Verse-by-Verse Bible Commentary
Isaiah 9:7

Clarke's Commentary

Verse Isaiah 9:7. Of the increase — In the common Hebrew Bibles, and in many MSS., this word is written with the close or final למרבה ם. But in twelve of Kennicott's MSS., and twelve of De Rossi's, it is written with the open mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah.

This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Saviour; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given-the human nature, in which the fulness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Matthew 1:20-21; Matthew 1:23; Matthew 1:25, and Luke 1:35, and Isaiah 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace-not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government-this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered-every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in HIM!

Isaiah 9:8-4. This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah; this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence-of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isaiah 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song.

"Post hoc comma (cap. ix. 4) interponitur spatium unius lineae, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis ix." Kennicott, Var. Lect.

"After this clause (Isaiah 9:4) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. ix."

Bridgeway Bible Commentary

Messiah, Prince of Peace (9:1-7)

The southern kingdom under Ahaz was about to enter a time of increasing distress and darkness (see 8:21-22). The northern kingdom was about to be attacked by Assyria, and the tribes of Zebulun and Naphtali in the far north Galilean region were about to be taken into captivity (2 Kings 15:29). Yet out of this darkness and from this conquered northern area will come the great deliverer, the Messiah, to lead his people to victory and to introduce an era of light, joy and peace. Oppressors will be overthrown and war will be banished (9:1-5).

This Messiah is the true Immanuel, ‘God with us’, and he was pictured in the child born in Ahaz’s day. The sign of Immanuel was given not merely to Ahaz personally, but to Ahaz as representative of the dynasty of David. Now the eternal God comes to dwell among humankind in the person of Jesus Christ, the mighty Messiah-King, the great descendant of David, who brings everlasting peace and rules with justice for ever (6-7; cf. 7:13-14; Matthew 1:21-23; Matthew 2:2).

Coffman's Commentaries on the Bible

“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 pf the sea, beyond the Jordan, Galilee of the Nations. 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. Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou has broken as in the day of Midian. For all the armor of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire. For 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, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this.”

This was not a prophecy of the immediate future when Isaiah delivered it; but it is predictive prophecy of the “latter” times, and therefore, invariably in the Old Testament related to the times of the Messiah. The anguish that came upon Zebulun and Naphtali in the pre-Christian era was due partially to their physical location on the northern border of the Promised land. They were the first to reap the bitter fruit of repeated invasions; and Isaiah’s prophecy here shows that the treatment of the lands of these tribes was worse than that of some of the others, and that they would also be the first to enjoy the benefits of Christ’s kingdom. Look at this passage from Matthew 4:12-16 -

When Jesus heard that John was delivered up he withdrew into Galilee; and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali: that it might be fulfilled which was spoken through Isaiah the prophet, saying:

The land of Zebulun and the land of Naphtali,
Toward the sea, beyond the Jordan,
Galilee of the Gentiles.
The people that sat in Darkness
Saw a great light.
And to them that sat in the region and shadow of death,
To them did light spring up.

Thus it was in those very places of Israel which had formerly suffered the most that Christ first came forward to teach in a synagogue, and there he did his first miracle in Cana of Galilee. See Luke 4 and John 2. “Thus the light began to shine in the land of Zebulun and Naphtali where the gloom had first settled centuries earlier.”Homer Hailey, p. 100.

The present tense in this marvelous passage should not be confusing. “These tenses are factitive, or prophetic tenses,”T. K. Cheyne’s Commentary, p. 58. or, as McGuiggan stated it, “The language is in the present or the past because of the certainty of the prophecy.”Jim McGuiggan, p. 103.

“As in the day of Midian” This brings up a question as to why that particular deliverance was the one selected for mention here. Rawlinson has the best explanation of this we have seen. The great deliverance promised under the reign of Messiah in this passage would not be accomplished by military power. The Prince of Peace would have no use for the weapons of military might but would rely upon spiritual weapons; and the deliverance from the Midianites accomplished by Gideon was the most effective illustration for the peace that would be won under the Messiah. “Gideon’s deliverance was accomplished without military prowess by a small group selected out of Israel expressly for the purpose, so that Israel might not vaunt itself against the Lord, saying, My own hand hath saved me (Judges 7:2).”The Pulpit Commentary, p. 166/

“All the armor of the armed men… and the garments rolled in blood… shall be for burning (Isaiah 9:5)” The first of these words, armor, could also bear the rendition “boots” as in some versions. We would then have the meaning of rough military boots and bloody clothes.

The burning of military weapons, clothing, and equipment are spoken of here as being abolished so as to prepare our minds for the New Era under Messiah; but instead of the glorious New Age being foretold as the work of some new Joshua or Gideon, “It is the Child already foretold as Immanuel in Isaiah 7:14.”The New Bible Commentary, Revised, p. 597. who suddenly appears as the hope of the whole world.

“And his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” Thus the world’s Deliverer is hailed as a child, a son, given by God Himself and destined to achieve eternal redemption for all of the sons of Adam willing to accept it upon the terms under which it became a gift to mankind.

The five names given here are understood in various ways; but as Rawlinson suggested, “Perhaps it is not very important”The Pulpit Commentary, p. 166 just how we construe these names, whether four, or five or, as including certain compounds such as “Wonderful Counselor.” Cheyne pointed out that when the angel refused to give God’s name to Manoah, he said, “Wherefore askest thou after my name, seeing it is wonderful”? (Judges 13:18). From this it is clear that the Angel of Jehovah described his name as “wonderful,” but that was not his name. It may be, therefore, that these are descriptions of Immanuel’s name and not actually the name itself. “The royal titles of Rameses II took up six lines on a monument;”T. K. Cheyne’s Commentary, p. 60. and any number of the recent kings of England have had as many as a half dozen names or more. The suggestion of McGuiggan appears to have merit. He wrote, “The expression, `His name shall be called,’ is probably idiomatic for, `This will be his character and nature.’“Jim McGuiggan, p. 103.

However, these names are of such interest that we shall devote some study to each of them.

WONDERFUL

This name has sometimes been given as “Wonder,” and sometimes combined as an adjective as in “Wonderful Counselor.” We prefer the view that there are five of these names and that the first one is “Wonderful.” We still remember reading Spurgeon’s magnificent sermon on this name many years ago. Christ is indeed Wonderful in whatever dimension one views him.

He is wonderful in his pre-existence, in his Virgin birth, in his role as executive in Creation and in the “upholding” of our universe. He is indeed wonderful in his mighty miracles, his unsurpassed teaching, his sufferings, his prophecies, his death, burial, and resurrection. He is wonderful in the great Christophanies of the Old Testament and his appearance as “The Angel of Jehovah!” He is wonderful in the establishment of his kingdom, the Church, and in his providential protection and blessing of his Holy Bride throughout history. He is wonderful in what he will yet accomplish when he appears the Second Time, apart from sin, and shall judge the living and the dead, and assign to every man who ever lived his eternal destiny.

COUNSELOR

When God said, “Let us make man in our own image,” the most logical view places Christ in that Council as a member of the Godhead. What a Counselor! that even the Father in heaven would discuss with the Son the creation of mankind! He is the only Counselor who ever had “the words of eternal life” (John 6:68); his counsel alone is truthfully described as “The Light of the World.” His counsel only will judge men at the last day (John 12:48). The counsel of the Son of God is eternal. “Heaven and earth shall pass away,” but Christ’s word abideth forever. A single line of teaching from this Counselor is more valuable than libraries stacked full of the books of human wisdom. His counsel is the one and only authentic Handbook and Guide to the Christian religion. No other authority exists, except through the devices of sinful men. When at the Last Day all the nations of earth have been summonsed to appear before the Great Assize, the word of this Counselor will be enforced as the final and ultimate determiner of the fate of every man ever born.

MIGHTY GOD

Many Christians and practically all commentators have trouble with the application of words like these to Christ, and yet they are surely appropriate.

In the New Testament, the following texts refer to Jesus Christ Our Lord as “God.”

John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.”

John 1:18: “No man hath seen God at any time; God only begotten (from the margin of the ASV), who is in the bosom of the Father, he hath declared him.” Without any reasonable doubt this is the correct rendition in this verse. See the technical dissertation on this in Vol. 4 of my New Testament Series of Commentaries. pp. 30-32.

John 20:28: “Thomas (the apostle) answered and said unto him, My Lord and my God.”

Acts 20:28: “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops to feed the church of God which he purchased with his own blood.”Ancient manuscripts, including the two oldest manuscripts, give this reading; and there is no doubt at all as to its accuracy. See the American Standard Version’s margin.

Romans 9:5: “Of whom (the Israelites) is Christ as concerning the flesh, WHO IS OVER ALL, GOD, BLESSED FOREVER. AMEN!.” (See a more complete discussion of this text in Vol. 6 of my New Testament Series of Commentaries, pp. 315-318.) The noted Charles Hodge stated that the rendition given here is the only correct rendition, pointing out specifically, that “over all” actually means “over all things.” “It is supremacy over the universe that is here expressed.”Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1968), p. 300.

“Great is the mystery of godliness:
He (God) who was manifested in the flesh,
Justified in the Spirit,
Seen of angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.” (1 Timothy 3:16)

The use of the pronoun for the first word is very misleading, because it obscures the identity of just who was “manifested in the flesh.” The antecedent of “who” in this passage is God and cannot be anyone else. The KJV is correct here.

Titus 2:13 - “Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.” The margin (American Standard Version) here gives the alternate reading, “Our Great God and Saviour,” which is doubtless correct, as honored in the NIV. Also, see Titus 2:10.

Philippians 2:5-6 - “Have this mind in you, which was also in Christ Jesus: who existing in the form of God, counted not the being on an equality with God a thing to be grasped.”

Hebrews 1:8 - “Of the Son he saith, Thy throne, O God, is forever and ever; and the scepter of uprightness is the scepter of thy kingdom.”

James 1:1 - “James a Servant of God and of the Lord Jesus Christ.” James had heard the Master say that no man can serve two masters; and could he have meant here that he was indeed serving “two masters”? Did he not rather mean that Christ and God were one?

2 Peter 1:1 - “A like precious faith with us with the righteousness of our God and Saviour Jesus Christ.” Here we took out the italics word “the,” the italics indicating that it is not in the Greek, leaving the correct reading here as, “Our God and Saviour.”

1 John 5:20 - “And we know that the Son of God is come, and has given us an understanding that we know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.”

EVERLASTING FATHER

In the Bible, especially the New Testament, it is frequently said that God, the Holy Spirit, or the Son of God did certain things that in other passages may be attributed to a different member of the Godhead; and while it is true that the New Testament nowhere says that Christ begot us through the gospel, it is stated that God did so (James 1:18; 1 Peter 2:3); and since the “gospel” delivered to mankind is the word of Christ delivered through him and his apostles, it is no violation of the scriptures to say that Christ indeed is the “father” of all who believe in him through his word. It may be that “Everlasting Father” includes something of this meaning. Kidner also pointed out that, “Father signifies the paternal benevolence of the Perfect Ruler over the people whom he loves.”The New Bible Commentary, Revised, p. 597.

Christ is called the “Author and Finisher” of our faith (KJV), and the author and protector of our faith (ASV) in Hebrews 12:2. In the same sense, therefore, that Abraham is called “The Father of the Faithful,” Jesus Christ is entitled to be called the “Everlasting Father.”

PRINCE OF PEACE

Jesus Christ is the only true Prince of Peace the world ever knew, and the only one that shall ever be. When the angels announced his birth over the hills of Judaea, their first word was, “Glory to God in the highest. And on earth peace among men in whom he is well pleased (Luke 2:14).” Implicit in this verse, is the declaration that the promise of peace is not given to all men on earth, but only to those with whom God is pleased. Only the obedient and faithful shall know the blessedness of that peace which only the Lord can give.

Alas, the rebellious majority of mankind shall continue to travel in the broad way that leads to destruction (Matthew 7:13). The prophecy of Revelation also reveals in the visions that attended the opening of the seals that wars and desolations shall continue to the end of time. “Wars and rumors of wars… but the end is not yet” (Matthew 24:6). Furthermore, the peace which the Lord gives is a glorious inner tranquillity that has no relation whatever to any turbulence on earth, whether general or personal. It comes from a oneness with God that securely rests in the confidence that no matter what may happen to one’s person, his health, his property, his country, his family, or anything else, absolutely nothing can happen to him, because he is the Lord’s; and as Paul stated it, “For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s” (Romans 14:8).

Barnes' Notes on the Whole Bible

Of the increase ... - The word rendered “government” here, משׂרה mis'râh, means properly his government as a prince - his principality, and is a continuation of the idea in the previous verse, ‘the Prince of Peace.’ It means that his reign as a prince of peace - in extending and promoting peace, shall be unlimited.

And peace - This does not signify in the original, as our translation would seem to do, that there should be no end to the increase of his peace, but that there should be no limit to peace, that is, that his reign should be one of unlimited peace. The whole is a description of a prosperous, wide-extended, ever-growing and unlimited empire of peace.

No end - The word used here - קץ qêts - may refer either to space or time. The connection, however, seems to confine it to time, and to mean simply that over his wide-extended and peaceful principality he should reign forever.

Upon the throne of David - See the note at Acts 2:30. This was in accordance with the promise made to David; 1 Kings 8:25; 2 Samuel 7:12-13; Psalms 132:11. This promise was understood as referring to the Messiah. The primary idea is, that he should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family; Luke 2:4. When it is said that he would sit upon the throne of David, it is not to be taken literally. The uniqueness of the reign of David was, that he reigned over the people of God. He was chosen for this purpose from humble life; was declared in his administration to be a man after God’s own heart; and his long and prosperous reign was a reign over the people of God. To sit upon the throne of David, therefore, means to reign over the people of God; and in this sense the Messiah sat on his throne. There is also a similarity in the two administrations, in the fact that the Messiah was taken from humble life. and that his reign will be far-extended and prosperous. But the main idea of resemblance is, that the reign of each extended over the people of God.

And upon his kingdom - That is, over the kingdom of the people of God. It does not mean particularly the Jews, but all those over whom the divine administration should be set up.

To order it - To raise up, or confirm it. The word, also, is sometimes used to denote to found a kingdom. Here it means to confirm it, to cause it to stand.

And to establish it - To place it on a firm foundation; to make it firm.

With judgment ... - That is, under an administration that shall be just and right. Most kingdoms have been those of blood, and have been established by iniquity, and by the unjust overthrow of others. But the administration of the Messiah shall be established in righteousness, and shall be destined to extend and perpetuate justice and righteousness forever. “From henceforth.” That is, from the time which was the period of the prophet’s vision, when he saw in vision the Messiah rising in the dark parts of Galilee; Notes, Isaiah 9:1-2.

The zeal - The word used here denotes “ardor,” intense desire in accomplishing an object; and means that the establishment of this kingdom was an object of intense and ardent desire on the part of Yahweh. It is also implied that nothing else than the zeal of Yahweh could do it. We may remark here:

(1) That if Yahweh feels so intense a desire for this, then the subjects of the Messiah’s reign should also feel this.

(2) If Yahweh feels this zeal, and if he will certainly accomplish this, then Christians should be encouraged in their efforts to spread the gospel. His purpose to do this is their only encouragement - and a sufficient encouragement - to excite their zeal in this great and glorious work.

Calvin's Commentary on the Bible

7.To the increase of the government there will be no end. He begins to explain and confirm what he had formerly said, that Christ is The Prince of Peace, by saying that his government is extended to every age, and is perpetual; that there will be no end to the government or to peace. This was also repeated by Daniel, who predicts that his kingdom is an everlasting kingdom. (Daniel 7:27.) Gabriel also alluded to it when he carried the message to the virgin; and he gave the true exposition of this passage, for it cannot be understood to refer to any other than to Christ.

He shall reign, says he, over the house of Jacob for ever, and of his kingdom there shall be no end. (Luke 1:33.)

We see that the mightiest governments of this world, as if they had been built on a slippery foundation, (Psalms 73:18,) are unexpectedly overturned and suddenly fall. How fickle and changeable all the kingdoms under heaven are, we learn from history and from daily examples. This government alone is unchangeable and eternal.

Now, this continuance, of which Isaiah now speaks, consists of two parts. It belongs both to time and to quality. Though the kingdom of Christ is in such a condition that it appears as if it were about to perish at every moment, yet God not only protects and defends it, but also extends its boundaries far and wide, and then preserves and carries it forward in uninterrupted progression to eternity. We ought firmly to believe this, that the frequency of those shocks by which the Church is shaken may not weaken our faith, when we learn that, amidst the mad outcry and violent attacks of enemies, the kingdom of Christ stands firm through the invincible power of God, so that, though the whole world should oppose and resist, it will remain through all ages. We must not judge of its stability from the present appearances of things, but from the promise, which assures us of its continuance and of its constant increase.

And to the peace. To the government he adds the eternity of the peace, for the one cannot be separated from the other. It is impossible that Christ should be King without also keeping his people in calm and blessed peace, and enriching them with every blessing. But as they are daily exposed to innumerable vexations, endure fierce attacks, and are tossed and perplexed by fears and anxieties, they ought to cultivate that peace of Christ, which holds the highest place in their hearts, (Philippians 4:7; Colossians 3:15,) that they may remain unhurt, and may even retain their composure amidst the destruction of the whole world.

In the word לםרבה, (lemarbeh,) contrary to the usual manner of writing, there is the close form of ם (mem). ⁽¹⁴⁴⁾ Some think that it denotes the slavery by which the Jewish people should be oppressed till the coming of Christ. Others think that that nation, on account of its treachery, was excluded by this mark from having any share in this kingdom. I do not find fault with these views. Indeed, we can hardly assert that the Prophet wrote it in this manner; but yet, since this is the form in which it has come into our hands, and since the Rabbins were so close observers of the minutest portion of a letter, we cannot avoid thinking that this was not rashly done. And if we admit that the Prophet intentionally wrote it in this manner, I think that it conveyed this useful instruction, that believers should not imagine that the splendor of Christ’s kingdom would consist in outward pomp, or cherish vain hopes of worldly triumphs, but should only expect, amidst various calamities, an unseen extension of the kingdom, because it had been promised.

Upon the throne of David. A promise having been made to David that the Redeemer would spring from his seed, (2 Samuel 7:12,) and his kingdom having been nothing else than an image or faint shadow of that more perfect and truly blessed state which God had determined to establish by the hand of his Son, the Prophets, in order to remind the people of that remarkable miracle, usually call Christ the Son of David. (Jeremiah 23:5.) Though the name of such a holy and upright king was justly beloved and revered, yet believers esteemed more highly the promised restoration to full salvation, and even among the most ignorant persons that prediction was universally remembered, and its truth and authenticity were considered to be clear and undoubted. I shall collect but a few of the passages in which the Prophets promise to an afflicted people restoration in the person of David or of his Son. (Jeremiah 30:9; Ezekiel 34:23; Hosea 3:5.) Sometimes they foretell that David, who was already dead, would be king. In like manner Isaiah, in this passage, intimates that he brings forward nothing that is new, but only reminds them of that which God had formerly promised about the perpetuity of the kingdom. Indirectly also he insinuates what Amoz more plainly states, that Christ will

again raise up the throne which for some time had been fallen. (Amos 9:11.)

To order it, and to establish it with judgment and with righteousness. He describes the quality of the kingdom, but by a comparison drawn from earthly governments; for he says that Christ will be a King, to order and establish his kingdom with judgment and with righteousness. These are the means by which earthly governments prosper and take deep roots; but those which are only administered by fear and violence cannot be lasting. Since, therefore, justice is the best guardian of kingdoms and governments, and since the happiness of the whole of the people depends on it, by this clause Isaiah shows that the kingdom of Christ will be the model of the best kind of government.

Judgment and righteousness do not here relate to outward affairs of state. We must observe the analogy between the kingdom of Christ and its qualities; for, being spiritual, it is established by the power of the Holy Spirit. In a word, all these things must be viewed as referring to the inner man, that is, when we are regenerated by God to true righteousness. Outward righteousness indeed follows afterwards, but it must be preceded by that renovation of the mind and heart. We are not Christ’s, therefore, unless we follow what is good and just, and bear on our hearts the impress of that righteousness which hath been sealed by the Holy Spirit.

Henceforth even for ever. This must be understood, I think, to refer to the perpetuity of righteousness and doctrine rather than of the kingdom, lest we should imagine that his laws resemble the statutes of kings and princes, which are in force for three days, or for a short period, and are continually renewed, and soon become old again, but that we may know that their obligation is everlasting; for they have been established, as Zecharias says,

that we may serve him in holiness and righteousness all the days of our life. (Luke 1:74.)

As Christ’s kingdom is everlasting, because he dieth no more, (Romans 6:9,) so it follows that righteousness and judgment will be everlasting, for they cannot be changed by any length of time.

The zeal of the Lord of hosts will perform this. By zeal I understand that ardent desire which God will display in preserving his Church, by removing all difficulties and obstructions which might otherwise have hindered its redemption. When we engage in any difficult undertaking, our earnestness, and the warmth of our feelings, overcome the difficulties which present themselves to baffle or retard our attempts. In like manner Isaiah shows that God is inflamed with an uncommon and extraordinary desire to promote the salvation of the Church, so that if believers cannot measure by their own capacity what he has just now promised, still they ought not to cease to entertain confident hope, for the manner of it is wonderful and inconceivable. In short, he intimates that God will come with no light or slow arm to redeem his Church, for he will be all on flame with amazing love of believers, and anxiety about their salvation.

(144) This means that what is usually called Final Mem (ם) is here used, instead of the form which the letter usually takes in the beginning or middle of a word. A Greek scholar would have been startled at seeing ς instead of a σ the beginning of a syllable. The peculiarity now in question must originally have been accidental, but took place at so early a period, and was so extensively copied, that no transcriber ventured to replace the ordinary form of the letter. At length it gave rise to the following Masoretic note: מ סתומה באמצע תיבה, that is, Shut Mem in the middle of the word. The Jewish Rabbins have expended on it many conjectures and much useless learning. In their writings they excite no surprise, but it is impossible not to regret that they should have had even a momentary influence on the calm and sober judgment of Calvin, who so heartily despised idle sophistry and frivolous remarks. — Ed

Smith's Bible Commentary

Chapter 9

Now as we get into chapter 9, he said,

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 that was by the way of the sea, beyond Jordan, in the Galilee of the nations ( Isaiah 9:1 ).

Now the invasion, of course, began with the north and the tribes of Zebulun and Naphtali wherein the northern part, the upper Galilee regions. There's where the invasion began. When they began to move into there, you would think that the people would repent and turn to God and really seek the Lord, but they didn't.

Now, again, he leaves the immediate scene and prophecy flashes to the future. And here is where you come into prophecy.

The people that walked in darkness [that is, the Gentile world] have seen a great light: and they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and the men rejoice when they divide the spoil. For thou hast broken the yoke of his burden, and the staff of his shoulder, and the rod of his oppressor, as in the day of Midian. For every battle of the warrior is with confused noise, and the garments rolled in blood; but this shall be with the burning and a fuel of fire ( Isaiah 9:2-5 ).

And now the fabulous prophecy concerning the birth of Jesus Christ and His ministry:

For 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, Counselor, The mighty God, The everlasting Father, The Prince of Peace. And of 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 ( Isaiah 9:6-7 ).

So the beautiful flash of inspiration, prophetic inspiration, as Isaiah again looks beyond the immediate turmoil. This confederacy with Syria and Samaria, it's not going to stand. It's going to fall. Assyria's going to move in and take that territory. Assyria's going to come down into this area, but they won't take this area. But on down into the future, the hope of the future isn't in man. The hope of the future is in a child that would be born of a virgin. "For unto us a child is born." That is looking at the birth of Jesus Christ from the human side. A child is born in Bethlehem. "For unto you is born this day in the city of David a Savior, which is Christ the Lord" ( Luke 2:11 ). A child is born.

Looking at it from the divine side, a Son is given. The two aspects. From the human side a child is born. From the divine side, it's more than just a child born; a Son is given. "God so loved the world that He gave His only begotten Son" ( John 3:16 ). Humanly, a child is born; divinely, a Son is given. "And the government shall be upon His shoulder." Now that portion of the prophecy is not yet fulfilled. That portion of the prophecy is yet to be fulfilled.

Now this is why, and please, let's have mercy and understanding for the disciples. They were completely confused with Jesus. They were looking for their Messiah. They were waiting for the Messiah, anticipating the Messiah, for they knew these prophecies. And whenever Jesus would start to talk about His death, they would get bugged because they didn't want to talk about His death; they wanted to talk about Him sitting upon the throne of David. They wanted to talk about the kingdom and the reigning over the world. And so every time He would bring up the fact that He was going to be crucified, Peter said, "Lord, be that far from Thee." Peter began to rebuke Him for talking about His crucifixion. And in turn got rebuked. They didn't understand. And they were always saying, "Well, Lord, when are You going to set up Your kingdom? When is that aspect going to come?" Jesus said, "Hey, there's a job to be done in the meantime. Don't you know that a point in His time He's going to do that. But in the meantime, there's a job to be done."

Now the kingdom shall be established. This portion of the prophecy is yet unfulfilled. The child was born; the Son was given. Given in a way that they didn't anticipate. His life was given as a ransom for our sins. But now we await the day when the government will be upon His shoulder. But that day will come very soon. I'm convinced of that. When Jesus returns to set up the kingdom, the government will be upon His shoulder, and His name will be called Wonderful, Counselor, The mighty God. Whose name is going to be The mighty God? The child that was born, the Son that was given. Oh, how that bugs the Jehovah Witnesses.

Even more, The everlasting Father. And the Prince of Peace. His name. "And of the increase of His government and peace there shall be no end." And He shall reign forever and ever. "Of the increase of His government and peace there shall be no end." Thinking of Micah's prophecy, "And thou, Bethlehem of Judea, though thou be little among the provinces of Judah, yet out of thee shall come He who is to rule my people Israel; whose going forth is from henceforth, even forever" ( Micah 5:2 ). Ruler on the throne of David, "and upon His kingdom, to order it, to establish it with judgment and with justice from now on even forever. For the zeal of the Lord of hosts."

So fabulous prophecy of that yet future time when Jesus comes and establishes the kingdom. Coming again in power and in great glory. Not coming as a child, as a servant to die. He died once and for all. He's coming now to reign, to establish His eternal kingdom.

Now God is going to bring His judgment upon these people, and he comes back now to the immediate.

The Lord sent a word into Jacob, and it hath lighted upon Israel. And all the people shall know, even Ephraim [that is, the Northern Kingdom] and the inhabitant of Samaria [the capital of the Northern Kingdom], that say in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stones ( Isaiah 9:8-10 ):

In other words, they've attacked us and they've knocked down our bricks, but we will build with stones.

the sycamores are cut down, but we will change them into cedars. Therefore the LORD shall set up the adversaries of Rezin against him, and join the enemies together; The Syrians before, and the Philistines behind; and they shall devour Israel with an open mouth. For all of this his anger is not turned away, but his hand is stretched out still ( Isaiah 9:10-12 ).

In other words, God is going to start bringing Samaria, even the confederacy that they've made with Rezin, Syria is going to come against Samaria and they will be joined by the Philistines in the attack. But even that the people's hearts are stiffened and hardened against God. And thus, God continues His judgment. His hand is stretched out still, because this isn't going to change them and bring them revival.

For the people turns not [they turn not] unto him that smites them, neither do they seek the LORD of hosts ( Isaiah 9:13 ).

Now God oftentimes brings judgment into our lives or chastisement into our lives, or judgment in the life of a sinner in order to turn that sinner unto God. And if you don't respond, it will get worse and worse and worse, until you'll finally be destroyed. And so the nation, His hand is stretched out still. For all of this they will not turn to God. They will not hearken.

Therefore the LORD will cut off from Israel the head and the tail, the branch and the rush, in one day. The ancient and the honorable men, [the older men or] the head; and the lying prophets or the tail ( Isaiah 9:14-15 ).

God's going to wipe them out.

For the leaders of this people cause them to err; and they that are led of them are destroyed ( Isaiah 9:16 ).

That's a tragic thing when the leaders and supposed spiritual leaders are leading the people into error. Jesus said, "If the blind lead the blind, they're both going to fall in the ditch" ( Luke 6:39 ). That makes sense. And if people are following blind leaders, false prophets who are leading them into error, then the people will be destroyed. I think of Jim Jones and that tragedy of Guyana which never needed to be. Except that he began to put himself and his word above the Bible. He began to be the god unto the people. The people were left without a true authority of God's Word. They were led to challenge and to doubt the Word of God as authority and they began to accept the word of man as an authority.

There are a lot of people today who are being led by false prophets. There are so many hypes in the world today. So many of these big-named ministers, evangelists and all, who are using totally worldly practices in order to try to gain support for their ministries. Sending out these letters in which they are begging for funds. But there is such a total inconsistency in it all. If anybody has eyes, surely they can see the inconsistency in these letters that are being sent out.

They used to have a radio station down in Del Rio, Texas that used to broadcast every wild evangelist in the country. And the gimmicks that these guys would offer you can't believe. There was one fellow who was offering miracle wallets. You could send in for this miracle wallet and he guaranteed that you'd never be broke as long as you kept this miracle wallet. Blessed of God, a miracle wallet, and it will always have something in it. And he would, you know, ten-dollar donation and all, you get this miracle wallet. But then he'd say, "Now friends, I want to talk to you about the program. We're needing your support and if you don't send your support right away, we're going to have to go off the air, friends. So please now, send in your tithes and your offerings so that we don't have to go off the air. And if you give a generous offering, I'll send you the miracle wallet, you know." Man, is that inconsistent! Why doesn't he use one of the wallets himself and stay on the air?

And so they send these poor-mouth letters where, "Our ministry is being threatened. We're not going to be able to carry on this great program of God." Or, they usually don't say the great program, "our great ministry. We won't be able to carry it on unless we hear from you. And if we hear from you, we will send you our free book on how to be healthy, wealthy, and wise. How to have more faith." Why don't they exercise their faith as far as the funding of their program? Or their possibility thinker, why don't they use that for themselves? Why do they have to send out letters begging people for the funds? And why in the letters do they say, "We are trusting in you." That's why. Because they are trusting in you and not trusting in God, and that's why they're having financial problems. If they were trusting in the Lord, they wouldn't be going through the financial problems. But you can read the inconsistencies right into the letters. And those that follow them are being led astray. The blind are leading the blind.

"The leaders of this people cause them to err; and they that are led of them are destroyed." It's tragic. Tragic indeed. All of the spiritual hype that is going on in the country today. All of these computerized letters that these people are receiving.

We received a letter the other day with a check enclosed. Person said, "We really enjoy your program. We wanted to send in some support. But please don't put us on a mailing list, because this is all we're going to send, you know." And I wrote back and I said, "Thank you for your check. Rest at ease, we don't have a mailing list. We don't need a mailing list. I don't read of Paul the apostle or of Jesus using mailing lists to support their missionary endeavors. They trusted in the Father."

It was neat. I was up in Napa Friday night at a special service. The auditorium was just packed. People standing around on the outside. And it was so glorious that I could stand before those people and say, "I'm not here tonight because I had nothing else to do. Probably have a lot that I could be doing this evening. I'm not here tonight because I need an offering, because I'm not going to receive one penny of the offering that you gave tonight. Not one penny comes to me. In fact," I said, "we spent more money coming up here and putting Future Survival on your television than what the offering will even cover. It won't even cover expenses. But that's not why we're here. Because I have a very wealthy Father who takes care of my own needs and my expenses wherever I go. So we're not up here depending on you."

And it's so glorious to be able to say that. To go into a community and not say, "Well, we're going to have to have ten thousand dollars in order... " But just to go in and say, "Hey, we're here for one reason. Because we believe that Jesus Christ is coming soon and He sent us out to warn you." And to just be able to go out and freely preach the gospel and not have to beg the people for money or anything else, because that always makes, to me, the whole issue suspect if you get up and spend the first hour in taking up an offering and telling the people the great needs. You really wonder, "Why did they try and get me out here tonight?" Well.

Therefore the LORD shall have no joy in their young men, neither shall he have mercy on the fatherless or the widows: for every one is a hypocrite, an evildoer, every mouth speaks folly. For all of this his anger is not turned away, but his hand is stretched out still ( Isaiah 9:17 ).

Even in all of this, when they have become desolate, still they're not turning.

For wickedness burns as the fire: and it shall devour the briers and the thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke. Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all of this his anger is not turned away, but his hand is stretched out still ( Isaiah 9:18-21 ).

The stretched out hand of God in judgment, but still the people are not turning but staying up obdurate in their ways. "

Dr. Constable's Expository Notes

The faithful king to come 9:2-7

In contrast to Ahaz, who refused to listen to and obey God, the Lord would raise up a faithful king who would be born and reign in the future (the Millennium). This pericope climaxes the present section (Isaiah 7:1 to Isaiah 9:7) dealing with the signs of God’s presence. Again a child is the centerpiece of the prophecy and provides a sign and hope for the future. Isaiah 9:2 begins chapter 9 in the Hebrew text.

Dr. Constable's Expository Notes

He would be the final king whose reign would result in increasing peace forever. Most governments increase through war, but this one would grow through peace. He would be an eschatological figure, yet He would be a Davidic king-the perfect Davidic descendant who would accomplish for Israel all God intended in justice and righteousness (cf. 2 Samuel 7:12-17). This would happen because Yahweh of armies Himself would bring it to pass for the welfare of His people (cf. Isaiah 37:32). It is, therefore, certain of fulfillment.

"’The throne of David’ is an expression as definite, historically, as ’the throne of the Caesars,’ and does not admit of spiritualizing (Luke 1:32-33)." [Note: The New Scofield . . ., p. 721. ]

Amillennialists spiritualize the throne of David by referring it either to the church or heaven.

Gill's Exposition of the Whole Bible

Of the increase of [his] government,.... That is, of the Prince of peace, on whose shoulders it is; which, from small beginnings, will rise to a very great pitch and height of glory; this is signified by the stone cut out of the mountain without hands; that smote the image, became a great mountain, and filled the whole earth, Daniel 2:34 and by the parable of the mustard seed, the least of all seeds, and yet, when grown up, becomes a great tree, in which the birds of the air build their nests, Matthew 13:31. Christ's kingdom and interest, his dominion and government, may be said to be increased, when his Gospel is spread far and near, which is called the Gospel of the kingdom, and the doctrines of it, the mysteries of the kingdom; by means of which men become subjects of it, and so his kingdom is enlarged. At first it was only preached in Judea; and then it was carried into the Gentile world, where it met with great success, and was spread to the overthrow of Paganism in the Roman empire; a stop was put to its progress by the appearance and power of antichrist, the man of sin; but at the Reformation it broke out again, and spread itself over many nations; and though of late years there has been a decline, in the latter day the knowledge of it will cover the earth, as the waters do the sea, and multitudes shall be converted by it; which is meant by the increase of Christ's government. In the days of his flesh on earth, few believed in him; after his ascension to heaven, there was a large increase of his followers in Jerusalem, and in the Gentile world; the Gospel being preached there, more were the children of the desolate than of the married wife; large numbers were converted, and churches raised and formed everywhere; and in the latter day the church shall fill the earth, and the kingdoms of this world will become the church of Christ; all nations will flow unto it; the people of the Jews, in a body, will be converted, and the fulness of the Gentiles will be brought in; the interest of Christ, which made so contemptible a figure at first, consisting chiefly of the poor of this world, harassed with persecution, and disturbed by heretics, will now make a very great one; the kings of the earth coming into it, the wealth and riches of the world falling into the hands of the saints, the greatness of the kingdom under the whole heaven being given to them; Christianity will be the universal religion of men, and which will be attended with the greatest spirituality, holiness of life, purity of doctrine, worship, and discipline, and freedom from persecution, as follows. In the word לםרבה, rendered, "of the increase", the letter ם, in the middle of it, is shut, which in other places is open. The Jews seek for mysteries in this. Aben Ezra says, it respects the miracle of the sun, whose shadow returned back in Hezekiah's time; this is said, to serve an hypothesis; Kimchi observes, on the contrary, that in, Ezra (it is in Nehemiah 2:13) the same letter at the end of a word is open, which used to be shut, where mention is made of the walls of Jerusalem being broken down; and thinks is has this mystery in it, that at the time of the salvation, the walls of Jerusalem, that were broken down during the captivity, should be stopped up, and then the government should be opened, which was shut, until the King Messiah came. If there is any mystery in this, it may denote that the government of Christ, which would be for a time straitened, and kept in narrow bounds and limits, should hereafter be extended throughout the world, to the four corners of it, to be firm and stable, perfect and complete; which the figure of this letter, being, shut, and foursquare, may be an emblem of. See Revelation 21:16.

And peace [there shall be] no end; this respects both the increase and perpetuity of the peace of Christ's kingdom. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Psalms 72:7 and all this will issue in eternal peace in the world to come:

upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David's son, according to the flesh, and so his heir; see Luke 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit:

to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances:

and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Isaiah 2:2:

from henceforth, even for ever; Christ's throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows w, thus,

from henceforth, even for ever. The zeal of the Lord of hosts will perform this; all that is said in this verse, and in the context, respecting the incarnation of Christ and his kingdom; the veracity, faithfulness, and power of God, are engaged to perform whatever he has purposed and promised; and his zeal, which is no other than his fervent flaming love, will move him to it, and is effectual to accomplish it; his fervent love for his own glory, which is his ultimate end in all his works of nature, providence, and grace, will engage him to fulfil whatever is foretold concerning the birth of Christ, and redemption by him, and his offices and kingdom; since this is greatly concerned in all these things, his zeal or fervent love to his Son, shown in giving all things into his hands, in committing all judgment to him, that men may honour him as they do the Father, will move him to increase his government and peace, and make him his firstborn higher than the kings of the earth; and his zeal or fervent love to his people will put him upon all this, since it is for their good, as well as for his own glory, and the honour of his Son; what the queen of Sheba said of Solomon may be said of Christ and his people, 1 Kings 10:9.

w So Junius and Tremellius, whom Reinbeck commends, De Accent. p. 387.

Henry's Complete Commentary on the Bible

      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.   3 Thou 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.   4 For 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 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.   6 For 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.   7 Of 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.

      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 (Psalms 112:4) and at evening time it shall be light,Zechariah 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 (2 Corinthians 4:9), sorrowful yet always rejoicing, 2 Corinthians 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 (Isaiah 45:7; Isaiah 45:7) has appointed to both their bounds and set the one over against the other, Genesis 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,

      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 (Isaiah 9:1; Isaiah 9:1), referring probably to those days when God began to cut Israel short and to smite them in all their coasts,2 Kings 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,Isaiah 8:20; Isaiah 8:20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, 2 Chronicles 15:3; 2 Chronicles 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 (Isaiah 8:22; Isaiah 8:22) shall not prevail to such a degree; for (Isaiah 9:2; Isaiah 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 (Psalms 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, Matthew 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, (Isaiah 9:3; Isaiah 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 Isaiah 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; therefore the conversion of the nations is prophesied of by this (Psalms 67:4), Let the nations be glad, and sin for joy. See Psalms 96:11. (1.) It is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Luke 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,2 Corinthians 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 Acts 8:8; Acts 8:39.

      3. Of a glorious liberty and enlargement (Isaiah 9:4; Isaiah 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, Psalms 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 (Isaiah 10:16; Isaiah 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,Luke 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 (Acts 15:10; Galatians 5:1), and delivered us out of the hand of our enemies, that we might serve him without fear,Luke 1:74; Luke 1:75. (2.) This is done by the Spirit working like fire (Matthew 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, Isaiah 4:4; Isaiah 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 (Isaiah 9:6; Isaiah 9:7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (Isaiah 7:14; Isaiah 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,Genesis 3:15. As he was the Lamb slain, so he was the child born, from the foundation of the world,Revelation 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 (Psalms 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, Daniel 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 (Luke 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, c. 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,Psalms 16:7; Revelation 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 LXX. reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Hebrews 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 (Isaiah 9:6; Isaiah 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,Isaiah 22:22; Isaiah 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,Numbers 11:11; Numbers 11:14. Glorious things are here spoken of Christ's government, Isaiah 9:7; Isaiah 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,Luke 1:32; Luke 1:33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion, on which Christ reigns, Psalms 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.