on God’s part for the very reasons which demonstrate its absurdity and wickedness on man’s. These two ideas of God’s jealous partiality for His own people and His jealous sensibility respecting His own honour are promiscuously blended in the usage of the word, and are perhaps both included in the case before us, or rather the two motives are identical; that is to say, the one includes the other. The mention of God’s jealousy or zeal as the procuring cause of this result affords a sure foundation for the hopes of all believers. His zeal is not a passion, but a principle of powerful and certain operation. The astonishing effects produced by feeble means in the promotion, preservation, and extension of Christ’s kingdom can only be explained upon the principle that the zeal of the Lord of Hosts effected it.”
”Is not this the reign of Christ? Does it not answer all the requisite conditions? The Evangelists take pains to prove by formal genealogies His lineal descent from David; and His reign, unlike all others, still continues and is constantly enlarging. HENDEWERK and other modern German writers have objected that this prophecy is not applied to Christ in the New Testament. But we have seen already that the first verse of the chapter and the one before it are interpreted by Matthew as a prophecy of Christ’s appearing as a public teacher first in Galilee, and, no one has denied that this is part of the same context. Nor is this all. The expressions of the verse before us were applied to Christ, before His birth, by Gabriel, when he said to Mary (Luk_1:32-34), ”He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end.” The historical allusions in these words show clearly that the person spoken of was expected, or, in other words, a subject of prophecy; and though the terms are not precisely those used by Isaiah, they agree with them more closely than with any other passage. Indeed the variations may be perfectly accounted for upon the supposition that the angel’s message was intended to describe the birth of Christ as a fulfilment, not of this passage only, but of several others also which are parallel with this, and that the language was so framed as to suggest them all, but none of them so prominently as the one before us, and the earlier promise upon which it was founded. Comp. 2Sa_7:11-12; Dan_7:14; Dan_7:27; Mic_4:7, etc.”]
DOCTRINAL AND ETHICAL
1. On Isa_7:1. “Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.”—Foerster.
2. On Isa_7:2. “Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.”—Foerster.—“He that believes flees not (Isa_28:16). ‘The righteous is bold as a lion’ (Pro_28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer_17:9).” Cramer.
3. On Isa_7:9. (“If ye will not believe, surely ye shall not be established.”) “Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.”—Luther.
4. On Isa_7:10-12. “Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lord’s Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lord’s Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lord’s Supper, although no miracle appears before our eyes.” Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen_24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb_6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat_12:39; Mat_16:4; 1Co_1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa_7:13. “Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec_2:12 it is said, that whoever touches the servants of God touches the pupil of God’s eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.”—Foerster.
6. On Isa_7:14. “The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. ‘God with us’ comprises God’s entire plan of salvation with sinful humanity. In a narrower sense it means ‘God-man’ (Mat_1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh_1:11; Joh_1:14). In a deeper and wider sense still He was such by the Immanuel’s work of the atonement (2Co_5:19; 1Ti_2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh_17:23; Joh_17:26; Joh_14:19-21; Joh_14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat_28:20; Heb_7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh_10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev_21:3; Rev_21:23; Rev_22:5).”—Wilh. Fried. Roos.
Isa_8:7. On Isa_8:5 sqq. “Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,—thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-days—such that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon ‘set their bushel by the bigger-heap.’ It is but the devil’s temptation over again: ‘I will give all this to thee.’ ”—Cramer.—“Fons Siloa,” etc. “The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.”—Calvin on Joh_9:7.
8. On Isa_8:10. “When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.”—Luther.—“Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.”—Cramer.
9. On Isa_8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe_2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat_21:44).” Cramer.
10. On Isa_8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. “They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! … Christ says, Luke 16 : They have Moses and the prophets, and again Joh_5:39 : Search the Scriptures. So Paul says, 2Ti_3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe_1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent.” Heim and Hoffmann after Luther.
Chap. 9–11. On Isa_9:1 sqq. (2). “Postrema pars, etc. The latter part of chap. 8 was νομικὴ καὶ ἀπειλητική (legal and threatening) so, on the other hand, the first and best part of chap. 9 is εὐαγγελικὴ καὶ παραμυθητική, (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church.” Foerster.
12. On Isa_9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him “a light to the gentiles,” Isa_42:6; Isa_49:6. The same Prophet says: “Arise, shine (make thyself light), for thy light is come,” Isa_60:1. And again Isa_9:19 : “The Lord shall be unto thee an everlasting light.” In the New Testament it is principally John that makes use of this expression: “The life was the light of men,” Joh_1:4, “and the light shined in the darkness,” Joh_9:5. John was not that light, but bore testimony to the light, Joh_9:8. “That was the true light that lighteth every man that cometh into the world,” Joh_9:9. And further: “And this is the condemnation that light is come into the world, and men loved darkness rather than light,” Joh_3:19. “I am the light of the world,” (Joh_8:12; Joh_9:5; comp. Joh_12:35).
13. On Isa_9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophet’s gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk_1:76 sqq.
14. On Isa_9:5 (6). Many lay stress on the notion “child,” inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa_7:10 sqq.; Isa_8:1 sqq.—“He came down from heaven for the sake of us men, and for our bliss (1Ti_1:15; Luk_2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb_2:16). Not sold to us by God out of great love, but given (Rom_5:15; Joh_3:16). Therefore every one ought to make an application of the word ‘to us’ to himself, and to learn to say: this child was given to me, conceived for me, born to me.”—Cramer.—“Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or θεάνθρωπον? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet.” Foerster.
15. On Isa_9:5 (6). “You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office.” Luther.
16. On Isa_9:6. “Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight.” Augustine. “Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual.” Bernard of Clairvaux. In reference to “a child is born,” and “a son is given,” Joh. Cocceius remarks in his Heb. Lex. s. v. יֶלֶד: “respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh_3:16, it reads God gave His only begotten Son.”
“In the application of this language all depends on the words is born to us, is given to us.” The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him.” J. J. Rambach, Betracht. über das Ev. Esaj., Halle, 1724.
On Isa_9:6 (7). “The government is on His shoulders.” “It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa_46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers’ womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,—on the contrary the heathen must bear and lift up their idols, (Isa_46:1; Isa_46:7).”—Rambach. “In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following.” “All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). ” “He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb_2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos_13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.”—Rambach.
17. On Isa_9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa_10:4. (Comp. the same expression in chap. 10). God’s quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa_10:5-7. “God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.”—Heim and Hoffmann.
20. On Isa_10:5 sqq. “Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness.” (2Co_12:9).—Luther.
21. On Isa_10:15. “Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa_5:26; Isa_7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).”—Calvin Inst. II. 4, 4.
22. On Isa_10:20-27. “In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.”—Diedrich.
Isaiah 11-23. On Isa_11:4. “The staff of His mouth.” “Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.”—Cramer.
24. On Isa_11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa_11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to “the remnant of Israel,” in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa_11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 “We may here recall briefly the older, so-called spiritual interpretation. Isa_11:1-5 were understood of Christ’s prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa_11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa_11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa_11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa_11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under God’s mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh.” Weber, der Prophet Jesaja, 1875.
Chap. 12–26. On Isa_12:4 sq. “These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely” (Psa_147:1). Cramer.
27. On Chap. 12 “With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm!” Weber, Der Pr. Jes. 1875.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v2 the people--the whole nation, Judah and Israel.
the people--the whole nation, Judah and Israel.
shadow of death--the darkest misery of captivity.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1–2 Divine judgments — specially upon Israel, Isa_9:1-4.
Divine judgments — specially upon Israel, Isa_9:1-4.
Does this prophecy treat of judgments historically inflicted; or does it view events in space, not in time, as in chaps. iv and v? The latter is the more probable, if the apparent usage with Isaiah is to decide. The perspective peculiarity prevailingly attaches to his prophecies. The near future is seen in clear sketches, with a commingling of the present and the past in the entire picture. The more remote future shades away with diminishing features into increasing obscuration, but always with reference to the furthest and highest limit, namely, the complete fulness of Messiah’s kingdom. Here the picture is of successive judgments befalling Israel without improving it; some in the past, some in the present, and some in the future, but represented in single groups, with the time element little regarded.
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1. Nevertheless — A transition word from the dark picture of Isa_8:5-22, describing the woes from Assyrian predominance to the bright dawn and consummation of the Messianic era.
The dimness shall not be such as was in her vexation — It shall not always continue dark where there is now distress.
When at the first — Literally, as the former time, namely, the time of the invasion by Assyria, under Tiglath-pileser, which had already taken place as described in 2Ki_15:29, where we are told that he took “Ijon… and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.” Great contrast between Tiglath-pileser and the Messiah. See note on Mat_4:15.
He lightly afflicted — Rather, he brought contempt upon those regions, Zebulun and Naphtali. These sections were in the pathway of all invasions, Syrian and Assyrian, and so suffered extremely.
Afterward — That is, in the later times.
Did more grievously afflict — The verb in Hebrew may mean this or the reverse, as brought, or brings honour upon; and the apodosis of the sentence certainly requires the latter. As the former time brought distress, so the later brings glory.
The way of the sea — The sea of Galilee; upon the north of which Zebulun and Naphtali abut.
Beyond Jordan — And upon the other side of Jordan, also formerly distressed and depopulated.
Galilee of the nations — The circuit of the Gentiles, is better. The description here is of the northern parts of Israel bordering on the little sea; which country, after its depopulation by Tiglath-pileser, was colonized by foreigners, forming ever after a mixed people, partly Israelitish, partly heathen, despised by the purer Jews in Judah, but more ready, though imbued more or less with the heathenish spirit, to receive the Messiah when he should come. And this is the honour brought upon them in the aftertime. This mixed people received, for the most part, the Jewish religion; yet during all the ages they were more liberal in thought and more free from bigotry than were the southern Jews.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–2 Isa_9:1. Nevertheless … vexation] Lit. For (there is) no…
Isa_9:1. Nevertheless … vexation] Lit. For (there is) no gloom to her that (is) in straitness. The sentence is an enigma. Duhm translates it as a question and regards it as the gloss of a reader who with difficulty had made up his mind that the “gloom” is metaphorical and justified his conclusion thus: “For is there not gloom to (a land) that is in straits?” It is a nice question whether the ancient scholiast or the modern commentator displays the greater subtlety here. If the words are retained in the text we must supply a different tense in the two members, as R.V. “But (for) there shall be no gloom to her that was in anguish.”
when at the first … more grievously afflict her] Begin a new sentence and render as R.V. In the former time he brought into contempt … but in the latter time hath he made it glorious, &c., or (since the words for “land” have the acc. termination), “brought contempt on the land … brought honour to it.” The subject is Jehovah.
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the land of Zebulun … Naphtali] Lower and Upper Galilee.
the way of the sea] either “in the direction of the (Mediterranean) Sea,” or “the region along the West side of the Sea of Gennesareth.” In the time of the Crusades Via Maris was the name of the road leading from Acre to Damascus.
beyond Jordan] the land of Gilead (2Ki_15:29).
in Galilee of the nations] (omit “in”) the circuit of the nations. Although the Hebrew word (Gâlîl) is the origin of the later “Galilee,” the district to which it was applied in the O.T. was only the northernmost corner of what was afterwards Upper Galilee (see 1Ki_9:11; Jos_20:7; Jos_21:32; 2Ki_15:29).
These remote provinces are singled out for special mention because they were the first to be depopulated by Tiglath-pileser (2Ki_15:29), those parts of the land, therefore, on which the reproach of foreign dominion will have lain longest when the Deliverance comes. The prophecy acquired a new and surprising significance when the “good news of the Kingdom” began to be proclaimed by our Lord first in Galilee (Mat_4:13 ff.). But the following verses (Isa_9:2-7) refer of course to the whole nation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–2 (1) Nevertheless the dimness . . .—It is obvious,…
IX.
(1) Nevertheless the dimness . . .—It is obvious, even in the English version, that the chapters are wrongly divided, and that what follows forms part of the same prophetic utterance as Isaiah 8. That version is, however, so obscure as to be almost unintelligible, and requires an entire remodelling:—Surely there is no gloom to her that was afflicted. In the former time he brought shame on the land of Zebulun and the land of Naphtali; but in the latter he bringeth honour on the way by the sea, beyond Jordan, the circuit of the Gentiles.
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The prophet had seen in the closing verses of Isaiah 8 the extreme point of misery. That picture, as it were, dissolves, and another takes its place. She that was afflicted, the whole land of Israel, should have no more affliction. The future should be in striking contrast with the past. The lands of Zebulun and Naphtali, the region afterwards known as the Upper and Lower Galilee, had been laid waste and spoiled by Tiglath-pilneser (2Ki_15:29). That same region, described by the prophet in different terms (the former representing the tribal divisions, the latter the geographical) is hereafter to be the scene of a glory greater than Israel had ever known before.
The way of the sea . . .—The context shows that the “sea” is that which appears in Bible history under the names of the sea of Chinnereth (Num_34:11; Deu_3:17), the Sea of Galilee, the Sea of Tiberias (Joh_6:1), Gennesaret (Mar_6:53). The high road thence to Damascus was known as Via Maris in the time of the Crusaders (Renan, quoted by Cheyne).
Beyond Jordan.—This, the Peræa of later geography, included the regions of Gilead and Bashan, the old kingdoms of Moab and Ammon, the tribes of Reuben, Gad, and half the tribe of Manasseh. These also had suffered from the ravages of the Assyrian armies under Pul (1Ch_5:26).
Galilee of the nations.—The word Galilee, derived from the same root as Gilgal (Jos_5:9), means strictly “a circle,” or “circuit.” It was applied to the border-lands of the Phœnician frontier of the northern kingdom, inhabited by a mixed population, and therefore known as “Galilee of the Gentiles” (Mat_4:15-16) what in mediaeval German would have been called the Heidenmark.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–2 Vers. 1-7THE TROUBLES OF ISRAEL SHALL END THROUGH THE…
Vers. 1-7THE TROUBLES OF ISRAEL SHALL END THROUGH THE BIRTH OF A MARVELOUS CHILD. The section of the prophecy commencing with Isa_7:1 terminates in this glorious burst of glad and gracious promise. The gist of the whole section is: "Israel shall not suffer from Pekah and Rezin; her oppressors shall be Assyria and Egypt, more especially the former; Assyria shall overwhelm her, crush her, lay her low; she shall remain awhile in gloom and darkness; but at length the darkness shall be dispelled; a "great light" shall shine forth, first in the north, then over all the land; "the rod of the oppressor" shall be broken; a Child shall be born, who shall bear marvelous names, and shall rule over the full kingdom of David in justice and righteousness forever." God has spoken, and God will perform this.
Nevertheless the dimness shall not be such as was in her vexation, when, etc. Our translators have misconceived the construction, and consequently missed the sense. The first two clauses, which they run together, are entirely separate and distinct. Translate, Nevertheless there shall be no (more) darkness to her who was in affliction. As at the former time he brought contempt upon the land of Zebulon, etc. Contempt was brought on the more northern part of the Holy Land, first when it was overrun and ravaged by the Syrians (1Ki_15:20) under Ben-hadad, and more recently when it bore the brunt of the Assyrian attack (2Ki_15:29) under Tiglath-Pileser. At the first... and afterward; rather, at the former time... in the latter time. The contrast is between two periods of Israel"s history, the existing period and the Messianic. And afterward did more grievously afflict her. This is altogether wrong. Translate, So in the latter time he hath brought honor on the way of the sea. The perfect is a "prophetic perfect," and the reference is to the honor that would be done to the northern districts, "the land of Zebulon and the land of Naphtali," by the Messiah dwelling there. (comp. Mat_4:14-16) The way of the sea; i.e. the district about the sea of Tiberias, called "the sea of Kinnereth" (equivalent to "Gennesareth") in Num_34:11, and "the sea of Galilee" in Joh_6:1. Beyond Jordan; i.e. the tract east of the sea and of the upper Jordan, where the five thousand were fed, and where our Lord was transfigured. Galilee of the nations. The name "Galilee" seems to have been given to the outlying circuit, or zone, on the north, which was debatable ground between the Israelites and their neighbors. (see 1Ki_9:10 Jos_20:7 Jos_21:32) The word means "circuit," or "ring." Though claimed as theirs by the Israelites, it was largely peopled by "Gentiles.
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HOMILIES BY E. JOHNSON Vers. 1-7. Vision of future glory.
In bright contrast to the preceding gloomy outlook, bursts the enrapturing view of future glory on the prophet"s soul.
I COMPENSATION FOR PAST SUFFERING. Not forever is the land to lie darkened. A great light of deliverance is to appear. The prophet"s glance rests on the northern and eastern portions of the kingdom of Ephraim. They had been conquered by Assyria, and the people carried away captive. (2Ki_15:29) But "as the former time brought shame to Zebulon and Naphtali, the latter also bringeth honor towards the sea, beyond the Jordan, towards the heathen-march." The depopulated land will bask in the sunshine of restored prosperity. Assembling "before Jehovah," i.e. in his sacred place, they will rejoice as at a harvest ingathering, or at a division of spoil after victory. For the Assyrian yoke will be broken, and crushing will be the defeat of the foes of the nation, like that of Midian in days of yore. Every trace of war and barbarity will be placed under a ban, and be destroyed by fire the boot that had clanked on the heel of the foreign soldier, and the red battle-garment.
II THE EVERLASTING KINGDOM OF PEACE. The pledge of its establishment is the promise of the wondrous Child.
1. His names. Not only Immanuel, God with us, is he to be called; but other names bespeak his attributes as a great Prince. Wonderful Counselor: against whose deep providence no plots can contend, and conspiracies of short-sighted craft will be in vain. Hero-God: invincible in battle. Everlasting Father: maintaining and fostering his people, educating them by law and by love. Prince of peace: who will cause wars to cease to the ends of the earth. "The empire is peace," was the noted word of a potentate of one time, that charmed the ear for the moment, only to deceive men"s hopes. None but the Messiah can assure peace to the nations, as nothing but the fellowship of the truth and of justice can disincline the nations to war.
2. The nature of his government. It is for "endless wealth." It is to resume, in the deepest and best sense, the well-remembered glories of David"s kingdom. It is to be supported, not by countless battalions ("The Lord delighteth not in the legs of a man"), but by "justice and righteousness henceforth and forever." Its spread will include the spread of true religion. Hence it may be confidently expected that the "zeal of Jehovah," the ever-burning energy of Divine love, will bring to pass these happy results. "The great Shepherd reigns, And his unsuffering kingdom yet will come. J.
HOMILIES BY W. CLARKSON Vers. 1, 2. Great light in deep darkness.
In wrath God remembers mercy; be makes us to "sing of mercy and of judgment." He will not always chide, nor keep his anger forever." Even unto disobedient and perverse Israel he will manifest his Divine pity, his redeeming power. Respecting this promise we may note
I ITS HISTORICAL FULFILMENT. This, in the literal and primary sense, is involved in no slight obscurity (see Exposition). The difficulty in determining the period when these regions saw the light of liberty and plenty after the time of darkness and desolation is painfully suggestive of the fact that it is a very difficult thing to find any instances of a nation that has once lost its place and power recovering its position. Even those which have had the best opportunities of so doing have failed to use them; witness Egypt, Greece, Rome. It seems as if nations could "find no place of repentance." The fact may well stir every patriotic feeling in our breasts, and make us resolute to infuse into all our laws, customs, institutions, the purifying and preserving influences of Christian truth.
II ITS SUPREME ILLUSTRATION. (Mat_4:15, Mat_4:16) Undoubtedly this passage finds its culminating fulfillment in the advent and the work of Christ. "That was the true Light which, coming into the world, enlighteneth every one.
1. The era when Jesus was born was one of peculiar darkness. Ignorance, vice, superstition, violence, fanaticism, unbelief, despair, these abounded as never before.
2. He became the Light of the world.
1. His truth illumined the dark valleys of error;
2. his life shed a bright light on the life of man;
3. his redeeming death opened and made clear to all mankind the way of return and restoration to God.
III ITS REALIZATION IN THE CHRISTIAN ERA.
1. Among peoples. Many are the communities, larger or lesser, which, found in gross darkness, have been enlightened by the gospel of the grace of God. Beside the various European nations and our own islands, there are such places as Greenland, the islands of Polynesia, Madagascar, etc.
2. In individual men. Down into the human soul, into the mind dark with unbelief or crusted over with worldliness, or blinded by prejudice and consequent misconception, or beguiled and led astray by evil passion or some strong, spiritual hallucination, there has shone the light of Christian truth, a "healing ray from heaven;" and he that walked "in the shadow of death" now dwells in the light of God, and will dwell in his glory.
1. We may all open our hearts to its shining;
2. we have the fatal power of closing them if we choose;
3. we are all invited to reflect and multiply its beams. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1–2 Nevertheless the dimness shall not be such as was…
Isa_9:1-7
Nevertheless the dimness shall not be such as was in her vexation
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The prophecy explained
Let me venture to give what I conceive to be the true rendering of the prophecy--a rendering which at least in its main particulars has the support of the best modern interpreters--and the striking beauty and force and consistency of the whole will become evident.
The prophet has been speaking in the previous chapter of a time of terrible distress and perplexity which was close at hand. King and people had forsaken their God. Ahaz had refused the sign of deliverance offered him and was hoping, by an alliance with Assyria, to beat off his enemies. The people in their terror were resorting to wizards and to necromancers for guidance instead of resorting to God. And the prophet warns them that the national unbelief and apostasy shall bring its sure chastisement in national despair. They will look around them in vain for succour. The heavens above and the earth beneath shall be wrapt in the same awful gloom. Nothing can exceed the dramatic force of the picture; it is a night at noonday, the very sun blotted from the heavens; it is a darkness which might be felt. But even while the prophets gaze is fixed upon it he sees the light trembling on the skirts of the darkness. The sunrise is behind the cloud. The darkness, cries the prophet, is driven away. So I venture to render the last words of the eighth chapter. For there shall no more be gloom to her (i.e., to the land)
that was in anguish. In the former time He made light of (not lightly afflicted as our A.V. has it), poured contempt upon the land of Zebulun and Naphtali, but in the latter time He hath made it glorious by the way of the sea, beyond Jordan, Galilee (the circuit) of the nations. Take this rendering and you have a perfectly exact end very striking prediction. It was not true that the land had first been lightly afflicted and afterwards was more grievously afflicted. But it was true that in the former time the land had been despised; Zebulun and Naphtali and Galilee of the nations had been a byword among the Jews; their territory had been trampled under foot by every invader who had ever entered Palestine. In the former time He did make light of it, He did abase it, but in the latter time He made it glorious with a glory far transcending the glory of any earthly kingdom. For it was here, amid this despised half heathen population, that the true Light shined down, here the Lord of Glory lived, it was here that He wrought His wonderful works and uttered His wonderful words, it was here that He gathered fishermen and tax gatherers to be His first disciples and missionaries to the world. This land was of a truth made glorious by the feet of Jesus of Nazareth. Well may the prophet continue, The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, on them hath the light shined. Thou hast multiplied the nation, Thou hast increased their joy. The insertion of the negative is an unfortunate mistake which, though found in our present Hebrew text, can be easily explained, and indeed has been corrected by the Hebrew scribes themselves. They joy before Thee according to the joy in harvest, and as men exult when they divide the spoil. For the yoke of his burden, and the staff upon his shoulder, the rod of his oppression Thou hast broken, as in the day of Midian. For the greaves of the greaved warrior and the battle tumult and the garments rolled in blood shall be for burning for fuel of fire. The A.V., by the insertion of the words but this, introduces an antithesis which destroys the whole force and beauty of the picture. Strike out those words and all becomes clear and consistent. The meaning is that at the advent of the Prince of Peace all wars shall cease. The soldiers sandals and the soldiers cloak and all the bloodstained gear of battle shall be gathered together and east into the fire to be burned. The heir of Davids throne is no earthly warrior; He does not win His kingdom by force of arms. For a Child is born unto us, a Son is given unto us, and the government shall be upon His shoulder; He shall wear the insignia of royalty. And His name shall be called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace. Of the increase of His government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with judgment and with righteousness, from henceforth even forever. The zeal of the Lord of hosts shall perform this. Such is the majestic vision of light and Peace that dawns upon the prophets soul in the midst of the national apostasy. (Bishop Perowne.)
Nevertheless
There is in this world mercifully a compensating balance to all Divine denunciations, a nevertheless to all Gods judgments, and a Gospel of grace appended to every message of doom. It is this that makes this world, amid all its tragic scenes, a world of mercy. (D. Davies.)
Clearest promises of Christ in darkest times
It is noteworthy that the clearer promises of the Messiah have been given in the darkest hour? of history. If the prophets had been silent upon the Coming One before, they always speak out in the cloudy and dark day; for well the Spirit made them know that the coming of God in human flesh is the lone star of the worlds night. It was so in the beginning, when our first parents had sinned, and were doomed to quit the paradise of delights. When Israel was in Egypt, when they were in the sorest bondage, and when many plagues had been wrought on Pharaoh, apparently without success; then Israel saw the Messiah set before her as the Paschal lamb, whose blood sprinkled on the lintel and the two side posts secured the chosen from the avenger of blood. The type is marvellously clear, and the times were marvellously dark. I will quote three cases from the prophetical books which now lie open before Isa_28:16, you read that glorious prophecy: Behold, I lay inZion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste. When was that given? When the foundation of society in Israel was rotten with iniquity, and when its cornerstone was oppression. Read from Isa_28:14 : Wherefore hear the Word of the Lord, ye scornful men, etc. Thus, when lies and falsehoods ruled the hour, the Lord proclaims the blessed truth that the Messiah would come sad would be a sure foundation for believers. Next, look into Jer_23:5 : Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, etc. When was this clear testimony given! Read the former verses of the chapter, sad see that the pastors were destroying and scattering the sheep of Jehovahs pasture. When the people of the Lord thus found their worst enemies where they ought to have met with friendly care, then they were promised happier days through the coming of the Divine Son of David. Glance at Eze_34:23, where the Lord says, And I will set up one shepherd over them, sad he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. When came this cheering promise concerning that great Shepherd of the sheep! It came when Israel is thus described: And they were scattered, because there is no shepherd, etc. Thus, in each case, when things were at their worst, the Lord Jesus was the one well of consolation in a desert of sorrows. In the worst times we are to preach Christ, and to look to Christ. In Jesus there is a remedy for the direst of diseases, and s rescue from the darkest of despairs. (C. H. Spurgeon.)
Phases of Divine purpose
Let us look at some of the abiding doctrines and illustrations suggested by this noblest effort of the prophets imagination. Isaiahs wing never takes a higher flight than it does in this prevision of the centuries.
1. The Divine purpose has never been satisfied, if we may so say, with darkness, judgment, desolation. When God has judged a man He would seem to return to see what effect the judgment has had, if haply He may see some hope of returning feeling, of loyalty sad filial submission. Gods feeling has been always a feeling of solicitude to bless the nations. We shall do wrong if we suppose that pity comes in only with the historical Christ, that compassion was born on Christmas Day.
2. The Divine movement amongst the nations has always expressed itself under the contrast of light sad darkness (verse 2). No contrast can be more striking; therefore this is the one God has chosen whereby to represent the Divine movement. God is associated with light, and all evil with darkness. The fulfilment of Divine purpose has always been associated with incarnation, idealised Humanity.
3. Look at the Deliverer as seen by the prophet (verse 6). The Deliverer is to come as a child, a son, a governor, a name; He is to sit upon the throne of David, sad upon his kingdom, to order it, and to establish it with judgment sad with justice from henceforth even forever. Say there was a secondary application of the terms, there can be no objection to that; but no living man ever filled out in their uttermost spheral meaning all these names but one, and His name is Jesus.
4. Then comes rapture upon rapture. And the pledge of the fulfilment of all is, The zeal of the Lord of hosts will perform this. (J. Parker, D. D.)
The remedy of the worlds misery
I. THE VIEW TAKEN BY THE PROPHET OF THE MORAL STATE OF THE WORLD PREVIOUS TO THE GLORIOUS CHANGE WHICH MAKES THE SUBJECT OF HIS PROPHECY.
1. The people are represented as walking in darkness. The prophet contemplates the world at large. Light is an emblem of knowledge; darkness of ignorance and error.
2. But darkness alone appears to the mind of the prophet only a faint emblem of the state of the heathen. He adds, therefore, the shadow of death. In Scripture this expression is used for death, the grave, the darkness of that subterranean mansion into which the Jews supposed the souls of men went after death. Figuratively, the expression is used for great distress; a state of danger and terror. It is an amplification, therefore, of the prophets thought. Experience has justified this representation of the prophet. The religion of the heathen has ever been gloomy and horrible.
II. THE BLESSED VISITATION (Isa_9:2).
1. As darkness is an emblem of the religious sorrows which had overcast the world, so light is an emblem of the truth of the Gospel The Gospel is light. This marks its origin from heaven. This notes its truth. It is light because of its penetrating and subtle nature. It is called light, a great light, because of the discoveries which it makes. It is life and health to the world. Where it prevails, spiritual life is inspired, and the moral disorders of the soul give place to health and vigour.
2. As in the vision light succeeds to darkness, so also joy succeeds to fear and misery.
III. SO VAST A CHANGE MUST BE PRODUCED BY CAUSES PROPORTIONABLY POWERFUL: and to the means by which this astonishing revolution is effected the prophet next directs attention (Isa_9:4-5). These words speak of resistance and a struggle. In the conduct of this battle two things are, however, to be remarked: the absolute weakness and insufficiency of the assailants, and their miraculous success. The weakness of the instruments used in breaking the rod and yoke of the oppressor is sufficiently marked by the allusion to the destruction of the host of Midian by Gideon and his three hundred men. But it may be said, Is not all this a splendid vision? You speak of weak instruments effecting a miraculous success; of the display and operation of a supernatural power, touching the hearts of men, and changing the moral state of the world; but what is the ground of this expectation? This natural and very proper question our text answers.
IV. FOR UNTO US A CHILD IS BORN, etc. (Isa_9:6-7). (R. Watson.)
Light out of darkness
We are not left in doubt as to what the end of this great prophecy was. In Mat_4:15-16, we have it expounded to us.
I. THE GREAT DARKNESS. The prophet first saw the people utterly overwhelmed by the ruthless hand of merciless war. It had been once a prosperous land, but now darkness dense had come over it till it was a veritable shadow of death. Turning from the immediate political significance of this to its spiritual import, we can easily see in it a picture of the spiritual condition of the world when Jesus came. The whole world was lying in the wicked one. The Jewish people, though they had the living Word of God, had in the darkness of their carnal ambition and lifeless formality lost all true vision of God. The Gentile world was no better. The best which they had was, on the one hand, a sensuous and godless Epicureanism, and on the other a cold and hopeless Stoicism. Turning to the condition of the unconverted people of our own day, we see also darkness and the shadow of death. What light for the soul has all our modern philosophical thinking and scientific research given?
II. THE GREAT LIGHT. The light which the prophet saw was the intervention of God for the deliverance of the people from political bondage and physical misery, with some spiritual return to God. That which it typified was the advent and work of Christ. How this light shone upon the darkened world when He came! Truly it was a great light. The light seen in the face of Jesus Christ is the glory of God, revealing His eternal purposes of grace to all sinful men. Christ lights the world by loving it, i.e., by revealing the love of God to sinners.
III. THE GREAT BLESSINGS. With the coming of the true light came wonderful blessings to the people. This is described in the language of the prophet under several figures of speech.
1. Thou hast multiplied the nation. If we look to the real fulfilment of this prophecy, what a vast increase in the people of God there has been!
2. And increased their joy. Of old the people of God rejoiced at their best periods in mere national prosperity. But under the spiritual reign of Jesus the people shall rejoice in better things. The joy of salvation.
3. According to the joy in harvest. The happiest festival of the Jews was the harvest feast, when the fruits of the earth were all gathered in, and the people blessed God and rejoiced in their riches. But now He gives us a new and better harvest, the ingathering of souls, the first fruits of which were gathered on the day of Pentecost. There is no such pure joy as that which arises in the heart when Gods salvation is being accepted by men and women, and His harvest is being gathered. What will it be in that day when the glad harvest home is accomplished?
4. And as men rejoice when they divide the spoil. This is a figure borrowed from the triumphant joy of the victorious warrior, who, having overthrown the enemy, and taken possession of his goods, divides them as spoil among the victors. Well, so shall, and so do, Gods people rejoice over the victories which the Gospel wins over the god of this world.
5. Thou hast broken the yoke . . . and the staff. Hitherto the people had boon under the iron yoke of their oppressors, and beaten by the rod of their taskmasters, as in the old slavery times of Egypt. How happy when that yoke shall be broken, and that cruel staff or rod done away! Under Messiahs reign the cruel bondage of Satans yoke is broken, and the taskmasters staff done away.
IV. HOW CHRIST DELIVERS. In earthly conflicts battles are fought with confused noise and garments rolled in blood. The captives were delivered of old by these terrible and sanguinary methods; but Christ delivers His captives by the power of the Spirit of God, with burning and fuel of fire. The fire is the Holy Ghost, and the fuel of fire is the Word of truth. (G. F. Pentecost, D. D.)
The nativity of our Lord
I. LIGHT OUT OF DARKNESS.
II. JOY BECAUSE OF THE LIGHT.
1. Because Jesus was born.
2. Because in His incarnation God and man were united.
3. Because through His birth the yoke of mans burden has been broken (Isa_9:4), and the power of his oppressor destroyed.
III. THE GROUNDS OF THIS JOY (Isa_9:6-7). (Clergymans Magazine.)
Good things in the days of the great Messiah
If it be asked, What the great design of God is in the Scriptures? I answer, To bring a lost world to the knowledge of a Saviour all the prophecies, promises, histories, and doctrines of the Word, do point us to Him, as the needle in the mariners compass points to the pole star. To Him bore all the prophets witness. And when apostles under the New Testament were sent unto all nations, with the silver trumpet of the everlasting Gospel in their mouths, what was the great theme of their sermons! It was just to make Christ known among the nations All the lines of religion meet in Him as their centre. The prophet in the close of the preceding chapter, having spoken of dark and dismal days of trouble and distress, comes in the beginning of this, to comfort and encourage the hearts of true believers, with the good things which were coming in the days of the great Messiah.
I. There are THREE GREAT NEW TESTAMENT BLESSINGS he condescends upon.
1. Great light should spring up to a lost world (Isa_9:2).
2. Joy in the Lord (Isa_9:3).
3. Spiritual liberty (Isa_9:4-5).
II. It any should ask WHO IS HE, AND WHERE IS HE, THAT SHALL DO ALL THESE GREAT THINGS? You have an answer in the words, For unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder, etc. In the words we may notice these things following.
1. The incarnation of the great Messiah; for here the prophet speaks of His birth.
2. His donation. He is the gift of God to a lost world. Unto us a Son is given.
3. His advancement to the supreme rule and authority. The government shall be upon His shoulder.
4. His character and designation, in five names here given Him, which show that He has a name above every name, Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace.
5. The relation He stands in to lost sinners of Adams family. He is born to us, He is given to us, and not to the angels which fell.
6. The application and triumph of faith upon all this; for the Church here lays claim to Him, and triumphs in her claim; for the words are uttered in a way of holy boasting. Unto us this Child is born, unto us this Son is given. (E. Erskine.)
Fulness of Christ
There is that in Jesus Christ alone which may and can afford sufficient comfort and relief in the worst of times and conditions.
I. WE WILL INQUIRE INTO THE TRUTH OF IT (Col_2:9).
1. If you look into Scripture you shall find that the promises and prophecies of Christ are calculated and given out for the worst of times.
2. If there was enough in the types of Christ to comfort and relieve the people of God under the Old Testament in the worst of their times; then there must needs be enough in Christ to comfort the people of God now in the worst of our times. In the times of the Old Testament, in ease they had sinned, what relief had they? A sacrifice to make an atonement Lev_4:20), and so a type of Christ the great Sacrifice Heb_9:26). In case they were in the wilderness and wanted bread, what relief had they? Manna, a type of Christ, the true Bread that came down from heaven. In case they wanted water, what relief had they? The rock opened, and that rock was Christ. In ease they were stung wire the fiery serpents what relief had they? They had the brazen serpent, and that was a type of Christ (Joh_3:15).
3. If all the promises of good things made to us were originated in Christ, and if all the promises that were made unto Christ of good things to come, do descend upon us, then surely there is enough in Christ to succour in the worst of times. For what are the promises but Divine conveyances?
4. If all our want of comfort and satisfaction doth arise from the want of a sight of Christs fulness and excellency, and all our satisfaction and comfort doth arise from the sight of Christs fulness and excellency, then this doctrine must needs he true.
II. WHAT IS THAT IN CHRIST THAT MAY OR CAN COMFORT, SUCCOUR AND BELIEVE IN THE WORST OF TIMES AND CONDITIONS?
1. Look what that good thing is which the world can either give or take away, that is in Christ in great abundance; and if that be in Christ in great abundance which the world can neither give or take away, then there is that in Christ that may or can succour, comfort, and relieve in the worst of times. Can the world take away your estate, gold, or silver? Then read what is said in Pro_3:1-35, concerning wisdom, where Christ is called wisdom (verse 13). Can the world take away your liberty? Then you know what Christ says, Behold, I have set before thee an open door, and no man can shut it. Can the world take away your life? You know what Christ saith, I am the Way, the Truth, and the Life. On the other side, what can the world give to you? Can the world give you peace, rest, quietness? Then you know what Christ saith (Mat_11:28; Joh_14:27). Can the world give you happiness? I am sure Christ can.
2. There is in Jesus Christ the greatest excellency under the best propriety, My Lord and my God.
3. There is in Jesus Christ the greatest fulness joined with the most communicativeness.
4. The sweetest love under the greatest engagement. Is not a brother engaged to help his brother? A father his children? A husband his wife! Now, suppose there were one person that could stand under all these relations--a brother, a father, a husband; how much would that person be engaged to help? Thus Christ doth; He stands under all these relations.
6. There is that in Jesus Christ that suiteth all conditions.
III. HOW FAR THIS CONCERNS US. (W. Bridge, M. A.)
Immanuel the Light of Life
I. There is to be a light breaking in upon the sons of men who sit in darkness, and this light is to be found only in the incarnate God. Let me ILLUSTRATE THIS FACT BY THE CONTEXT.
1. I must carry you back to Isa_7:14. The sign of coming light is Jesus.
2. Further on we see our Lord Jesus as the hold fast of the soul in time of darkness. See in Isa_8:8, the whole country overwhelmed by the fierce armies of the Assyrians, as when a land is submerged beneath a flood. Then you read--And he shall pea through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of Thy land, O Immanuel. The one hope that remained for Judah was that her country was Immanuels land. There would Immanuel be born, there would He labour, and there would He die. He was by eternal covenant the King of that land, and no Assyrian could keep Him from His throne. If you are a believer in Christ, you belong to Him, and you always were His by sovereign right, even when the enemy held you in possession. We might exultingly have gloried over you, Thy soul, O Immanuel. Herein lay your hope when all other hope was gone. Herein is your hope now.
3. Further on in the chapter we learn that Jesus is our star of hope as to the destruction of the enemy. The foes of Gods people shall be surely vanquished and destroyed because of Immanuel. Note well in Isa_8:9-10, how it is put twice over like an exultant taunt: Gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for Immanuel. Our version translates the word into God with us, but it is Immanuel. In Him, even in our Lord Jesus Christ, dwelleth all the fulness of the Godhead bodily, and He has brought all that Godhead to bear upon the overthrow of the foes of His people.
4. Further on we find the Lord Jesus as the morning light after a night of darkness, The last verses of the eighth chapter picture a horrible state of wretchedness and despair: And they shall pass through it, hardly bestead and hungry: etc. But see what a change awaits them! Read the fine translation of the R.V. But there shall be no gloom to her that was in anguish. What a marvellous light from the midst of a dreadful darkness! It lean astounding change, such as only God with us could work. There am some here who have traversed that terrible wilderness You are being driven as captives into the land of despair, and for the last few months you have been tromping along a painful road, hardly bestead and hungry. You are sorely put to it, and your soul finds no food of comfort, but is ready to faint and die. You fret yourself: your heart is wearing away with care, and grief, and hopelessness. In the bitterness of your soul you are ready to curse the day of your birth. The captive Israelites cursed their king who had led them into their defeat and bondage; the fury of their agony, they even cursed God and longed to die, It may be that your heart is in such a ferment of grief that you know not what you think, but are like a man at his wits end. Those who led you into sin are bitterly remembered; and as you think upon God you am troubled. This is a dreadful ease for a soul to be in, and it involves a world of sin and misery. You look up, but the heavens are as brass above your head; your prayers appear to be shut out from Gods ear; you look around you upon the earth, and behold trouble and darkness, and dimness of anguish; your every hope is slain, and your heart is torn asunder with remorse and dread. Every hour you seem to be hurried by an irresistible power into greater darkness. In such a case none can give you comfort save Immanuel, God with us. Only God, espousing your cause, and bearing your sin, can possibly save you. See, He comes for your salvation!
5. Once more, we learn from that which follows our text, that the reign of Jesus is the star of the golden future. He came to Galilee of the Gentiles, and made that country glorious, which had been brought into contempt. That corner of Palestine had very often borne the brunt of invasion, and had felt more than any other region the edge of the keen Assyrian sword. It was a wretched land, with a mixed population, despised by the purer race of Jews; but that very country became glorious with the presence of the incarnate God. That first land to be invaded by the enemy was made the headquarters of the army of salvation. Even so at this day His gracious presence is the day dawn of our joy. Here read and interpret Isa_9:3.Then shall your enemy be defeated, as in the day of Midian. When Jesus comes you shall have eternal peace; for His battle is the end of battles. All the armour of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire. This is the rendering of the Revision; and it is good. The Prince of Peace wars against war, and destroys it. Now is it that the Lord Jesus becomes glorious in our eyes; and He whose name is Immanuel is now crowned in our heart with many crowns, and honoured with many titles. What a list of glories we have here! What a burst of song it makes when we sing of the Messiah (Isa_9:6). Each word sounds like a salvo of artillery.
II. I want to PRESS HOME CERTAIN TRUTHS CONNECTED WITH MY THEME. Immanuel is a grand word. God with us means more than tongue can tell It means enmity removed on our part, and justice vindicated on Gods part. It means the whole Godhead engaged on our side, resolved to bless us.
1. Jesus is Immanuel (Mat_1:21).
2. Perhaps you wish to know a little more of the incident in the text which exhibits Jesus as the great light. Our Lord made His home in the darkest parts. He looked about and saw no country so ignorant, no country so sorrowful, as Galilee of the Gentiles, and therefore He went there, and lifted it up to heaven by priceless privileges!
3. We will turn back to where we opened our Bibles at the first, and there we learn that, to be God with us, Jesus must be accepted by us. He cannot be with us if we will not have Him. Hear how the prophet words it: Unto us a Child is born, unto us a Son is given. Be sure that you go on with the verse to the end--and the government shall be upon His shoulder. If Christ is your Saviour He must be your King. (C. H. Spurgeon.)
Lux in tenebris
One evening last week I stood by the seashore when the storm was raging. The voice of the Lord was upon the waters; and who was I that I should tarry within doors, when my Masters voice was heard sounding along the water? I rose and stood to behold the flash of His lightnings, and listen to the glory of His thunders. The sea and the thunders were contesting with one another; the sea with infinite clamour striving to hush the deep-throated thunder, so that His voice should not be heard; yet over and above the roar of the billows might be heard that voice of God, as He spake with flames of fire, and divided the way for the waters. It was a dark night, and the sky was covered with thick clouds, and scarce a star could be seen through the rifts of the tempest; but at one particular time, I noticed far away on the horizon, as if miles across the water, a bright shining, like gold. It was the moon hidden behind the clouds, so that she could not shine upon us; but she was able to send her rays down upon the waters, far away, where no cloud happened to intervene. I thought as I read this chapter last evening, that the prophet seemed to have stood in a like position, when he wrote the words of my text. All round about him were clouds of darkness; he heard prophetic thunders roaring, and he saw flashes of the lightning of Divine vengeance; clouds and darkness, for many a league, were scattered through history; but he saw far away a bright spot--one place where the clear shining same down from heaven. And he eat down, and he penned these words: The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined; and though he looked through whole leagues of space, where he saw the battle of the warrior with confused noise and garments rolled in blood, yet he fixed his eye upon one bright spot in futurity, and he declared that there he saw hope of peace, prosperity, and blessedness; for said he, Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. One almost invariable sight revealed to us in…
Isa 9:2
I. One almost invariable sight revealed to us in the shadow of death is the imperishableness of the past. There is good in this revision of the past. (1) It is good to know that the past as much as the present is real; that our deeds lie there, imperishable, dormant, but not dead; that we cannot hide from them when they awake, nor put them away from our lives. (2) The remaining hours of our time here are more likely to be encountered and occupied with serious hearts. (3) Nothing more disposes us to listen to the offers of Divine mercy, than a clear unambiguous view of the actual past of our lives.
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II. Another and more important sight vouchsafed to us in serious illness is the sight of the world we live in dwarfed to its true proportions. This is a great sight. It is gain to a man’s soul, even when no bodily betterness can take place. It is actual light to him in the land of the shadow. For if the cares and anxieties of our daily duties be disproportionate, if the great mass of them be nothing more real than shadows, it is better that we should know it here, than that we should pass deceived and deluded into the presence of Him from whose face all shadows flee away.
III. A third experience in serious illness is, that away from the resurrection of Christ there is no light for the world to come. We are bereft of human light. Our friendships do not help us here; our books wave farewell to us. The light they once brought to us twinkles behind us like street lights on a gradually receding shore; and the conviction comes nearer and clearer to our heart that the one light for the shadow, the light which alone can reveal the future, is the light which burns without consuming in the resurrection of our Lord.
IV. The next experience is the loneliness of suffering. This loneliness is the shadow sent to bring us home. God is our home. In Him, now and here, we live and move. The shadow separates us from our earthly home—puts friend and companion far from us; but it is, eventually, to bring us closer to our home in Him.
V. To the children of God affliction is in every way a good. Its shadow is a retirement for renewed and deeper insight into the character and purposes of their Father.
A. Macleod, Days of Heaven upon Earth, p. 262.
References: Isa 9:3.—F. J. Austin, Christian World Pulpit, vol. xxviii., p. 137; J. Pulsford, Contemporary Pulpit, vol. vii., p. 233; Clergyman’s Magazine, vol. v., p. 155; H. Thompson, Concionalia: Outlines for Parochial Use, 2nd series, p. 14; T. C. Finlayson, Homiletic Quarterly, vol. ii., p. 523. Isa 9:4.—E. H. Plumptre, Expositor, 2nd series, vol. ii., p. 63; S. Cox, Ibid., vol. vi., p. 410. Isa 9:5.—Preacher’s Monthly, vol. iv., p. 184.
Isa 9:6
I. There is no such thing as an insignificant birth. All births are intense with meaning. Each has in it the splendour of immortal powers, and each of them is luminous with the unquenchable spark whose flames will burn with increasing brilliancy through the eternities. No birth is insignificant, but births differ in the quality and degree of their emphasis. There are births which are like the introduction of new forces and energies into human society, which pour the current of their power down through the ages with ever-widening and deepening volume.
II. Our commemoration today is of the birth of a man, not the promulgation of a system, or the inauguration of a faith in a mere religion. Religions there were before the Christ was born. Systems of truth there were, out of which governments and civilisations sprang. But up to the time that Christ was born, up to the time that Divinity became incarnate, and the amiable elements of the Divine disposition entered into and animated flesh and blood, the world had lacked a man perfect in holiness, distinguished in the wisdom which inherent righteousness can alone bring to human ability, and pre-eminent in those affections and amiable instincts which in themselves are a revelation of the fatherhood of God. Humanity did not need a new religion; it needed a Divine presence.
III. We must remember (1) that Christ was greater than any truth He ever uttered. We must study Him through His words and His deeds, if we would receive the glorious impression which his purity and virtue and goodness are calculated to make upon us. (2) That we celebrate the birth of a man with universal connections. His little family did not absorb Him. He was not the Son of Mary and Joseph, He was the Son of humanity.
IV. At the birth of Christ the world began to live a new life, because the saving grace of perfect conduct of a saintly spirit and of an atoning death had been given it. Religions were translated out of words into life, out of speech into spirit, out of books into manhood, out of the intellect into the untaught and the unteachable impulses of the soul.
W. H. Murray, The Fruits of the Spirit, p. 146.
Isa 9:6
The Incarnation and the secret of believing it.
I. Our nature shrinks from the imagination of Deity existing in solitude. Suppose that self-manifestation is a property of the Divine nature, as essential to its perfection as wisdom or love, then He in whom that manifestation is made, to whom God communicates His nature as the brightness of His glory and the express image of His person, must be co-eternal with Him. From the beginning the Word was with God.
II. There is nothing absurd in the idea of such a union of two natures in the person of our Lord. Each of us also is possessed of two natures—a corporeal and a spiritual. There is as much inexplicable mystery in the union of these two natures in the humblest human being, as there is in the union of a Divine and a human nature in the person of Christ.
III. Suppose that at some meeting of citizens, publicly convened for deliberation, an individual, abject in mien and poor in apparel, should present himself for our notice; and that, when he proceeded to address us in language of serious admonition, we resented what we reckoned his presumption, repressed him, and turned him out with abuse,—our conduct would be not a little censurable, as a breach of the great law of the fraternity of all men, and a violation of the rights of citizenship. Well, we have expelled him from our assembly; but there he is back, with the crown of Britain on his head. How much more criminal it would be to treat him with indignity now. His flesh is now the flesh of a king; it is sacred: touch it not for harm; protect it with loyal care. The Divine nature of Christ was a crown to His human nature; not changing that human, so as to render it essentially different from ours, but giving it official preeminence—royalising it. (1) What must sin be in the judgment of Heaven, that, when He who was crowned with the diadem of Godhead presented Himself on our behalf, His substitution was not refused as if it had been exorbitant to ask so much? (2) Does the kingly crown save the king from feeling like other men? The crown which Jesus wore saved Him no pain, no pang, by which His brethren are afflicted. He felt as keenly as we feel—even more keenly; for in mental suffering, at least, the nature, being more refined, is necessarily more sensitive, in proportion as it is sinless.
W. Anderson, Discourses, p. 33.
I. We have here the great mystery of the Incarnation. "Unto us a Child is born; unto us a Son is given." "Unto us a Child is born" relates, we may safely say, to the humanity of Christ. "To us a Son is given" relates to the Divine nature of Christ. He was a Son when born, even the Eternal Son of God.
II. "The government shall be upon His shoulder." He is a King then; born for kingly office, and with kingly power. For one who shrinks from Christ, through dislike of the cross, there are hundreds who shrink from Him through dislike of the throne. The hard sentence to flesh and blood is not "The world’s iniquity was laid upon His head," but "The world’s government is laid upon His shoulder." Christ is King, and He reigns, whether to reward the loyal, or to punish the rebellious.
III. "Wonderful." This is the first title which the prophetic herald assigns to the newborn Prince. Wonderful in His actions, for look at His miracles; wonderful in His endurances, for contemplate His sufferings; wonderful in life, for who shall declare His generation? wonderful in death, for He saw no corruption; wonderful in His resurrection, for He raised Himself; wonderful in ascension, for He carried our fallen nature into heavenly places; wonderful in the love which moved Him to do and to suffer for sinful beings like ourselves.
IV. Next He is called "Counsellor." Not our Counsellor, as though the office were one limited to the children of men, but Counsellor in the abstract; denoting, it may be, His intimate union in the Divine essence, as a Person in the Godhead, and as such concerned in all the counsels of eternity.
V. "The Everlasting Father." The Septuagint Version renders this title, "The Father of the world to come." "The world to come" was an expression, under the old dispensation, for the new dispensation that was promised and expected. We may consider this title as indicating in Christ the Source or Author of those eternal blessings, which are now proffered to and provided for the believing.
VI. "The Prince of Peace." "On earth peace, goodwill toward men" was the chorus with which the hosts of heaven rang in the birthday morn. Christ came to give peace to troubled consciences. "Being justified by faith, we have peace with God through our Lord Jesus Christ."
H. Melvill, Penny Pulpit, No. 2282.
I. Consider, first, who is the Son given, and what is His purpose. It is our Lord Jesus Christ. The verse begins with His humanity; and, mounting upwards, it rises to the height of His divinity. The prophet conducts us to Bethlehem and its stable, to the desert and its hunger, to the well and its thirst, to the workshop and its daily toil, to the sea and its midnight storm, to Gethsemane and its bloody sweat, to Calvary and its ignominious death, and all along that thorny path that stretched from the manger to the cross; for in announcing the birth and coming of this Son and Child, he included in that announcement the noble purposes for which He was born—His work, His sufferings, His life, His death, all the grand ends for which the Son was given and the Child was born.
II. By whom was this Son given? By His Father. Man has his remedies, but they are always behindhand. The disease antedates the cure. But before the occasion came God was ready. Redemption was planned in the councils of eternity, and Satan’s defeat secured before his first victory was won. The Son gave Himself, but the Father gave Him; and there is no greater mistake than to regard God as looking on at redemption as a mere spectator, to approve the sacrifice and applaud the actor. God’s love was the root, Christ’s death the fruit.
III. To whom was He given? He was given to us. "Unto us a Child is born, unto us a Son is given." "God commendeth His love to us, in that while we were yet sinners Christ died for us."
T. Guthrie, Penny Pulpit, No. 174.
I. Look first at some of the characteristics of Christ’s wonderfulness. (1) It must be evident that this wonderfulness is essential to His being and continuing the centre of interest for men. If He is to be the great world-power, He must be always the unquestionable world-wonder. He must arrest and compel attention. Whatever novelties appear He must eclipse them. He must always make the freshest appeal to the heart and soul of man. For wonder is that which rouses men. It is the token in us of the boundlessness of the universe and the infinitude of God. Wonder is the presage of endless progress and its stimulus. It throws a glory and freshness over existence. It makes all things new. Therefore He who is to dominate the world, save it, and fill it with heavenly life through all the ages must be the enduring unapproachable wonder. (2) No one can at all appreciate the wonderfulness of Christ who does not consider its freedom from the merely marvellous. It has a meaning and a power prior to that and above it. It is not simply this notable absence that impresses us, but the positive atmosphere of soberness. There is everywhere an air of sagacity, prudence, balance, insight, common sense. (3) The different wonders of Christ’s nature and work form together a unity. Each fits into the others, and the very things which, taken apart, give rise to the greatest perplexity, are found to be the main uniting elements. We accept each because of the all, and the all because of each, and cry out, My Lord and my God.
II. The wonderfulness of Christ in its bearing on the wonderfulness of man and of God. (1) The wonderfulness of man. Man viewed in his nature and present condition is a transcendent and most painful wonder. The great objection that many in our time have to Christ is, that He is too wonderful. To this mood we present the marvel, the perplexing, terrible marvel, of man. Christ exactly meets this terrible marvel of man’s condition. The one wonder stands over against the other, and fits into it. (2) The wonderfulness of God. It is the wonderfulness of Christ which alone answers to the wonderfulness of God. God is infinite in all His attributes,—power, justice, wisdom, holiness. Christ is the splendour of love that irradiates all. His wonderfulness vindicates God and wins man.
J. Leckie, Sermons Preached at Ibrox, p. 229.
References: Isa 9:6.—Spurgeon, Sermons, vol. iv., Nos. 214, 215, vol. v., No. 258, vol. vi., No. 291, vol. xii., No. 724; Clergyman’s Magazine, vol. ix., p. 279; Preacher’s Monthly, vol. iv., pp. 275, 373; G. Brooks, Outlines of Sermons, p. 71; J. Keble, Sermons from Christmas to Epiphany, pp. 49, 79; Bishop Moorhouse, The Expectation of the Christ, p. 49; J. Edmond, Christian World Pulpit, vol. ix., p. 145; W. Anderson, Ibid., vol. x., p. 392; A. Mursell, Ibid., vol. xxii., p. 299; D. Davies, Ibid., vol. xxvi., p. 273; H. P. Liddon, Old Testament Outlines, p. 174; Bishop Walsham How, Plain Words, 2nd series, p. 20.
Isa 9:6-7
In the time when the prophet Isaiah wrote this prophecy, everything round him was exactly opposite to his words. The king of Judea, his country, was not reigning in righteousness. He was an unrighteous and wicked governor. The weak and poor and needy had no one to right them, no one to take their part.
I. But Isaiah had God’s Spirit with him; the Holy Spirit, the Spirit of holiness, righteousness, justice. And that Holy Spirit convinced him of sin and of righteousness and of judgment, as he convinces every man who gives himself up humbly to God’s teaching. God’s Spirit in his heart made him feel sure that, in some way or other, some day or other, the Lord God would come to judgment, to judge the wicked princes and rulers of this world, and cast them out. It must be so. God was a righteous God. He was not lazy or careless about this poor sinful world, and about all the sinful, downtrodden, ignorant men and women and children in it. He would take the matter into His own hands. If kings would not reign in righteousness, He would come and reign in righteousness Himself.
II. Isaiah saw all this but dimly, afar off. He perhaps thought at times that the good young prince Hezekiah—the might of God, as his name means—who was growing up in his day to be a deliverer, and a righteous king over the Jews, was to set the world right. Hezekiah failed to save the nation of the Jews. But still Isaiah’s prophecy was true. "For unto us a Child is born, unto us a Son is given;" even the Babe of Bethlehem, Jesus Christ the Lord. The government shall indeed be upon His shoulder; for it has been there always. His name is indeed Wonderful; for what more wondrous thing was ever seen in heaven or in earth than that great love with which He loved us? He is not merely the might of God, as Hezekiah was, for a sign and a prophecy; for He is the mighty God Himself. He is indeed the Counsellor; for He is the light that lighteth every man who comes into the world. He is the "Father of an everlasting age." He gives eternal peace to all who will accept it; peace which this world can neither give nor take away.
C. Kingsley, Sermons on National Subjects, 2nd series, p. 140.
Isa 9:7
When Isaiah lived, that part of the world in which Judea was geographically situated, that is to say the eastern world, which was then the seat of civilisation, exhibited certain grand, imposing, and ancient kingdoms. How did Isaiah feel towards these kingdoms? and what was the place which they occupied in that scheme of things which he had in his mind by Divine teaching and inspiration? The answer to this question is given in almost every page of his prophetical writings. He regarded them as mere passing, temporary governments, destined to vanish and give way to a glorious kingdom which was one day to appear, founded upon totally different principles from those on which they were erected; a kingdom of peace under a Prince of Peace, or the Messiah, who was to collect all the nations of the earth round one centre, and bind them in bonds of harmony and love.
I. The great kingdoms then existing in the world were doubtless serviceable, under God’s providence, in keeping up something like law and order amongst men. But they did this in the worst possible way in which it could be done, and only because, even for their own selfish purposes, it was necessary to do this. It was inflated and infatuated pride, combined with oppression, rapacity, and injustice, and total indifference to the rights of the weak and helpless, that Isaiah saw when he cast his eyes upon the great governments of the world of that day, upon the kingdoms of the East, to which he so constantly refers; and with all this the kingdom of prophecy, that great future kingdom which forms the goal of prophetic vision, was to be in complete, marked, and utter contrast.
II. To a certain and very limited extent, we may allow that this prophecy of Isaiah has been fulfilled, and is fulfilled now. Under Christendom, certainly a great change has taken place in the government of the world, a great change has taken place in human society. There is a justice, a public spirit, a consideration for the mass of the people which was not known under these old governments. But no prophecy of the regeneration of human society is fulfilled in this world. The Christian Church does but foreshadow the real communion and society of the prophet’s vision. The Gospel tells us when and where this kingdom will be; that it will be in another world when this has passed away.
J. B. Mozley, Sermons Parochial and Occasional, p. 244.
Isa 9:7
I. Government comes before peace. First, authority must be established, and then quietude will follow; for tranquillity is the child of order. Christ is setting up government that He may establish peace. It is the secret of everything. If you look out on the wide area of the world, here is the cause of all the strange and painful processes,—the conflicts, the distress, the judgments, which you see around you—all to make government, absolute universal government. And then, and not till then, will come the peace of the whole earth.
II. To those who have learnt thus to connect government with peace, and who are jealous over their own hearts’ outbreaks, it will be a pleasant thought that the government, if only you will let it, must increase. He who was born for this very end, to be the King of your heart, will not leave it till He has made that little province quite His own. There is "no end." That sweet subduing, that blessed ruling, will continue till there is not an affection that strays, nor a will that rebels,—and then the "peace."
J. Vaughan, Fifty Sermons, 9th series, p. 232.
References: Isa 9:10.—A. Scott, Christian World Pulpit, vol. xvii., p. 230.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v2 Isa 9:2 - Isa 9:7.
Isaiah
THE KINGDOM AND THE KING
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Isa 9:2 - Isa 9:7.
The darker the cloud, the brighter is the rainbow. This prophecy has for its historical background the calamitous reign of the weak and wicked Ahaz, during which the heart of the nation was bowed, like a forest before the blast, by the dread of foreign invasion and conquest. The prophet predicts a day of gloom and anguish, and then, out of the midst of his threatenings, bursts this glorious vision, sudden as sunrise. With consummate poetic art, the consequences of Messiah’s rule are set forth before He Himself is brought into view.
I. Image is heaped on image to tell the blessedness of that reign {Isa 9:2 - Isa 9:5}. Each trait of the glowing description is appropriate to the condition of Israel under Ahaz; but each has a meaning far beyond that limited application. Isaiah may, or may not, have been aware of ‘what’ or ‘what time’ his words portrayed in their deepest, that is, their true meaning, but if we believe in supernatural prediction which, though it may have found its point of attachment in the circumstances of the present, was none the less the voice of the Spirit of God, we shall not make, as is often done now, the prophet’s construction of his words the rule for their interpretation. What the prophecy was discerned to point to by its utterer or his contemporaries, is one thing; quite another is what God meant by it.
First we have the picture of the nation groping in a darkness that might be felt, the emblem of ignorance, sin, and sorrow, and inhabiting a land over which, like a pall, death cast its shadow. On that dismal gloom shines all at once a ‘great light,’ the emblem of knowledge, purity, and joy. The daily mercy of the dawn has a gospel in it to a heart that believes in God; for it proclaims the divine will that all who sit in darkness shall be enlightened, and that every night but prepares the way for the freshness and stir of a new morning. The great prophecy of these verses in its indefiniteness goes far beyond its immediate occasion in the state of Judah under Ahaz. As surely as the dawn floods all lands, so surely shall all who walk in darkness see the great light; and wherever is a ‘land of the shadow of death,’ there shall the light shine. It is ‘the light of the world.’
Isa 9:3 gives another phase of blessing. Israel is conceived of as dwindled in number by deportation and war. But the process of depopulation is arrested and reversed, and numerical increase, which is always a prominent feature in Messianic predictions, is predicted. That increase follows the dawning of the light, for men will flock to the ‘brightness of its rising.’ We know that the increase comes from the attractive power of the Cross, drawing men of many tongues to it; and we have a right to bring the interpretation, which the world’s history gives, into our understanding of the prophecy. That enlarged nation is to have abounding joy.
Undoubtedly, the rendering ‘To it thou hast increased the joy’ is correct, as that of the Authorized Version {based upon the Hebrew text} is clearly one of several cases in which the partial similarity in spelling and identity in sound of the Hebrew words for ‘not’ and ‘to it,’ have led to a mistaken reading. The joy is described in words which dance and sing, like the gladness of which they tell. The mirth of the harvest-field, when labour is crowned with success, and the sterner joy of the victors as they part the booty, with which mingles the consciousness of foes overcome and dangers averted, are blended in this gladness. We have the joy of reaping a harvest of which we have not sowed the seed. Christ has done that; we have but to enjoy the results of His toil. We have to divide the spoil of a victory which we have not won. He has bound the strong man, and we share the benefits of His overcoming the world.
That last image of conquerors dividing the spoil leads naturally to the picture in Isa 9:4 of emancipation from bondage, as the result of a victory like Gideon’s with his handful. Who the Gideon of this new triumph is, the prophet will not yet say. The ‘yoke of his burden’ and ‘the rod of his oppressor’ recall Egypt and the taskmasters.
Isa 9:5 gives the reason for the deliverance of the slaves; namely, the utter destruction of the armour and weapons of their enemy. The Revised Version is right in its rendering, though it may be doubtful whether its margin is not better than its text, since not only are ‘boot’ and ‘booted’ as probable renderings of the doubtful words as ‘armour’ and ‘armed man,’ but the picture of the warrior striding into battle with his heavy boots is more graphic than the more generalised description in the Revised Version’s text. In any case, the whole accoutrements of the oppressor are heaped into a pile and set on fire; and, as they blaze up, the freed slaves exult in their liberty. The blood-drenched cloaks have been stripped from the corpses and tossed on the heap, and, saturated as they are, they burn. So complete is the victory that even the weapons of the conquered are destroyed. Our conquering King has been manifested, that He might annihilate the powers by which evil holds us bound. His victory is not by halves. ‘He taketh from him all his armour wherein he trusted.’
II. Now we are ready to ask, And who is to do all this? The guarantee for its accomplishment is the person of the conquering Messiah. The hopes of Israel did not, and those of the world do not, rest on tendencies, principles, laws of progress, advance of civilisation, or the like abstractions or impersonalities, but on a living Person, in whom all principles which make for righteousness and blessedness for individuals and communities are incarnated, and whose vital action works perpetually in mankind.
In this prophecy the prophet is plainly speaking greater things than he knew. We do not get to the meaning if we only ask ourselves what did he understand by his words, or what did his hearers gather from them? They and he would gather the certainty of the coming of Messiah with wondrous attributes of power and divine gifts, by whose reign light, gladness, liberty would belong to the oppressed nation. But the depth of the prophecy needed the history of the Incarnation for its disclosure. If this is not a God-given prediction of the entrance into human form of the divine, it is something very like miraculous that, somehow or other, words should have been spoken, without any such reference, which fit so closely to the supernatural fact of Christ’s incarnation.
The many attempts to translate Isa 9:6 so as to get rid of the application of ‘Mighty God,’ ‘Everlasting Father,’ to Messiah, cannot here be enumerated or adequately discussed. I must be content with pointing out the significance of the august fourfold name of the victor King. It seems best to take the two first titles as a compound name, and so to recognise four such compounds.
There is a certain connection between the first and second of these which respectively lay stress on wisdom of plan and victorious energy of accomplishment, while the third and fourth are also connected, in that the former gathers into one great and tender name what Messiah is to His people, and the latter points to the character of His dominion throughout the whole earth. ‘A wonder of a counsellor,’ as the words may be rendered, not only suggests His giving wholesome direction to His people, but, still more, the mystery of the wisdom which guides His plans. Truly, Jesus purposes wonders in the depth of His redeeming design. He intends to do great things, and to reach them by a road which none would have imagined. The counsel to save a world, and that by dying for it, is the miracle of miracles. ‘Who hath been His counsellor in that overwhelming wonder?’ He needs no teacher; He is Himself the teacher of all truth. All may have His direction, and they who follow it will not walk in darkness.
‘The mighty God.’ Isa 10:21 absolutely forbids taking this as anything lower than the divine name. The prophet conceives of Messiah as the earthly representative of divinity, as having God with and in Him as no other man has. We are not to force upon the prophet the full new Testament doctrine of the oneness of the incarnate Word with the Father, which would be an anachronism. But we are not to fall into the opposite error, and refuse to see in these words, so startling from the lips of a rigid monotheist, a real prophecy of a divine Messiah, dimly as the utterer may have perceived the figure which he painted. Note, too, that the word ‘mighty’ implies victorious energy in battle. It is often applied to human heroes, and here carries warlike connotations, kindred with the previous picture of conflict and victory. Thus strength as of God, and, in some profound way, strength which is divine, will be the hand obeying the brain that counsels wonder, and all His plans shall be effected by it.
But these are not all His qualities. He is ‘the Father of Eternity’-a name in which tender care and immortal life are marvellously blended. This King will be in reality what, in old days, monarchs often called themselves and seldom were,-the Father of His people, with all the attributes of that sacred name, such as guidance, love, providing for His children’s wants. Nor can Christians forget that Jesus is the source of life to them, and that the name has thus a deeper meaning. Further, He is possessed of eternity. If He is so closely related to God as the former name implies, that predicate is not wonderful. Dying men need and have an undying Christ. He is ‘the same yesterday, and to-day, and for ever.’
The whole series of names culminates in ‘the Prince of Peace,’ which He is by virtue of the characteristics expressed in the foregoing names. The name pierces to the heart of Christ’s work. For the individual He brings peace with God, peace in the else discordant inner nature, peace amid storms of calamity-the peace of submission, of fellowship with God, of self-control, of received forgiveness and sanctifying. For nations and civic communities He brings peace which will one day hush the tumult of war, and burn chariots and all warlike implements in the fire. The vision tarries, because Christ’s followers have not been true to their Master’s mission, but it comes, though its march is slow. We can hasten its arrival.
Isa 9:7 - Isa 9:8 declare the perpetuity of Messiah’s kingdom, His Davidic descent, and those characteristics of His reign, which guarantee its perpetuity. ‘Judgment’ which He exercises, and ‘righteousness’ which He both exercises and bestows, are the pillars on which His throne stands; and these are eternal, and it never will totter nor sink, as earthly thrones must do. The very life-blood of prophecy, as of religion, is the conviction that righteousness outlasts sin, and will survive ‘the wreck of matter and the crash of worlds.’
The great guarantee for these glowing anticipations is that the ‘zeal of the Lord of hosts’ will accomplish them. Zeal, or rather jealousy, is love stirred to action by opposition. It tolerates no unfaithfulness in the object of its love, and flames up against all antagonism to the object. ‘He that toucheth you, toucheth the apple of Mine eye.’ So the subjects of that Messiah may be sure that a wall of fire is round about them, which to foes without is terror and destruction, and to dwellers within its circuit glows with lambent light, and rays out beneficent warmth.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 1. RV 'But there shall be no gloom to…
1. RV 'But there shall be no gloom to her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time hath he made it glorious, by the way of the sea, beyond Jordan, Galilee of the nations.' By the contempt brought upon the land of Zebulun and Naphtali the prophet signifies the spoiling of the country and deportation of the inhabitants by Tiglath-pileser (narrated 2Ki_15:29). Galilee of the nations] lit. 'the circuit,' or 'district of the nations.' The region indicated lay in the extreme N. of Naphtali and received its name, probably, from the intermixture in that locality of Israelites with the former inhabitants. The term Galil later became the proper name Galilee.
2. Walked in darkness] as described in Isa_8:21, Isa_8:22. Have seen] The light of the new age to which the prophet looked forward was of course in the future, but to his vision it is so assured that he describes it as having already dawned. Such use of the past tense (prophetic perfect) is frequent in the prophetic writings. Dwell] RV 'dwelt': the tense being parallel to 'walked' in the preceding clause.
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Isa_9:1-2 are referred to in Mat_4:15-16 as fulfilled in our Lord's Galilean ministry. We need not suppose that Isaiah had this distinctly in mind. He only speaks in these verses in general terms of the light of the new and glorious age shining upon that district which should be the first to suffer the affliction of conquest and captivity. When Christ, the true Sun of Righteousness, illumined that very same district it was natural that the Evangelist should see the ultimate fulfilment of the prophecy which Isaiah, unconscious of the wonderful fulfilment which awaited his words, had uttered.
3. And not increased the joy] So Heb. written text, ancient Greek versions and Vulg. But Heb. traditional reading, Syr., and LXX give 'increased the joy to it,' RV 'increased their joy'; and this reading is demanded by the context, where figures are multiplied to indicate excessive joy. The past tenses (prophetic perfect, see Isa_9:2) are again used to describe what is yet in the future. Before thee] appearing as worshippers before Jehovah in His sanctuary (Deu_12:12).
4. Staff of his shoulder] i.e. with which he is beaten by the taskmaster. The dominion of Assyria shall be broken. As in the day of Midian] referring to the memorable victory of Gideon (Judges 7, 8).
5. Read, 'For all the armour of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire.' After the great victory over the oppressor the weapons of war are burnt (Eze_39:9) as a prelude to the era of peace which is to follow.
6. From a general description of the future reign of peace the prophet goes on to picture the king upon whom it depends, and whom he apparently identifies with the child of Isa_7:14. Then he proceeds to indicate, the features of his rule by a series of majestic titles. Wonderful, Counsellor] RM 'Wonderful Counsellor,' or 'Wonder-Counsellor.' The title implies that the future king's rule shall be guided by a divinely-inspired wisdom (Isa_11:2-4) which shall command the awe with which men regard the counsel of God. The word 'wonderful' (with its cognates) is constantly used of the divine action (Exo_15:11; Jdg_13:19; Psa_118:23), and is applied to the divine name (Jdg_13:18). The mighty God] The word 'God' has been explained by some in the sense of 'ruler' or 'king.' The plural of the same word is sometimes so employed (Exo_21:6; Psa_82:1, Psa_82:6). Isaiah, however, here uses the singular, and directly applies the very same title to Jehovah elsewhere (Isa_10:21 cp. Deu_10:17; Jer_32:18). It should be noted also, (1) that the significance of the word 'God' (El)"as a title of Jehovah was at this time in the prophet's thoughts in the name Immanuel; and (2) the titles that precede and follow this one seem to have a mysterious divine significance. For such direct ascription of a divine title to the Messianic King the nearest parallel is Psa_45:6 : cp. Zec_12:8; 1Ch_29:23. The everlasting Father] Father because of the protecting care exercised by him over his people. Everlasting because his kingdom is to be for ever (Isa_9:7). Prince of Peace] peace being regarded as a prominent feature of that great future (Isa_2:2-4) which the Messiah is to inaugurate (Mic_5:5; Zec_9:10).
7. David] The mention of David implies that the ideal king is to be of the lineage of David. The v. might be explained as a promise that the dynasty of the great king whom the prophet has in mind should reign in undisputed possession of the kingdom, and should not fail. The prophecy would in that case be parallel to those earlier ones which promise a lasting dominion to the House of David (2Sa_7:12-16; Hos_3:5; Amo_9:11); but the title, 'Everlasting Father,' which has just preceded, makes it more likely that the promise is one of personal sovereignty to the individual king of whom the prophet is thinking. To order it, and to establish it] RV 'to establish it, and to uphold it.'
Justice] RV 'righteousness.' The zeal, etc.] the jealous love of God for His people is a guarantee of this.
(continued)
8. Jacob.. Israel] Both names here stand for the northern kingdom, as is made clear by what follows in the next v.
9. Shall know] i.e. shall be taught by experience (Num_14:34).
10. If the language is to be understood literally, the allusion is to the way in which the people set themselves to repair, and more than make up for, the devastation caused by invasion. But it is more likely that the prophet refers in a figure to the frequent changes of dynasty in the N. kingdom; no sooner is one dynasty overthrown than another rises up to take its place in vain self-confidence. This interpretation is suggested by the word 'we will change,' which literally signifies, 'we will make cedars to succeed.' The Arabic Caliph, meaning successor (of the prophet Mohammed), is from the same Semitic root.
11. The adversaries of Rezin] Perhaps we should read (with some Heb. MSS) 'the princes of Rezin'; the meaning would then be that the Syrian allies of Israel (Isa_7:1-2) will turn against it. This suits the context, for we read in the next v. the Syrians before. Join his enemies together] RV 'stir up his enemies.'
12. Before] EM 'on the east.' Behind] EM 'on the west.' The point is that Israel is attacked on all hands.
14. Branch] EV 'palm branch': 'palm-branch and rush'—a proverbial expression signifying high and low (Isa_19:15).
15. Explanatory of the metaphorical language in Isa_9:14 : cp. Isa_9:20, Isa_9:21.
18. Briers and thorns] figuratively put for evil men (2Sa_23:6).
19. Darkened] RV 'burnt up.'
20. He shall] RV 'one shall': not to be taken literally as indicating the approach of famine, but a figurative prophecy of the ruin of the nation through anarchy and civil strife, as is made clear by the first part of Isa_9:21.
Isa_10:1. And that write, etc.] RV 'and to the writers that write perverseness,' referring to the registering of unjust and oppressive legal decisions by the scribes. There is thus a double reference (a) to unjust legislation, and (b) to unjust administrations of the law.
3. Glory] i.e. wealth and possessions, in which the people take pride. See the same word in the same sense Gen_31:1.
4. Without me they shall bow down] rather, RV 'except they bow down,' or 'they shall only bow down.' Ironical—men's only safety will be with the wretched train of captives, or beneath the corpses on the battle-field.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 The Message of Hope Concerning Israel’s Future and the…
CHAPTER 9
The Message of Hope Concerning Israel’s Future and the Impending Judgments
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1. The Messiah, His Name, His rule, His kingdom (Isa 9:1-7) 2. Judgment upon Israel (Isa 9:8-12) 3. The impenitent nation (Isa 9:13-17) 4. The wrath of Jehovah (Isa 9:18-21) 5. Unrighteous judges and three questions (Isa 10:1-4 Mat 4:12-25 quotes the opening verses of this chapter. This applies to His double advent. The first and second coming of the Lord are wonderfully blended together in Isa 9:6-7. The nation in impenitence and God’s wrath against them has had its past and present fulfillment. It is not yet exhausted. It looks forward to the coming day of wrath.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Promise of the Messiah in the Midst of…
The Promise of the Messiah in the Midst of Spiritual Darkness.
The Birth of the God-Man Promised. —
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v. 1. Nevertheless the dimness shall not be such as was in her vexation, literally, "Not is darkness to him to whom is affliction," that is, the land now oppressed with darkness and afflictions will be delivered from its oppression, when at the first He lightly afflicted the land of Zebulun and the land of Naphtali, for this country west and northwest of the Sea of Galilee had from the earliest days suffered severely from various heathen invasions, and afterward did more grievously afflict her, rather, but at a later time He will bring honor, by the way of the sea, beyond Jordan, in Galilee of the nations. The meaning of this somewhat involved sentence, then, is this, that the inhabitants of Upper and of Lower Galilee, including also the thickly settled sections on both sides of the Sea of Galilee, would first suffer severely from Assyrian and other invaders, the reference being especially to Tiglath-Pileser IV, 2Ki 15:29, but should later, in the time of the Messiah, be singled out for unusual honors in having the Savior devote so much time to its deliverance.
v. 2. The people that walked in darkness, namely, these same inhabitants of Galilee of the Gentiles, those who had been oppressed with spiritual darkness, have seen a great light, the prophet, speaking as the mouthpiece of the eternal and omniscient God, views the Messianic period as present even now, for so certain is the fulfillment of God’s promise; they that dwell in the land of the shadow of death, in the darkness of heathendom, upon them hath the light shined, namely, that of salvation, of the wonderful spiritual blessings of the Savior. As the evangelist shows, Mat 4:12-17, this prophecy was literally fulfilled during the Galilean ministry of Jesus, when He made Capernaum His headquarters and from there set forth on His journeys, not only throughout Galilee, but also into the country east of Jordan.
v. 3. Thou hast multiplied the nation, so the prophet addresses the Lord in a direct hymn of praise, since He, beginning with Galilee, extended the circle of believers in Him until His Church was spread over the whole world, and not increased the joy, or, "to whom Thou didst not magnify the joy," the reference once more being to the time of great sorrow and distress under heathen conditions; they joy before Thee according to the joy in harvest, when the sacrificial feasts were eaten by grateful worshipers, Deu 12:7; Deu 14:26, and as men rejoice when they divide the spoil, after a victorious campaign against their enemies.
v. 4. For Thou hast broken the yoke of his burden, the spiritual slavery with which the people were burdened, and the staff of his shoulder, the reference being to the cudgel of the overseer in striking the back of the slave, the rod of his oppressor, with which the people were kept in subjection, as in the day of Midian, Jdg 7:15-22. Even as the Lord, at the time of Gideon, had delivered Israel from the oppression of the Midianites in a miraculous manner, so He effected a deliverance from everlasting bondage, from spiritual slavery, so the Messiah overcame all the enemies of mankind and now divides the spoil among the believers everywhere.
v. 5. For every battle of the warrior is with confused noise and garments rolled in blood; but this shall be with burning and fuel of fire, literally: "For every greave" (armor, especially to protect the feet and legs) "of him who girds on his armor with noise, and the soldier’s cloak rolled in blood, it shall become a burning, food for the fire. " With the coming of the Messiah spiritual oppression and slavery, wrath, punishment, and judgment will be brought to an end, for His deliverance is a perfect, an everlasting salvation.
v. 6. For unto us a Child is born, unto us a Son is given, the eternal Word being made flesh for us, not only in our stead, but for our benefit, for the eternal salvation of all believers; and the government shall be upon His shoulder, the absolute and unlimited power, the divine authority in its fullest sense, rests upon Him, He is, from His birth, in complete possession of the eternal power and Godhead; and His name shall be called Wonderful, not only His birth, but His entire essence being a miracle, Counselor, for He not only knows the right and proper counsel in every difficulty of body and soul, He also carries out His plans for the benefit of men, The Mighty God, for the Messiah, true man as He is, is at the same time above all, God blessed forever, altogether identical with Jehovah, The Everlasting Father, Himself the living, eternal God, whose fatherly love and faithfulness surrounds all believers with a care far surpassing human understanding, The Prince of Peace, the true Shiloh, Gen 49:10, who has restored the right relation between God and man, making peace by abolishing in His flesh the enmity which existed since the fall of man, Eph 2:14-15.
v. 7. Of the Increase of His government, in extending the boundaries of His spiritual kingdom, and peace there shall be no end, that is, He brings about a condition of eternal peace between God and man, upon the throne of David and upon his kingdom, for the kingdom of Christ is the kingdom of David, continued and established in the spiritual sense, to order it and to establish it with judgment and with justice from henceforth even forever; for the fact that Christ endured the judgment, the punishment of sin, that He satisfied the justice of God, brought about the foundation of His kingdom, upon the fact of His atonement He builds up His Church. The zeal of the Lord of hosts, the eagerness of His love in seeking the salvation of mankind, will perform this. All this was fulfilled in the Son of Mary, of whom the angel says: "He shall be great and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His Father David, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end. . That Holy Thing which shall be born of thee shall be called the Son of God. " Luk 1:32-35.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v1 The gloom will be dispelled from her who was…
The gloom will be dispelled from her who was in anguish
Isaiah speaks of people who are spiritually lost as if they were walking around in total darkness. This can be stated in active form. AT: "Yahweh will remove the darkness from her who was in anguish" (See: Metaphor and Active or Passive)
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The gloom
This word means "partial or total darkness." Translate as you translated "gloom" in Isaiah 08:22.
her who was in anguish
"her who was suffering great pain and sadness." This is probably a metaphor for the people of Judah. (See: Metaphor)
In an earlier time he humiliated the land of Zebulun and the land of Naphtali
"Land" refers to the people who live in an area. AT: "In the past, the Lord humbled those living in Zebulun and Naphtali" (See: Metonymy)
but in the later time he will make it glorious, the way to the sea, beyond the Jordan, Galilee of the nations
Here "it" refers to Galilee which represents the people who live there. AT: "but in the future, the Lord will honor the people of Galilee of the nations, which is on the road between the Mediterranean Sea and the Jordan River" (See: Metonymy)
Galilee of the nations
Here "nations" represents the people from other nations that live in Galilee. AT: "Galilee, where many foreigners live" (See: Metonymy)
walked in darkness ... lived in the land of the shadow of death
Isaiah speaks of the people living sinful lives and suffering because of it as if they had been walking in a dark or living in a land of shadow of death. (See: Metaphor)
a great light ... light has shone
Here "light" represents hope and deliverance. (See: Metaphor)
the land of the shadow of death
The phrase "shadow of death" is an idiom that means absolute darkness. AT: "the land of deepest darkness" (See: Idiom)
translationWords
humiliate
Zebulun
Naphtali
glory
Jordan River
Galilee
nation
people group
walk
darkness
light
shadow
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v1 9:1-7 Beyond destruction there is hope. In the Messiah’s…
9:1-7 Beyond destruction there is hope. In the Messiah’s kingdom, the darkness would give way to great light, which was to dawn in Galilee and reach the whole nation, and then the whole world. The Messiah’s rule would be marked by the vindication of the oppressed and the end of all oppression. He would bring justice and righteousness forever in a kingdom of peace.
9:1 Zebulun and Naphtali were northern tribes in Israel (Judg 6:35). They were humbled by the Assyrian invaders under Tiglath-pileser III in 734 and 732 BC. In Jesus’ lifetime, this prophecy was connected with his coming out of Galilee (Matt 4:14-16). • Galilee of the Gentiles was the region of Israel between the Sea of Galilee and the Mediterranean Sea. It was heavily influenced—culturally, religiously, and politically—by the surrounding Gentile nations.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.