An Exegetical Paper And A Sermon ISAIAH 9 1-6 (BHS)

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OT 6020 – Hebrew Exegesis II
Final Writing Project: Text Translation,
An Exegetical Paper and A Sermon
Timothy Stephen
June 1, 2015
ISAIAH 9:1-6 (BHS)
Translation with Notes
1. The people1 who are walking2 in darkness have seen3 a great4 light, they who dwell5
in (the) land of the shadow of death,6 on them has the light shined.7
2. You8 have made great9 the nation,10 you have made her joy great;11 They rejoiced in
your presence, as with the gladness with joy at harvest, as they will be glad while they divide
the spoil.12
3. For the yoke of his burden13, and the staff of his back14 and the scepter15 of his
oppressing;16 you have caused to break as in the day of Midian.17
4. For every treading quaking boot18 (of the soldier) of battle, and garment rolling19 in
blood20; it will be21 burned as a fuel for the fire.
1
‫ע‬ here means a single community of many people. This signifies that the event that followed was
specific to a community and cannot be generalized for all the people (see exegetical notes).
2
The word ‫י‬ ִ ְ ‫ה‬‫ה‬ from the root ‫ה‬ and is parsed as Qal Participle, showing that there was an act of
continuous activity of a certain kind. The next word tells that these people were walking in darkness.
3
The word ּ ‫ר‬ is from the root ‫ה‬ ‫ר‬ and is parsed as Qal Perfect 3rd Com. Pl. This signifies that the people
which were more than one, meaning that different individuals of the community witnessed to this great light,
while the appearance of the great light was revealed to a single community as ‫ע‬ is singular. This beings about a
sense of revelation specific to a community, yet revelation was for each individual in that community.
4
The word ֹ bring to our attention that this was a great light and not an ordinary light. The prophet
makes note of this in his vision as he makes the prophecy.
5
The word ‫י‬ ְ
‫ש‬‫י‬ from the root ‫יש‬ is parsed as Qal Participle that the people were continuously dwelling in
the land at the moment when the light shined.
6
The word ‫ת‬ ְ means death shadow and deep shadow, signifying that there was always a possibility of
death. The land where the people lived; to it the prophet describes as ְ‫ב‬
‫ת‬ ֔ ְ ‫ר‬ , meaning land of the shadow of
death (see exegetical notes).
7
The word ּ is parsed as Qal Perfect 3rd Mas. Sing, which means that those who were walking in
darkness, on them the light shined.
8
See exegetical notes.
9
The word ‫ית‬ ִ‫ב‬ ְ
‫ר‬ ִ‫ה‬ from the root ‫ה‬ ‫ר‬ is parsed as Hiphil Perfect 2nd Mas. Sing. This means that someone to
whom the prophet is talking to, caused the nation to become great that was earlier in the darkness, but by
someone’s initiative, the nation is no more in darkness; moreover has become great.
10
The nation here refers to the ‫ע‬ in verse 2. This means that this community of a people was a nation.
11
The word ‫ת‬ְ ְ ִ‫ה‬ from root is parsed as Hiphil Perfect 2nd Mas. Sing. This means that someone to
whom the prophet is taking to, caused the nation to be greatly joyful, which was first dwelling in the shadow of
death.
12
According to Isaiah: A Continental Commentary (p. 396), by Hans Wildberger, the division of spoils
‫ש‬ is used only for comparative purposes, and may not relate to a war.
13
The YLT translates ֹ ֗ ֳ‫ב‬ֻ as ‘its burden,’ but the KJV, ESV and ASV translate it as ‘his burden.’ I chose
to use ‘his burden.’
14
The YLT translates ֹ ֔ ְ ִ
‫ש‬ as ‘its shoulder,’ but the KJV, ESV and ASV translate it as ‘his shoulder.’ I
chose to use ‘his back’ as the root ְ
‫ש‬ also means ‘back.’
15
‫ש‬ means rod, however in the context of oppression it is translated as scepter.
16
The YLT translates ׂ ‫ה‬ as ‘its oppressing,’ but the KJV, ESV and ASV translate it as ‘his oppressing.’ I
chose to use ‘his oppressing.’ The word ׂ ‫ה‬ from the root ׂ is parsed as Qal Participle, which means that there
was constant oppression by the oppressor (see exegetical notes).
17
18
Here ֹ ְ ‫־‬ is in singular form, which means that the event of cessation of oppression will be personal
and unique to each one involved in the battle.
19
‫ה‬ ֹ ְ is parsed as Poal Participle, which signifies that the act of rolling is intensive.

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5. For a child22 has been born23 to us,24 a Son was given to us,25 and the government
shall be26 on his shoulder27; and he shall call28 his name Wonderful,29 giving counsel,30
Mighty31 God,32 Father of Eternity,33 Ruler of Peace.34
6. To the increase of his government and of peace there is no end, on the throne of
David,35 and over his kingdom, to establish it and to sustain it,36 in judgement, and in
righteousness; from then and from now on even forever. The zeal of the LORD of hosts37 will
perform this.38
Outline
1. Light in the Place of Darkness (v.1)
2. Role of Yahweh (v.2)
20
‫י‬ ִ֑ ְ in the plural form and it may signify large amount of blood, or it may signify blood of many
individuals. ֑ signifies a pause in the sentence, and tells that the garment was rolling in large amount of blood.
21
‘it’ refers to the garment as ‫ה‬‫ת‬ְ‫י‬‫ה‬ְ from the root is parsed as ‫היה‬ Vav Consecutive Verb Qal Perfect 3rd
Fem. Sing. In English, garment is neutral as opposed to ‫ה‬ ְ ִ
ׂ which is feminine in Hebrew text.
22
I choose to translate this as ‘For a child,’ as the Hebrew text is ‫י־י‬ ִ . This is also translated in the same
way by YLT. The KJV translates the text as ‘For unto us,’ and the ESV translates the text as ‘For to us.’
Beginning the translation with ‘For a child,’ places the focus on the child through whom peace will be
accomplished. That is why ‫י‬ ִ is used in the beginning of the sentence.
23
ֻ‫י‬ from the root ‫י‬ means ‘being born,’ and has been parsed as Pual Perfect 3rd Mas. Sing. Since the
prophet is using prophetic language, even though the event is supposed to take place in future, the prophet writes
as he is witnessing the event. The birth of the child can also be translated as ‘a child is born.’ Usage of Pual
Perfect signifies, that someone initiated the act of child being born.
24
In the preceding verses, the prophet talks about the people who were walking in darkness, but in this
verse, the prophet includes himself and all, for whom this child is born, and not just only for the people ‫ע‬
mentioned in verse 1 (see exegetical notes).
25
The prophet prophecies that this child who is born is a Son ‫ב‬. The YLT translates ‫ב‬ as ‘Son,’ whereas
KJV, ESV and ASV translate ‫ב‬ as ‘son.’ I have chosen to go along the line of YLT (see exegetical notes).
26
‫י‬ ִ‫ה‬ ְ
‫ת‬ from the root ‫היה‬ is parsed as Vav Consecutive Qal Imperfect 3rd Fem. Sing. It is referring to ‫ה‬‫ר‬ ְ
ׂ ִ
which means government, rule dominion. The YLT translates the text as ‘…the princely power is on his
shoulder,’ giving a sense of the Son having the power in the present. However I have chosen to go with the KJV,
ESV and the ASV translation (see exegetical notes).
27
ְ
‫ש‬ also means ‘back.’ It represents responsibility and power.
28
‫ר‬ְ ִ from the root ‫ר‬ meaning ‘call, to call, call out, recite, read, cry out,’ is parsed as Vav Consecutive
Qal Imperfect 3rd Mas. YLT translates the text as ‘…And He doth call his name.’ I have translated along the
lines of YLT, in agreement with the Hebrew text which shows that ‫ר‬ְ ִ is in the active form, whereas KJV,
ESV and the ASV have translated the text as ‘…and his…shall be called’ which is in the passive.
29
Brown-Driver-Briggs Hebrew Lexicon explains ‫פ‬ as ‘wonder, marvel, wonder (extraordinary, hard to
understand thing), wonder (of God's acts of judgment and redemption). This word has been used as an attribute
of God (see exegetical notes).
30
‫יֹע‬ from the root ‫י‬ means to give counsel. Since it is parsed as a Verb Qal Participle, I have translated
it as ‘giving counsel,’ though it would be appropriate to understand this as an attribute of the name of the Son to
which ‫י‬ is referring to. The KJV, YLT and ASV translate ‫י‬ as a separate attribute from ‫פ‬ by placing a ‘,’
between them. However, ESV translates the text as one name ‘Wonderful Counselor.’
31
‫בֹר‬ִ can mean mighty, a hero, brave, depending on the context (see exegetical notes).
32
is used for God, but can also be used in reference to other gods or someone strong or mighty (see
exegetical notes). KJV, ESV, YLT and ASV translate ‫בֹר‬ִ together as “…Mighty God.”
33
‫יע‬ ִ can be translated as “Eternal Father,” “Everlasting Father” or “Father of Eternity.” The KJB, ESV
and ASV translate ‫יע‬ ִ as “Everlasting Father,” whereas the YLT translates ‫יע‬ ִ as “Father of Eternity.” I have
chosen to translate ‫יע‬ ִ is “Father of Eternity,” as the name of the Son here is also exhibiting his attribute.
34
‫ר‬ׂ can mean prince, ruler, leader, chief, minister (see exegetical notes).
35
36
37
‫ה‬ ְ ִ means zeal, and refers to resolute action to be performed by YHWH (see exegetical notes).
38
‫ה‬ׂ‫ע‬‫ת‬ from the root ‫ׂה‬ means ‘to accomplish,’ is parsed as Qal Imperfect 3rd Fem. Sing. This signifies
that the event will take place in the future.

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3. Yoke of his burden (v.3a)
4. Staff of his back (v.3b)
5. Scepter of his oppressing (v.3c)
6. The quaking boot and blood soaked garment – End of battle (v.4)39
7. Child is born, A Son is given (v.5a)
8. Wonderful, Giving Counsel, Mighty God, Father of Eternity, Ruler of Peace (v.5b)
9. Enthronement of Davidic Monarch, and Promise – Peaceful of reign of Davidic ruler
ascertained by YHWH (v.6)
Context
Isa 9:1-6 is understood as the “…Royal Psalm of thanksgiving,” with its primary usage
during the celebration of coronation of a new king.40 To understand the passage, we need to
first understand that Isaiah was a prophet, and thus, his words were prophetic. This means that
God has revealed to him the “…things to come.”41 In the book of Isaiah, chapters 7-14 are
from the time of Ahaz (742-727), and thus chapter 9 talks about the political issues during that
time, which must be taken into consideration while trying to exegete the passage.42 Isa 8:2343
tells how Israel had lost to Assyrians during the time of Jeroboam II, a reference of which is
found in II Kgs 15:29, where Gilead and Galilee were seized.44 There were territorial losses to
Israel as mentioned in Isa 8:23 (Isa 9:1 in ESV).45 Thus Israel was in a period of dark time,
where political deliverance and resurrection from turmoil was needed, and to this the prophet
marks. In the time of King Ahaz, in the last verses of Isa 8 we see that there was trouble,
darkness and gloom all over the land of Israel.46 With the course of time, “Isaiah saw…the
39
See footnotes 18 and 90.
40
Marvin A. Sweeney, The Forms of the Old Testament Literature, vol. 16, Isaiah 1-39: with an
Introduction to Prophetic Literature (Grand Rapids, MI: William B. Eerdmans Pub. Co., 1996), 538.
41
William Kelly, An Exposition of the Book of Isaiah: With a New Version, 4th ed. (MN: Klock & Klock
Christian Publishers, 1979), 11.
42
John H. Hayes and Stuart A. Irvine, Isaiah, the Eighth Century Prophet: His Times and His Preaching
(Nashville: Abingdon Press, 1987), 14.
43
Isa 9:1 in ESV.
44
45
46
Matthew Henry, Matthew Henry's Commentary On the Whole Bible the Sense Given, and Largely
Illustratrated; the Sacred Text Inserted at Large in Distinc: Wherein Each Chapter Is Summed up in Its Contents
Each Paragraph Reduced to Its Proper Heads, reference library ed., vol. 4, Isaiah to Malachi (Iowa Falls, IA:
World Bible Publishers, between 1968 and 19), 57.

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defeat of the Syro-Ephraimite coalition as an opportunity for the house of David to reassert its
rule over the remnant of the northern kingdom of Israel.”47 It is from this that the royal psalm
of thanksgiving announces the coming of new monarch who will restore peace, righteousness
and justice guaranteed by YHWH; however no mention of the identity of this monarch can be
established simply with the text, except for the fact that “…he will establish the throne of
David,” as mentioned “… ‫י‬ ִ ‫ה‬ְ ֹ‫ת‬ ְ ְ ‫־‬ ‫ע‬ְ ִ ִ ‫־‬ ‫”ע‬ in Isa 9:6 (Isa 9:7 in ESV).48 In different
centuries, different contexts have appeared in the interpretation of Isaiah 9:1-6, and this has
been discussed in detail by Marvin A. Sweeny in his book Form and Intertextuality in
Prophetic and Apocalyptic Literature.49 The genre of the passage is “…Prophetic Instruction
concerning YHWH’s signs to Israel and the house of David.”50 Within the historical context,
there is a possibility that this passage could have presumed the new king Hezekiah, but there
is no indication of the same in the text.51
Exegetical Notes
Light in the Place of Darkness (v.1): The people walking in the darkness were the
people of Israel to whom the prophet Isaiah address. These people were under the oppression
of Assyrians and to them prophet Isaiah prophesied that a great light ּ ‫ר‬ had dawned (see
footnote 3). This was not an ordinary light, as the Hebrew text ֹ quantitatively expresses
the light to be of great magnitude and extent. The oppression in the whole land was so intense
47
48
Marvin A. Sweeney, Forschungen Zum Alten Testament, vol. 45, Form and Intertextuality in
Prophetic and Apocalyptic Literature (Eugene, Oregen: Wipe & Stock, 2010), 32.
49
Marvin A. Sweeney, Forschungen Zum Alten Testament, vol. 45, Form and Intertextuality in
Prophetic and Apocalyptic Literature (Eugene, Oregen: Wipe & Stock, 2010), 31-33.
50
51

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that the prophet places the land as if it was under the shadow of death52 ‫ת‬ ְ 53
‫ר‬ ְ‫ב‬ (see
footnote 6). There is a striking relationship ship between the ‫ת‬ ְ and ֹ ‫ֹר‬ , as the
darkness is intense, so is the light.
Role of Yahweh (v.2): The first word He caused the 55is addressing to YHWH. 54‫ית‬ ִ‫ב‬ ְ
‫ר‬ ִ‫ה‬
nation to be great56 and joyful,57 and through the passage His works are attested to without his
mention; and it is only in v.6 that His name YHWH is mentioned.58 The division of spoils
‫ש‬ is used is the passage to explain the intensity of joy that a soldier experiences while
taking the booty as a reward from the war he fought.59 Similar expressions can be found in
Exod 15:9, Judg 5:30 and other passages.
Yoke of his burden (v.3a), Staff of his back (v.3b) and the rod of his oppressing (v.3c):
The yoke , is a wooden device used to pair animals by the neck to work. Once, paired by the
yoke, there is no escape to the animal by his choice. The animal is unable to free itself. The
literal translation ‘staff of the back,’ should mean ‘staff on the back’ to imply the meaning
authority.60 The staff ‫ה‬ was a symbol to display authority and power as found in other
portions of the scripture, for example ‫ק‬ ִ
‫ת‬ ‫זה‬‫ה‬ ‫ה‬ ‫מ‬‫ה‬ ‫ת־‬ ְ (Exod 4:17), ‫י‬ ִ‫ֹה‬ ‫ה‬ ‫ה‬ ‫ת־‬ ‫ה‬‫ש‬ ‫ק‬ִ
ֹ ‫י‬ ְ
‫ב‬ (Exod 4:20), ‫ה‬ ְ
‫ר‬ ‫י־‬ ְ ִ ְ ְ
‫ש‬‫ה‬ְ ָ ְ ‫ת־‬ (Exod 7:9) and ‫ה־‬ ‫ר‬‫ב‬ ְ
‫ש‬ִ ‫ה‬ ‫י‬ (Jer 48:17). The
scepter of oppression ‫ש‬ was used to cause infliction and show power. Other examples of
this is found in scripture, for example ‫ת‬ ּ ‫ש‬‫ב‬ ֹ‫ת‬ ‫ת־‬ ֹ ֹ ְ ‫ת־ע‬ ‫יש‬ ִ ‫ה‬ ‫י־י‬ ִ ְ (Exod 21:20),
ּ ‫ר‬ ְ
ִׂ ִ ‫ש‬ ְ (Num 24:17), and ‫ה‬ ּ‫יה‬ ִ ‫ש‬ ‫ּר‬ ‫־י‬ (Gen 49:10). The usage of the term
52
Hans Wildberger, Isaiah: A Continental Commentary, Continental Commentaries (Minneapolis:
Fortress Press, 1991), 386.
53
‫ת‬ ְ means darkness, but is also considered to be a compound word from ְ meaning shadow and
‫ת‬ meaning death.
54
Since ‫ית‬ ִ‫ב‬ ְ
‫ר‬ ִ‫ה‬ is in the form of Hiphil, is means that YHWH caused the act. This points to us that
YHWH initiated the cause with a specific and special intent.
55
56
See footnote 9.
57
See footnote 11.
58
59
60
See footnote 14.

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scepter61 is best fitting, as the people were oppressed and were subject to the dominion of
darkness.62 The prophet used the terminology of yoke, staff and the scepter to tell that the
people in the realm of oppression and darkness were utterly helpless. The breaking of the
oppression, and the freedom of such a rule in history is recorded when God freed the people
from the oppression of the Midianites, through the small team of Gideon; clearly showing that
the act of deliverance was from God alone.63 Thus the act of deliverance was to come from
God.
Child is born, A Son is given (v.5a): Continuing with the text, we find that the
deliverance will come through a male ‫ב‬.64 He will be born for the purpose of deliverance. The
usage of ‫י‬ ִ askes the reader to look at the preceding text which talks about the cessation of
war and oppression. Since the prophet is writing of a male, who would bring about
deliverance, he would have considered him to be from the royal family, and in line of
Hezekiah.65 At this point it is unclear why the YLT chooses to translate ‫ב‬ as ‘Son’ and not
‘son,’ however, it is possible that the reason for this is, that the attributes of the child in the
following verses are the attributes of the divine person, God.66 Thus this ruler had to be
human and divine.67
Wonderful, Giving Counsel, Mighty God, Father of Eternity, Ruler of Peace (v.5b):
These is the name that the child who is to bring deliverance. Wonderful ‫פ‬ is the attribute
given to God, for his acts are marvelous. Other passages using the word ‫פ‬ talk about the
61
Principal Walter F Adeney and Owen C Whitehouse Rev., eds., The New-Century Bible: Isaiah I –
XXXIX (Edinburgh: T C & E C Jack, 1906), 1:149.
62
See footnote 15.
63
Matthew Henry, Matthew Henry's Commentary On the Whole Bible the Sense Given, and Largely
Illustratrated; the Sacred Text Inserted at Large in Distinc: Wherein Each Chapter Is Summed up in Its Contents
Each Paragraph Reduced to Its Proper Heads, reference library ed., vol. 4, Isaiah to Malachi (Iowa Falls, IA:
World Bible Publishers, between 1968 and 19), 59.
64
See footnote 25.
65
XXXIX (Edinburgh: T C & E C Jack, 1906), 1:150
66
See footnotes 29, 30, 31, 32, 33 and 34.
67
John N. Oswalt, The Book of Isaiah, The New International Commentary On the Old Testament
(Grand Rapids, Mich.: Eerdmans, 1986), 245.

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deeds of God ‫ה‬ ‫יה‬, for example ‫ה‬ׂ ‫ֹת‬ ִ‫ה‬ ְ
‫ת‬ ‫ֹר‬ ‫ש‬ ‫ק‬‫ב‬ ‫ר‬ ְ ‫ה‬ ‫י‬ ִ (Exod 15:11), ‫ה‬‫ר‬ ְ ְ ‫י־‬ ִ
ָ ְ ִ‫פ‬ ‫ק‬ ִ (Ps 77:12) and ‫ה־פ‬ׂ‫ע‬‫ת‬ ‫י‬ ִ
‫ת‬‫מ‬ ‫ה‬ (Ps 88:11). These acts fill a person with awe and
wonder. The word ‫י‬ meaning counsel is not a noun. It is a verb, this an activity showing an
attribute of the son mentioned in the text. In some translations, it is translated along with ‫פ‬,
making the name of the ruler ‘Wonderful Counsellor.’68 The name Mighty God ‫בֹר‬ִ tells
that this child is powerful and mighty. There is a clear sign that this child is God for the word
is used. The word ‫בֹר‬ִ is not exclusive to God, but the word is used mostly for God in
most places.69 However this can also be translated as Divine Hero, for in the context it is
possible that this warrior could accomplish military accomplishments.70 Whether ‫יע‬ ִ is
translated as Everlasting Father or Father of Eternity, it is clear that this ruler is father forever.
He created eternity and is there forever. This can only be God, for God is the creator. So the
child who was born, is also the father for all times. This rules out the possibility that the ruler
who would be born was a king of human nature only, but unwraps for the incarnation mystery
of God the Son, 71 becoming flesh,72 to free those from darkness.73 This child who is born is
also ֹ ‫ר־ש‬ׂ,74 which means ruler of peace. Other translations use the term Prince of peace,
however, within the context of the text Ruler of Peace best fits in. Two meanings can be
inferred from it. Firstly, that he will rule peacefully. Alternatively it can be inferred that in his
rule, there will be peace.
Enthronement of Davidic Monarch, and Promise – Peaceful of reign of Davidic ruler
ascertained by YHWH: ִ ִ ‫־‬ ‫ע‬ means on the throne of David. This makes it clear that the
ruler will be in the lineage of David. This rules out the possibility of this ruler arising from
68
See footnote 30.
69
See footnote 32.
70
XXXIX (Edinburgh: T C & E C Jack, 1906), 1:151
71
The Son is the second person of the Trinity, equal to God, and with God. He is God. He is the creator.
He is λόγος.
72
See footnote 23.
73
See footnotes 2 and 6.
74
According to Brown-Driver-Briggs' Hebrew Definitions ֹ ‫ש‬ also means peace with God especially
in covenant relationship.

8
any other kingdom. Also, his kingdom would grow and there would be no end to his kingdom.
‫ה‬ ְ ִ means zeal. This means that act of bringing about this ruler is deeply emotional. It is ‫ת‬ ְ ִ
‫ֹת‬ ְ ‫ה‬ ‫ה‬ְ‫י‬, meaning Zeal of the LORD of hosts. The text tells that YHWH is eager to perform
the act. The coming of this ruler will be a divine act. God would send a ruler, who would be
God himself, and that his rule will never end.75
Application
Isa 9:1-6 is accepted widely by many to be non-messianic.76 However, looking at the
name of the child who would be born tells us that this child holds the attributes of God.
Looking carefully to the text, we find that this text is messianic for several reasons, for the
prophecy is applied, and finds fulfillment in the life of Jesus Christ. Since the prophet is
speaking to those who were under oppression at that time, and their oppression was severe, it
is natural for them to consider that prophecy for them. However, there are important facts that
need to be considered. Firstly, Isa 9:4 tells that war and bloodshed shall cease completely, for
the war residual shall be set for disposed in fire as the text says ‫ש‬ ‫ת‬ ‫ה‬ ‫ר‬ ְ
ִׂ ‫ה‬‫ת‬ְ‫י‬‫ה‬ְ .
Secondly, the reason for the cessation of the war is a child that is to be born.77 Historically,
this child cannot be Hezekiah, even though during time of prophecy it seemed that the
prophecy was about him.78 Looking at the New Testament texts, we find that the prophecy is
messianic. There are New Testament texts that are parallel to the prophecy and the life of
Jesus Christ, also attesting to the fact the he is the Messiah. Matthew tells that Jesus at the
beginning of his ministry “…leaving Nazareth he went and lived in Capernaum by the sea, in
the territory of Zebulun and Naphtali, so that what was spoken by the prophet Isaiah might be
75
76
William Kelly, An Exposition of the Book of Isaiah: With a New Version, 4th ed. (MN: Klock & Klock
Christian Publishers, 1979), 133-34.
77
See exegetical notes (v.5a)
78

9
fulfilled.”79 Jesus’s birth was an act of God, where he would come to redeem those in
darkness.80 The name ֹ ‫ר־ש‬ׂ ‫יע‬ ִ ‫בֹר‬ִ ‫יֹע‬ ‫פ‬ is one name,81 and is not applicable to
Isaiah, Hezekiah or any other king, for this one name cannot be split to selectively choose
words that point to a person. The name ֹ ‫ר־ש‬ׂ ‫יע‬ ִ ‫בֹר‬ִ ‫יֹע‬ ‫פ‬ finds complete
definition in the life and person of Jesus Christ. The text ֹ ‫־‬ ‫ע‬ְ ‫ה‬‫עת‬ tell this ruler shall
reign forever, thus he cannot be any other ruler but the Messiah.82 The messianic prophecies
have been fulfilled in Jesus Christ, and thus he is the Messiah. Luke writes about Jesus that
“…He will be great and will be called the Son of the Most High. And the Lord God will give
to him the throne of his father David”.83
Since from this passage, and the New Testament attestation to it, we come to a striking
realization that Jesus is the messiah, we ought to submit to him,84 as it is written in Isa 45:23
“... ֹ‫ש‬ ‫־‬ ‫ש‬ ִ
‫ת‬ ְ‫ר‬‫־ב‬ ‫ר‬ ְ ִ
‫ת‬ ‫י‬ִ ‫י־‬ ִ ,” which means that every knee will bow down to the LORD.
When we were walking in the darkness of sin,85 He according to the prophecies of the Old
Testament, became the perfect sacrifice on the cross,86 shedding his blood, to break the yoke
of sin, “…For it is impossible for the blood of bulls and goats to take away sins.”87 Jesus
quoting Isa 9:4 “…‫ת‬‫ת‬ ִ ‫ה‬ ֹ‫ב‬ ׂ ‫ה‬ ‫ש‬ ֹ ְ ִ
‫ש‬ ‫ה‬ ‫ת‬ ְ ֹ ֳ‫ב‬ֻ ,” claimed to set people free from
oppression, and by his death and resurrection he did so.88 It calls for repentance of our sis
from us and complete surrender to Jesus Christ. Jesus is the messiah in Isa 9:1-6.
79
Matt. 4:13-14 (English Standard Version).
80
See footnote 9.
81
J. Christopher Garrison, The Judaism of Jesus: the Messiah's Redemption of the Jews (IN:
WestBowPress, 2014), 72.
82
Hans Wildberger, Isaiah: A Continental Commentary, Continental Commentaries (Minneapolis: Fortress
Press, 1991), 386.
83
Luke 1:32 (English Standard Version).
84
Phil. 2:10-11 (English Standard Version).
85
Rom. 5:8 (English Standard Version).
86
Isa. 53:4 (English Standard Version)
87
Isa. 10:4 (English Standard Version).
88
Luke 4:18 (English Standard Version).

10
Sermon
It has always been interesting to preach Christ from the Old Testament. Dr. Christian
Rata of Torch Trinity Graduate University once said “Preach Christ from the Old Testament.”
The scripture passage from Isa 9:1-6, brings to our attention our state and depravity. Since the
Bible is for us, it is the Word of God to us. God spoke through prophet Isaiah, and Isaiah so
beautifully writes that “…The people who walked in darkness have seen a great light; those
who dwelt in a land of deep darkness, on them has light shined.”89 This was applicable to
those who were under oppression and this message gave them hope. But deep within the
words of the text lie the blessed prophesy of God’s eternal plan of salvation. The message
offered hope to those who were in bondage. Little did they know that this message was for all
and just not for them.
When we look throughout the world, we find that there is pain and sorrow. There is
death, not just physical, but moral and social as well. People in their pain are looking
everywhere to find peace, joy, happiness and contentment. Technology and money has failed
to satisfy the soul of man. We try all that we can, but have fallen to out misery. Throughout
the centuries, ever since the first human sinned, human race has suffered the pain and bondage
of sin and its consequences. Wherever one looks, one just finds despair.
Where is the hope? Is there an end to the misery of us all? In these situations, it is
tempting to look to our visible problems and think that we need someone to save us through
our problems. This is what the Israelites were looking for. They were expecting a messiah
who would free them from political bondage and slavery. They were looking for ruler. To
this, Brad Paisley sings “…We expected a soldier to save us from our plight, all dressed in
shiny armor, ready for a fight.”90 But Jesus came not as a soldier, but as a common man. It
seemed highly improbable for the messiah to come as a feeble baby, and yet be worshipped as
89
Isa. 53:4 (English Standard Version)
90
“Born On Christmas Day,”, accessed June 11,
2015,http://www.azlyrics.com/lyrics/bradpaisley/bornonchristmasday.html.

11
king. For Matthew quotes the magi “…Where is he who has been born king of the Jews?”91
Jesus was born in a manger, a poor feeble baby. At the Jesus’ baptism, a voice came from
attesting to Jesus “…This is my beloved Son, with whom I am well pleased.”92 The LORD
attested to Jesus as his Son. Matthew writing about Jesus, quoting prophet Isaiah writes
“…the people dwelling in darkness have seen a great light, and for those dwelling in the
region and shadow of death, on them a light has dawned.”93
The scripture text in the New Testament and Old Testament attest to Jesus as the
messiah. He suffered the pain of rejection, nakedness, being mocked off, and yet he
compassionately healed people. He claimed “Before Abraham was I Am”.94 He preached the
good news of the kingdom of God. He died on the cross fulfilling all the prophecies of the Old
Testament. But as Isaiah writes, he was also born in the lineage of David. He died and rose
again. He said “…Come to me, all who labor and are heavy laden, and I will give you rest.”95
The bible says that “…And there is salvation in no one else, for there is no other name under
heaven given among men by which we must be saved.”96
What shall I preach of my own words? The scripture has preached Jesus Christ as the
Lord as ruler of all, and as the Apostles Creed says “…He shall come again to judge the living
and the dead,” let us come to him with repentance, and be assured of our salvation in him.
91
Matt. 2:2 (English Standard Version).
92
93
94
John. 8:56-59 (English Standard Version).
95
96
Acts. 4:12 (English Standard Version).

12
BIBLIOGRAPHY
“Born On Christmas Day.” Accessed June 11,
2015.http://www.azlyrics.com/lyrics/bradpaisley/bornonchristmasday.html.
Adeney, Principal Walter F, and Owen C Whitehouse Rev., eds. The New-Century
Bible: Isaiah I - XXXIX. Vol. 1. Edinburgh: T C & E C Jack, 1906.
Garrison, J. Christopher. The Judaism of Jesus: the Messiah's Redemption of the Jews. IN:
WestBowPress, 2014.
Hayes, John H., and Stuart A. Irvine. Isaiah, the Eighth Century Prophet: His Times and His
Preaching. Nashville: Abingdon Press, 1987.
Henry, Matthew. Matthew Henry's Commentary On the Whole Bible the Sense Given, and
Largely Illustratrated; the Sacred Text Inserted at Large in Distinc: Wherein Each
Chapter Is Summed up in Its Contents Each Paragraph Reduced to Its Proper Heads.
reference library ed. Vol. 4, Isaiah to Malachi. Iowa Falls, IA: World Bible Publishers,
between 1968 and 19.
Kelly, William. An Exposition of the Book of Isaiah: With a New Version. 4th ed. MN: Klock
& Klock Christian Publishers, 1979.
Oswalt, John N. The Book of Isaiah. The New International Commentary On the Old
Testament. Grand Rapids, Mich.: Eerdmans, 1986.
Sweeney, Marvin A. Forschungen Zum Alten Testament. Vol. 45, Form and Intertextuality in
Prophetic and Apocalyptic Literature. Eugene, Oregen: Wipe & Stock, 2010.
Sweeney, Marvin A. The Forms of the Old Testament Literature. Vol. 16, Isaiah 1-39: with
an Introduction to Prophetic Literature. Grand Rapids, MI: William B. Eerdmans Pub.
Co., 1996.
Wildberger, Hans Isaiah: A Continental Commentary. Continental Commentaries.
Minneapolis: Fortress Press, 1991.

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