This document provides commentary on Isaiah 9 from several scholars. It discusses how the region of Zebulun and Naphtali in northern Israel had previously been afflicted by invaders like the Assyrians but would later be honored by the ministry of Jesus Christ in Galilee. While past times brought distress, the coming of Jesus would bring light to dispel the darkness through his preaching, miracles, and presence among the people in Galilee. The commentary explores the historical context and significance of key phrases and verses from Isaiah 9.

1. ISAIAH 9 COMMENTARY
EDITED BY GLENN PEASE
1 [a]
Nevertheless, there will be no more gloom for those
who were in distress. In the past he humbled the land
of Zebulun and the land of Naphtali, but in the future
1.BARNES, “Nevertheless - Notwithstanding what is said in the previous chapter of the
calamities that are coming upon Israel. Hengstenberg renders this whole verse: ‘For darkness
shall not be upon the land upon which there is distress; as the former time has dishonored the
land of Zebulun and the land of Naphtali; so shall the time come to honor it, the region on the
border of the sea, by the side of the Jordan, Galilee of the Gentiles.’
The dimness - The Hebrew word hero denotes obscurity, or darkness; and is used here, as
the word darkness often is in the Scriptures, to denote calamity or affliction. The dimness, or
calamity, here referred to, is that which is threatened, Isa_8:21-22.
Shall not be such - It shall not be unbroken darkness, and unalleviated calamity; but it shall
be interrupted by the rising of the great light that shall shine on the dark land of Zebulun and
Naphtali.
In her vexation - The word ‘her’ refers to the whole land of Palestine, to the afflictions that
came upon the whole region. The word vexation, ‫מוצק‬ mutsaq means oppression, calamity, or
being “straitened, or pressed.”
When at the first - In the former time; on a former occasion.
He lightly afflicted - The word used here, ‫קלל‬ qalal, means properly, to be, or make light, or
small; and in Hiphil, the form which occurs here, it often means to “esteem lightly, to despise, to
hold in contempt;” 2Sa_19:43; Eze_22:7. It probably has that sense here, as the design of the
prophet is evidently to speak, not of a light affliction in the former time, but of a grievous, heavy
calamity - a calamity which would be well denoted by the expression, ‘he made them vile; he
exposed them to contempt and derision.’ The time to which reference is made here, was
probably the invasion of the land by Tiglath-pileser; 2Ki_15:29; 1Ch_5:26. In that invasion, the
parts of Zebulun and Naphtali were particularly afflicted. ‘Tiglath-pileser took Ijon, and Gilead,
and Galilee, and all the land of Naphtali, and carried them captive to Assyria;’ 2Ki_15:29. This
region had also been invaded by Benhadad two hundred years before the time of Isaiah;
1Ki_15:20, and there might have been a reference to these various invasions to which this
northern part of the land of Palestine had been subjected.
The land of Zebulun - The region occupied by the tribe of Zebulun. This tribe was located
between the sea of Tiberias, or the lake Gennesareth, and the Mediterranean. It extended
entirely across from the one to the other, and as it was thus favored with a somewhat extended
seacoast, the people were more given to commerce than the other tribes, and hence, mingled
more with surrounding nations.

2. And the land of Naphtali - The region which was occupied by this tribe was directly north
of Zebulun, and of the sea of Galilee, having that sea and the tribe of Zebulun on the south and
southeast, Asher on the west, and a part of the tribe of Manasseh, on the east.
And afterward - That is, in subsequent times; meaning times that were to come after the
prophecy here delivered. The previous part of the verse refers to the calamities that had come
upon that region in former times. The expression here refers to what was seen by the prophet as
yet to occur.
Did more grievously afflict - ‫הכביד‬ hı ke
bbı yd. This verb has very various significations.
It properly means “to be heavy, to be grievous, to lie or fall heavy on anyone, to be dull,
obstinate; also, to be honored, respected;” that is, of weight, or influence in society. It means, in
Hiphil, the form which is used here, “to make heavy, or grievous;” 1Ki_12:10; Isa_47:6; “to
oppress,” Neh_5:15; and it also means to “cause to be honored, or distinguished, to favor. -
Gesenius.” The connection requires that it should have this sense here, and the passage means,
that the land which he had made vile in former times, or had suffered to be despised, he had
purposed to honor, or to render illustrious by the great light that should rise on it. So Lowth,
Rosenmuller, and Gesenius, translate it; see a similar use of the word in Jer_30:19; 2Ch_25:19;
1Sa_2:30.
By the way of the sea - The sea of Galilee, or Gennesareth. All this region was in the vicinity
of that sea. The word “way” here, ‫דרך‬ derek, means toward, or in the vicinity of. The extensive
dark region lying in the vicinity of that sea, Both those tribes bordered on the sea of Tiberias, or
had that as a part of their boundary.
Beyond Jordan - This expression - ‫הירדן‬ ‫עבר‬ ‛eber hayare
dden - means in the vicinity of
Jordan; the land by the side of the Jordan, or perhaps that large region through which the upper
part of the Jordan passed. It does not mean strictly on the east of Jordan, but rather the
northern portion of the land. It is such language as a man would use who was describing the
upper and imperfectly known regions of the country - the dark, uncivilized region through which
the upper part of the Jordan flowed, and the word ‫עבר‬ ‛eber, rendered here “beyond,” means
“side” - by the side of the Jordan.
Galilee of the nations - This was sometimes called upper Galilee. It was called ‘Galilee of
the nations,’ or of the Gentiles, because it was surrounded by them, and because the pagan were
extensively intermingled with the Jews. In this region, Solomon had given to Hiram, king of
Tyre, twenty cities; 1Ki_9:2. Adjacent to this region were the countries of Phenicia, Tyre, and
Sidon; and the people would naturally mingle much with them in commerce. The country
abounded with hills and caverns, and, consequently, it was never possible completely to dislodge
from the fastnesses the former inhabitants of the land. Strabo enumerates among the
inhabitants of Galilee, Arabians and Phenicians. The inhabitants of this country are represented
as having been bold and courageous, but as seditious, and prone to insolence and rebellion. If it
be asked here, in what way this land had been made contemptible, or why it was regarded as an
object of contempt? we may reply,
(1) The district in which these two tribes dwelt constituted the border-land toward the pagan
nations.
(2) The Galileans not only dwelt in the vicinity of the pagan, but a large number of them had
actually remained in the country, and it had been found impossible to expel them from it;
Jdg_1:30-35.
(3) The Phenicians, with whom they held commercial contact, and with whom they dwelt
intermingled, were among the most corrupt of the pagan nations. To this may be added,

3. (4) They were far from Jerusalem, and, consequently, the influence of religion may be
supposed to have been less felt among them than among the other Jews. The true religion
was, in a great measure, lost upon them, and ignorance and superstition took its place.
Hence, in the New Testament, they are spoken of as almost proverbially rude and
ignorant.
2. CLARKE, “Dimness “Accumulated darkness” - Either ‫מנדחה‬ menuddechah, fem. to
agree with ‫אפלה‬ aphelah; or ‫אפל‬‫המנדח‬ aphel hammenuddach, alluding perhaps to the palpable
Egyptian darkness, Exo_10:21.
The land of Zebulun - Zebulun, Naphtali, Manasseh, that is, the country of Galilee all
round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian
invasion under Tiglath-pileser; see 2Ki_15:29; 1Ch_5:26. And they were the first that enjoyed
the blessings of Christ’s preaching the Gospel, and exhibiting his miraculous works among them.
See Mede’s Works, p. 101, and 457. This, which makes the twenty-third verse of chap. 8 in the
Hebrew, is the first verse in chap. 9 in our authorized version. Bishop Lowth follows the division
in the Hebrew.
3. GILL, “Nevertheless, the dimness shall not be such as was in her vexation,.... The
words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them
(f); so Jarchi, who interprets it of the king of Assyria; but it is better to understand it of Titus
Vespasian, who would not be weary of, but indefatigable in carrying on the siege of Jerusalem,
and in distressing the Jews in all parts: or thus, "for there shall be no fleeing from him that is
oppressed in it" (g); either that is besieged in Jerusalem, or distressed in Judea; and so the
words are a reason of the former distress, and a continuation and amplification of it; though
many interpreters think they are to be understood by way of comfort, and as a mitigation of it,
which is the sense of our version:
when at first he lightly afflicted the land of Zebulun and the land of Naphtali; either
by Pul king of Assyria, in the reign of Menahem king of Israel, 2Ki_15:19 or rather by
Tilgathpilneser king of Assyria, in the reign of Pekah king of Israel, since by him Galilee, and all
the land of Naphtali, were carried captive, 2Ki_15:29 which at the time of this prophecy was
past, and was but a light affliction in comparison of what followed:
and afterwards did more grievously afflict her: by Shalmaneser king of Assyria, in the
reign of Hoshea king of Israel, who took Samaria, and carried Israel or the ten tribes into
captivity, from whence they returned not; and yet it is suggested, that the tribulation and
distress that should come upon the Jews by the Romans should be greater than the heaviest of
these; there should be no fleeing, no escape, no, not of any, as at those times mentioned, but
wrath should come upon them to the uttermost, and particularly in the places following:
by the way of the sea; which some understand of the Mediterranean sea, and of that part of
the land of Israel which lay next it; but it seems rather to design the sea of Tiberias or Galilee, as
Jarchi rightly interprets it:

4. beyond Jordan; a part of the land of Israel so called, known by the name of Peraea; See Gill on
Mat_4:25,
in Galilee of the nations; which was inhabited not only by Jews, but by persons of other
nations, and therefore so called; now these places suffered much in the wars between the Jews
and the Romans, by skirmishes, sieges, robberies, plunders, &c. as appears from the history of
Josephus. Some interpreters understand all this, as before observed, as an alleviation of those
times of trouble, as if it would be less than in former times; but it is certain that it was to be, and
was, greater than ever was known, Mat_24:21 it is true, indeed, it may be considered as an
alleviation of it, and as affording some comfort in a view of it, that in those very parts where
there should be so much distress and misery, the Messiah, previous to it, would appear, and
honour it with his presence, who is afterwards spoken of, and so, in connection with the
following words, these may be rendered thus; as by De Dieu, "but obscurity shall not be brought
to it" (the land) "to which distress is brought; as at the first time he caused reproach towards the
land of Zebulun, and towards the land of Naphtali, so in the last" (time) "he will give glory by the
way of the sea, beyond Jordan, on the border of the nations": and if it be asked what that glory
should be, the answer is, "the people that walked in darkness", &c. and so the sense may be, that
whereas the inhabitants of Zebulun and Naphtali, and all Galilee, were lightly esteemed of, being
mean and illiterate, not famous for any arts or sciences, and having no prophet among them,
should, in the days of the Messiah, be highly honoured, and made glorious by his presence,
ministry, and miracles among them (h). See Mat_14:13, where it is quoted, and applied to
Christ's being in those parts.
4. HENRY, “The first words of this chapter plainly refer to the close of the foregoing chapter,
where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness -
very bad, yet not so bad but that to the upright there shall arise light in the darkness
(Psa_112:4) and at evening time it shall be light, Zec_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 (2Co_4:9), sorrowful yet
always rejoicing, 2Co_6:10. And it is matter of comfort to us, when things are at the darkest,
that he who forms the light and creates the darkness (Isa_45:7) has appointed to both their
bounds and set the one over against the other, Gen_4:4. He can say, “Hitherto the dimness shall
go, so long it shall last, and no further, no longer.”
I. Three things are here promised, and they all point ultimately at the grace of the gospel,
which the saints then were to comfort themselves with the hopes of in every cloudy and dark
day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second
coming, though that be now, as his first coming then was, a thing at a great distance. The mercy
likewise which God has in store for his church in the latter days may be a support to those that
are mourning with her for her present calamities. We have here the promise,
1. Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not
be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times
as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay
remote and most exposed to the inroads of the neighbouring enemies), and afterwards he more
grievously afflicted the land by the way of the sea and beyond Jordan (Isa_9:1), referring
probably to those days when God began to cut Israel short and to smite them in all their coasts,
2Ki_10:32. Note, God tries what less judgments will do with a people before he brings greater;

5. but if a light affliction do not do its work with us, to humble and reform us, we must expect to be
afflicted more grievously; for when God judges he will overcome. Well, those were dark times
with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the
Gentiles, both in respect of ignorance (they did not speak according to the law and the
testimony, and then there was no light in them, Isa_8:20) and in respect of trouble, and the
desperate posture of their outward affairs; we have both together, 2Ch_15:3, 2Ch_15:5. Israel
has been without the true God and a teaching priest, and in those times there was no peace.
But the dimness threatened (Isa_8:22) shall not prevail to such a degree; for (Isa_9:2) the
people that walked in darkness have seen a great light.
5. JAMISON, “Isa_9:1-7. Continuation of the prophecy in the eighth chapter.
Nevertheless, etc. — rather, “For darkness shall not (continually) be on it (that is, the land)
on which there is (now) distress” [Hengstenberg and Maurer]. The “for” refers, not to the words
immediately preceding, but to the consolations in Isa_8:9, Isa_8:10, Isa_8:17, Isa_8:18. Do not
despair, for, etc.
when at the first, etc. — rather, “as the former time has brought contempt on the land of
Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser,
2Ki_15:29, a little before the giving of this prophecy); so shall the after-coming time bring honor
to the way of the sea (the district around the lake of Galilee), the land beyond (but
Hengstenberg, “by the side of”) Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and
half-Manasseh), the circle (but Hengstenberg, “Galilee”) (that is, region) of the “Gentiles”
[Maurer, Hengstenberg, etc.]. Galil in Hebrew is a “circle,” “circuit,” and from it came the name
Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering
Phoenician race (Jdg_1:30; 1Ki_9:11). Besides the recent deportation by Tiglath-pileser, it had
been sorely smitten by Ben-hadad of Syria, two hundred years before (1Ki_15:20). It was after
the Assyrian deportation colonized with heathens, by Esar-haddon (2Ki_17:24). Hence arose the
contempt for it on the part of the southern Jews of purer blood (Joh_1:46; Joh_7:52). The same
region which was so darkened once, shall be among the first to receive Messiah’s light
(Mat_4:13, Mat_4:15, Mat_4:16). It was in despised Galilee that He first and most publicly
exercised His ministry; from it were most of His apostles. Foretold in Deu_33:18, Deu_33:19;
Act_2:7; Psa_68:27, Psa_68:28, Jerusalem, the theocratic capital, might readily have known
Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee’s very
debasement made it feel its need of a Savior, a feeling not known to the self-righteous Jews
(Mat_9:13). It was appropriate, too, that He who was both “the Light to lighten the Gentiles, and
the Glory of His people Israel,” should minister chiefly on the border land of Israel, near the
Gentiles.
6. K&D, “After the prophet has thus depicted the people as without morning dawn, he gives
the reason for the assumption that a restoration of light is to be expected, although not for the
existing generation. “For it does not remain dark where there is now distress: in the first time
He brought into disgrace the land of Zebulun and the land of Naphtali, and in the last He
brings to honour the road by the sea, the other side of Jordan, the circle of the Gentiles.” ‫י‬ ִⅴ is
neither to be taken as equivalent to the untranslatable ᆉτι recitativum (Knobel), nor is there any

6. necessity to translate it “but” or “nevertheless,” and supply the clause, “it will not remain so.”
The reason assigned for the fact that the unbelieving people of Judah had fallen into a night
without morning, is, that there was a morning coming, whose light, however, would not rise
upon the land of Judah first, but upon other parts of the land. Mu‛ap and muzak are hophal
nouns: a state of darkness and distress. The meaning is, There is not, i.e., there will not remain,
a state of darkness over the land (lah, like bah in Isa_8:21, refers to 'eretz), which is now in a
state of distress; but those very districts which God has hitherto caused to suffer deep
humiliation He will bring to honour by and by (hekal = hekel, according to Ges. §67, Anm. 3,
opp. hicbı̄d, as in Isa_23:9). The height of the glorification would correspond to the depth of the
disgrace. We cannot adopt Knobel's rendering, “as at a former time,” etc., taking ‫עת‬ as an
accusative of time and ְⅴ as equivalent to ‫ר‬ ֶ‫שׁ‬ ֲ‫ֽא‬ ַⅴ, for ְⅴ is never used conjunctionally in this way
(see Psalter, i. 301, and ii. 514); and in the examples adduced by Knobel (viz., Isa_61:11 and
Job_7:2), the verbal clauses after Caph are elliptical relative clauses. The rendering adopted by
Rosenmüller and others (sicut tempus prius vilem reddidit, etc., “as a former time brought it
into contempt”) is equally wrong. And Ewald, again, is not correct in taking the Vav in v'ha-
acharon as the Vav of sequence used in the place of the Cen of comparison. ‫אשׁוֹן‬ ִ‫ר‬ ָ‫ה‬ ‫ת‬ ֵ‫ע‬ ָⅴ and ‫האחרון‬
are both definitions of time. The prophet intentionally indicates the time of disgrace with ְⅴ,
because this would extend over a lengthened period, in which the same fate would occur again
and again. The time of glorification, on the other hand, is indicated by the accus. temporis,
because it would occur but once, and then continue in perpetuity and without change. It is
certainly possible that the prophet may have regarded ha-acharon as the subject; but this would
destroy the harmony of the antithesis. By the land or territory of Naphtali ('artzah, poet. for
'eretz, as in Job_34:13; Job_37:12, with a toneless ah) we are to understand the upper Galilee of
later times, and by the land of Zebulun lower Galilee. In the antithetical parallel clause, what is
meant by the two lands is distinctly specified: (1.) “the road by the sea,” derek hayyam, the tract of
land on the western shore of the sea of Chinnereth; (2.) “the other side of Jordan,” ‛eber hayyarde
n, the country to the east of the Jordan; (3.) “the circle of the Gentiles,” gelı̄l haggoyim, the
northernmost border-land of Palestine, only a portion of the so-called Galilaea of after times.
Ever since the times of the judges, all these lands had been exposed, on account of the countries
that joined them, to corruption from Gentile influence and subjugation by heathen foes. The
northern tribes on this side, as well as those on the other side, suffered the most in the almost
incessant war between Israel and the Syrians, and afterwards between Israel and the Assyrians;
and the transportation of their inhabitants, which continued under Pul, Tiglath-pileser, and
Shalmanassar, amounted at last to utter depopulation (Caspari, Beitr. 116-118). But these
countries would be the very first that would be remembered when that morning dawn of glory
should break. Matthew informs us (Mat_4:13.) in what way this was fulfilled at the
commencement of the Christian times. On the ground of this prophecy of Isaiah, and not of a
“somewhat mistaken exposition of it,” as Renan maintains in his Vie de Jésus (Chapter 13), the
Messianic hopes of the Jewish nation were really directed towards Galilee.
(Note: The Zohar was not the first to teach that the Messiah would appear in Galilee, and
that redemption would break forth from Tiberias; but this is found in the Talmud and
Midrash (see Litteratur-blatt des Orients, 1843, Col. 776).)

7. It is true that, according to Jerome, in loc., the Nazarenes supposed Isa_9:1 to refer to the light
of the gospel spread by the preaching of Paul in terminos gentium et viam universi maris. But
“the sea” (hayyam) cannot possibly be understood as referring to the Mediterranean, as Meier
and Hofmann suppose, for “the way of the sea” (derek hayyam) would in that case have been
inhabited by the Philistines and Phoenicians; whereas the prophet's intention was evidently to
mention such Israelitish provinces as had suffered the greatest affliction and degradation.
7. PULPIT,
“THE TROUBLES OF ISRAEL SHALL END THROUGH THE BIRTH OF A MARVELOUS CHILD. The
section of the prophecy commencing with Isa_7:1 terminates in this glorious burst of glad and gracious
promise. The gist of the whole section is: "Israel shall not suffer from Pekah and Rezin; her oppressors
shall be Assyria and Egypt, more especially the former; Assyria shall overwhelm her, crush her, lay her
low; she shall remain awhile in gloom and darkness; but at length the darkness shall be dispelled; a 'great
light' shall shine forth, first in the north, then over all the land; 'the rod of the oppressor' shall be broken; a
Child shall be born, who shall bear marvelous names, and shall rule over the full kingdom of David in
justice and righteousness forever." God has spoken, and God will perform this.
Isa_9:1
Nevertheless the dimness shall not be such as was in her vexation, when, etc. Our translators have
misconceived the construction, and consequently missed the sense. The first two clauses, which they run
together, are entirely separate and distinct. Translate, Nevertheless there shall be no (more) darkness to
her who was in affliction. As at the former time he brought contempt upon the land of
Zebulon, etc. Contempt was brought on the more northern part of the Holy Land, first when it was overrun
and ravaged by the Syrians (1Ki_15:20) under Ben-hadad, and more recently when it bore the brunt of
the Assyrian attack (2Ki_15:29) under Tiglath-Pileser. At the first and afterward; rather, at the former
time in the latter time. The contrast is between two periods of Israel's history, the existing period and
the Messianic. And afterward did more grievously afflict her. This is altogether wrong. Translate, So in
the latter time he hath brought honor on the way of the sea. The perfect is a "prophetic perfect," and the
reference is to the honor that would be done to the northern districts, "the land of Zebulon and the land of
Naphtali," by the Messiah dwelling there (comp. Mat_4:14-16). The way of the sea; i.e. the district about
the sea of Tiberias, called "the sea of Kinnereth" (equivalent to "Gennesareth") in Num_34:11, and "the
sea of Galilee" in Joh_6:1. Beyond Jordan; i.e. the tract east of the sea and of the upper Jordan, where
the five thousand were fed, and where our Lord was transfigured. Galilee of the nations. The name
"Galilee" seems to have been given to the outlying circuit, or zone, on the north, which was debatable

8. ground between the Israelites and their neighbors (see 1Ki_9:10; Jos_20:7; Jos_21:32). The word means
"circuit," or "ring." Though claimed as theirs by the Israelites, it was largely peopled by "Gentiles."
8. CALVIN, “1.Yet the darkness shall not be. He begins to comfort the wretched by the hope of
alleviation, that they may not be swallowed up by the huge mass of distresses. Many take these words in
quite an opposite meaning, that is, as a threatening which denounces against the Jews a heavier affliction
than that with which Tiglath-pileser (2Kg_15:29) and Shalmanezer (2Kg_17:6) afflicted them. The former
inflicted a heavy calamity, the latter inflicted one still heavier, for he carried the twelve tribes into captivity,
and blotted out the name of the nation. Some think that he now foretells the heaviest calamity of all, for if
it be compared with the former two, it exceeds both of them. Though I am not prepared to reject this view,
for it does not want plausibility, yet I rather favor a different opinion. The other interpretation is indeed
more plausible, that the Prophet intended to deprive hypocrites of every enjoyment, that they might not
imagine that this calamity would quickly pass away like a storm as the others had done, for it would be
utterly destructive; and so we shall take the particle ‫כי‬ (ki) in its literal meaning. (138)
But in my opinion it is most appropriate to view it as a consolation, in which he begins to mitigate what he
had said about that frightful darkness and driving, (Isa_8:22,) and, by allaying the bitterness of those
punishments, encourages them to expect the favor of God. As if he had said, “and yet, amidst that
shocking calamity which the Jews shall endure, the darkness will not be such as when the land of Israel
was afflicted, first, by Tiglath-pileser, (2Kg_15:29,) and afterwards more grievously by Shalmanezer,”
(2Kg_17:6.) Amidst so great extremities believers might otherwise have fainted, if their hearts had not
been cheered by some consolation. Isaiah therefore directs his discourse to them lest they should think
that they were ruined, for he intimates that the chastisements which are now to be inflicted will be lighter
than those which came before. That this is the natural interpretation will quickly appear from what
immediately follows.
But why does the Prophet say that this calamity, which was far more dreadful, would be more mild and
gentle? For Jerusalem was to be razed, the temple thrown down, and the sacrifices abolished, which had
remained untouched during the former calamities. It might be thought that these were the severest of all,
and that the former, in comparison of them, were light. But it ought to be observed, that while in the
former instances there was no promise, an explicit promise was added to this threatening. By this alone
can temptations be overcome and chastisements be rendered light. By this seasoning alone, I say, are
our afflictions alleviated; and all who are destitute of it must despair. But if, by means of it, the Lord
strengthen us by holding out the hope of assistance, there is no affliction so heavy that we shall not
reckon it to be light.

9. This may be made plain by a comparison. A man may happen to be drowned in a small stream, and yet,
though he had fallen into the open sea, if he had got hold of a plank he might have been rescued and
brought on shore. In like manner the slightest calamities will overwhelm us if we are deprived of God’
favor; but if we relied on the word of God, we might come out of the heaviest calamity safe and uninjured.
As to the words, some take ‫מועף‬ (mugnaph) for an adjective, as if the Prophet said,It shall not be
darkened; but the feminine pronoun which immediately follows, ‫בה‬ (bahh), in her, does not allow us to
refer this to men. It is more accurately described by others to be a substantive noun; and, therefore, I
have resolved to render it literally, there shall not be darkness in Judea according to the affliction of the
time when, etc. Some explain ‫הקל‬ (hekal) to mean that the land was relieved of a burden, in consequence
of the people having been carried into captivity; but this is altogether at variance with the Prophet’
meaning, and does not agree with what follows; for it is immediately added that the seacoast has
been more grievously afflicted by a second calamity. There can be no doubt, therefore, that this verb
corresponds to the other verb ‫,הכביד‬ (hikbid.) (139) Not more than a small part of the kingdom having been
afflicted by Tiglath-pileser, the calamity which he brought upon it is said to be light as compared with the
second which was inflicted by Shalmanezer.
By the way of the sea, beyond Jordan, in Galilee of the Gentiles. He calls it the way of the sea,
because Galilee was adjoining to the coast of the Mediterranean Sea, and on one side it was bounded by
the course of the Jordan. It is called Galilee of the Gentiles, not only because it was contiguous to Tyre
and Sidon, but because it contained a great multitude of Gentiles, who were mingled with the Jews; for
from the time that Solomon granted this country to King Hiram, (1Kg_9:11,) it could never be subdued in
such a manner as not to have some part of it possessed by the Gentiles
(138) The Hebrew particle ‫,כי‬ (ki,) which is placed at the beginning of this verse, is rendered in the English
version by Nevertheless; but Calvin says that he is willing to translate it for — Ed
(139) ‫הקל‬ (hekal) signifies literally to make light, and in accordance with an English idiom, sometimes
denotes figuratively, to make light of. Stock’ rendering is, he made vile, answering to Lowth’ he debased.
Both agree in rendering ‫הכביד‬ (hikbid) he hath made it glorious. The English version concurs with Calvin
in rendering‫,הקל‬ (hekal,) he lightly afflicted, and ‫,הבביד‬ (hikbid,) he did more grievously afflict. — Ed

10. 9. BI, “The prophecy explained
Let me venture to give what I conceive to be the true rendering of the prophecy—a rendering
which at least in its main particulars has the support of the best modern interpreters—and the
striking beauty and force and consistency of the whole will become evident.
The prophet has been speaking in the previous chapter of a time of terrible distress and
perplexity which was close at hand. King and people had forsaken their God. Ahaz had refused
the sign of deliverance offered him and was hoping, by an alliance with Assyria, to beat off his
enemies. The people in their terror were resorting to wizards and to necromancers for guidance
instead of resorting to God. And the prophet warns them that the national unbelief and apostasy
shall bring its sure chastisement in national despair. They will look around them in vain for
succour. The heavens above and the earth beneath shall be wrapt in the same awful gloom.
Nothing can exceed the dramatic force of the picture; it is a night at noonday, the very sun
blotted from the heavens; it is a darkness which might be felt. But even while the prophet’s gaze
is fixed upon it he sees the light trembling on the skirts of the darkness. The sunrise is behind
the cloud. “The darkness,” cries the prophet, “is driven away.” So I venture to render the last
words of the eighth chapter. “For there shall no more be gloom to her (i.e., to the land)
that was in anguish. In the former time He made light of (not ‘lightly afflicted’ as our A.V. has
it), poured contempt upon the land of Zebulun and Naphtali, but in the latter time He hath
made it glorious by the way of the sea, beyond Jordan, Galilee (the circuit) of the nations.” Take
this rendering and you have a perfectly exact end very striking prediction. It was not true that
the land had first been lightly afflicted and afterwards was more grievously afflicted. But it was
true that in the former time the land had been despised; Zebulun and Naphtali and Galilee of the
nations had been a byword among the Jews; their territory had been trampled under foot by
every invader who had ever entered Palestine. In the former time He did make light of it, He did
abase it, but in the latter time He made it glorious with a glory far transcending the glory of any
earthly kingdom. For it was here, amid this despised half heathen population, that the true Light
shined down, here the Lord of Glory lived, it was here that He wrought His wonderful works and
uttered His wonderful words, it was here that He gathered fishermen and tax gatherers to be His
first disciples and missionaries to the world. This land was of a truth made glorious by the feet of
Jesus of Nazareth. Well may the prophet continue, “The people that walked in darkness have
seen a great light: they that dwell in the land of the shadow of death, on them hath the light
shined. Thou hast multiplied the nation, Thou hast increased their joy.” The insertion of the
negative is an unfortunate mistake which, though found in our present Hebrew text, can be
easily explained, and indeed has been corrected by the Hebrew scribes themselves. “They joy
before Thee according to the joy in harvest, and as men exult when they divide the spoil. For the
yoke of his burden, and the staff upon his shoulder, the rod of his oppression Thou hast broken,
as in the day of Midian. For the greaves of the greaved warrior and the battle tumult and the
garments rolled in blood shall be for burning for fuel of fire.” The A.V., by the insertion of the
words “but this,” introduces an antithesis which destroys the whole force and beauty of the
picture. Strike out those words and all becomes clear and consistent. The meaning is that at the
advent of the Prince of Peace all wars shall cease. The soldier’s sandals and the soldier’s cloak
and all the bloodstained gear of battle shall be gathered together and east into the fire to be
burned. The heir of David’s throne is no earthly warrior; He does not win His kingdom by force
of arms. “For a Child is born unto us, a Son is given unto us, and the government shall be upon
His shoulder; He shall wear the insignia of royalty. And His name shall be called Wonderful,
Counsellor, Mighty God, Father of Eternity, Prince of Peace. Of the increase of His government
and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish
it, and to uphold it with judgment and with righteousness, from henceforth even forever. The
zeal of the Lord of hosts shall perform this.” Such is the majestic vision of light and Peace that
dawns upon the prophet’s soul in the midst of the national apostasy. (Bishop Perowne.)

11. “Nevertheless”
There is in this world mercifully a compensating balance to all Divine denunciations, a
“nevertheless” to all God’s judgments, and a Gospel of grace appended to every message of
doom. It is this that makes this world, amid all its tragic scenes, a world of mercy. (D. Davies.)
Clearest promises of Christ in darkest times
It is noteworthy that the clearer promises of the Messiah have been given in the darkest hour? of
history. If the prophets had been silent upon the Coming One before, they always speak out in
the cloudy and dark day; for well the Spirit made them know that the coming of God in human
flesh is the lone star of the world’s night. It was so in the beginning, when our first parents had
sinned, and were doomed to quit the paradise of delights. When Israel was in Egypt, when they
were in the sorest bondage, and when many plagues had been wrought on Pharaoh, apparently
without success; then Israel saw the Messiah set before her as the Paschal lamb, whose blood
sprinkled on the lintel and the two side posts secured the chosen from the avenger of blood. The
type is marvellously clear, and the times were marvellously dark. I will quote three cases from
the prophetical books which now lie open before Isa_28:16, you read that glorious prophecy:
“Behold, I lay inZion for a foundation a stone, a tried stone, a precious cornerstone, a sure
foundation: he that believeth shall not make haste.” When was that given? When the foundation
of society in Israel was rotten with iniquity, and when its cornerstone was oppression. Read
from Isa_28:14: “Wherefore hear the Word of the Lord, ye scornful men,” etc. Thus, when lies
and falsehoods ruled the hour, the Lord proclaims the blessed truth that the Messiah would
come sad would be a sure foundation for believers. Next, look into Jer_23:5: “Behold, the days
come, saith the Lord, that I will raise unto David a righteous Branch,” etc. When was this clear
testimony given! Read the former verses of the chapter, sad see that the pastors were destroying
and scattering the sheep of Jehovah’s pasture. When the people of the Lord thus found their
worst enemies where they ought to have met with friendly care, then they were promised
happier days through the coming of the Divine Son of David. Glance at Eze_34:23, where the
Lord says, “And I will set up one shepherd over them, sad he shall feed them, even My servant
David; he shall feed them, and he shall be their shepherd.” When came this cheering promise
concerning that great Shepherd of the sheep! It came when Israel is thus described: “And they
were scattered, because there is no shepherd,” etc. Thus, in each case, when things were at their
worst, the Lord Jesus was the one well of consolation in a desert of sorrows. In the worst times
we are to preach Christ, and to look to Christ. In Jesus there is a remedy for the direst of
diseases, and s rescue from the darkest of despairs. (C. H. Spurgeon.)
Phases of Divine purpose
Let us look at some of the abiding doctrines and illustrations suggested by this noblest effort of
the prophet’s imagination. Isaiah’s wing never takes a higher flight than it does in this prevision
of the centuries.
1. The Divine purpose has never been satisfied, if we may so say, with darkness, judgment,
desolation. When God has judged a man He would seem to return to see what effect the
judgment has had, if haply He may see some hope of returning feeling, of loyalty sad filial
submission. God’s feeling has been always a feeling of solicitude to bless the nations. We

12. shall do wrong if we suppose that pity comes in only with the historical Christ, that
compassion was born on Christmas Day.
2. The Divine movement amongst the nations has always expressed itself under the contrast
of light sad darkness (verse 2). No contrast can be more striking; therefore this is the one
God has chosen whereby to represent the Divine movement. God is associated with light,
and all evil with darkness. The fulfilment of Divine purpose has always been associated with
incarnation, idealised Humanity.
3. Look at the Deliverer as seen by the prophet (verse 6). The Deliverer is to come as a child,
a son, a governor, a name; He is to sit upon the throne of David, sad upon his kingdom, to
order it, and to establish it with judgment sad with justice from henceforth even forever. Say
there was a secondary application of the terms, there can be no objection to that; but no
living man ever filled out in their uttermost spheral meaning all these names but one, and
His name is Jesus.
4. Then comes rapture upon rapture. And the pledge of the fulfilment of all is, “The zeal of
the Lord of hosts will perform this.” (J. Parker, D. D.)
The remedy of the world’s misery
I. THE VIEW TAKEN BY THE PROPHET OF THE MORAL STATE OF THE WORLD
PREVIOUS TO THE GLORIOUS CHANGE WHICH MAKES THE SUBJECT OF HIS
PROPHECY.
1. The people are represented as walking in darkness. The prophet contemplates the world at
large. Light is an emblem of knowledge; darkness of ignorance and error.
2. But darkness alone appears to the mind of the prophet only a faint emblem of the state of
the heathen. He adds, therefore, “the shadow of death.” In Scripture this expression is used
for death, the grave, the darkness of that subterranean mansion into which the Jews
supposed the souls of men went after death. Figuratively, the expression is used for great
distress; a state of danger and terror. It is an amplification, therefore, of the prophet’s
thought. Experience has justified this representation of the prophet. The religion of the
heathen has ever been gloomy and horrible.
II. THE BLESSED VISITATION (Isa_9:2).
1. As darkness is an emblem of the religious sorrows which had overcast the world, so light is
an emblem of the truth of the Gospel The Gospel is “light.” This marks its origin from
heaven. This notes its truth. It is “light” because of its penetrating and subtle nature. It is
called “light,” “a great light,” because of the discoveries which it makes. It is life and health to
the world. Where it prevails, spiritual life is inspired, and the moral disorders of the soul give
place to health and vigour.
2. As in the vision light succeeds to darkness, so also joy succeeds to fear and misery.
III. SO VAST A CHANGE MUST BE PRODUCED BY CAUSES PROPORTIONABLY
POWERFUL: and to the means by which this astonishing revolution is effected the prophet next
directs attention (Isa_9:4-5). These words speak of resistance and a struggle. In the conduct of
this battle two things are, however, to be remarked: the absolute weakness and insufficiency of
the assailants, and their miraculous success. The weakness of the instruments used in breaking
the rod and yoke of the oppressor is sufficiently marked by the allusion to the destruction of the
host of Midian by Gideon and his three hundred men. But it may be said, “Is not all this a
splendid vision? You speak of weak instruments effecting a miraculous success; of the display

13. and operation of a supernatural power, touching the hearts of men, and changing the moral
state of the world; but what is the ground of this expectation?” This natural and very proper
question our text answers.
IV. “FOR UNTO US A CHILD IS BORN,” etc. (Isa_9:6-7). (R. Watson.)
Light out of darkness
We are not left in doubt as to what the end of this great prophecy was. In Mat_4:15-16, we have
it expounded to us.
I. THE GREAT DARKNESS. The prophet first saw the people utterly overwhelmed by the
ruthless hand of merciless war. It had been once a prosperous land, but now darkness dense had
come over it till it was a veritable “shadow of death.” Turning from the immediate political
significance of this to its spiritual import, we can easily see in it a picture of the spiritual
condition of the world when Jesus came. The whole world was lying in the wicked one. The
Jewish people, though they had the living Word of God, had in the darkness of their carnal
ambition and lifeless formality lost all true vision of God. The Gentile world was no better. The
best which they had was, on the one hand, a sensuous and godless Epicureanism, and on the
other a cold and hopeless Stoicism. Turning to the condition of the unconverted people of our
own day, we see also darkness and the shadow of death. What light for the soul has all our
modern philosophical thinking and scientific research given?
II. THE GREAT LIGHT. The light which the prophet saw was the intervention of God for the
deliverance of the people from political bondage and physical misery, with some spiritual return
to God. That which it typified was the advent and work of Christ. How this light shone upon the
darkened world when He came! Truly it was a “great light.” The light seen in the face of Jesus
Christ is the glory of God, revealing His eternal purposes of grace to all sinful men. Christ lights
the world by loving it, i.e., by revealing the love of God to sinners.
III. THE GREAT BLESSINGS. With the coming of the true light came wonderful blessings to
the people. This is described in the language of the prophet under several figures of speech.
1. “Thou hast multiplied the nation.” If we look to the real fulfilment of this prophecy, what a
vast increase in the people of God there has been!
2. “And increased their joy.” Of old the people of God rejoiced at their best periods in mere
national prosperity. But under the spiritual reign of Jesus the people shall rejoice in better
things. The joy of salvation.
3. “According to the joy in harvest.” The happiest festival of the Jews was the harvest feast,
when the fruits of the earth were all gathered in, and the people blessed God and rejoiced in
their riches. But now He gives us a new and better harvest, the ingathering of souls, the first
fruits of which were gathered on the day of Pentecost. There is no such pure joy as that
which arises in the heart when God’s salvation is being accepted by men and women, and
His harvest is being gathered. What will it be in that day when the glad harvest home is
accomplished?
4. “And as men rejoice when they divide the spoil.” This is a figure borrowed from the
triumphant joy of the victorious warrior, who, having overthrown the enemy, and taken
possession of his goods, divides them as spoil among the victors. Well, so shall, and so do,
God’s people rejoice over the victories which the Gospel wins over “the god of this world.”
5. “Thou hast broken the yoke . . . and the staff.” Hitherto the people had boon under the
iron yoke of their oppressors, and beaten by the rod of their taskmasters, as in the old

14. slavery times of Egypt. How happy when that yoke shall be broken, and that cruel staff or
rod done away! Under Messiah’s reign the cruel bondage of Satan’s yoke is broken, and the
taskmaster’s staff done away.
IV. HOW CHRIST DELIVERS. In earthly conflicts battles are fought “with confused noise and
garments rolled in blood.” The captives were delivered of old by these terrible and sanguinary
methods; but Christ delivers His captives by the power of the Spirit of God, “with burning and
fuel of fire.” The fire is the Holy Ghost, and the fuel of fire is the Word of truth. (G. F. Pentecost,
D. D.)
The nativity of our Lord
I. LIGHT OUT OF DARKNESS.
II. JOY BECAUSE OF THE LIGHT.
1. Because Jesus was born.
2. Because in His incarnation God and man were united.
3. Because through His birth “the yoke” of man’s burden has been broken (Isa_9:4), and the
power of his oppressor destroyed.
III. THE GROUNDS OF THIS JOY (Isa_9:6-7). (Clergyman’s Magazine.)
Good things in the days of the great Messiah
If it be asked, What the great design of God is in the Scriptures? I answer, To bring a lost world
to the knowledge of a Saviour all the prophecies, promises, histories, and doctrines of the Word,
do point us to Him, as the needle in the mariner’s compass points to the pole star. “To Him bore
all the prophets witness.” And when apostles under the New Testament were sent unto all
nations, with the silver trumpet of the everlasting Gospel in their mouths, what was the great
theme of their sermons! It was just to make Christ known among the nations All the lines of
religion meet in Him as their centre. The prophet in the close of the preceding chapter, having
spoken of dark and dismal days of trouble and distress, comes in the beginning of this, to
comfort and encourage the hearts of true believers, with the good things which were coming in
the days of the great Messiah.
I. There are THREE GREAT NEW TESTAMENT BLESSINGS he condescends upon.
1. Great light should spring up to a lost world (Isa_9:2).
2. Joy in the Lord (Isa_9:3).
3. Spiritual liberty (Isa_9:4-5).
II. It any should ask WHO IS HE, AND WHERE IS HE, THAT SHALL DO ALL THESE GREAT
THINGS? You have an answer in the words, “For unto us a Child is born, unto us a Son is given,
and the government shall be upon His shoulder,” etc. In the words we may notice these things
following.
1. The incarnation of the great Messiah; for here the prophet speaks of His birth.
2. His donation. He is the gift of God to a lost world. “Unto us a Son is given.”
3. His advancement to the supreme rule and authority. “The government shall be upon His
shoulder.”

15. 4. His character and designation, in five names here given Him, which show that He has a
name above every name, “Wonderful, Counsellor, The Mighty God, The Everlasting Father,
The Prince of Peace.”
5. The relation He stands in to lost sinners of Adam’s family. He is born “to us,” He is given
“to us,” and not to the angels which fell.
6. The application and triumph of faith upon all this; for the Church here lays claim to Him,
and triumphs in her claim; for the words are uttered in a way of holy boasting. “Unto us this
Child is born, unto us this Son is given.” (E. Erskine.)
Fulness of Christ
There is that in Jesus Christ alone which may and can afford sufficient comfort and relief in the
worst of times and conditions.
I. WE WILL INQUIRE INTO THE TRUTH OF IT (Col_2:9).
1. If you look into Scripture you shall find that the promises and prophecies of Christ are
calculated and given out for the worst of times.
2. If there was enough in the types of Christ to comfort and relieve the people of God under
the Old Testament in the worst of their times; then there must needs be enough in Christ to
comfort the people of God now in the worst of our times. In the times of the Old Testament,
in ease they had sinned, what relief had they? A sacrifice to make an atonement Lev_4:20),
and so a type of Christ the great Sacrifice Heb_9:26). In case they were in the wilderness and
wanted bread, what relief had they? Manna, a type of Christ, “the true Bread that came down
from heaven.’ In case they wanted water, what relief had they? The rock opened, and “that
rock was Christ.” In ease they were stung wire the fiery serpents what relief had they? They
had the brazen serpent, and that was a type of Christ (Joh_3:15).
3. If all the promises of good things made to us were originated in Christ, and if all the
promises that were made unto Christ of good things to come, do descend upon us, then
surely there is enough in Christ to succour in the worst of times. For what are the promises
but Divine conveyances?
4. If all our want of comfort and satisfaction doth arise from the want of a sight of Christ’s
fulness and excellency, and all our satisfaction and comfort doth arise from the sight of
Christ’s fulness and excellency, then this doctrine must needs he true.
II. WHAT IS THAT IN CHRIST THAT MAY OR CAN COMFORT, SUCCOUR AND BELIEVE IN
THE WORST OF TIMES AND CONDITIONS?
1. Look what that good thing is which the world can either give or take away, that is in Christ
in great abundance; and if that be in Christ in great abundance which the world can neither
give or take away, then there is that in Christ that may or can succour, comfort, and relieve
in the worst of times. Can the world take away your estate, gold, or silver? Then read what is
said in Pro_3:1-35, concerning wisdom, where Christ is called wisdom (verse 13). Can the
world take away your liberty? Then you know what Christ says, “Behold, I have set before
thee an open door, and no man can shut it.” Can the world take away your life? You know
what Christ saith, “I am the Way, the Truth, and the Life.” On the other side, what can the
world give to you? Can the world give you peace, rest, quietness? Then you know what Christ
saith (Mat_11:28; Joh_14:27). Can the world give you happiness? I am sure Christ can.
2. There is in Jesus Christ the greatest excellency under the best propriety, “My Lord and my
God.”

16. 3. There is in Jesus Christ the greatest fulness joined with the most communicativeness.
4. The sweetest love under the greatest engagement. Is not a brother engaged to help his
brother? A father his children? A husband his wife! Now, suppose there were one person
that could stand under all these relations—a brother, a father, a husband; how much would
that person be engaged to help? Thus Christ doth; He stands under all these relations.
6. There is that in Jesus Christ that suiteth all conditions.
III. HOW FAR THIS CONCERNS US. (W. Bridge, M. A.)
Immanuel the Light of Life
I. There is to be a light breaking in upon the sons of men who sit in darkness, and this light is to
be found only in the incarnate God. Let me ILLUSTRATE THIS FACT BY THE CONTEXT.
1. I must carry you back to Isa_7:14. The sign of coming light is Jesus.
2. Further on we see our Lord Jesus as the hold fast of the soul in time of darkness. See in
Isa_8:8, the whole country overwhelmed by the fierce armies of the Assyrians, as when a
land is submerged beneath a flood. Then you read—And he shall pea through Judah; he shall
overflow and go over, he shall reach even to the neck; and the stretching out of his wings
shall fill the breadth of Thy land, O Immanuel.” The one hope that remained for Judah was
that her country was Immanuel’s land. There would Immanuel be born, there would He
labour, and there would He die. He was by eternal covenant the King of that land, and no
Assyrian could keep Him from His throne. If you are a believer in Christ, you belong to Him,
and you always were His by sovereign right, even when the enemy held you in possession.
We might exultingly have gloried over you, “Thy soul, O Immanuel.” Herein lay your hope
when all other hope was gone. Herein is your hope now.
3. Further on in the chapter we learn that Jesus is our star of hope as to the destruction of
the enemy. The foes of God’s people shall be surely vanquished and destroyed because of
Immanuel. Note well in Isa_8:9-10, how it is put twice over like an exultant taunt: “Gird
yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in
pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not
stand: for Immanuel.” Our version translates the word into “God with us,” but it is
“Immanuel.” In Him, even in our Lord Jesus Christ, dwelleth all the fulness of the Godhead
bodily, and He has brought all that Godhead to bear upon the overthrow of the foes of His
people.
4. Further on we find the Lord Jesus as the morning light after a night of darkness, The last
verses of the eighth chapter picture a horrible state of wretchedness and despair: “And they
shall pass through it, hardly bestead and hungry:” etc. But see what a change awaits them!
Read the fine translation of the R.V. “But there shall be no gloom to her that was in anguish.”
What a marvellous light from the midst of a dreadful darkness! It lean astounding change,
such as only God with us could work. There am some here who have traversed that terrible
wilderness You are being driven as captives into the land of despair, and for the last few
months you have been tromping along a painful road, “hardly bestead and hungry.” You are
sorely put to it, and your soul finds no food of comfort, but is ready to faint and die. You fret
yourself: your heart is wearing away with care, and grief, and hopelessness. In the bitterness
of your soul you are ready to curse the day of your birth. The captive Israelites cursed their
king who had led them into their defeat and bondage; the fury of their agony, they even
cursed God and longed to die, It may be that your heart is in such a ferment of grief that you
know not what you think, but are like a man at his wits’ end. Those who led you into sin are

17. bitterly remembered; and as you think upon God you am troubled. This is a dreadful ease for
a soul to be in, and it involves a world of sin and misery. You look up, but the heavens are as
brass above your head; your prayers appear to be shut out from God’s ear; you look around
you upon the earth, and behold “trouble and darkness, and dimness of anguish”; your every
hope is slain, and your heart is torn asunder with remorse and dread. Every hour you seem
to be hurried by an irresistible power into greater darkness. In such a case none can give you
comfort save Immanuel, God with us. Only God, espousing your cause, and bearing your sin,
can possibly save you. See, He comes for your salvation!
5. Once more, we learn from that which follows our text, that the reign of Jesus is the star of
the golden future. He came to Galilee of the Gentiles, and made that country glorious, which
had been brought into contempt. That corner of Palestine had very often borne the brunt of
invasion, and had felt more than any other region the edge of the keen Assyrian sword. It
was a wretched land, with a mixed population, despised by the purer race of Jews; but that
very country became glorious with the presence of the incarnate God. That first land to be
invaded by the enemy was made the headquarters of the army of salvation. Even so at this
day His gracious presence is the day dawn of our joy. Here read and interpret Isa_9:3.Then
shall your enemy be defeated, as in the day of Midian. When Jesus comes you shall have
eternal peace; for His battle is the end of battles. “All the armour of the armed man in the
tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire.” This is
the rendering of the Revision; and it is good. The Prince of Peace wars against war, and
destroys it. Now is it that the Lord Jesus becomes glorious in our eyes; and He whose name
is Immanuel is now crowned in our heart with many crowns, and honoured with many titles.
What a list of glories we have here! What a burst of song it makes when we sing of the
Messiah (Isa_9:6). Each word sounds like a salvo of artillery.
II. I want to PRESS HOME CERTAIN TRUTHS CONNECTED WITH MY THEME. Immanuel is
a grand word. “God with us” means more than tongue can tell It means enmity removed on our
part, and justice vindicated on God’s part. It means the whole Godhead engaged on our side,
resolved to bless us.
1. Jesus is Immanuel (Mat_1:21).
2. Perhaps you wish to know a little more of the incident in the text which exhibits Jesus as
the great light. Our Lord made His home in the darkest parts. He looked about and saw no
country so ignorant, no country so sorrowful, as Galilee of the Gentiles, and therefore He
went there, and lifted it up to heaven by priceless privileges!
3. We will turn back to where we opened our Bibles at the first, and there we learn that, to be
God with us, Jesus must be accepted by us. He cannot be with us if we will not have Him.
Hear how the prophet words it: “Unto us a Child is born, unto us a Son is given.” Be sure
that you go on with the verse to the end—“and the government shall be upon His shoulder.”
If Christ is your Saviour He must be your King. (C. H. Spurgeon.)
Lux in tenebris
One evening last week I stood by the seashore when the storm was raging. The voice of the Lord
was upon the waters; and who was I that I should tarry within doors, when my Master’s voice
was heard sounding along the water? I rose and stood to behold the flash of His lightnings, and
listen to the glory of His thunders. The sea and the thunders were contesting with one another;
the sea with infinite clamour striving to hush the deep-throated thunder, so that His voice
should not be heard; yet over and above the roar of the billows might be heard that voice of God,
as He spake with flames of fire, and divided the way for the waters. It was a dark night, and the

18. sky was covered with thick clouds, and scarce a star could be seen through the rifts of the
tempest; but at one particular time, I noticed far away on the horizon, as if miles across the
water, a bright shining, like gold. It was the moon hidden behind the clouds, so that she could
not shine upon us; but she was able to send her rays down upon the waters, far away, where no
cloud happened to intervene. I thought as I read this chapter last evening, that the prophet
seemed to have stood in a like position, when he wrote the words of my text. All round about
him were clouds of darkness; he heard prophetic thunders roaring, and he saw flashes of the
lightning of Divine vengeance; clouds and darkness, for many a league, were scattered through
history; but he saw far away a bright spot—one place where the clear shining same down from
heaven. And he eat down, and he penned these words: “The people that walked in darkness have
seen a great light: they that dwell in the land of the shadow of death, upon them hath the light
shined”; and though he looked through whole leagues of space, where he saw the battle of the
warrior “with confused noise and garments rolled in blood,” yet he fixed his eye upon one bright
spot in futurity, and he declared that there he saw hope of peace, prosperity, and blessedness;
for said he, “Unto us a Child is born, unto us a Son is given: and the government shall be upon
His shoulder: and His name shall be called Wonderful.” (C. H. Spurgeon.)
2
The people walking in darkness
have seen a great light;
on those living in the land of deep darkness
a light has dawned.
1.BARNES, “The people that walked in darkness - The inhabitants of the region of
Galilee. They were represented as walking in darkness, because they were far from the capital,
and from the temple; they had few religious privileges; they were intermingled with the pagan,
and were comparatively rude and uncultivated in their manners and in their language. Allusion
to this is several times made in the New Testament; Joh_1:46 : ‘Can any good thing come out of
Nazareth?’ Joh_7:52 : ‘Search and look, for out of Galilee ariseth no prophet;’ Mat_26:69;
Mar_14:70. The word walked here is synonymous with lived, and denotes that thick darkness
brooded over the country, so that they lived, or walked amidst it.
Have seen a great light - Light is not only an emblem of knowledge in the Scriptures, but of
joy, rejoicing, and deliverance. It stands opposed to moral darkness, and to times of judgment
and calamity. What is the particular reference here, is not agreed by expositors. The immediate
connection seems to require us to understand it of deliverance from the calamities that were
impending over the nation then. They would be afflicted, but they would be delivered. The tribes
of Israel would be carried captive away; and Judah would also be removed. This calamity would
particularly affect the ten tribes of Israel - the northern part of the land, the regions of Galilee -

19. “for those tribes would be carried away not to return.” Yet this region also would be favored with
a especially striking manifestation of light. I see no reason to doubt that the language of the
prophet here is adapted to extend into that future period when the Messiah should come to that
dark region, and become both its light and its deliverer. Isaiah may have referred to the
immediate deliverance of the nation from impending calamities, but there is a fullness and
richness of the language that seems to be applicable only to the Messiah. So it is evidently
understood in Mat_4:13-16.
They that dwell - The same people are referred to here as in the former member of the
verse.
In the land of the shadow of death - This is a most beautiful expression, and is special to
the Hebrew poets. The word ‫צלמות‬ tsalmaveth, is exceedingly poetical. The idea is that of death,
as a dark substance or being, casting a long and chilly shade over the land - standing between
the land and the light - and thus becoming the image of ignorance, misery, and calamity. It is
often used, in the Scriptures, to describe those regions that were lying as it were in the
penumbra of this gloomy object, and exposed to all the chills and sorrows of this melancholy
darkness. Death, by the Hebrews, was especially represented as extending his long and baleful
shadow ever the regions of departed spirits; Job_38:17 :
Have the gates of death been opened to thee?
Hast thou seen the gates of the shadow of death?
Before I go - I shall not return -
To the land of darkness
And of the shadow of death.
Job_10:21
It is thus an image of chills, and gloom, and night - of anything that resembles the still and
mournful regions of the dead. The Chaldee renders these two verses thus: ‘In a former time
Zebulun and Naphtali emigrated; and those who remained after them a strong king shall carry
into captivity, because they did not remember the power which was shown in the Red Sea, and
the miracles which were done in Jordan, and the wars of the people of the cities. The people of
the house of Israel who walked in Egypt as in the midst of shades, came out that they might see a
great light.’
2. PULPIT, “The people that walked in darkness (comp. Isa_8:22). All the world was "in darkness"
when Christ came; but here the Jews especially seem to be intended. It was truly a dark time with them
when Christ came. Have seen; rather, saw.The "prophetic" preterit is used throughout the whole
passage. A great light. "The Light of the world," "the Sun of righteousness," "the true Light, which lighteth
every man that cometh into the world, "first broke on man in that northern tract" by the way of the sea,
"when Jesus came forward to teach and to preach in "Galilee of the Gentiles." For thirty years he had
dwelt at Nazareth, in Zebulon. There he had first come forward to teach in a synagogue (Luk_4:16-21); in
Galilee he had done his first miracles (Joh_2:11; Joh_4:54); at Capernaum. "Upon the sea coast, in the
borders of Zabulon and Nephthalim," he commenced his preaching of repentance (Mat_4:13-17). The
"light" first streamed forth in this quarter, glorifying the region on which contempt had long been poured.

20. 3. GILL, “The people that walked in darkness,.... Meaning not the inhabitants of Judah
and Jerusalem, in the times of Hezekiah, when Sennacherib besieged them, as Jarchi and
Kimchi interpret it; and much less the people of Israel in Egypt, as the Targum paraphrases it;
but the inhabitants of Galilee in the times of Christ; see Mat_4:16, Joh_1:48 and is a true
character of all the people of God before conversion, who are in a state of darkness, under the
power of sin, shut up in unbelief; are in gross ignorance of themselves, and their condition; of
sin, and the danger they are exposed to by it; of divine and spiritual things; of the grace of God;
of the way of peace, life, and salvation by Christ; and of the work of the blessed Spirit; and of the
truths of the Gospel; they are in the dark, and can see no objects in a spiritual sense; not to read
the word, so as to understand it; or to work that which is good; and they "walk" on in darkness,
not knowing where they are, and whither they are going; and yet of these it is said, they
have seen a great light; Christ himself, who conversed among the Galilaeans, preached unto
them, and caused the light of his glorious Gospel to shine into many of their hearts; by which
their darkness was removed, so that they not only saw Christ, this great light, with their bodily
eyes, but with the eyes of their understanding; who may be called the "light", because he is the
author and giver of all light, even of nature, grace, and glory; and a "great" one, because he is the
sun, the greatest light, the sun of righteousness, the light of the world, both of Jews and
Gentiles; he is the true light, in distinction from all typical ones, and in opposition to all false
ones, and who in his person is God over all.
They that dwell in the land of the shadow of death; as Galilee might be called, because it
was a poor, miserable, and uncomfortable place, from whence no good came; and this character
fitly describes God's people in a state of nature and unregeneracy, who are dead in Adam, dead
in law, and dead in trespasses and sins, dead as to the spiritual use of the powers and faculties of
their souls; they have no spiritual life in them, nor any spiritual sense, feeling, or motion; and
they "dwell", continue, and abide in this state, till grace brings them out of it; see Joh_12:46,
upon them hath the light shined: Christ in human nature, through the ministration of his
Gospel, by his spirit, so as to enlighten them who walk in darkness, and to quicken them who
dwelt in the land of the shadow of death, and to comfort them in their desolate estate; and this
light not only shone upon them in the external ministration of the word, as it did "upon" the
inhabitants in general, but it shone "into" the hearts of many of them in particular, so that in
this light they saw light.
4. HENRY, “At this time when the prophet lived, there were many prophets in Judah and
Israel, whose prophecies were a great light both for direction and comfort to the people of God,
who adhered to the law and the testimony. Besides the written word, they had prophecy; there
were those that had shown them how long (Psa_74:9), which was a great satisfaction to them,
when in respect of their outward troubles they sat in darkness, and dwelt in the land of the
shadow of death. (2.) This was to have its full accomplishment when our Lord Jesus began to
appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in
Galilee of the Gentiles. And the Old Testament prophets, as they were witnesses to him, so they
were types of him. When he came and dwelt in the borders of Zebulun and Naphtali, then this
prophecy is said to have been fulfilled, Mat_4:13-16. Note, [1.] Those that want the gospel walk
in darkness, and know not what they do nor whither they go; and they dwell in the land of the
shadow of death, in thick darkness, and in the utmost danger. [2.] When the gospel comes to any
place, to any soul, light comes, a great light, a shining light, which will shine more and more. It

21. 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.
5. JAMISON, “the people — the whole nation, Judah and Israel.
shadow of death — the darkest misery of captivity.
6. K&D, “The range of vision is first widened in Isa_9:2.: “The people that walk about in
darkness see a great light; they who dwell in the land of the shadow of death, upon them a
light shines.” The range of vision is here extended; not to the Gentiles, however, but to all Israel.
Salvation would not break forth till it had become utterly dark along the horizon of Israel,
according to the description in Isa_5:30, i.e., till the land of Jehovah had become a land of the
shadow of death on account of the apostasy of its inhabitants from Jehovah (zalmaveth is
modified, after the manner of a composite noun, from zalmuth, according to the form kadruth,
and is derived from ‫,צלם‬ Aeth. salema, Arab. zalima, to be dark).
(Note: The shadow or shade, zel, Arab. zill (radically related to tall = ‫,טל‬ dew), derived its
name ab obtegendo, and according to the idea attached to it as the opposite of heat or of light,
was used as a figure of a beneficent shelter (Isa_16:3), or of what was dark and horrible (cf.,
Targ. tallani, a night-demon). The verb zalam, in the sense of the Arabic zalima, bears the
same relation to zalal as baham to bahah (Gen. p. 93), ‛aram, to be naked, to ‛arah (Jeshurun,
p. 159). The noun zelem, however, is either formed from this zalam, or else directly from zel,
with the substantive termination em.)
The apostate mass of the nation is to be regarded as already swept away; for if death has cast its
shadow over the land, it must be utterly desolate. In this state of things the remnant left in the
land beholds a great light, which breaks through the sky that has been hitherto covered with
blackness. The people, who turned their eyes upwards to no purpose, because they did so with
cursing (Isa_8:21), are now no more. It is the remnant of Israel which sees this light of spiritual
and material redemption arise above its head. In what this light would consist the prophet states
afterwards, when describing first the blessings and then the star of the new time.
7. MACLAREN, “THE KINGDOM AND THE KING
The darker the cloud, the brighter is the rainbow. This prophecy has for its historical
background the calamitous reign of the weak and wicked Ahaz, during which the heart of the
nation was bowed, like a forest before the blast, by the dread of foreign invasion and conquest.
The prophet predicts a day of gloom and anguish, and then, out of the midst of his threatenings,
bursts this glorious vision, sudden as sunrise. With consummate poetic art, the consequences of
Messiah’s rule are set forth before He Himself is brought into view.
I. Image is heaped on image to tell the blessedness of that reign (Isa_9:2-5). Each trait
of the glowing description is appropriate to the condition of Israel under Ahaz; but each has a

22. meaning far beyond that limited application. Isaiah may, or may not, have been aware of ‘what’
or ‘what time’ his words portrayed in their deepest, that is, their true meaning, but if we believe
in supernatural prediction which, though it may have found its point of attachment in the
circumstances of the present, was none the less the voice of the Spirit of God, we shall not make,
as is often done now, the prophet’s construction of his words the rule for their interpretation.
What the prophecy was discerned to point to by its utterer or his contemporaries, is one thing;
quite another is what God meant by it.
First we have the picture of the nation groping in a darkness that might be felt, the emblem of
ignorance, sin, and sorrow, and inhabiting a land over which, like a pall, death cast its shadow.
On that dismal gloom shines all at once a ‘great light,’ the emblem of knowledge, purity, and joy.
The daily mercy of the dawn has a gospel in it to a heart that believes in God; for it proclaims the
divine will that all who sit in darkness shall be enlightened, and that every night but prepares
the way for the freshness and stir of a new morning. The great prophecy of these verses in its
indefiniteness goes far beyond its immediate occasion in the state of Judah under Ahaz. As
surely as the dawn floods all lands, so surely shall all who walk in darkness see the great light;
and wherever is a ‘land of the shadow of death,’ there shall the light shine. It is ‘the light of the
world.’
Isa_9:3 gives another phase of blessing. Israel is conceived of as dwindled in number by
deportation and war. But the process of depopulation is arrested and reversed, and numerical
increase, which is always a prominent feature in Messianic predictions, is predicted. That
increase follows the dawning of the light, for men will flock to the ‘brightness of its rising.’ We
know that the increase comes from the attractive power of the Cross, drawing men of many
tongues to it; and we have a right to bring the interpretation, which the world’s history gives,
into our understanding of the prophecy. That enlarged nation is to have abounding joy.
Undoubtedly, the rendering ‘To it thou hast increased the joy’ is correct, as that of the
Authorized Version (based upon the Hebrew text) is clearly one of several cases in which the
partial similarity in spelling and identity in sound of the Hebrew words for ‘not’ and ‘to it,’ have
led to a mistaken reading. The joy is described in words which dance and sing, like the gladness
of which they tell. The mirth of the harvest-field, when labour is crowned with success, and the
sterner joy of the victors as they part the booty, with which mingles the consciousness of foes
overcome and dangers averted, are blended in this gladness. We have the joy of reaping a
harvest of which we have not sowed the seed. Christ has done that; we have but to enjoy the
results of His toil. We have to divide the spoil of a victory which we have not won. He has bound
the strong man, and we share the benefits of His overcoming the world.
That last image of conquerors dividing the spoil leads naturally to the picture in Isa_9:4 of
emancipation from bondage, as the result of a victory like Gideon’s with his handful. Who the
Gideon of this new triumph is, the prophet will not yet say. The ‘yoke of his burden’ and ‘the rod
of his oppressor’ recall Egypt and the taskmasters.
Isa_9:5 gives the reason for the deliverance of the slaves; namely, the utter destruction of the
armour and weapons of their enemy. The Revised Version is right in its rendering, though it may
be doubtful whether its margin is not better than its text, since not only are ‘boot’ and ‘booted’ as
probable renderings of the doubtful words as ‘armour’ and ‘armed man,’ but the picture of the
warrior striding into battle with his heavy boots is more graphic than the more generalised
description in the Revised Version’s text. In any case, the whole accoutrements of the oppressor
are heaped into a pile and set on fire; and, as they blaze up, the freed slaves exult in their liberty.
The blood-drenched cloaks have been stripped from the corpses and tossed on the heap, and,
saturated as they are, they burn. So complete is the victory that even the weapons of the
conquered are destroyed. Our conquering King has been manifested, that He might annihilate

23. the powers by which evil holds us bound. His victory is not by halves. ‘He taketh from him all his
armour wherein he trusted.’
II. Now we are ready to ask, And who is to do all this? The guarantee for its
accomplishment is the person of the conquering Messiah. The hopes of Israel did not, and those
of the world do not, rest on tendencies, principles, laws of progress, advance of civilisation, or
the like abstractions or impersonalities, but on a living Person, in whom all principles which
make for righteousness and blessedness for individuals and communities are incarnated, and
whose vital action works perpetually in mankind.
In this prophecy the prophet is plainly speaking greater things than he knew. We do not get to
the meaning if we only ask ourselves what did he understand by his words, or what did his
hearers gather from them? They and he would gather the certainty of the coming of Messiah
with wondrous attributes of power and divine gifts, by whose reign light, gladness, liberty would
belong to the oppressed nation. But the depth of the prophecy needed the history of the
Incarnation for its disclosure. If this is not a God-given prediction of the entrance into human
form of the divine, it is something very like miraculous that, somehow or other, words should
have been spoken, without any such reference, which fit so closely to the supernatural fact of
Christ’s incarnation.
The many attempts to translate Isa_9:6 so as to get rid of the application of ‘Mighty God,’
‘Everlasting Father,’ to Messiah, cannot here be enumerated or adequately discussed. I must be
content with pointing out the significance of the august fourfold name of the victor King. It
seems best to take the two first titles as a compound name, and so to recognise four such
compounds.
There is a certain connection between the first and second of these which respectively lay stress
on wisdom of plan and victorious energy of accomplishment, while the third and fourth are also
connected, in that the former gathers into one great and tender name what Messiah is to His
people, and the latter points to the character of His dominion throughout the whole earth. ‘A
wonder of a counsellor,’ as the words may be rendered, not only suggests His giving wholesome
direction to His people, but, still more, the mystery of the wisdom which guides His plans. Truly,
Jesus purposes wonders in the depth of His redeeming design. He intends to do great things,
and to reach them by a road which none would have imagined. The counsel to save a world, and
that by dying for it, is the miracle of miracles. ‘Who hath been His counsellor in that
overwhelming wonder?’ He needs no teacher; He is Himself the teacher of all truth. All may
have His direction, and they who follow it will not walk in darkness.
‘The mighty God.’ Isa_10:21 absolutely forbids taking this as anything lower than the divine
name. The prophet conceives of Messiah as the earthly representative of divinity, as having God
with and in Him as no other man has. We are not to force upon the prophet the full new
Testament doctrine of the oneness of the incarnate Word with the Father, which would be an
anachronism. But we are not to fall into the opposite error, and refuse to see in these words, so
startling from the lips of a rigid monotheist, a real prophecy of a divine Messiah, dimly as the
utterer may have perceived the figure which he painted. Note, too, that the word ‘mighty’
implies victorious energy in battle. It is often applied to human heroes, and here carries warlike
connotations, kindred with the previous picture of conflict and victory. Thus strength as of God,
and, in some profound way, strength which is divine, will be the hand obeying the brain that
counsels wonder, and all His plans shall be effected by it.
But these are not all His qualities. He is ‘the Father of Eternity’-a name in which tender care and
immortal life are marvellously blended. This King will be in reality what, in old days, monarchs
often called themselves and seldom were,-the Father of His people, with all the attributes of that
sacred name, such as guidance, love, providing for His children’s wants. Nor can Christians

24. forget that Jesus is the source of life to them, and that the name has thus a deeper meaning.
Further, He is possessed of eternity. If He is so closely related to God as the former name
implies, that predicate is not wonderful. Dying men need and have an undying Christ. He is ‘the
same yesterday, and to-day, and for ever.’
The whole series of names culminates in ‘the Prince of Peace,’ which He is by virtue of the
characteristics expressed in the foregoing names. The name pierces to the heart of Christ’s work.
For the individual He brings peace with God, peace in the else discordant inner nature, peace
amid storms of calamity-the peace of submission, of fellowship with God, of self-control, of
received forgiveness and sanctifying. For nations and civic communities He brings peace which
will one day hush the tumult of war, and burn chariots and all warlike implements in the fire.
The vision tarries, because Christ’s followers have not been true to their Master’s mission, but it
comes, though its march is slow. We can hasten its arrival.
Isa_9:7-8 declare the perpetuity of Messiah’s kingdom, His Davidic descent, and those
characteristics of His reign, which guarantee its perpetuity. ‘Judgment’ which He exercises, and
‘righteousness’ which He both exercises and bestows, are the pillars on which His throne stands;
and these are eternal, and it never will totter nor sink, as earthly thrones must do. The very life-
blood of prophecy, as of religion, is the conviction that righteousness outlasts sin, and will
survive ‘the wreck of matter and the crash of worlds.’
The great guarantee for these glowing anticipations is that the ‘zeal of the Lord of hosts’ will
accomplish them. Zeal, or rather jealousy, is love stirred to action by opposition. It tolerates no
unfaithfulness in the object of its love, and flames up against all antagonism to the object. ‘He
that toucheth you, toucheth the apple of Mine eye.’ So the subjects of that Messiah may be sure
that a wall of fire is round about them, which to foes without is terror and destruction, and to
dwellers within its circuit glows with lambent light, and rays out beneficent warmth.
8. CALVIN, “2.The people walking in darkness hath seen a great light. He speaks of future events in
the past tense, and thus brings them before the immediate view of the people, that in the destruction of
the city, in their captivity, and in what appeared to be their utter destruction, they may behold the light of
God. It may therefore be summed up in this manner: “ in darkness, nay, in death itself, there is
nevertheless good ground of hope; for the power of God is sufficient to restore life to his people, when
they appear to be already dead.” Matthew, who quotes this passage, appears to torture it to a different
meaning; for he says that this prediction was fulfilled when Christ preached along the sea-coast.
(Mat_4:16.) But if we take a just view of the comparison, it will be found that Matthew has applied this
passage to Christ correctly, and in its true meaning. Yet it does not appear that the view generally given
by our commentators is a successful elucidation of the passage; for they merely assert that it belongs to
the kingdom of Christ, but do not assign a reason, or show how it accords with this passage. If, therefore,
we wish to ascertain the true meaning of this passage, we must bring to our recollection what has been
already stated, that the Prophet, when he speaks of bringing back the people from Babylon, does not look
to a single age, but includes all the rest, till Christ came and brought the most complete deliverance to his
people. The deliverance from Babylon was but a prelude to the restoration of the Church, and was
intended to last, not for a few years only, but till Christ should come and bring true salvation, not only to

25. their bodies, but likewise to their souls. When we shall have made a little progress in reading Isaiah, we
shall find that this was his ordinary custom.
Having spoken of the captivity in Babylon, which held out the prospect of a very heavy calamity, he shows
that this calamity will be lighter than that which Israel formerly endured; because the Lord had fixed a
term and limit to that calamity, namely, seventy years, (Jer_25:11,) after the expiration of which
the light of the Lord would shine on them. By this confident hope of deliverance, therefore, he encourages
their hearts when overpowered by fear, that they might not be distressed beyond measure; and thus he
made a distinction between the Jews and the Israelites, to whom the expectation of a deliverance so near
was not promised. Though the Prophets had given to the elect remnant some taste of the mercy of God,
yet, in consequence of the redemption of Israel being, as it were, an addition to the redemption of Judah,
and dependent on it, justly does the Prophet now declare that a new light has been exhibited; because
God hath determined to redeem his people. Appropriately and skilfully, too, does Matthew extend the rays
of light to Galilee and the land of Zebulun. (Mat_4:15.)
In the land of the shadow of death. He now compares the captivity in Babylon to darkness and death; for
those who were kept there, were wretched and miserable, and altogether like dead men; as Ezekiel also
relates their speech,
Dead men shall arise out of the graves. (Eze_37:11.)
Their condition, therefore, was such as if no brightness, no ray of light, had shone on them. Yet he shows
that this will not prevent them from enjoying light, and recovering their former liberty; and that liberty he
extends, not to a short period, but, as we have already said, to the time of Christ.
Thus it is customary with the Apostles to borrow arguments from the Prophets, and to show their real use
and design. In this manner Paul quotes (Rom_9:25) that passage from Hosea,
I will call them my people which were not my people,
(Hos_2:23,) (140)
and applies it to the calling of the Gentiles, though strictly it was spoken of the Jews; and he shows that it
was fulfilled when the Lord brought the Gentiles into the Church. Thus, when the people might be said to
be buried in that captivity, they differed in no respect from the Gentiles; and since both were in the same
condition, it is reasonable to believe that this passage relates, not only to the Jews, but to the Gentiles

26. also. Nor must it be viewed as referring to outward misery only, but to the darkness of eternal death, in
which souls are plunged, till they come forth to spiritual light; for unquestionably we lie buried in darkness,
till Christ shine on us by the doctrine of his word. Hence also Paul exhorts,
Awake thou that sleepest, and arise from the dead,
and Christ shall give thee light. (Eph_5:14.)
If therefore we extend the commencement of the deliverance from the return from Babylon down to the
coming of Christ, on whom all liberty and all bestowal of blessings depends, we shall understand the true
meaning of this passage, which otherwise has not been satisfactorily explained by commentators.
(140) In the original text the reference reads: Hos_2:13 which I assume was a typographical error. — fj.
9. CHARLES SIMEON, “BLESSINGS IMPARTED BY THE GOSPEL
Isa_9:2-4. 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. 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.
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.
THE dispensations of God in this world are never so afflictive, but there are some alleviating and
consolatory circumstances to cheer us under them. The judgments with which he threatened to punish his
apostate people were very tremendous [Note: Isa_8:19-22.]: yet he comforted them in the mean time with
prospects of the Messiah’s advent. Whatever reference the words of my text may have to the deliverance
of the Jews from Sennacherib’s army, we are sure that they refer to Christ, and to the blessings that
should issue from the ministration of his Gospel. St. Matthew quotes them in this view [Note: Mat_4:12-
16.]; and the very words themselves are far more suited to a spiritual subject than to any temporal
occurrence [Note: The first verse of the chapter is inexplicable, according to our version. Bishop Lowth
translates it differently, and thereby makes the sense of the whole passage clear. “There shall not
hereafter be darkness in the land which was distressed. He formerly debased the land of Zebulon and
Naphthali, but in the latter time he hath made it glorious, even the way of the sea, beyond Jordan, Galilee
of the Gentiles. [For] the people, &c,” The meaning is, that as the northern part of Galilee had been
particularly afflicted by the incursions of the Assyrians, so it should be particularly honoured by the

27. ministry of Christ.].
We notice then in the text three rich blessings resulting from the ministry of Christ, and of his servants in
all ages; namely, light, joy, and victory. The first which the Christian receives, is,
I. Light—
Men are everywhere “sitting in darkness and the shadow of death”—
[This was the case with the Jews, notwithstanding they were God’s professing people, and had continual
access to the word and ordinances of God. And it is the case with us, notwithstanding we are called
Christians, and have the word and sacraments administered amongst us. We are like persons immured in
a dungeon, or bereft of sight: light is shining all around us, but we see it not: we are as much in darkness
as if there were no light at all. The Scriptures uniformly represent us thus; and experience abundantly
confirms their testimony. How ignorant are men of their own hearts; of God; of the way of acceptance with
him; and indeed of the whole circle of divine truth! Nor is this ignorance confined to the illiterate: it obtains
as much among the great and learned, as among the poorest and meanest of mankind.]
But by the Gospel the eyes of their understanding are opened—
[All were not enlightened by the preaching of Christ and his apostles; nor are all instructed now by the
word they hear: but they whose eyes are opened, do attain by the Gospel a wonderful insight into “the
truth as it is in Jesus:” they discover the depth of their own depravity: they behold “the glory of God in the
face of Jesus Christ:” a thousand other things, “which the natural man cannot receive,” are open to their
view: “they are brought out of darkness into marvellous light [Note: 1Pe_2:9.]:” “neither do they from
thenceforth walk any more in darkness, because they have the light of life [Note: Joh_8:12.].”]
Together with light, the Christian is filled with,
II. Joy—
That which in the text we read “Thou hast not increased the joy,” is in the margin translated, “Thou hast
increased to it the joy,” namely, to the nation of saints that are multiplied. This seems to be the more
proper rendering of the words, and to agree best with the context; for all who are illuminated with divine
truth, have,

28. 1. A sacred joy—
[Whatever joy a carnal man partakes of, let him only be brought into the divine presence, and it vanishes
at once. To speak to him of God and heaven and hell, is to make him melancholy. But the Christian’s joy
is a holy sacred joy: “he joys before God.” It was appointed under the Law that the people at the
beginning and end of harvest should bring their first-fruits and their tithes to the temple, and, feasting
upon them with their friends, rejoice before God [Note:Deu_16:9-15.]. Thus the Christian brings his
temporal comforts into the divine presence, that he may enjoy God both in and with them. By religion, all
his joys are greatly enhanced; nor does he ever enjoy his food or his friends or any blessing in life so
much, as when he is led to God by them, and glorifies his God in them. But the most delightful seasons
are those wherein he can go to his God in secret, and pour out his soul before him. One hour spent in
communion with his Lord is more to him than a whole life of carnal joy: it is a feast of fat things, an
antepast of heaven.]
2. An exalted joy—
[The Christian’s joy is compared to that of a successful husbandman, and a victorious warrior. In every
age, the in-gathering of the harvest has been an occasion of joy [Note: Isa_16:9-10.]: the seizing also of
the spoil from a vanquished enemy has ever been considered as a ground of triumph. There is indeed on
both these occasions too much of what is merely carnal: still however the spirits of the people are raised
far beyond their usual pitch. In this respect the Christian’s joy resembles theirs. When he begins to see
the fruit of his painful labours and his dubious conflicts, he cannot but rejoice that he has not laboured in
vain, or fought in vain. Yes, his soul is joyful in his God, and “he rejoices with a joy that is unspeakable
and glorified.”]
To this the Gospel contributes, by crowning its converts with,
III. Victory—
As natural men are blind, so are they also under sore bondage—
[The Egyptian or Babylonish yoke was light in comparison of that which Satan has imposed on all the
human race. He holds them fast in his chains, and “leads them captive at his will” — — —]
But through the Gospel they are effectually delivered from it—

29. [When the Jewish nation was oppressed by the Midianites, God raised up Gideon to effect its
deliverance. But how was the deliverance wrought? by arms? No: God would not suffer him to employ the
army he had raised, but first released all of them except ten thousand, and then dismissed all of those
except three hundred. And how were those three hundred armed? with sword and spear? No: but with
earthen pitchers, and lamps, and trumpets: and with this little army so accoutred, he put to flight the
whole host of Midian: they brake their pitchers, held forth their lamps, and blew their trumpets; and the
enemies were put to flight [Note: Jdg_7:19-21.]. Thus, precisely thus, does the Christian triumph over his
enemies: unable to accomplish any thing by his own arm, he, by the mere light and sound of the Gospel,
vanquishes his foes. When indeed the rout commences, he summons all his powers to destroy them; nor
ceases from the pursuit, till he has effectually subdued them all. Behold a man who was lately enslaved
by the world, the flesh, and the devil; see him at once throw off the yoke, behold him trampling on the
world, crucifying the flesh, and bruising Satan under his feet! Is this a dream? No; it is a reality, that may
be seen now as much as it was on the day of Pentecost, or on the day that the blood-thirsty Saul became
a preacher of the faith he had once destroyed. “Such is the heritage of the servants of the Lord:” they all
are conquerors, and “more than conquerors, through Him that loved them.”]
Infer,
1. How strangely do men misconceive of the nature and operation of the Gospel!
[That which Christ and his apostles preached, is deemed fanaticism, and is supposed to lead to
melancholy and licentiousness. But how opposite is this sentiment to that which is contained in the text!
Only let the Gospel be searched into with candour and diligence, and we will venture to affirm that it shall
approve itself as light, and become a source of joy, and lead to certain victory. Whatever remains of
darkness, grief, or bondage, shall be gradually banished, and the felicity of heaven be enjoved, in
proportion as the soul is subjected to the dominion of Christ.]
2. How much do the saints of God live below their privileges!
[If we look at the first converts, we shall be ready to think that they were of a different species from us; so
far are we below them in spiritual attainments. But is not the Gospel the same as it was in their day?
Does it not require as much of us as it did of them? And will it not operate as powerfully on our hearts as
it did on theirs? O let us not be satisfied with such indistinct views of the mysteries of God: let us not be
contented with such scanty measures of joy and triumph: let us not think it enough to gain some small
advantages over our spiritual enemies: let us look for greater things, and expect more signal displays of
the Divine power and goodness! We are not straitened in God, but in ourselves: let us only be strong in

30. faith; and “according to our faith it shall be unto us.”]
3
You have enlarged the nation
and increased their joy;
they rejoice before you
as people rejoice at the harvest,
as warriors rejoice
when dividing the plunder.
1.BARNES, “Thou hast multiplied the nation - Thou hast rendered the nation strong,
powerful, mighty. Several interpreters, as Calvin, Vitringa, and Le Clerc, suppose that the
prophet here, and in the two following verses, speaks in the first instance of the prosperity near
at hand, and of the rapid increase of the Israelites after the return from the Babylonian exile, in
which the inhabitants of Galilee must have participated, as may be inferred from the accounts of
Josephus respecting the great population of that province in his time; see Jewish Wars, i. 20, 23.
Vitringa also directs our attention to the fact, that the Jewish people, after the exile, not only
filled Judea, but spread themselves into Egypt, Syria, Mesopotamia, Asia Minor, Greece, and
Italy. But there seems to be no necessity for referring it to such an increase of the inhabitants. It
may refer to the great increase of the Messiah’s kingdom, or of the kingdom which he would set
up, and whose commencement would be in Galilee; see Hengstenberg, Christol., vol. i. p. 354.
And not increased the joy - The Masoretes here read in the margin ‫לו‬ lo “to it,” instead of
‫לא‬ lo' “not.” Eleven manuscripts, two of them ancient, have this reading. This reading is
followed by the Chaldee Paraphrase, the Syriac, and the Arabic. The Septuagint seems also to
have so understood it. So also it is in the margin, and so the connection demands; and it is
unquestionably the correct reading. It would then read, ‘thou hast increased for it (the nation)
the joy.’ Hengstenberg, however, suggests that the phrase may mean, ‘whose joy thou didst not
before enlarge,’ that is, upon whom thou hast before inflicted heavy sufferings. But this is harsh,
and I see no reason to doubt that an error may have crept into the text.
They joy before thee according to the joy of harvest - This is a beautiful figure; and is
found frequently in ancient writings. The harvest was a time of exultation and joy, and was
commonly gathered amid songs and rejoicings, and concluded with a festival. The phrase ‘before
thee’ refers to the fact that the first-fruits of the harvest among the Hebrews were presented with
thanksgiving before God in the temple; Deu_12:7; Deu_14:22-26.

31. And as men rejoice ... - This is also an expression of great joy and rejoicing. Such an
occasion, at the close of a battle, when great spoil or plunder had been taken, would be one of
great rejoicing; see Jdg_5:30; 1Sa_30:16; 2Ch_20:25-28.
2. CLARKE, “And not increased the joy “Thou hast increased their joy” - Eleven
MSS. of Kennicott’s and six of De Ross’s, two ancient, read ‫לו‬ lo, it, according to the Masoretical
correction, instead of ‫לא‬ lo, not. To the same purpose the Targum and Syriac.
The joy in harvest - ‫כשמחת‬‫בקציר‬ kesimchath bakkatsir. For ‫בקציר‬ bakkatsir one MS. of
Kennicott’s and one of De Rossi’s have ‫קציר‬ katsir, and another ‫הקציר‬ hakkatsir, “the harvest;”
one of which seems to be the true, reading, as the noun preceding is in regimine.
3. GILL, “Thou hast multiplied the nation,.... With light, knowledge, honour, and glory,
even Galilee of the nations before mentioned, the land of darkness, and of the shadow of death,
where the people dwelt; on whom Christ, the light, shone in the ministration of his Gospel to
them; whereby the number of believers in Christ were multiplied; and indeed, as he conversed,
preached, and wrought his miracles most here, he had here the greatest number of disciples and
followers; here were the five hundred brethren by whom he was seen at once, after his
resurrection, 1Co_15:6 for this is not to be understood of the Assyrian nation, whose army under
Sennacherib was very large; nor of the Jewish nation enlarged by the destruction of that army,
or of their increase after their return from the Babylonish captivity; nor of the church of God by
the accession of Gentiles to it; but of the land or nation before spoken of:
and not increased the joy; or rather, as it should be rendered, "and hast increased joy unto
it"; following the Keri; or marginal reading, which directs that it should be read, not as a
negative, ‫לא‬ "not", but ‫,לו‬ "to it"; and which is followed by the Targum and Syriac version, and by
Jarchi, Aben Ezra, and Kimchi, and others; and the sense of the words requires this reading,
since it follows,
they joy before thee; or otherwise there would be a manifest contradiction in the text; though
some, to avoid it, read the words interrogatively, "hast thou not increased the joy?" thou hast;
and in this way both the Keri and the Cetib, the reading and the writing, may be taken in, "hast
thou not increased joy unto it?" and so as Gussetius (i) renders it,
"thou hast multiplied the nation to whom thou hadst not given great joy:''
that is, temporal joy; though now much of that which is of a spiritual kind: Christ the light
appearing, his Gospel being preached by him, and his apostles, and many believing in him,
occasioned an increase of spiritual joy in those parts; and so it is, that wherever the Gospel
comes, and Christ is preached, and souls are converted, there is great joy, Act_8:6 where there is
any grace of the Spirit, as faith, hope, and love, there is joy; and particularly when a soul is
enlightened and quickened, as in the preceding verse Isa_9:2, it rejoices, reflecting on the state
of darkness and death it is brought out of, and on the marvellous light, life, and liberty it is
brought into; and at a sight of Christ, his person, offices, relations, and grace, as the sun of

32. righteousness, with healing in his wings, and beaming light, salvation, and happiness; which joy
is spiritual, internal, passes knowledge, is imperfect, but capable of being increased:
they joy before thee; the words, both in this and in the preceding clauses, are addressed to
God, and show, that as the work of conversion, and an increase of spiritual joy, are from him; so
that joy that is given by hint is expressed "before" him, in his house and ordinances, and it is in
his sight, before whom all things are manifest; and so it denotes the truth and sincerity of it,
which is illustrated by the following metaphors:
according to the joy in harvest; such as is expressed by men in harvest time, both by the
rich owners and proprietors, when they have a good harvest, and well got in, and by the poor,
who have a prospect of a comfortable supply in a cheap manner; and this simile is used with
great propriety and pertinence. Christ and his ministers are sowers of seed, of the word; and
hearers of the word are compared to seed sown in different places; and when any number of
these are converted, it is a harvest which occasions joy. The Targum is,
"as the joy of conquerors in war;''
which agrees with what follows:
and as men rejoice when they divide the spoil; taken in war: in redemption, Christ has
taken the prey from the mighty, and delivered the lawful captive, and has divided the spoil with
the strong; and in effectual calling binds the strong man armed, and spoils his goods, and
delivers souls out of his hands, and this is matter of great joy, Isa_53:12 see Psa_119:162.
4. HENRY, “Of a glorious increase, and a universal joy arising from it, (Isa_9:3) “Thou, O
God! hast multiplied the nation, the Jewish nation which thou hast mercy in store for; though it
has been diminished by one sore judgment after another, yet now thou hast begun to multiply it
again.” The numbers of a nation are its strength and wealth if the numerous be industrious; and
it is God that increases nations, Job_12:23. Yet it follows, “Thou hast not increased the joy - the
carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But,
notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among
them, joy in the presence of God, with an eye to him.” This is very applicable to the times of
gospel light, spoken of Isa_9:2. Then God multiplied the nation, the gospel Israel. “And to him”
(so the Masorites read it) “thou hast magnified the joy, to every one that receives the light.” The
following words favour this reading: “They joy before thee; they come before thee in holy
ordinances with great joy'; their mirth is not like that of Israel under their vines and fig-trees
(thou hast not increased that joy), but it is in the favour of God and in the tokens of his grace.”
Note, The gospel, when it comes in its light and power, brings joy along with it, and those who
receive it aright do therein rejoice, yea, and will rejoice; therefor the conversion of the nations is
prophesied of by this (Psa_67:4), Let the nations be glad, and sin for joy. See Psa_96:11. (1.) It
is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Luk_10:21), and that is
before God. In the eye of the world they are always as sorrowful, and yet, in God's sight, always
rejoicing, 2Co_6:10. (2.) It is great joy; it is according to the joy in harvest, when those who
sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in
joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel
brings with it plenty and victory; but those that would have the joy of it must expect to go
through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as
the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an
abundant recompence for the toil. See Act_8:8, Act_8:39.

33. 5. JAMISON, “multiplied ... nation — primarily, the rapid increase of Israelites after the
return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
not increased the joy — By a slight change in the Hebrew, its (joy) is substituted by some
for not, because “not increased the joy” seems opposite to what immediately follows, “the joy,”
etc. Hengstenberg, retains not thus: “Whose joy thou hadst not increased,” (that is, hadst
diminished). Others, “Hast thou not increased the joy?” The very difficulty of the reading, not,
makes it less likely to be an interpolation. Horsley best explains it: The prophet sees in vision a
shifting scene, comprehending at one glance the history of the Christian Church to remotest
times - a land dark and thinly peopled - lit up by a sudden light - filled with new inhabitants -
then struggling with difficulties, and again delivered by the utter and final overthrow of their
enemies. The influx of Gentile converts (represented here by “Galilee of the Gentiles”) soon was
to be followed by the growth of corruption, and the final rise of Antichrist, who is to be
destroyed, while God’s people is delivered, as in the case of Gideon’s victory over Midian, not by
man’s prowess, but by the special interposition of God.
before thee — a phrase taken from sacrificial feasts; the tithe of harvest was eaten before
God (Deu_12:7; Deu_14:26).
as men rejoice ... divide ... spoil — referring to the judgments on the enemies of the Lord
and His people, which usually accompany revelations of His grace.
6. K&D, “In Isa_9:3 he says, in words of thanksgiving and praise: “Thou multipliest the
nation, preparest it great joy; they rejoice before Thee like the joy in harvest, as men rejoice
when they share the spoil.” “The nation” (haggoi) is undoubtedly Israel, reduced to a small
remnant. That God would make this again into a numerous people, was a leading feature in the
pictures drawn of the time of glory (Isa_26:15; Isa_66:8; Zec_14:10-11), which would be in this
respect the counterpart of that of Solomon (1Ki_4:20). If our explanation is the correct one so
far, the only way to give an intelligible meaning to the chethib ‫ּא‬‫ל‬, taking it in a negative sense, is
to render it, as Hengstenberg, Hitzig, and others have done, “Thou multipliest the nation to
which Thou hadst formerly not given great joy,” which must signify, per litoten, “the nation
which Thou hadst plunged into deep sorrow.” But it is unnatural to take any one of the prophetic
preterites, commencing with hicbı̄d in Isa_9:1, in any other than a future sense. We must
therefore give the preference to the Keri ‫,לוֹ‬ and render it, “Thou makest of the nation a great
multitude, and preparest it great joy.” The pronoun loo is written first, as in Lev_7:7-9;
Job_41:4 (keri), probably with the emphasis assumed by Drechsler: “to it, in which there was
not the smallest indication of such an issue as this.” The verbs “multiplied” (higdalta) and
“increased” (hirbitha) are intentionally written together, to put the intensity of the joy on a level
with the extensiveness of the multitude. This joy would be a holy joy, as the expression “before
Thee” implies: the expression itself recals the sacrificial meals in the courts of the temple
(Deu_12:7; Deu_14:26). It would be a joy over blessings received, as the figure of the harvest
indicates; and joy over evil averted, as the figure of dividing the spoil presupposes: for the
division of booty is the business of conquerors. This second figure is not merely a figure: the
people that are so joyous are really victorious and triumphant.
(Note: On the passages in which ‫ּא‬‫ל‬ chethib is ‫לוֹ‬ keri, see at Psa_100:3 and Job_13:15.)

34. 7. PULPIT, “Thou hast multiplied the nation, and not increased the joy. Dr. Kay defends this reading,
and supposes a contrast of time between this clause and the next; he renders, "Thou didst multiply the
nation" (i.e. in the days of Solomon and again in those of Uzziah) "and not increase the joy; but now," etc.
The objection is that the verbs are all in the same tense, the simple preterit, and that there is nothing in
the original corresponding to "but now." Almost all other recent commentators accept the solution offered
by the Masoretic reading ( ìå for ìà ), which makes the passage simple and easy: "Thou hast multiplied
the nation; its joy thou hast increased; they joy before thee," etc. According to the joy in harvest. "The
joy in harvest" was to the Jews the joy of the Feast of Tabernacles, or in gathering (Exo_23:16), held
when the last fruits were brought in. But the prophet is perhaps taking a wider view, and thinking of the
many harvest festivals prevailing throughout Western Asia, all of them originating in gratitude to the Giver
of all good, and many of them comprising manifestations of joy more jubilant than those habitual to his
sedater countrymen.
8. CALVIN, “3.Thou hast multiplied. This passage is somewhat obscure, both in itself, and on account
of the diversity of interpretations; for it appears to be absurd to say that the joy was not increased, seeing
that he immediately afterwards adds, they rejoiced. On this account the Jews interpret ‫לא‬ (lo) not
negatively, but as if ‫ו‬ (vau) had been substituted for ‫א‬ (aleph); for sometimes, though rarely, it has this
meaning in the Scriptures. (141) (Exo_21:8.) The Jews do this, because they cannot reconcile the words
of the Prophet with their opinion. Again, some view these words as referring to Sennacherib, because his
army, though it was large, brought him no ground of joy, but rather of grief. (2Kg_19:35.) Others explain it
as relating to the Church, and justly, but mistake the method of applying it; for they think that the Prophet
said this because believers, as long as they live, are subject to numerous and diversified afflictions.
Others go still farther from the point, by saying that the conversion of the Gentiles, which will enlarge the
Church, will not bring joy to the Jews and the ancient synagogue.
But I cannot approve of any of those interpretations, and therefore I interpret it in this manner. As the
Prophet, in the beginning of the chapter, had made a preliminary statement, that this blessing of
redemption was greater than all other blessings, though it might appear to be unworthy of being so highly
extolled, on account of the small number of those who were redeemed; so now he repeats the same
comparison, or one not very different from it, namely, that this favor of God would be more remarkable
than when he had formerly multiplied his people. This might at first sight be thought to be highly
inappropriate; for if we compare the condition of the Jewish kingdom, before the Babylonish captivity, with

35. its condition after the return from it, we may be led to think that the period during which its ancient
possession remained unimpaired was a season of greater prosperity. It was but a small remnant that
returned in comparison of that multitude which had been carried away. Besides, they had not the free
possession of their land, but might be said to be tenants at will; and they had to pay tribute to the
Persians, and retained hardly any semblance of their former rank. Who, therefore, would not have
preferred that prosperous reign which had been enjoyed by the family of David to that condition?
But the Prophet declares that this latter condition, though it may appear to be greatly inferior, and even
more wretched, ought to be preferred to that which was prosperous and splendid, and shows that it will
yield greater joy than when they had an abundant share of wealth and of all kinds of possessions. This
was also testified by Haggai,
that the glory of the latter temple would be greater
than the glory of the former, (Hag_2:9,)
though at first sight it might appear to be far otherwise. It is as if Isaiah had said, “ never was greater joy,
though the multitude of the people was greater. Though we are few and contemptible in number, yet by
the light with which thou shinest on us thou hast cheered us to such a degree that no joy of our former
condition can be compared with the present.” For that redemption might be regarded as a prelude to the
full and perfect salvation which was at length obtained through Christ.
Before thee. He means that the joy was true and complete, not slight or temporary. Men often rejoice, but
with a deceitful and transitory joy, which is followed by mourning and tears. He affirms that this joy has its
roots so deeply laid, that it can never perish or be destroyed. Such is also the import of the phrase before
thee; for nothing cheers the godly so much as when the face of God shines sweetly on them. They are
not like irreligious men, who are carried hither and thither by a blind and uncertain joy, but they have that
which alone gives ground for full joy, their reliance on God’ fatherly kindness. Perhaps also the Prophet
intended to allude to those words which frequently occur in the writings of Moses: Thou shalt
rejoice before the Lord thy God. (Lev_23:40; Deu_12:12.) For though the subject there spoken of is the
Tabernacle, still the mode of expression is fitly applied to the present occasion, that the joy of a believing
people will not be irreligious, but will arise from acknowledging God, and beholding him by the eyes of
faith to be the author of salvation. (Heb_5:9.)
Others explain it more ingeniously, that inwardly believers rejoice before God in their consciences,
because in the world grief and sighing continually awaits them. Though this is true, yet a more natural

36. meaning is drawn from the connection of the passage, namely, that believers whom God shall redeem
will possess true joy; because they will have been instructed by undoubted proof that he is their Father,
so that they may freely boast that they will always be safe under his guidance; and, therefore, as I lately
mentioned, it denotes continuance.
According to the joy in harvest, and as men rejoice when they divide the spoils. The comparisons
of Harvest and Victory, by which he heightens the amount of the joy, are sufficiently plain. Now, hence it
is evident what Christ brings to us, namely, a full and perfect joy, of which we cannot in any way be
robbed or deprived, though various storms and tempests should arise, and though we should be weighed
down by every kind of afflictions. However weak and feeble we may be, still we ought to be glad and
joyful; for the ground of our joy does not lie in numbers, or wealth, or outward splendor, but in spiritual
happiness, which we obtain through the word of Christ.
For thou hast broken his burdensome yoke. He explains the cause of the joy, that believers, when they
have been delivered from a frightful and cruel tyranny, will feel as if they had been rescued from death. In
order to illustrate the grace of God, he reminds them how shameful and burdensome was the slavery with
which the Jews had been oppressed and afflicted; and this is his object in heaping up the
expressions, the yoke of the shoulder, the staff of the shoulder, the rod of the oppressor or overseer.
Whatever may be our excessive effeminacy or cowardice, while we actually feel afflictions, yet as soon as
they are gone, we easily come to forget them. That the redeemed people may not think lightly of the favor
of God, the Prophet bids them consider how bitter and mournful was the slavery, when they groaned
under a heavy yoke or triumphal car, when the staff was laid on their shoulders, and they were oppressed
by tyrannical rule; and therefore their deliverance ought justly to make them more glad and joyful.
Next, he extolls the excellence of this favor on another ground, that God has openly displayed his hand
from heaven. For this purpose he adduces an ancient and memorable instance. As God had formerly
overthrown the Midianites, without the help of men, by a wonderful and amazing method, (Jud_7:21,) so
now there will be a similar and illustrious display of power; for God will deliver his people from a cruel
tyranny, when not one of the wretched Jews will venture to lift a finger. Now, it ought to be observed that
God sometimes assists his people in such a manner as to make use of ordinary methods; but when he
sees that this hinders men from beholding his hand, which may be said to be concealed, he sometimes
works alone, and by evident miracles, that nothing may prevent or obscure the manifestation of his
power. Thus in this victory of Gideon, when the enemies were routed without any agency of men, the arm
of God openly appeared. For what had Gideon but the noise of pitchers, which could scarcely have driven
away mice, and a small band of men, against a vast army, and, instead of weapons, a useless
scarecrow? To this deliverance, therefore, he compares the future deliverance of the people, in which the

37. hand of God will be not less openly and illustriously displayed.
Some explain this passage as relating merely to the law, which might not inappropriately have been
called a burdensome yoke, and a rod lying on the shoulders. But that interpretation is unsuitable; for it
would give to the Prophet the appearance of having suddenly broken off from his subject, and would be a
violent torture of this passage. We must therefore attend to that arrangement which I formerly noticed,
namely, that when God brought his people out of Babylon, he continued that blessing of deliverance till
Christ. The meaning therefore is, “ hast broken those burdens by which thy people were unjustly and
cruelly oppressed.”
Others apply it to the destruction of Jerusalem during the reign of Vespasian, but they have no argument
on their side. Almost all the Jews refer it to Hezekiah, when in this manner the Lord delivered the city from
the siege of Sennacherib, and cut off his army. (2Kg_19:35; Isa_37:36.) But that interpretation could not
be admitted, for Hezekiah did not reign tyrannically over the Jews. Besides, at that time the Lord rescued
the people from fear and danger, and not from slavery. Hence it is evident that this prediction had a more
distant object, and that the interpretation which I have given to this passage is just and reasonable.
(141) The Author’ meaning must be, not that ‫א‬ (aleph) ever becomes the third singular pronominal affix,
but that in Exo_21:8, to which he refers, ‫ו‬ and not ‫א‬ is probably the true reading. A better illustration might
have been found in Psa_100:3, on which the reader may consult a valuable note by the editor. (Com. on
the Psalms, vol. 4.) In all the three cases (Exo_21:8; Psa_100:3; Isa_9:3) the Keri, or conjectural
emendation, has strong internal evidence to recommend it above the Ketib, or reading that stands in the
copies which have come down to us. Another method of solving the difficulty is exceedingly ingenious,
and consists in turning the first part of the verse into the form of a question. Hast thou multiplied the
nation, and hast thou not increased the joy ? — Ed
4
For as in the day of Midian’s defeat,
you have shattered
the yoke that burdens them,

38. the bar across their shoulders,
the rod of their oppressor.
1.BARNES, “For thou hast broken - This verse, and the following, show the way in which
the occasion of the joy had been furnished. The expression ‘thou hast’ does not necessarily refer
to the past, but is a form of expression derived from the nature of the prophetic visions, where
that is described as past which is seen to pass before the eyes of the prophet; see the
Introduction, section 7.
The yoke - This word is often used to denote oppression, or tyranny; Lev_26:13; Deu_28:48
- where oppression is described as ‘an iron yoke;’ compare 1Ki_12:4; Isa_47:6; Isa_58:6.
The staff of his shoulder - The word rendered staff here may mean a bough, a branch, a
staff, stick, or rod. Gesenius supposes that the expression here means the rod by which
punishment is inflicted, and that the, phrase ‘rod of, or for the shoulder,’ denotes oppression
and servitude. Rosenmuller thinks, that it refers rather to the custom among the ancients of
placing a piece of wood, not unlike a yoke, on the necks and shoulders of slaves, as a mark of
servitude. Hengstenberg understands it, ‘the staff which strikes the neck or back.’
The rod of his oppressor - This, doubtless, refers to the chastisement which was inflicted
on those in bondage, and is a phrase denoting oppression and servitude. The word ‘his’ here
refers to Israel.
As in the day of Midian - This refers to the deliverance that was accomplished under
Gideon against the Midianites; see Judg. 7; 8. That deliverance was a remarkable interposition
of God. It was accomplished not by human strength; but was a signal manifestation of the power
of God in delivering the nation from the long oppression of the Midianites. So the prophet says
here, that the deliverance will be as signal a proof of the presence and power of God as is was in
that day. Herder (Hebrew Poetry, vol. ii. p. 296) says, ‘At that period, in the north part of the
country, a great deliverance was wrought. Then, in the obscure forests of Naphtali and Zebulun,
the light of freedom went forth over all the land. So now, also, in this northern press of nations,
in the way along the sea of Galilee, where now the hostile Syrians are exercising their
oppressions, the light of freedom is going forth, and there shall be joy and jubilee, like that of the
song of Deborah.’
2. PULPIT, “Thou hast broken the yoke of his burden, etc. The coming of the Messiah sets the
Israelites free, removes the yoke from off their neck, breaks the rod wherewith their shoulders were
beaten, delivers them from bondage into the "glorious liberty of the children of God." Not, however, in an
earthly sense, since the Messiah's kingdom was not of this world. The "yoke" is that of sin, the
"oppressor" is that prince of darkness, who had well-nigh brought all mankind under his dominion when
Christ came. His oppressor; literally, his task-master—the same word which is used of the Egyptian
taskmasters in Exo_5:6. As in the day of Midian. The "day of Midian" is probably the time of Israel's
deliverance from the Midianite oppression by Gideon (Jdg_7:19-25). The special characteristic of the
deliverance was, as Dr. Kay well observes, "that it was accomplished without military prowess by a small

39. body of men selected out of Israel, selected expressly in order that Israel might not vaunt itself against the
Lord, saying, My own hand hath saved me (Jdg_7:2)."
3. GILL, “For thou hast broken the yoke of his burden,.... Of Galilee, of the nation
multiplied, of the spiritual inhabitants of it, whose joy was increased; and this is one reason of it,
because they were delivered by the Lord from the burdensome yoke of the ceremonial law,
which was broken off and abolished by Christ; and from the tyranny of Satan, the god of this
world, out of whose hands they were ransomed and delivered; and from the dominion of sin,
under the power of which they had been in bondage.
And the staff of his shoulder, the rod of his oppressor; different phrases, expressive of
the same thing; the bondage and slavery of the law, sin, and Satan:
as in the day of Midian; when Gideon got an entire victory over the Midianites, with a few
unarmed men, by the sound of trumpets, and breaking of pitchers, Jdg_7:16 and may denote the
easy manner in which Christ obtained a conquest over all his and our enemies; and the means
by which it is made known unto us, and we are freed from bondage to spiritual enemies; namely,
by the ministration of the Gospel, compared to the blowing of trumpets; and which is a treasure
put into earthen vessels, frail and weak men.
4. HENRY, “Of a glorious liberty and enlargement (Isa_9:4, Isa_9:5): “They shall rejoice
before thee, and with good reason, for thou hast broken the yoke of his burden, and made him
easy, for he shall no longer be in servitude; and thou hast broken the staff of his shoulder and
the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous,” as
the Midianites' yoke was broken from off the neck of Israel by the agency of Gideon. If God
makes former deliverances his patterns in working for us, we ought to make them our
encouragements to hope in him and to seek to him, Psa_83:9. Do unto them as to the
Midianites. What temporal deliverance this refers to is not clear, probably the preventing of
Sennacherib from making himself master of Jerusalem, which was done, as in the day of
Midian, by the immediate hand of God; and, whereas other battles were usually won with a
great deal of noise and by the expense of much blood, this shall be done silently and without
noise. Under his glory God shall kindle a burning (Isa_10:16); a fire not blown shall consume
him, Job_20:26. But doubtless it looks further, to the blessed fruits and effects of that great light
which should visit those that sat in darkness; it would bring liberty along with it, deliverance to
the captives, Luk_4:18. (1.) The design of the gospel, and the grace of it, is to break the yoke of
sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those
oppressors, that we might be brought into the glorious liberty of the children of God. Christ
broke the yoke of the ceremonial law (Act_15:10; Gal_5:1), and delivered us out of the hand of
our enemies, that we might serve him without fear, Luk_1:74, Luk_1:75. (2.) This is done by the
Spirit working like fire (Mat_3:11), not as the battle of the warrior is fought, with confused
noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment
and the Spirit of burning, Isa_4:4. It is done as in the day of Midian, by a work of God upon the
hearts of men. Christ is our Gideon; it is his sword that doeth wonders.

40. 5. JAMISON, “The occasion of the “joy,” the deliverance not only of Ahaz and Judah from
the Assyrian tribute (2Ki_16:8), and of Israel’s ten tribes from the oppressor (2Ki_15:19), but of
the Jewish Christian Church from its last great enemy.
hast — the past time for the future, in prophetic vision; it expresses the certainty of the event.
yoke of his burden — the yoke with which he was burdened.
staff of ... shoulder — the staff which strikes his shoulder [Maurer]; or the wood, like a
yoke, on the neck of slaves, the badge of servitude [Rosenmuller].
day of Midian — (Jdg_7:8-22). As Gideon with a handful of men conquered the hosts of
Midian, so Messiah the “child” (Isa_9:6) shall prove to be the “Prince of peace,” and the small
Israel under Him shall overcome the mighty hosts of Antichrist (compare Mic_5:2-5),
containing the same contrast, and alluding also to “the Assyrian,” the then enemy of the Church,
as here in Isaiah, the type of the last great enemy. For further analogies between Gideon’s
victory and the Gospel, compare 2Co_4:7, with Jdg_7:22. As the “dividing of the spoil”
(Isa_9:3) was followed by that which was “not joy,” the making of the idolatrous ephod
(Jdg_8:24-27), so the gospel victory was soon followed by apostasy at the first, and shall be so
again after the millennial overthrow of Antichrist (Rev_20:3, Rev_20:7-9), previous to Satan’s
last doom (Rev_20:10).
6. K&D, ““For the yoke of its burden and the stick of its neck, the stick of its oppressor, Thou
hast broken to splinters, as in the day of Midian.” The suffixes refer to the people (haeam).
Instead of soblo, from sobel, we have intentionally the more musical form ‫לוֹ‬ ָ ֻ‫ס‬ (with dagesh
dirimens and chateph kametz under the influence of the previous u instead of the simple sheva).
The rhythm of the v. of anapaestic. “Its burden” (subbolo) and “its oppressor” (noges bo) both
recall to mind the Egyptian bondage (Exo_2:11; Exo_5:6). The future deliverance, which the
prophet here celebrates, would be the counterpart of the Egyptian. But as the whole of the great
nation of Israel was then redeemed, whereas only a small remnant would participate in the final
redemption, he compares it to the day of Midian, when Gideon broke the seven years' dominion
of Midian, not with a great army, but with a handful of resolute warriors, strong in the Lord
(Judg 7). The question suggests itself here, Who is the hero, Gideon's antitype, through whom
all this is to occur? The prophet does not say; but building up one clause upon another with ‫י‬ ִⅴ,
he gives first of all the reason for the cessation of the oppressive dominion of the imperial power
- namely, the destruction of all the military stores of the enemy.
5
Every warrior’s boot used in battle
and every garment rolled in blood

41. will be destined for burning,
will be fuel for the fire.
1.BARNES, “For every battle of the warrior - The expression used here has caused great
difficulty, from the fact that it occurs nowhere else in the Scriptures. The word ‫סאון‬ se
'on,
rendered here battle, is supposed to mean rather greaves, or the armor of the warrior which
covered the feet and the legs. It would be literally translated, ‘Every greave of those armed with
greaves.’ - Gesenius. The Chaldee renders it, ‘Forevery gift of theirs is for evil.’ The Syriac,
‘Forevery tumult (of battle) is heard with terror.’ Hengstenberg renders it, ‘For all war-shoes put
on at the noise of battle, all garments dipped in blood, shall be burnt, shall be the food of fire.’
The idea, according to him, is, that the great future redemption will be like the deliverance
under Gideon; ‘because, far from being accomplished by force of arms, with it all contention and
war shall cease.’ Gesenius regards the figurative expression as a general designation of that
peace which shall never end. All the armor used in war shall then be burned, as being of no
further use.
Is with confused noise - The word used here - ‫רעשׁ‬ ra‛ash - denotes, properly, a shaking, as
of a spear; a concussion, tumult, noise, as of a battle. Here it is supposed to refer to the noise
which the armor of the soldiers made - particularly to the noise made by the greaves, or war-
shoes, worn on the feet and legs. Those greaves were fitted up; it is said, by numerous large iron
hooks, or clasps, and were fastened sometimes with large nails; compare Josephus, Jewish
Wars, B. vi. ch. i. section 8.
And garments - This word here refers, doubtless, to the soldier’s cloak or blanket.
Rolled in blood - This is a description of the usual effect of war. The image of war is that of a
clangor made by the armor of soldiers, and by garments that have been dipped in human blood.
It is a most revolting but just image.
But this shall be - In regard to this threatened invasion and danger, this shall be the result.
The meaning is this. The prophet sees the image of war and of threatened invasion. He hears the
clangor of their greaves - the sound of their march; and he sees the usual emblem of battle -
bloody garments. But he says here, that this invasion shall not be successful. There was no
occasion of alarm. The very armor of the warrior should be burned up. The enemy should be
defeated - and their greaves, and their bloody garments, should be consumed.
With burning - For burning; that is it shall be consumed.
And fuel of fire - Hebrew, ‘Food of fire.’ This is a strong, emphatic expression - ‘it shall be to
be burned - the food of fire.’ It denotes the certainty that they would be vanquished; that the
invading foe would not be successful; and that his very armory and garments would be stripped
off and burned. To understand this, it is necessary to remark, that in ancient times it was
customary to strip the dead which were slain in a vanquished army, and to collect their armor,
their chariots, etc., and consume them. The more valued spoils of battle were reserved as the
prey of the victors, or to be suspended in temples censecrated to the gods; see Psa_46:9-10 :
He maketh wars to cease unto the end of the earth;
He breaketh the bow;
And cutteth the spear in sunder;
He burneth the chariot in the fire.

42. Ezekiel has carried out this description more at length:
And the inhabitants of the cities of Israel shall go forth,
And shall set on fire and burn the weapons,
Both the shields and the bucklers,
The bows and the arrows,
And the clubs and the lances.
Eze_39:9.
Zechariah has a similar figure, as descriptive of the time of the Messiah:
Rejoice greatly, O daughter of Zion;
Shout, O daughter of Jerusalem;
Behold, thy king cometh unto thee.
And I will cut off the chariot from Ephraim,
And the horse from Jerusalem,
And the battle bow shal be cut off, etc.
Zec_9:9-10.
This custom prevailed among several nations. Thus Virgil:
- scutorumque incendi victor acervos.
AEneid, viii. 562.
There can be no doubt, I think, that the prophet here has his eye on the victories of the
Messiah, and that he means to say, that in those victories all armor would be for fuel of fire; that
is, that they would be achieved without hostile arms. Applied to the Messiah, it means either
that his victories would be complete, or that in his victories all necessity of such armor would
cease. According to this, the passage teaches that peace should be introduced by him without a
conflict, and thus harmonizes with the numerous parallel passages in which peace is represented
as a characteristic mark of the times of the Messiah, when contention, war, and destruction shall
cease; see Isa_11:6-7.
2. CLARKE, “Every battle of the warrior “The greaves of the armed warrior” - ‫שאון‬
‫שאון‬ seon soen. This word, occurring only in this place, is oaf very doubtful signification.
Schindler fairly tells us that we may guess at it by the context. The Jews have explained it, by
guess I believe, as signifying battle, conflict: the Vulgate renders it violenta praedatio. But it
seems as if something was rather meant which was capable of becoming fuel for the fire,
together with the garments mentioned in the same sentence. In Syriac the word, as a noun,
signifies a shoe, or a sandal, as a learned friend suggested to me some years ago. See Luk_15:22;
Act_12:8. I take it, therefore, to mean that part of the armor which covered the legs and feet, and
I would render the two words in Latin by caliga caligati. The burning of heaps of armor,
gathered from the field of battle, as an offering made to the god supposed to be the giver of
victory, was a custom that prevailed among some heathen nations; and the Romans used it as an
emblem of peace, which perfectly well suits with the design of the prophet in this place. A medal
struck by Vespasian on finishing his wars both at home and abroad represents the goddess
Peace holding an olive branch in one hand, and, with a lighted torch in the other, setting fire to a
heap of armor. Virgil mentions the custom: -

43. “ - Cum primam aciem Praeneste sub ipsa
Stravi, scutorumque incendi victor acervos.”
Aen. lib. viii., ver. 561.
“Would heaven, (said he), my strength and youth recall,
Such as I was beneath Praeneste’s wall -
Then when I made the foremost foes retire
And set whole heaps of conquered shields on fire.”
Dryden.
See Addison on Medals, Series 2:18. And there are notices of some such practice among the
Israelites, and other nations of the most early times. God promises to Joshua victory over the
kings of Canaan. “To-morrow I will deliver them up all slain before Israel: thou shalt hough their
horses, and burn their chariots with fire,” Jos_11:6. See also Nah_2:13. And the psalmist
employs this image to express complete victory, and the perfect establishment of peace: -
“He maketh wars to cease, even to the end of the land:
He breaketh the bow, and cutteth the spear in sunder;
And burneth the chariots in the fire.
- Psa_46:9.
‫עגלות‬ agaloth, properly plausira, impedimenta, the baggage-wagons: which however the
Septuagint and Vulgate render scuta, “shields;” and the Chaldee, “round shields,” to show the
propriety of that sense of the word from the etymology; which, if admitted, makes the image the
same with that used by the Romans.
Ezekiel, Eze_39:8-10, in his bold manner has carried this image to a degree of amplification
which I think hardly any other of the Hebrew poets would have attempted. He describes the
burning of the arms of the enemy, in consequence of the complete victory to be obtained by the
Israelites over Gog and Magog: -
“Behold, it is come to pass, and it is done,
Saith the Lord Jehovah.
This is the day of which I spoke:
And the inhabitants of the cities of Israel shall go forth.
And shall set on fire the armor, and the shield,
And the buckler, and the bow, and the arrows,
And the clubs and the lances;
And they shall set them on fire for seven years.
And they shall not bear wood from the field;
Neither shall they hew from the forest:
For of the armor shall they make their fires;
And they shall spoil their spoilers,
And they shall plunder their plunderers.”
R. D. Kimchi, on this verse says this refers simply to the destruction of the Assyrians. Other
battles are fought man against man, and spear against spear; and the garments are rolled in
blood through the wounds given and received: but this was with burning, for the angel of the
Lord smote them by night, and there was neither sword nor violent commotion, nor blood; they
were food for the fire, for the angel of the Lord consumed them.

44. 3. GILL, “For every battle of the warrior is with confused noise,.... With the sound of
the trumpet and as now with beating of drums, and the huzzas and shoutings of the soldiers, the
stamping and neighing of horses, the rushing of chariots, and rumbling of wheels, and the
clashing of swords, spears, and shields, and these sometimes striking one against another (k):
and garments rolled in blood; of them that were slain in battle:
but this shall be with burning and fuel of fire; which refers either to the sudden
destruction of the Midianites, or rather to the quick and easy conquest that Christ obtained over
sin, Satan, the world, and death; which was as soon over as any combustible matter is burnt with
fire. Some interpret this of the destruction of the devil, his angels, of antichrist, and all wicked
men by fire, at the last day; and others think that this last clause is to be read in connection with
the preceding: "and garments rolled in blood, which shall be for burning, the fuel of fire" (l); that
is, which garments rolled in blood shall be burnt with fire, and utterly consumed; and so there
be no more war, but perpetual peace. It was usual after victory to burn the armour and spoils of
the enemy (m); or rather it may intend the burning love and flaming zeal and affection of Christ
the Saviour, next described Isa_9:5.
4. PULPIT, “For every battle of the warrior is with confused noise; rather, for all the armor of him that
armeth noisily (Knobel, Vance Smith); or, perhaps, "every hoof of him that trampeth noisily" (Gesenius,
Cheyne). The noun and participle, which are cognate words, occur only in this passage. And garments,
etc. Translate, And every garment that is rolled in blood, shall be for burning, even fuel for fire. All military
accoutrements shall be committed to the flames, that the reign of peace and justice may commence
(comp. Isa_2:4; Psa_46:9).
5. JAMISON, “every battle, etc. — rather, “every greave of (the warrior who is) armed with
greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum)
rolled in blood, shall be for burning, (and) fuel for fire” [Maurer]. All warlike accoutrements
shall be destroyed, as no longer required in the new era of peace (Isa_2:4; Isa_11:6, Isa_11:7;
Psa_46:9; Eze_39:9; Mic_5:5, Mic_5:10; Zec_9:9, Zec_9:10). Compare Mal_4:1, as to the
previous burning up of the wicked.
6. K&D, ““For every boot of those who tramp with boots in the tumult of battle, and cloak
rolled in blood, shall be for burning, a food of fire.” That which is the food of fire becomes at the
same time a serephah, inasmuch as the devouring fire reduces it to ashes, and destroys its
previous existence. This closing statement requires for ‫אוֹן‬ ְ‫ס‬ the concrete sense of a combustible
thing; and this precludes such meanings as business (Handel und Wandel), noise, or din (= ‫אוֹן‬ ָ‫,שׁ‬
Jerome, Syriac, Rashi, and others). On the other hand, the meaning “military equipment,”
adopted by Knobel and others - a meaning derived from a comparison of the derivatives of the
Aramaean zun, azan, and the Arabic zana, fut. yezı̄n (to dress or equip) - would be quite

45. admissible; at the same time, the interchange of Samech and Zain in this word cannot be
dialectically established. Jos. Kimchi has very properly referred to the Targum sen, mesan (Syr.
also saun with an essentially long a), which signifies shoe (see Bynaeus, de calceo Hebraeorum)
- a word which is more Aramaean than Hebrew, and the use of which in the present connection
might be explained on the ground that the prophet had in his mind the annihilation of the
Assyrian forces. We should no doubt expect sa'un (sandaloumenos) instead of so'en; but the
denom. verb sa'an might be applied to a soldier's coming up in military boots, and so signify
Caligatum venire, although the primary meaning is certainly Calceare se (e.g., Eph_6:15, Syr.).
Accordingly we should render it, “every boot of him who comes booted (des Einherstiefelnden)
into the tumult of battle,” taking the word ra‛ash, not as Drechsler does, in the sense of the noise
made by a warrior coming up proudly in his war-boots, nor with Luzzatto in the sense of the
war-boot itself, for which the word is too strong, but as referring to the noise or tumult of battle
(as in Jer_10:22), in the midst of which the man comes up equipped or shod for military service.
The prophet names the boot and garment with an obvious purpose. The destruction of the
hostile weapons follows as a matter of course, if even the military shoes, worn by the soldiers in
the enemies' ranks, and the military cloaks that were lying in damim, i.e., in blood violently shed
upon the battle-field, were all given up to the fire.
7. CALVIN, “5.For every battle. Here commentators are nearly agreed that Isaiah intended to contrast
the victory which God was about to give to his people with other victories. Others conquer by making a
great slaughter of the enemies, but here the Lord will conquer by his own hand alone. He expresses more
fully what he had said, As in the day of Midian. (Verse 4.) The Lord therefore, he says, will not employ the
agency of a great multitude, but will achieve a victory for himself from heaven. When the Lord acts by
himself, every covering is removed, and we perceive more clearly that he is the Author of our life and
salvation.
Now, since there is a contrast which expresses the difference between the ordinary mode of warfare and
the miracle of redemption, the copulative ‫,ו‬ (vau,) in the middle of the verse, ought to be rendered but; as
if he had said, that it is usually amidst the confusion of the battle that enemies are hewn down: but God
will act in a very different manner; for he will destroy the enemies of the Church, as if he sent down
lightning from heaven, or suddenly struck them by thunderbolts. It may perhaps be thought better to adopt
the opinion of those who explain the second clause as a continuation of the first, that all warriors will be
with trembling and with burning fire. But the former meaning is more appropriate, and is likewise
supported by the words of the Prophet. Hence it is evident that the present subject is not merely the
deliverance which the people obtained from Cyrus, permitting them to return to their native country, but
that these words must be viewed as extending to the kingdom of Christ.

46. 6
For to us a child is born,
to us a son is given,
and the government will be on his shoulders.
And he will be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
1.BARNES, “For - This is given as a reason of the victories that were predicted in the
previous verses. That it has reference to the Messiah has been almost universally conceded; and
indeed it does not seem possible to doubt it. The eye of the prophet seems to have been fixed on
this great and glorious event - as attracting all his attention. The scenes of coming times, like a
panorama, or picture, passed before him. Most of the picture seems to have been that of battles,
conflicts, sieges, dimness, and thick darkness. But in one portion of the passing scene there was
light. It was the light that he saw rising in the distant and darkened Galilee. He saw the joy of the
people; the armor of war laid aside; the image of peace succeeding; the light expanding and
becoming more intense as the darkness retired, until he saw in this region the Prince of Peace -
the Sun of Righteousness itself. The eye of the prophet gazed intently on that scene, and was
fixed on that portion of the picture: he sees the Messiah in his office, and describes him as
already come, and as born unto the nation.
Unto us - For our benefit. The prophet saw in vision the darkness and gloom of the nation,
and saw also the son that would be born to remove that darkness, and to enlighten the world.
A child - (‫ילד‬ yeled). This word usually denotes a lad, a boy, a youth. It is commonly applied
to one in early life; but no particular stress is to be laid on the word. The vision of the prophet is,
that the long-expected Messiah is born, and is seen growing up amidst the surrounding darkness
of the north of Palestine, Isa_9:1.
Is born - Not that he was born when the prophet spake. But in prophetic vision, as the events
of the future passed before his mind, he saw that promised son, and the eye was fixed intently on
him; see the Introduction, section 7, and the note at Isa_1:1.
A son - ‫בן‬ ben. This word does not differ materially from the word translated child. In the
future scenes, as they passed before the mind of the prophet, he saw the child, the son that was
to be born, and described him as he appeared to his view - as a child. Fixing the eye on him, he
proceeds at once to designate his character by stating the appropriate names which he would
bear.
Is given - The Messiah is often represented as having been given, or sent; or as the rich gift of
God; the note at Act_4:12; Joh_3:16; Eph_1:22; Joh_17:4. The Messiah was pre-eminently the
gift of the God of love. Man had no claim on him, and God voluntarily gave his Son to be a
sacrifice for the sins of the world.

47. And the government shall be upon his shoulder - The sense of this passage is, that he
shall rule, or that the government shall be vested in him. Various interpretations have, however,
been given of the phrase ‘upon his shoulder.’ Some have supposed, that it means simply he shall
sustain the government, as the shoulder is that by which we uphold any thing. Pliny and Cicero
thus use the phrase; see Rosenmuller. Others, that it means that he should wear the royal purple
from a child. - Grotius. Lowth supposes that it refers to the ensign of government - the scepter,
the sword, the keys, or the like, that were borne upon the shoulder, or suspended from it; see the
note at Isa_22:22. It is evident, from this latter place, that some ensign of office was usually
borne upon the shoulder. The sense is, that he should be a king, and under this character the
Messiah is often predicted.
And his name shall be called - That is, his attributes shall be such as to make all these
applications appropriate descriptions of his power and work. To be called, and to be, in the
Hebrew, often mean the same thing. The word ‫ויקרא‬ vayı qe
ra' may possibly mean, Yahweh shall
call him; or it may be regarded as taken impersonally. Such a use of a verb is not uncommon in
Isaiah. ‘One calls him,’ is, according to the usage in Isaiah, as ranch as to say, he will justly bear
this name; or simply, he will be.
Wonderful - ‫פלא‬ pele'. This word is derived from the verb ‫פלא‬ pala', to separate, to
distinguish, or to make great. It is applied usually to anything that is great or wonderful, as a
miracle; Exo_15:2; Lam_1:9; Dan_12:6. It is applied here to denote the unusual and remarkable
assemblage of qualities that distinguished the Messiah. Those are specified more particularly in
the other part of the verse; such an assemblage of quailties as to make proper the names Mighty
God, etc. ‘The proper idea of the word,’ says Hengstenberg, ‘is miraculous. It imports that the
personage here referred to, in his being and in his works, will be exalted above the ordinary
course of nature, and that his whole manifestation will be a miracle.’ Yet it seems to me, that the
proper idea of the word is not that of miraculous. It is rather that which is separated from the
ordinary course of events, and which is suited to excite amazement, wonder, and admiration,
whether it be miraculous or not.
This will be apparent if the following places are examined, where the word occurs in various
forms. It is rendered marvelous, Psa_118:23; Psa_139:14; Psa_98:1; Job_5:9; wonderful,
2Sa_1:26; Psa_139:14; Pro_30:18; Job_42:3; Psa_72:18; Psa_86:10; hidden, Deu_30:2; things
too high, Psa_131:1; miracles, Jdg_6:13; Exo_15:2; Psa_77:14; Psa_88:10; Psa_89:5; the word
is translated wonders, in the sense of miracles, in several places; and hard, Deu_17:8; Jer_32:17.
From these passages, it is clear that it may denote that which is miraculous, but that this idea is
not necessarily connected with it. Anything which is suited to excite wonder and amazement,
from any cause, will correspond with the sense of the Hebrew word. It is a word which expresses
with surprising accuracy everything in relation to the Redeemer. For the Messiah was wonderful
in all things. It was wonderful love by which God gave him, and by which he came; the manner
of his birth was wonderful; his humility, his self-denial, his sorrows were wonderful; his mighty
works were wonderful; his dying agonies were wonderful; and his resurrection, his ascension,
were all suited to excite admiration and wonder.
Counsellor - This word has been sometimes joined with ‘wonderful,’ as if designed to qualify
it thus - “wonderful counselor;” but it expresses a distinct attribute, or quality. The name
“counselor” here, ‫יועץ‬ yu‛ets, denotes one of honorable rank; one who is suited to stand near
princes and kings as their adviser. It is expressive of great wisdom, and of qualifications to guide
and direct the human race. The Septuagint translates this phrase, ‘The angel of the mighty
counsel.’ The Chaldee, ‘The God of wonderful counsel.’
The mighty God - Syriac, ‘The mighty God of ages.’ This is one, and but one out of many, of
the instances in which the name God is applied to the Messiah; compare Joh_1:1; Rom_9:5;
1Jo_5:20; Joh_20:28; 1Ti_3:16; Heb_1:8. The name ‘mighty God,’ is unquestionably attributed

48. to the true God in Isa_10:21. Much controversy has arisen in relation to this expression; and
attempts have been made to show that the word translated “God,” ‫אל‬ 'el, may refer to a hero, a
king, a conqueror. Thus Gesenius renders, it ‘Mighty hero;’ and supposes that the name ‘God’ is
used here in accordance with the custom of the Orientals, who ascribe divine attributes to kings.
In like manner Pluschke (see Hengstenberg) says, ‘In my opinion this name is altogether
symbolical. The Messiah shall be called strength of God, or strong God, divine hero, in order by
this name to remind the people of the strength of God.’ But after all such controversy, it still
remains certain that the natural and obvious meaning of the expression is to denote a divine
nature. So it was evidently understood by the ancient versions; and the fact that the name God is
so often applied to Christ in the New Testament proves that it is to be understood in its natural
and obvious signification.
The everlasting Father - The Chaldee renders this expression, ‘The man abiding forever.’
The Vulgate, ‘The Father of the future age.’ Lowth, ‘The Father of the everlasting age.’ Literally,
it is the Father of eternity, ‫עד‬ ‫אבי‬ 'eby ‛ad. The word rendered “everlasting,” ‫עד‬ ‛ad, properly
denotes “eternity,” and is used to express “forever;” see Psa_9:6, Psa_9:19; Psa_19:10. It is often
used in connection with ‫עולם‬ ‛olam, thus, ‫עולם‬ ‫ועד‬ va‛ed ‛olam, “forever and ever;” Psa_10:16;
Psa_21:5; Psa_45:7. The Hebrews used the term father in a great variety of senses - as a literal
father, a grandfather, an ancestor, a ruler, an instructor. The phrase may either mean the same
as the Eternal Father, and the sense will be, that the Messiah will not, as must be the ease with
an earthly king, however excellent, leave his people destitute after a short reign, but will rule
over them and bless them forever (Hengstenberg); or it may be used in accordance with a
custom usual in Hebrew and in Arabic, where he who possesses a thing is called the father of it.
Thus, the father of strength means strong; the father of knowledge, intelligent; the father of
glory, glorious; the father of goodness, good; the father of peace, peaceful. According to this, the
meaning of the phrase, the Father of eternity, is properly eternal. The application of the word
here is derived from this usage. The term Father is not applied to the Messiah here with any
reference to the distinction in the divine nature, for that word is uniformly, in the Scriptures,
applied to the first, not to the second person of the Trinity. But it is used in reference to
durations, as a Hebraism involving high poetic beauty. lie is not merely represented as
everlasting, but he is introduced, by a strong figure, as even the Father of eternity. as if even
everlasting duration owed itself to his paternity. There could not be a more emphatic declaration
of strict and proper eternity. It may be added, that this attribute is often applied to the Messiah
in the New Testament; Joh_8:58; Col_1:17; Rev_1:11, Rev_1:17-18; Heb_1:10-11; Joh_1:1-2.
The Prince of Peace - This is a Hebrew mode of expression denoting that he would be a
peaceful prince. The tendency of his administration would be to restore and perpetuate peace.
This expression is used to distinguish him from the mass of kings and princes who have
delighted in conquest and blood. In contradistinction from all these, the Messiah would seek to
promote universal concord, and the tendency of his reign would be to put an end to wars, and to
restore harmony and order to the nations; see the tendency of his reign still further described in
Isa_11:6-9; the note at Isa_2:4; see also Mic_5:4; Hos_2:18. It is not necessary to insist on the
coincidence of this description with the uniform character and instructions of the Lord Jesus. In
this respect, he disappointed all the hopes of the Jewish nation, who, in spite of the plain
prophecies respecting his peaceful character. expected a magnificent prince, and a conqueror.
The expressions used here imply that he would be more than human. It is impossible to
believe that these appellations would be given under the Spirit of inspiration to a mere man.
They express a higher nature; and they coincide with the account in the New pressions of a
pompous and high-sounding character were commonly assumed by Oriental princes. The
following is a single instance of their arrogance, ostentation, and pride. ‘Chosroes, king of kings,
lord of lords, ruler of the nations; prince of peace, saviour of men; among the gods, a man good

49. and eternal, but among people, a god most illustrious, glorious; a conqueror rising with the sun
and giving vision at night.’ - Theoph. Simocatta Chr., iv. 8, quoted by Gesenius. But it cannot be
pretended, that the Spirit of inspiration would use titles in a manner so unmeaning and so
pompous as this. Besides, it was one great object of the prophets to vindicate the name and
character of the true God, and to show that all such appellations belonged to him alone.
However, such appellations might be used by surrounding nations, and given to kings and
princes by the pagan, yet in the Scriptures they are not given to earthy monarchs. That this
passage refers to the Messiah has been generally conceded, except by the Jews, and by a few
later critics. Jarchi and Kimchi maintain that it refers to Hezekiah. They have been driven to this
by the use which Christians have made of the passage against the Jews. But the absurdity of this
interpretation has been shown in the notes at Isa_7:14. The ancient Jews incontestably referred
it to the Messiah. Thus the Targum of Jonathan renders it, ‘His name shall be called God of
wonderful counsel, man abiding forever, the messiah, ‫משׁיח‬ mashı yach, whose peace shall be
multiplied upon us in his days.’ Thus rabbi Jose, of Galilee, says, ‘The name of the Messiah is
‫שׁלום‬ shalom, as is said in Isa_9:6, “Father of Eternity, Prince of Peace.” ‘Ben Sira (fol. 40, of the
Amsterdam Edition, 1679) numbers among the eight names of the Messiah those also taken
from this passage, Wonderful, Counsellor, Mighty God, Prince of Peace. The later Jews,
however, have rejected this interpretation, because the Messiah is here described as God.
2. CLARKE, “The government shall be upon his shoulder - That is, the ensign of
government; the scepter, the sword, the key, or the like, which was borne upon or hung from the
shoulder. See note on Isa_22:22.
And his name shall be called - ‫אל‬‫גבור‬ El gibbor, the prevailing or conquering God.
The everlasting Father “The Father of the everlasting age” - Or ‫אבי‬‫עד‬ Abi ad, the
Father of eternity. The Septuagint have µεγαλης βουλης Αγγελος, “the Messenger of the Great
Counsel.” But instead of ‫א‬‫בי‬‫אד‬ Abi ad, a MS. of De Rossi has ‫אבעזר‬ Abezer, the helping Father;
evidently the corruption of some Jew, who did not like such an evidence in favor of the Christian
Messiah.
Prince of Peace - ‫שר‬‫שלום‬ sar shalom, the Prince of prosperity, the Giver of all blessings.
A MS. of the thirteenth century in Kennicott’s collection has a remarkable addition here. “He
shall be a stumbling-block, ‫;המכשלה‬ the government is on his shoulder.” This reading is nowhere
else acknowledged, as far as I know.
3. GILL, “For unto us a child is born,.... This is a reason of all that is said in the context; of
the great light that shone upon and was seen by those that sat in darkness, and in the land of the
shadow of death; of the great joy among the people; of the breaking off of the yoke, rod, and staff
of the oppressor; and of the burning of garments rolled in blood, so putting an end to war, and
establishing peace; all which is owing to the child here said to be born, by whom we are to
understand the Messiah; as the Targum interprets it; and not Hezekiah, as many of the Jewish
writers (n) apply it; who could never be represented as a child just born, when he was, at least,
ten or eleven years of age when this prophecy was given out, and twenty nine when Sennacherib

50. came up with his army against him, as Aben Ezra observes; to which time he and others refer
the context; nor can any reason be assigned why he should be called a "son", in such a peculiar
and unusual manner; nor can it be said of him, that he was the great light which shined upon the
inhabitants of Galilee; nor was his birth the occasion of so great joy as the birth of this child is
said to be; nor can it, with any justness, be said of him, that of the increase of his government
and peace there was no end; seeing his government only extended to the two tribes of Benjamin
and Judah, and his reign was but twenty nine years, and for the most part attended with
affliction, oppression, and war; besides, the many august titles here used cannot be ascribed
unto him, nor to any mere creature whatever (o); but everything agrees with Christ; and to him
it is applied, even by some ancient and modern writers among the Jews (p) themselves. This
clause respects his humanity, his incarnation and birth, which is spoken of in the present tense,
though future, because of the certainty of it; that he should really become man, assume a true
body, and a reasonable soul, partake of the same flesh and blood with the children, be made
flesh, and dwell among us: and this was to us, ‫,לנו‬ "for us": for our good, for our profit and
advantage; not for angels, but for men; for the saints under the Old Testament, and under the
New; for all his people, his brethren, and children; that they might have a sanctified nature; that
law and justice might be satisfied in that nature which had sinned, and Satan be ruined by it,
which he himself had ruined; and that Christ might be a fit Mediator and Redeemer of his
people, and be capable of executing his several offices to our advantage; his priestly office, by
satisfying and interceding for us; his prophetic office, by teaching us; and his kingly office, by
ruling over us; and that he might answer the relations he stands in of a father, husband, brother,
and friend:
unto us a son is given: even he who is the Son of God, his own Son, his only begotten Son, his
beloved Son, the dear Son of his love; all which aggravate his love in the gift of him, to be the
covenant and head unto us, to be the Saviour of us, and a sacrifice for us; and in delivering him
up into the hands of men, justice, and death; this is a free gift of God's love, a very large and
comprehensive one, is unparalleled and unspeakable, unchangeable and irreversible.
And the government shall be upon his shoulder: not only of the world in general, but of
the church in particular; this child is born to royal dignity; he is King of saints; his government
consists in ruling in the hearts of his people, in enacting laws for them, and causing them to
submit unto them, in subduing their enemies, in protecting them, their persons and properties,
rights and liberties, and in supplying them with everything necessary; and this government is
delegated to him from his Father, is devolved upon him by him, is not of this world, but is
spiritual; it is righteously administered, is peaceable, and will continue for ever: and its being
said to be "upon his shoulder" is an allusion to magistrates having a key or rod laid on their
shoulders, as ensigns of their office, or carried by their officers for them, see Isa_9:4 and it
shows that it was laid upon him, or enjoined him by his father, though not against his will; and it
denotes a weight of honour and care bore by him, whose shoulders are fit for the same, and
equal to it; and that he is the prop and support of his church and people, who are safe under his
government and protection:
and his name shall be called Wonderful: not that he should be commonly called among
men by this name, nor by any of the following; but that he should appear to be, or to have that in
him, or to do what would sufficiently answer to this name, and to the rest: he is wonderful in his
person, and in the glory and beauty of it; that he should be God and man in one person, and
have two natures, so different from each other, united in him; that he, being truly God, should
become man; and that he should be born of a virgin; wonderful in the disposition of his mind,
and in the qualities he is possessed of; in his love to his people, and his sympathy with them; in
his humility, meekness, and patience; in his wisdom, conduct, courage, and greatness of soul:

51. wonderful in his life; in his private life many wonderful things are recorded of him; as the
direction of the wise men to him by a star, and their worshipping of him; the preservation of him
from Herod's cruelty; his disputation with the doctors in the temple at twelve years of age; and
his living such a mean and obscure life for thirty years together: and his public life was nothing
but a continued series of wonders; his baptism in Jordan; his temptations in the wilderness; his
doctrines and miracles, and his transfiguration on the mount: wonderful in his death; that he
should die at all, who is the Prince of life, the Lord of life and glory; that he should die with his
own and his Father's consent, and that for sinners, even the chief of sinners; and by dying
procure life for us; abolish death; destroy him that had the power of it, the devil; and obtain
eternal salvation and redemption: the circumstances attending his death were marvellous: such
as the darkness that was upon the earth; the rending of the vail, and cleaving of the rocks:
wonderful in his resurrection from the dead, which was by his own power, before he saw
corruption, at the time signified by types and prophecy, and with the same body exceedingly
glorious; and which has an influence on our justification, regeneration, and resurrection:
wonderful in his ascension to heaven, both in the manner of it, in a cloud, and in the effects of it,
receiving gifts for men, and giving them to them; in his entrance into heaven; session at the right
hand of God; and intercession for transgressors: wonderful he will be in his second coming to
judgment; the signs of it are many and marvellous; the manner of it wonderfully glorious; the
different effects of it on men, filling some with joy, and others with terror; and the things that
will then be done; as the raising of the dead; placing all nations before him; separating the
righteous from the wicked; pronouncing their distinct sentences, and executing them; in a word,
Christ is wonderful, in all he is, has, or belong unto him; in his person, offices, and relations; in
his people, who are for signs and wonders; in his doctrines and ordinances; and in the
manifestations of himself and of his grace to his people, now and hereafter; nay, the word
signifies not only "wonderful", but a "miracle" itself, as Christ is in his person (q), see Jdg_13:17,
Counsellor; this some read in conjunction with the former title, thus, "Wonderful Counsellor";
so the Arabic version; and the Septuagint, which calls him, "the Angel of the great council"; and
the Targum is,
"who does wonderfully in council;''
and which agrees with Isa_28:29. This title belongs to Christ, as concerned with his Father, and
the blessed Spirit, in the works of nature, providence, and grace. God stands in no need of
counsel, nor does it properly fall on him, though it is sometimes ascribed to him, speaking after
the manner of men. Creatures are not of his council, but Christ is; he was privy to all his
thoughts, purposes, and decrees; he was consulted in creation, and in the works of providence,
Gen_1:26, Gen_11:7 and in the great affair of redemption and salvation; the council held
concerning that is the great council the Septuagint version here makes mention of; and may be
called the council of peace, Zec_6:13 in which the scheme of salvation was fixed; the author of it
was found, and pitched upon; the way of it agreed on, to be through the assumption of human
nature, and by obedience, sufferings, and death; and the time of Christ's incarnation and death
settled, as well as all blessings of grace and glory, for the persons who were to share in this
salvation. This title also agrees with Christ in respect to his people, to whom he is council, and
for whom he is council; he is council to them; he gives them council; so he did in person, when
on earth; he advised sinners to repentance; encouraged souls to believe in him; directed the
weary to come to him for rest; the hungry and thirsty for food; such as were healed and
pardoned, he counselled them to sin no more; and he advised his followers to do to all men as
they would men should do to them; to behave in an humble and modest manner; to bear
reproaches and persecutions cheerfully; to love one another; and to pray to his Father, in his
name, for all things they wanted: and now he gives his people counsel by the ministry of the

52. word, which is the counsel of God, the produce of his wisdom, a transcript of his eternal council
and covenant, a declaration of the will of God, and of Christ; and in which Christ counsels the
poor in spirit to come to him for riches, the naked for clothing, the ignorant for spiritual light
and knowledge, such as are ready to perish for salvation; and he counsels those that believe to
abide in him, and by his truths and ordinances; which counsel is wholesome and suitable,
hearty, sincere, and faithful; is wise and prudent, and freely given; and which being taken,
infallibly succeeds: he is council for them in heaven; he appears there in the presence of God for
them; represents their persons, and presents their petitions; answers to all charges exhibited
against them; and, as their advocate, pleads their cause; and calls for blessings agreed to be
bestowed upon them, which they want; for all which he is abundantly qualified, being the only
wise God, the Ancient of days, the Father of his people; and, as Mediator, the Wisdom of God, in
whom all the treasures of wisdom and knowledge are, and on whom the Spirit of wisdom and
understanding, and of counsel and might, rests:
the mighty God; or "God the mighty One" (r); as some read the words with a comma; but if
read together, the sense is the same; Christ is God, truly and properly so; as appears from his
name Jehovah, which is peculiar to the most High; from his nature and perfections, being the
same with his Father's: from the works performed by him, as those of creation, providence,
miracles, redemption, resurrection from the dead, &c.; and from the worship given him, which
only belongs to God; also he is called our God, your God, their God, my God, by which epithets
those that are not truly God are never called; he is said to be God manifest in the flesh; God over
all, blessed for ever; the great God, the living God, the true God, and eternal life; and he is "the
mighty One" as appears by the works he did, previous to his incarnation; as the creation of all
things out of nothing; the upholding of all things by the word or his power; the management of
all the affairs of providence, there being nothing done but what he was concerned in; as the
confusion of languages; the burning of Sodom and Gomorrah; bringing the children of Israel out
of Egypt; leading and going before them through the Red Sea and wilderness; and bearing and
carrying them all the days of old: and also by the works he did when here on earth; as his
miracles, called his mighty works; such as healing all manner of diseases by a word speaking, or
by touching the person, or by the person touching him, even his garment, or without seeing the
person at all, and always without the use of medicines; dispossessing devils out of the bodies of
men; power over the elements, as to change water into wine, rebuke the wind and seas, &c.;
raising the dead, and even his own body when dead; and, above all, the great work of
redemption, by which he appears to be the mighty One indeed; his Father's call of him to it
shows it; his undertaking it confirms it; and his actual performance of it puts it out of all doubt;
as well as what was then done by him; such as bearing all the sins of his people; engaging with
all their enemies; conquering them, and delivering them out of their hands: likewise by what he
does now, partly in the conversion of his people; quickening men dead in trespasses and sins;
causing dry bones to live; giving spiritual sight to such as were born blind; plucking out of the
hands of Satan, and turning from his power to God; which shows him to be stronger than the
strong man armed; beginning, carrying on, and finishing the work of faith with power on them;
as well as at first making them willing to submit to his righteousness and to be saved by him;
and partly in his care of them afterwards; he having the government of them on his shoulders;
supplying all their wants; bearing all their burdens; and supporting them under all their
afflictions, temptations, and desertions; protecting them from all their enemies; strengthening
them to do his will and work; and keeping them from falling totally and finally, and preserving
them safe to his everlasting kingdom and glory: moreover, by what he will do hereafter; binding
Satan, and confining him for the space of a thousand years; clearing the world of all his and his
people's enemies; raising the dead; and judging the world; and destroying wicked men and
devils with an everlasting destruction.

53. The everlasting Father; which does not design any relation of Christ in the Godhead; and
there is but one Father in the Godhead, and that is the first Person; indeed Christ and the Father
are one, and the Father is in him, and he is in the Father, and he that has seen the one has seen
the other, and yet they are distinct, Christ is not the Father; the Son and Spirit may be
considered with the first Person as Father, in creation and regeneration, they being jointly
concerned therein, but not in the Trinity: it is easy to make it appear Christ is not the Father, but
is distinct from him, since he is said to be with the Father from eternity, to be the Son of the
Father in truth and love, his own Son, his only begotten and beloved Son; Christ frequently calls
the first Person his Father, prayed to him as such, and is our advocate with him, as well as the
way unto him; he is said to be sent by the Father, to come from him, and to go to him; and many
things are said of Christ that cannot be said of the Father, as his being made flesh, suffering and
dying in the room of his people; and the Father is said to do many things unto him, as to anoint
him, to seal him, to show him all he did, to commit all judgment to him, and give him to have
life in himself as he had: but Christ is a Father with respect to chosen men, who were given him
as his children and offspring in covenant; who are adopted into that family that is named of him,
and who are regenerated by his Spirit and grace: and to these he is an "everlasting Father"; he
was so from everlasting; for regeneration and faith do not make men children, but make them
appear to be so; God's elect are children previous to the Spirit's work upon them, and even to the
incarnation and death of Christ; adoption is an act of the will of God in covenant from eternity:
and Christ is a Father to these unto everlasting; he will never die, and they shall never be left
fatherless; he and they will ever continue in this relation; he as such supplies them with
everlasting provisions, he clothes them with everlasting raiment, he gives them an everlasting
portion, promotes them to everlasting honour, saves them with an everlasting salvation, bearing
an everlasting love to them. Some render the words, "the Father of eternity" (s); the author of
eternal life, who has procured it for his people, and gives it to them; or to whom eternity
belongs, who inhabits it, and is possessed of it, is the everlasting I AM, was before all persons
and things, was set up in an office capacity from everlasting, and had a glory with the Father
before the world was, in whom eternal election, and with whom the everlasting covenant, were
made. The Septuagint version is, "the Father of the world to come" (t); of the Gospel
dispensation; so called, Heb_2:5 the legal dispensation, when in being, was the then present
world, at the end of which Christ came; this is now at an end, and a new state of things has taken
place, which with respect to the Old Testament saints was the world to come, and of this Christ
is the Father or author; as the law came by Moses, and he was the father of the legal
dispensation, grace and truth are come by Christ, the Father and author of the Gospel
dispensation; the doctrines of it are from him, and the ordinances of it by him; and he is the
father of that state or world to come after the resurrection, the New Jerusalem church state, and
also of the ultimate glory.
The Prince of peace; Christ is a Prince, often so called, Eze_34:24 he is so by birth, being the
King's Son, the Son of God, and by office, power, and authority; he is so a Prince as that he is a
King; he is exalted to be a Prince and a Saviour; and he is a Prince superior to kings, being the
Prince of the kings of the earth, Act_5:31 and he is called the "Prince of peace", because he is the
author of peace; just as he is said to be the "Prince of life", Act_3:15 for the same reason: he is
the author of peace between Jew and Gentile, by abrogating the ceremonial law, the enmity
between them, and by sending the Gospel to both, and making it the power of God to salvation
to some of each of them, and by bringing them into the same Gospel church state, and making
them partakers of the same privileges and blessings, internal and external, Eph_2:14 and he is
the author of peace between God and sinners; he has made it by the blood of the cross, having
the chastisement of their peace laid upon him, in consequence of a covenant of peace he made
with his Father, who was in him reconciling the world to himself, and he is so called likewise,
because he is the giver of peace; of all outward peace and prosperity to his churches, as rest from

54. their enemies, concord among themselves, and additions to them of such as shall be saved; of
internal peace through the discoveries of his love, and the application of his righteousness,
blood, and sacrifice in a way of believing in him, and in a course of obedience to him; and
likewise of eternal peace and rest in the world to come. Moreover, all that concern him as a King
or Prince show him to be the Prince of peace: his kingdom lies, among other things, in peace and
joy in the Holy Ghost; the sceptre of his kingdom is the golden sceptre of grace and mercy; his
royal proclamation is the Gospel of peace; the fruit of his Spirit is peace; and his subjects are
peaceable ones, both in church and state. With this compare Heb_7:2. It is observable that at his
birth there was a general peace, not only in the Roman empire, Luk_2:1 but in all the world; and
it is remarkable, that whereas at this time the Chinese empire enjoyed a profound peace, the
emperor of it changed his name, and would not be called by his name Ngayus, but Pingus, which
signifies "peaceable" (u).
4. HENRY, “See the dominion he is advanced to, and the throne he has above every throne
(Isa_9:6): The government shall be upon his shoulder - his only. He shall not only wear the
badge of it upon his shoulder (the key of the house of David, Isa_22:22), but he shall bear the
burden of it. The Father shall devolve it upon him, so that he shall have an incontestable right to
govern; and he shall undertake it, so that no doubt can be made of his governing well, for he
shall set his shoulder to it, and will never complain, as Moses did, of his being overcharged. I am
not able to bear all this people, Num_11:11, Num_11:14. Glorious things are here spoken of
Christ's government, Isa_9:7. [1.] That it shall be an increasing government. It shall be
multiplied; the bounds of his kingdom shall be more and more enlarged, and many shall be
added to it daily. The lustre of it shall increase, and it shall shine more and more brightly in the
world. The monarchies of the earth were each less illustrious than the other, so that what began
in gold ended in iron and clay, and every monarchy dwindled by degrees; but the kingdom of
Christ is a growing kingdom, and will come to perfection at last. [2.] That it shall be a peaceable
government, agreeable to his character as the prince of peace. He shall rule by love, shall rule in
men's hearts; so that wherever his government is there shall be peace, and as his government
increases the peace shall increase. The more we are subject to Christ the more easy and safe we
are. [3.] That it shall be a rightful government. He that is the Son of David shall reign upon the
throne of David and over his kingdom, which he is entitled to. God shall give him the throne of
his father David, Luk_1:32, Luk_1:33. The gospel church, in which Jew and Gentile are
incorporated, is the holy hill of Zion, on which Christ reigns, Psa_2:6. [4.] That it shall be
administered with prudence and equity, and so as to answer the great end of government, which
is the establishment of the kingdom: He shall order it, and settle it, with justice and judgment.
Every thing is, and shall be, well managed, in the kingdom of Christ, and none of his subjects
shall ever have cause to complain. [5.] That it shall be an everlasting kingdom: There shall be no
end of the increase of his government (it shall be still growing), no end of the increase of the
peace of it, for the happiness of the subjects of this kingdom shall last to eternity and perhaps
shall be progressive in infinitum - for ever. He shall reign henceforth even for ever; not only
throughout all generations of time, but, even when the kingdom shall be delivered up to God
even the Father, the glory both of the Redeemer and the redeemed shall continue eternally. [6.]
That God himself has undertaken to bring all this about: “The Lord of hosts, who has all power
in his hand and all creatures at his beck, shall perform this, shall preserve the throne of David
till this prince of peace is settled in it; his zeal shall do it, his jealousy for his own honour, and
the truth of his promise, and the good of his church.” Note, The heart of God is much upon the
advancement of the kingdom of Christ among men, which is very comfortable to all those that
wish well to it; the zeal of the Lord of hosts will overcome all opposition.

55. 5. JAMISON, “For — the ground of these great expectations,
unto us — for the benefit of the Jews first, and then the Gentiles (compare “unto you,”
Luk_2:11).
son ... given — (Psa_2:7). God’s gratuitous gift, on which man had no claim (Joh_3:16;
Rom_6:23).
government ... upon ... shoulder — The ensign of office used to be worn on the shoulder,
in token of sustaining the government (Isa_22:22). Here the government on Messiah’s shoulder
is in marked antithesis to the “yoke and staff” of the oppressor on Israel’s “shoulder” (Isa_9:4).
He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of
those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it
in defiance of His right; the Father asserts His right by the Son, the “Heir of all things,” who will
hold it for Him (Dan_7:13, Dan_7:14).
name ... called — His essential characteristics shall be.
Wonderful — (See on Isa_8:18; Jdg_13:18, Margin; 1Ti_3:16).
Counsellor — (Psa_16:7; Rom_11:33, Rom_11:34; 1Co_1:24; Col_2:3).
mighty God — (Isa_10:21; Psa_24:8; Tit_2:13) Horsley translates: “God the mighty man.”
“Unto us ... God” is equivalent to “Immanuel” (Isa_7:14).
everlasting Father — This marks Him as “Wonderful,” that He is “a child,” yet the
“everlasting Father” (Joh_10:30; Joh_14:9). Earthly kings leave their people after a short reign;
He will reign over and bless them for ever [Hengstenberg].
Prince of Peace — (See on Isa_9:5; Gen_49:10; Shiloh, “The Tranquillizer”). Finally
(Hos_2:18). Even already He is “our peace” (Luk_2:14; Eph_2:14).
6. K&D, “Upon the two sentences with ci the prophet now builds a third. The reason for the
triumph is the deliverance effected; and the reason for the deliverance, the destruction of the
foe; and the reason for all the joy, all the freedom, all the peace, is the new great King. - “For
unto us a child is born, unto us a son is given; and the government rests upon His shoulder:
and they call His name, Wonder, Counsellor, mighty God, Eternal-Father, Prince of Peace.”
The same person whom the prophet foretold in chapter 7 as the son of the virgin who would
come to maturity in troublous times, he here sees as born, and as having already taken
possession of the government. There he appeared as a sign, here as a gift of grace. The prophet
does not expressly say that he is a son of David in this instance any more than in chapter 7 (for
the remark that has been recently made, that yeled is used here for “infant-prince,” is absurd);
but this followed as a matter of course, from the fact that he was to bear the government, with all
its official rights (Isa_22:22) and godlike majesty (Psa_21:6), upon his shoulder; for the
inviolable promise of eternal sovereignty, of which the new-born infant was to be the glorious
fulfilment, had been bound up with the seed of David in the course of Israel's history ever since
the declaration in 2 Sam 7. In chapter 7 it is the mother who names the child; here it is the
people, or indeed any one who rejoices in him: ‫א‬ ָ‫ר‬ ְ‫ק‬ִ ַ‫,ו‬ “one calls, they call, he is called,” as Luther
has correctly rendered it, though under the mistaken idea that the Jews had altered the original
‫א‬ ֵ‫ר‬ ָ ִ ַ‫ו‬ into ‫א‬ ָ‫ר‬ ְ‫ק‬ִ ַ‫,ו‬ for the purpose of eliminating the Messianic sense of the passage. But the active
verb itself has really been twisted by Jewish commentators in this way; so that Rashi, Kimchi,
Malbim, and others follow the Targum, and explain the passage as meaning, “the God, who is

56. called and is Wonder,' Counsellor, the mighty God, the eternal Father, calls his name the Prince
of Peace;” but this rendering evidently tears asunder things that are closely connected. And
Luzzatto has justly observed, that you do not expect to find attributes of God here, but such as
would be characteristic of the child. He therefore renders the passage, “God the mighty, the
eternal Father, the Prince of Peace, resolves upon wonderful things,” and persuades himself that
this long clause is meant for the proper name of the child, just as in other cases declaratory
clauses are made into proper names, e.g., the names of the prophet's two sons. But even
granting that such a sesquipedalian name were possible, in what an unskilful manner would the
name be formed, since the long-winded clause, which would necessarily have to be uttered in
one breath, would resolve itself again into separate clauses, which are not only names
themselves, but, contrary to all expectation, names of God! The motive which prompted
Luzzatto to adopt this original interpretation is worthy of notice. He had formerly endeavoured,
like other commentators, to explain the passage by taking the words from “Wonderful” to
“Prince of Peace” as the name of the child; and in doing this he rendered ‫יועץ‬ ‫פלא‬ “one
counselling wonderful things,” thus inverting the object, and regarded “mighty God” as well as
“eternal Father” as hyperbolical expressions, like the words applied to the King in Psa_45:7. But
now he cannot help regarding it as absolutely impossible for a human child to be called el gibbor,
like God Himself in Isa_10:21. So far as the relation between his novel attempt at exposition and
the accentuation is concerned, it certainly does violence to this, though not to such an extent as
the other specimen of exegetical leger-demain, which makes the clause from ‫פלא‬ to ‫אבי־עד‬ the
subject to ‫.ויקרא‬ Nevertheless, in the face of the existing accentuation, we must admit that the
latter is, comparatively speaking, the better of the two; for if ‫שמו‬ ‫ויקרא‬ were intended to be the
introduction to the list of names which follows, ‫שׁמו‬ would not be pointed with geresh, but with
zakeph. The accentuators seem also to have shrunk from taking el gibbor as the name of a man.
They insert intermediate points, as though “eternal Father, Prince of Peace,” were the name of
the child, and all that precedes, from “Wonder” onwards, the name of God, who would call him
by these two honourable names. But, at the very outset, it is improbable that there should be two
names instead of one or more; and it is impossible to conceive for what precise reason such a
periphrastic description of God should be employed in connection with the naming of this child,
as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in
itself, especially without the definite article. The names of God should at least have been defined
thus, ‫וֹר‬ ִ ַ‫ה‬ ‫א‬ ֶ‫ל‬ ‫ץ‬ ֵ‫וֹע‬ ַ‫,ה‬ so as to distinguish them from the two names of the child.
Even assuming, therefore, that the accentuation is meant to convey this sense, “And the
wonderful Counsellor, the mighty God, calls his name Eternal-Father, Prince of Peace,” as
appears to be the case; we must necessarily reject it, as resting upon a misunderstanding and
misinterpretation.
(Note: The telisha in ‫פלא‬ is the smallest of all disjunctive accents; the geresh in ‫שׁמו‬
separates rather more strongly than this; the pashta in ‫יועץ‬ separates somewhat more than
the other two, but less than the zakeph in ‫;גבור‬ and this zakeph is the greatest divider in the
sentence. The whole sentence, therefore, distributes itself in the following manner: ‫אבי־עד‬
‫גבור‬ ‫אל‬ ‫יועץ‬ ‫פלא‬ ‫שׁמו‬ ‫ויקרא‬ ‫שׂר־שלום‬ . All the words from ‫ויקרא‬ onwards are subordinate to the
zakeph attached to ‫,גבור‬ which is, to all appearance, intended to have the force of an
introductory colon: as, for example, in 2Sa_18:5 (in the case of ‫לאמר‬ in the clause ‫לאמר‬ ‫ואת־‬

57. ‫אתי‬ ‫ואת־אבישי‬ ‫.)יואב‬ In smaller subdivisions, again, ‫פלא‬ (telisha) is connected with ‫יועץ‬
(pashta), and both together with ‫גבור‬ ‫אל‬ (munach zakeph). If only sar shalom (Prince of
Peace) were intended as the name of the child, it would necessarily be accentuated in the
following manner: ‫שמו‬ ‫ויקרא‬ kadma geresh, ‫יועץ‬ ‫פלא‬ teilsha gershayim, ‫גבור‬ ‫אל‬ mercha tebir, ‫עד‬
‫אבי‬ tifchah, ‫שׂר־שׁלו‬‫ם‬ silluk; and the principal disjunctive would stand at ‫עד‬ instead of ‫.גבור‬ But
if the name of the child were intended to form a declaratory clause, commencing with ‫יועץ‬
‫,פלא‬ “determines wonderful things,” as Luzzatto assumes, we should expect to find a
stronger disjunctive than telisha at ‫,פלא‬ the watchword of the whole; and above all, we
should expect a zakeph at ‫,שׁמו‬ and not at ‫.גבור‬ This also applies to our (the ordinary)
explanation. It does not correspond to the accentuation. The introductory words ‫שׁמו‬ ‫ויקרא‬
ought to have a stronger distinctive accent, in order that all which follows might stand as the
name which they introduce. Francke (see Psalter, ii. 521) perceived this, and in his Abyssus
mysteriorum Esa (ix. 6) he lays great stress upon the fact, that God who gives the name has
Himself a threefold name.)
We regard the whole, from ‫פלא‬ onwards - as the connection, the expression, and the syntax
require - as a dependent accusative predicate to ‫שמו‬ ‫ויקרא‬ (they call his name), which stands at
the head (compare ‫,קרא‬ they call, it is called, in Gen_11:9; Gen_16:14; Jos_7:26, and above
Isa_8:4, ‫,ישׂא‬ they will carry: Ges. §137, 3). If it be urged, as an objection to the Messianic
interpretation of Isa_7:14-15, that the Christ who appeared was not named Immanuel, but
Jesus, this objection is sufficiently met by the fact that He did not receive as a proper name any
one of the five names by which, according to this second prophecy, He was to be called.
Moreover, this objection would apply quite as strongly to the notion, which has been a very
favourite one with Jewish commentators (e.g., Rashi, A. E. Kimchi, Abravanel, Malbim,
Luzzatto, and others), and even with certain Christian commentators (such as Grotius,
Gesenius, etc.), that the prophecy refers to Hezekiah - a notion which is a disgrace to those who
thereby lead both themselves and others astray. For even if the hopes held out in the prophecy
were attached for a long time to Hezekiah, the mistake was but too quickly discovered; whereas
the commentators in question perpetuate the mistake, by forcing it upon the prophecy itself,
although the prophet, even after the deception had been outlived, not only did not suppress the
prophecy, but handed it down to succeeding ages as awaiting a future and infallible fulfilment.
For the words in their strict meaning point to the Messiah, whom men may for a time, with
pardonable error, have hoped to find in Hezekiah, but whom, with unpardonable error, men
refused to acknowledge, even when He actually appeared in Jesus. The name Jesus is the
combination of all the Old Testament titles used to designate the Coming One according to His
nature and His works. The names contained in Isa_7:14 and Isa_9:6 are not thereby
suppressed; but they have continued, from the time of Mary downwards, in the mouths of all
believers. There is not one of these names under which worship and homage have not been paid
to Him. But we never find them crowded together anywhere else, as we do here in Isaiah; and in
this respect also our prophet proves himself the greatest of the Old Testament evangelists.
The first name is ‫א‬ ֶ‫ל‬ ֶ , or perhaps more correctly ‫א‬ ֶ‫ל‬ ִ , which is not to be taken in connection
with the next word, ‫ץ‬ ֵ‫,יוֹע‬ though this construction might seem to commend itself in accordance
with ‫ה‬ ָ‫עצ‬ ‫יא‬ ִ‫ל‬ ְ‫פ‬ ִ‫,ה‬ in Isa_28:29. This is the way in which it has been taken by the Seventy and

58. others (thus lxx, θαυµαστᆵς σύµβουλος; Theodoret, θαυµαστራς βουλεύων). If we adopted this
explanation, we might regard ‫יועץ‬ ‫פלא‬ as an inverted form for ‫פלא‬ ‫:יועץ‬ counselling wonderful
things. The possibility of such an inversion is apparent from Isa_22:2, ‫מלאה‬ ‫,תשׁאות‬ i.e., full of
tumult. Or, following the analogy of pere' adam (a wild man) in Gen_16:12, we might regard it as
a genitive construction: a wonder of a counsellor; in which case the disjunctive teilshah gedolah in
pele' would have to be exchanged for a connecting mahpach. Both combinations have their
doubtful points, and, so far as the sense is concerned, would lead us rather to expect ‫ה‬ ָ‫עצ‬ ‫יא‬ ִ‫ל‬ ְ‫פ‬ ַ‫;מ‬
whereas there is nothing at all to prevent our taking ‫פלא‬ and ‫יועץ‬ as two separate names (not
even the accentuation, which is without parallel elsewhere, so far as the combination of pashta
with teilshah is concerned, and therefore altogether unique). Just as the angel of Jehovah, when
asked by Manoah what was his name (Jdg_13:18), replied ‫י‬ ִ‫ל‬ ֶ (‫י‬ ִ‫א‬ ְ‫ל‬ ִ ), and indicated thereby his
divine nature - a nature incomprehensible to mortal men; so here the God-given ruler is also
pele', a phenomenon lying altogether beyond human conception or natural occurrence. Not only
is this or that wonderful in Him; but He Himself is throughout a wonder - παραδοξασµός, as
Symmachus renders it. The second name if yo‛etz, counsellor, because, by virtue of the spirit of
counsel which He possesses (Isa_11:2), He can always discern and given counsel for the good of
His nation. There is no need for Him to surround Himself with counsellors; but without
receiving counsel at all, He counsels those that are without counsel, and is thus the end of all
want of counsel to His nation as a whole. The third name, El gibbor, attributes divinity to Him.
Not, indeed, if we render the words “Strength, Hero,” as Luther does; or “Hero of Strength,” as
Meier has done; or “a God of a hero,” as Hofmann proposes; or “Hero-God,” i.e., one who fights
and conquers like an invincible god, as Ewald does. But all these renderings, and others of a
similar kind, founder, without needing any further refutation, on Isa_10:21, where He, to whom
the remnant of Israel will turn with penitence, is called El gibbor (the mighty God). There is no
reason why we should take El in this name of the Messiah in any other sense than in Immanu-El;
not to mention the fact that El in Isaiah is always a name of God, and that the prophet was ever
strongly conscious of the antithesis between El and adam, as Isa_31:3 (cf., Hos_11:9) clearly
shows. And finally, El gibbor was a traditional name of God, which occurs as early as Deu_10:17,
cf., Jer_32:18; Neh_9:32; Psa_24:8, etc. The name gibbor is used here as an adjective, like
shaddai in El shaddai. The Messiah, then, is here designated “mighty God.” Undoubtedly this
appears to go beyond the limits of the Old Testament horizon; but what if it should go beyond
them? It stands written once for all, just as in Jer_23:6 Jehovah Zidkenu (Jehovah our
Righteousness) is also used as a name of the Messiah - a Messianic name, which even the
synagogue cannot set aside (vid., Midrash Mishle 57a, where this is adduced as one of the eight
names of the Messiah). Still we must not go too far. If we look at the spirit of the prophecy, the
mystery of the incarnation of God is unquestionably indicated in such statements as these. But if
we look at the consciousness of the prophet himself, nothing further was involved than this, that
the Messiah would be the image of God as no other man ever had been (cf., El, Psa_82:1), and
that He would have God dwelling within Him (cf., Jer_33:16). Who else would lead Israel to

59. victory over the hostile world, than God the mighty? The Messiah is the corporeal presence of
this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression
did not preclude the fact that the Messiah would be God and man in one person; but it did not
penetrate to this depth, so far as the Old Testament consciousness was concerned. The fourth
name springs out of the third: ‫ד‬ ַ‫י־ע‬ ִ‫ב‬ ֲ‫,א‬ eternal Father (not Booty Father, with which Hitzig and
Knobel content themselves); for what is divine must be eternal. The title Eternal Father
designates Him, however, not only as the possessor of eternity (Hengstenberg), but as the
tender, faithful, and wise trainer, guardian, and provider for His people even in eternity
(Isa_22:21). He is eternal Father, as the eternal, loving King, according to the description in Ps
72. Now, if He is mighty God, and uses His divine might in eternity for the good of His people,
He is also, as the fifth name affirms, sar-shal, a Prince who removes all peace-disturbing powers,
and secures peace among the nations (Zec_9:10) - who is, as it were, the embodiment of peace
come down into the world of nations (Mic_5:4). To exalt the government of David into an
eternal rule of peace, is the end for which He is born; and moreover He proves Himself to be
what He is not only called, but actually is.
7. SBC, “In the time when the prophet Isaiah wrote this prophecy, everything round him was
exactly opposite to his words. The king of Judea, his country, was not reigning in righteousness.
He was an unrighteous and wicked governor. The weak and poor and needy had no one to right
them, no one to take their part.
I. But Isaiah had God’s Spirit with him; the Holy Spirit, the Spirit of holiness, righteousness,
justice. And that Holy Spirit convinced him of sin and of righteousness and of judgment, as he
convinces every man who gives himself up humbly to God’s teaching. God’s Spirit in his heart
made him feel sure that, in some way or other, some day or other, the Lord God would come to
judgment, to judge the wicked princes and rulers of this world, and cast them out. It must be so.
God was a righteous God. He was not lazy or careless about this poor sinful world, and about all
the sinful, downtrodden, ignorant men and women and children in it. He would take the matter
into His own hands. If kings would not reign in righteousness, He would come and reign in
righteousness Himself.
II. Isaiah saw all this but dimly, afar off. He perhaps thought at times that the good young prince
Hezekiah—the might of God, as his name means—who was growing up in his day to be a
deliverer, and a righteous king over the Jews, was to set the world right. Hezekiah failed to save
the nation of the Jews. But still Isaiah’s prophecy was true. "For unto us a Child is born, unto us
a Son is given;" even the Babe of Bethlehem, Jesus Christ the Lord. The government shall indeed
be upon His shoulder; for it has been there always. His name is indeed Wonderful; for what
more wondrous thing was ever seen in heaven or in earth than that great love with which He
loved us? He is not merely the might of God, as Hezekiah was, for a sign and a prophecy; for He
is the mighty God Himself. He is indeed the Counsellor; for He is the light that lighteth every
man who comes into the world. He is the "Father of an everlasting age." He gives eternal peace
to all who will accept it; peace which this world can neither give nor take away.
C. Kingsley, Sermons on National Subjects, 2nd series, p. 140.
Isaiah 9:7

60. When Isaiah lived, that part of the world in which Judea was geographically situated, that is to
say the eastern world, which was then the seat of civilisation, exhibited certain grand, imposing,
and ancient kingdoms. How did Isaiah feel towards these kingdoms? and what was the place
which they occupied in that scheme of things which he had in his mind by Divine teaching and
inspiration? The answer to this question is given in almost every page of his prophetical
writings. He regarded them as mere passing, temporary governments, destined to vanish and
give way to a glorious kingdom which was one day to appear, founded upon totally different
principles from those on which they were erected; a kingdom of peace under a Prince of Peace,
or the Messiah, who was to collect all the nations of the earth round one centre, and bind them
in bonds of harmony and love.
I. The great kingdoms then existing in the world were doubtless serviceable, under God’s
providence, in keeping up something like law and order amongst men. But they did this in the
worst possible way in which it could be done, and only because, even for their own selfish
purposes, it was necessary to do this. It was inflated and infatuated pride, combined with
oppression, rapacity, and injustice, and total indifference to the rights of the weak and helpless,
that Isaiah saw when he cast his eyes upon the great governments of the world of that day, upon
the kingdoms of the East, to which he so constantly refers; and with all this the kingdom of
prophecy, that great future kingdom which forms the goal of prophetic vision, was to be in
complete, marked, and utter contrast.
II. To a certain and very limited extent, we may allow that this prophecy of Isaiah has been
fulfilled, and is fulfilled now. Under Christendom, certainly a great change has taken place in the
government of the world, a great change has taken place in human society. There is a justice, a
public spirit, a consideration for the mass of the people which was not known under these old
governments. But no prophecy of the regeneration of human society is fulfilled in this world.
The Christian Church does but foreshadow the real communion and society of the prophet’s
vision. The Gospel tells us when and where this kingdom will be; that it will be in another world
when this has passed away.
J. B. Mozley, Sermons Parochial and Occasional, p. 244.
Isaiah 9:7
I. Government comes before peace. First, authority must be established, and then quietude will
follow; for tranquillity is the child of order. Christ is setting up government that He may
establish peace. It is the secret of everything. If you look out on the wide area of the world, here
is the cause of all the strange and painful processes,—the conflicts, the distress, the judgments,
which you see around you—all to make government, absolute universal government. And then,
and not till then, will come the peace of the whole earth.
II. To those who have learnt thus to connect government with peace, and who are jealous over
their own hearts’ outbreaks, it will be a pleasant thought that the government, if only you will let
it, must increase. He who was born for this very end, to be the King of your heart, will not leave
it till He has made that little province quite His own. There is "no end." That sweet subduing,
that blessed ruling, will continue till there is not an affection that strays, nor a will that rebels,—
and then the "peace."
J. Vaughan, Fifty Sermons, 9th series, p. 232.

61. 8. PULPIT, “Unto us a child is born (comp. Isa_7:14-16, where the promise of "a child," "a son," is first
made—a child who was, like this Child, to be "God with us"). The government shall be upon his
shoulder. The word translated "government" (misrah) occurs only hero and in Isa_9:7. It is probably to be
connected with sat, "prince," and Israel. Government was regarded as a burden, to be born on the back
or shoulders, and was sometimes symbolized by a key laid upon the shoulder (Isa_22:22). Vizier means
"burdened." The Latin writers often speak of the civil power as borne on the shoulders of magistrates (Cic;
'Orat. pro Flacc,' § 95; Plin; 'Paneg.,' § 10). As God, our Lord governed all things from the beginning; as
man, he set up a "kingdom" which he still governs—upon the earth. His name shall be called. It is
perhaps not very important whether we view what follows as one name or several. Isaiah does not really
mean that the "Child" should bear as a name, or names, any of the expressions, but only that they should
be truly applicable to him. Wonderful, Counselor. It has been proposed to unite these two expressions
and translate, "Wondrous Counselor" (compare "wonderful in counsel," Isa_28:29). But Dr. Kay is
probably right in saying that, if this had been the meaning, it would have been expressed differently.
Gesenius, Rosenmüller, Delitzsch, and Vance Smith agree with Dr. Kay in taking the words
separately. Wonderful. The Messiah would be "wonderful" in his nature as God-Man; in his teaching,
which "astonished" those who heard it (Mat_7:28); in his doings (Isa_25:1); in the circumstances of his
birth and death; in his resurrection, and in his ascension. "Wonder" would be the first sentiment which his
manifestation would provoke, and hence this descriptive epithet is placed first. As the Word, as Wisdom
itself, as he who says, "Counsel is mine, and sound wisdom: I am Understanding" (Pro_8:14), he is well
named "Counselor." None will ever seek his counsel in vain, much less repent of following it. The mighty
God; rather, perhaps, Mighty God; but the difference is not great, since El, God, contains within itself the
notion of singularity, which is given to ordinary nouns by the article. The term El, God, had been
previously applied to the Messiah only in Psa_45:6. It denotes in Isaiah always (as Mr. Cheyne observes)
"divinity in an absolute sense; it is never used hyperbolically or metaphorically." The Everlasting Father;
rather, Everlasting or Eternal Father. But here, again, there is a singularity in the idea, which makes the
omission of the article unimportant; for how could there be more than one Everlasting Father, one
Creator, Preserver, Protector of mankind who was absolutely eternal? If the term "Father," applied to our
Lord, grates on our ears, we must remember that the distinction of Persons in the Godhead had not yet
been revealed. The Prince of Peace; literally, Prince of Peace. A "Prince of Peace" had been long
shadowed forth, as in Melchizedek, "King of Salem," i.e. "of Peace;" and again in Solomon, "the peaceful
one;" and Isaiah himself had already prophesied the peacefulness of the Messiah's kingdom (Isa_2:4).
Compare the song of the angels at our Lord's birth (Luk_2:14). If the peacefulness has not vet very clearly
shown itself, the reason would seem to be that our Lord's kingdom has yet to come into the hearts of
most men.

62. 9. CALVIN, “6.For unto us a child is born. Isaiah now argues from the design, to show why this
deliverance ought to be preferred to the rest of God’ benefits, namely, because not only will God bring
back the people from captivity, but he will place Christ on his royal throne, that under him supreme and
everlasting happiness may be enjoyed. Thus he affirms that the kindness of God will not be temporary,
for it includes the whole of that intermediate period during which the Church was preserved till the coming
of Christ. Nor is it wonderful if the Prophet makes a sudden transition from the return of the ancient
people to the full restoration of the Church, which took place many centuries afterwards; for in our
observations on Isa_7:14, (142) we have remarked, that there being no other way that God is reconciled to
us than through the Mediator, all the promises are founded on him; and that on this account it is
customary with the Prophets, whenever they wish to encourage the hearts of believers by good hope, to
bring this forward as a pledge or earnest. To this must be added, that the return from the captivity in
Babylon was the commencement of the renovation of the Church, which was completed when Christ
appeared; and consequently there is no absurdity in an uninterrupted succession. Justly, therefore, does
Isaiah teach that they ought not to confine their attention to the present benefit, but should consider the
end, and refer everything to it. “ is your highest happiness, that you have been rescued from death, not
only that you may live in the land of Canaan, but that you may arrive at the kingdom of God.”
Hence we learn that we ought not to swallow up the benefits which we receive from God, so as instantly
to forget them, but should raise our minds to Christ, otherwise the advantage will be small, and the joy will
be transitory; because they will not lead us to taste the sweetness of a Father’ love, unless we keep in
remembrance the free election of God, which is ratified in Christ. In short, the Prophet does not wish that
this people should be wholly occupied with the joy occasioned by the outward and short-lived freedom
which they had obtained, but that they should look at the end, that is, at the preservation of the Church, till
Christ, the only Redeemer, should appear; for he ought to be the ground and perfection of all our joy.
A child is born. The Jews impudently torture this passage, for they interpret it as relating to Hezekiah,
though he had been born before this prediction was uttered. But he speaks of it as something new and
unexpected; and it is even a promise, intended to arouse believers to the expectation of a future event;
and therefore there can be no hesitation in concluding that he describes a child that was afterwards to
be born
He is called the Son of God. Although in the Hebrew language the word son, I admit, has a wide
acceptation, yet that is when something is added to it. Every man is the son of his father: those who are a
hundred years old are called (Isa_65:20) the sons of a hundred years; wicked men are called the sons of

63. wickedness; those who are blessed are called the sons of blessing; and Isaiah called a fruitful hill the son
of fatness. (Isa_5:1.) But son, without any addition, can mean none else than the Son of God; and it is
now ascribed to Christ, by way of eminence, ( κατ ᾿ ἐξοχὴν,) in order to inform us, that by this striking
mark he is distinguished from the rest of mankind. Nor can it be doubted that Isaiah referred to that well-
known prediction, which was in the mouth of every person,
I will be his Father, and he shall be my Son,
(2Sa_7:14,)
as it is afterwards repeated,
Thou art my Son; this day have I begotten thee.
(Psa_2:7.)
Had it not been commonly and generally known that the Messiah would be the Son of God, it would have
been foolish and unmeaning for Isaiah simply to call him the Son. Accordingly, this title is derived from the
former prediction, from which the Apostle reasons, that the excellence of Christ exalts him above all the
angels. (Heb_1:5.)
Now, though in the person of a child Christ might have a mean appearance, still the designation
of Son points out his high rank. Yet I do not deny that he might have been called the Son of David, but it
is more natural to apply it to him as God. The titles which follow are still less applicable to Hezekiah. I
shall soon give an ample refutation of the sophistry by which the Jews attempt to evade this passage. Let
them slander as they may, the matter is sufficient plain to all who will calmly and soberly examine it.
A Son hath been given to us. There is weight in what he now adds, that this Son was given to the people,
in order to inform the Jews that their salvation and that of the whole Church is contained in the person of
Christ. And this giving is one of the chief articles of our faith; for it would have been of little avail to us, that
Christ was born, if he had not likewise been our own. What this child will be, and what is his rank, he
declares in the following statements.
And the government hath been laid upon his shoulder. To suppose, as some do, that this is an allusion to
the cross of Christ is manifestly childish. Christ carried the cross on his shoulders, (Joh_19:17,) and by
the cross he gained a splendid triumph over the prince of this world. (Joh_14:30.) But

64. as the government is here said to have been laid on his shoulders in the same sense in which we shall
see that the key of the house of David was laid on the shoulders of Eliakim, (Isa_22:22,) we need not go
far to seek ingenious expositions. Yet I agree with those who think that there is an indirect contrast
between the government which the Redeemer bore on his shoulders and the staff of the shoulder which
was just now mentioned; for it agrees well, and is not liable to any objections. He therefore shows that the
Messiah will be different from indolent kings, who leave off business and cares, and live at their ease; for
he will be able to bear the burden Thus he asserts the superiority and grandeur of his government,
because by his own power Christ will obtain homage to himself, and he will discharge his office, not only
with the tips of his fingers, but with his full strength.
And his name shall be called. Though ‫,יקרא‬ (yikra,) he shall call, be an active verb, I have not hesitated to
translate it in a passive sense; for the meaning is the same as if he had made use of the plural
number, they shall call. We have a French idiom that resembles it, on appellera , literally, one shall call,
that is, he shall be called. The Jews apply it to God, and read it continuously, he shall call his name
Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. But it is very evident
that this proceeds from a desire, or rather from a licentious eagerness, to obscure the glory of Christ; for if
they had not labored with excessive keenness to rob him of his Godhead, the passage would run on very
smoothly as interpreted by our divines. Besides, what necessity was there for ascribing to God those
attributes, if the Prophet meant nothing more than that God gave a name to Messiah? For the attributes
which are usually ascribed to God are either perpetual or accommodated to the case in hand, neither of
which suppositions can here be admitted. Again, it would have been an interruption of the regular order to
insert the name of God in the midst of various titles, but it ought to have run thus, the mighty God,
Wonderful, Counsellor, shall call. Now, I do not see how the name ‫יועץ‬ (yognetz) can be applied
absolutely to God, for it belongs to counsellors who attend kings or other persons. If any obstinate
wrangler shall contend for the notion of the Rabbins, he will show nothing but his own impudence. Let us
follow the plain and natural meaning.
Wonderful. It ought to be observed that those titles are not foreign to the subject, but are adapted to the
case in hand, for the Prophet describes what Christ will show himself to be towards believers. He does
not speak of Christ’ mysterious essence, but applauds his excellencies, which we perceive and
experience by faith. This ought to be the more carefully considered, because the greater part of men are
satisfied with his mere name, and do not observe his power and energy, though that ought to be chiefly
regarded.
By the first title he arouses the minds of the godly to earnest attention, that they may expect from Christ
something more excellent than what we see in the ordinary course of God’ works, as if he had said,

65. that in Christ are hidden the invaluable treasures of wonderful things. (Col_2:3.) And, indeed, the
redemption which he has brought surpasses even the creation of the world. It amounts to this, that the
grace of God, which will be exhibited in Christ, exceeds all miracles.
Counselor. The reason of this second title is, that the Redeemer will come endowed with absolute
wisdom. Now, let us remember what I have just noticed, that the Prophet does not here reason about the
hidden essence of Christ, but about the power which he displays towards us. It is not, therefore, because
he knows all his Father’ secrets that the Prophet calls him Counsellor, but rather because, proceeding
from the bosom of the Father, (Joh_1:18,) he is in every respect the highest and most perfect teacher. In
like manner we are not permitted to get wisdom but from his Gospel, and this contributes also to the
praise of the Gospel, for it contains the perfect wisdom of God, as Paul frequently shows.
(1Co_1:24; Eph_1:17; Col_1:9.) All that is necessary for salvation is opened up by Christ in such a
manner, and explained with such familiarity, that he addresses the disciples no longer as servants but as
friends. (Joh_15:14.)
The mighty God. ‫אל‬ (El) is one of the names of God, though derived from strength, so that it is sometimes
added as an attribute. But here it is evidently a proper name, because Isaiah is not satisfied with it, and in
addition to it employs the adjective ‫,גבור‬ (gibbor,) which means strong. And indeed if Christ had not
been God, it would have been unlawful to glory in him; for it is written,
Cursed be he that trusteth in man. (Jer_17:5.)
We must, therefore, meet with the majesty of God in him, so that there truly dwells in him that which
cannot without sacrilege be attributed to a creature.
He is, therefore, calledthe mighty God, for the same reason that he was formerly called Immanuel.
(Isa_7:14.) For if we find in Christ nothing but the flesh and nature of man, our glorying will be foolish and
vain, and our hope will rest on au uncertain and insecure foundation; but if he shows himself to be to
us God and themighty God, we may now rely on him with safety. With good reason does he call
him strong or mighty, because our contest is with the devil, death, and sin, (Eph_6:12,) enemies too
powerful and strong, by whom we would be immediately vanquished, if the strength of Christ had not
rendered us invincible. Thus we learn from this title that there is in Christ abundance of protection for
defending our salvation, so that we desire nothing beyond him; for he is God, who is pleased to show
himself strong on our behalf. This application may be regarded as the key to this and similar passages,
leading us to distinguish between Christ’ mysterious essence and the power by which he hath revealed
himself to us.

66. The father of the age. The Greek translator has added µέλλοντος future; (143) and, in my opinion, the
translation is correct, for it denotes eternity, unless it be thought better to view it as denoting “ duration,”
or “ endless succession of ages,” lest any one should improperly limit it to the heavenly life, which is
still hidden from us. (Col_3:3.) True, the Prophet includes it, and even declares that Christ will come, in
order to bestow immortality on his people; but as believers, even in this world, pass from death to life,
(Joh_5:24; 1Jo_3:14,) this world is embraced by the eternal condition of the Church.
The name Father is put for Author, because Christ preserves the existence of his Church through all
ages, and bestows immortality on the body and on the individual members. Hence we conclude how
transitory our condition is, apart from him; for, granting that we were to live for a very long period after the
ordinary manner of men, what after all will be the value of our long life? We ought, therefore, to elevate
our minds to that blessed and everlasting life, which as yet we see not, but which we possess by hope
and faith. (Rom_8:25.)
The Prince of Peace. This is the last title, and the Prophet declares by it that the coming of Christ will be
the cause of full and perfect happiness, or, at least, of calm and blessed safety. In the Hebrew
language peace often signifies prosperity, for of all blessings not one is better or more desirable
than peace. The general meaning is, that all who submit to the dominion of Christ will lead a quiet and
blessed life in obedience to him. Hence it follows that life, without this King, is restless and miserable.
But we must also take into consideration the nature of this peace. It is the same with that of the kingdom,
for it resides chiefly in the consciences; otherwise we must be engaged in incessant conflicts and liable to
daily attacks. Not only, therefore, does he promise outward peace, but that peace by which we return to a
state of favor with God, who were formerly at enmity with him. Justified by faith, says Paul, we have
peace with God. (Rom_5:1.) Now, when Christ shall have brought composure to our minds, the same
spiritual peace will hold the highest place in our hearts, (Phi_4:7; Col_3:15,) so that we will patiently
endure every kind of adversity, and from the same fountain will likewise flow outward prosperity, which is
nothing else than the effect of the blessing of God.
Now, to apply this for our own instruction, whenever any distrust arises, and all means of escape are
taken away from us, whenever, in short, it appears to us that everything is in a ruinous condition, let us
recall to our remembrance that Christ is called Wonderful, because he has inconceivable methods of
assisting us, and because his power is far beyond what we are able to conceive. When we need counsel,
let us remember that he is the Counsellor. When we need strength, let us remember that he
is Mighty and Strong. When new terrors spring up suddenly every instant, and when many deaths

67. threaten us from various quarters, let us rely on that eternity of which he is with good reason called the
Father, and by the same comfort let us learn to soothe all temporal distresses. When we are inwardly
tossed by various tempests, and when Satan attempts to disturb our consciences, let us remember that
Christ is The Prince of Peace, and that it is easy for him quickly to allay all our uneasy feelings. Thus will
these titles confirm us more and more in the faith of Christ, and fortify us against Satan and against hell
itself.
(142) See page 244.
(143) Πατὴρ τοῦ µέλλοντος αἰω̑νος, Father of the future age. In the Messiah, Pope has beautifully
introduced this passage —
“ shall thus his guardian care engage,
The promised Father of the future age.”
That admirable poem appeared originally in the Spectator, No. 378, where the abundant foot-notes direct
the reader to the Book of the Prophet Isaiah, as the source from which the poet has drawn his finest
strokes and happiest illustrations. It is deeply to be regretted that the recent editors leave out those
references, so valuable in the estimation of the author, that, in the edition prepared by his own hand, the
finest lines in Virgil’ Pollio are placed side by side with the quotations from Isaiah, “ the mutual
disadvantage of a literal translation,” for the express purpose of showing the immeasurable superiority of
the Hebrew prophet. — Ed.
10. CHARLES SIMEON, “CHRIST’S INCARNATION AND CHARACTER
Isa_9:6. 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.
THERE is no true peace or happiness in the world except that which arises from the Gospel of Christ; for

68. God himself testifies that there is no peace to the wicked. But where the Gospel truly prevails, peace and
joy immediately spring up as its proper fruits. Such a change as this the prophet describes in the
preceding context; and then, in the words before us, traces it to its real source. From the words
themselves we shall be led to consider,
I. The advent of Christ to take the charge of his kingdom—
Though given to us by God, he came in an obscure and humble form—
[He was a little “child, born” in as helpless a state as others, and subject to all the sinless infirmities of our
nature. He was indeed in a more especial manner the gift of the Father’s love [Note: Joh_3:16.]; the most
invaluable gift that God himself could bestow. He was the Child, and the Son, of whom all the prophets
spake, the offspring of a virgin, “Emmanuel, God with us.” But as the end of his coming was to redeem
our fallen race, he came in such a way, as was best suited to the accomplishment of his own eternal
purpose and grace.]
Yet, notwithstanding his mean appearance, he came to assume the government of the Church—
[As the Creator of the universe, he must of necessity have also been the governor of it before his
incarnation. But now he came to administer the government as mediator; for all judgment was committed
to him, not only as the Son of man, but because he was the Son of man [Note: Joh_5:27.]. The Church, in
a more especial manner, is subjected to him in this view; and he is the head of it, as well for the purpose
of communicating his influence to the members, as of managing its concerns [Note: Eph_1:22.]. And so
entirely is every thing under his controul, that not so much as a hair falls from the head of any of his
people without either his express command, or righteous permission. As in the days of his flesh he
exercised the most unlimited authority over diseases, devils, and the very elements, so now every thing,
whether designedly, or against its will, fulfils his unerring counsels.]
We shall the less wonder at his elevation to a throne, if we consider,
II. His qualifications for the regal office—
His being called by any name, imports that He really is what he is called. He is therefore,
1. A wonderful Counsellor [Note: Those are by many considered as two distinct titles; but, if we unite
them, each title will have its proper attribute.]—

69. [He, in concert with the Father, formed the stupendous plan of man’s redemption, a plan in which are
contained all the treasures of wisdom and knowledge [Note: Col_2:3. ἐ í ᾧ scil. ì õ ó ô ç ñ ß ù . ].
Moreover in executing this plan, he has not only defeated all the plots and devices of Satan, but has
invariably overruled them for the accomplishment of his own designs. His people too he endues with
“wisdom from above,” enabling them to discern things hidden from the carnal eye, and guiding them in
the way to heaven, so that a wayfaring man, though a fool, shall not err therein [Note: Isa_35:8.]. Who
that has known ever so small a part of his ways, must not exclaim with amazement, How unsearchable
are his judgments, and his ways past finding out!]
2. The mighty God—
[Angels and magistrates are sometimes called gods in a subordinate sense; but He is “The mighty God,”
“God with us,” even “God over all, blessed for ever.” The dispensations, both of his providence and grace,
manifest him to be a “God, wonderful in counsel, and excellent in working.” Indeed, if he were not God, he
never could bear upon his shoulder the government of the universe. He must be omnipresent, omniscient,
omnipotent, or else he never could hear the supplications, and supply the wants, of all his people at the
same instant. However strange therefore it may seem, He who was a little child, was at the same time the
mighty God; it was “the Lord of glory that was crucified;” it was “God who purchased the Church with his
own blood [Note: 1Co_2:8. Act_20:28.].”]
3. The everlasting Father—
[This title respects not his relation to the Deity (for with respect to that, he is the Son and not the Father)
but rather his relation to his spiritual seed, whom he has begotten by his word and Spirit. But perhaps the
words should rather have been translated, “The Father of the everlasting age.” The Jewish dispensation
was intended to continue but for a limited time; but the Christian dispensation was never to be succeeded
by any other: hence it is called “the last times;” and may be considered as “the everlasting age.” Of this
Christ is the author; it owes its existence to him as its parent; it is preserved by his guardian care; and the
whole family in heaven and earth who participate its blessings, both bear his image, and inherit his glory.]
4. The Prince of Peace—
[In all which Christ has done, whether in planning or executing the work of redemption, he has consulted
the peace and welfare of his people. It was to purchase their peace that he became incarnate and died
upon the cross. It was to bestow on them the blessings of peace, that he assumed the reins of

70. government, and undertook to manage all their concerns. Peace was the legacy which he left to his
Church when he was just departing from the world; and, on his ascension, he poured it down like a river
on myriads of his blood-thirsty enemies: yea, at this very hour does he dispense it according to his own
sovereign will, and impart it, with royal munificence, to all the subjects of his kingdom.]
This subject furnishes us with abundant reason,
1. For admiration—
[If all heaven was filled with wonder at the sight of their incarnate God, and if the “Angels yet desire to
look into” that “great mystery of godliness,” how marvellous should it appear in our eyes! Let us then
adore with reverence what we cannot comprehend; and exclaim with profoundest wonder, “Thanks be to
God for his unspeakable gift [Note: 2Co_9:15.].”]
2. For gratitude—
[Has the mighty God become a little child for us, and shall we regard his condescension with
indifference? Is he governing and overruling every thing for our good, and shall we feel no sense of his
kindness? Let us rather say, What shall I render to the Lord for all the benefits he has done unto me?]
3. For devotedness to God—
[If the government be upon his shoulder, we should shew ourselves willing to have it there, and submit
ourselves cheerfully to his authority. In vain shall we regard him as the source and foundation of our
peace, unless we yield ourselves to him as the governor of our lives.]
7
Of the greatness of his government and peace
there will be no end.
He will reign on David’s throne
and over his kingdom,

71. establishing and upholding it
with justice and righteousness
from that time on and forever.
The zeal of the LORD Almighty
will accomplish this.
1.BARNES, “Of the increase ... - The word rendered “government” here, ‫משׂרה‬ mis'rah,
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 qets - 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 Act_2:30. This was in accordance with the
promise made to David; 1Ki_8:25; 2Sa_7:12-13; Psa_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; Luk_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, Isa_9:1-2.

72. 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.
2. CLARKE, “Of the increase - In the common Hebrew Bibles, and in many MSS., this
word is written with the close or final ‫למרבה‬‫ם‬ . But in twelve of Kennicott’s MSS., and twelve of
De Rossi’s, it is written with the open ‫מ‬ 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 Savior; 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 fullness of the Godhead was to dwell, being produced by the creative
energy of the Holy Ghost in the womb of the Virgin. See Mat_1:20, Mat_1:21, Mat_1:23,
Mat_1:25, and Luk_1:35, and Isa_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 9:8-10:4
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 offense - 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

73. Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isa_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. Isa_9:4) interponitur spatium unius lineae, in Cod. 2
et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis 9.”
Kennicott, Var. Lect.
“After this clause (Isa_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. 9.”
3. GILL, “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, Dan_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, Mat_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 Neh_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

74. 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 Rev_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, Psa_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 Luk_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, Isa_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

75. 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, 1Ki_10:9.
4. HENRY, “Glorious things are here spoken of Christ's government, Isa_9:7. [1.] That it
shall be an increasing government. It shall be multiplied; the bounds of his kingdom shall be
more and more enlarged, and many shall be added to it daily. The lustre of it shall increase, and
it shall shine more and more brightly in the world. The monarchies of the earth were each less
illustrious than the other, so that what began in gold ended in iron and clay, and every
monarchy dwindled by degrees; but the kingdom of Christ is a growing kingdom, and will come
to perfection at last. [2.] That it shall be a peaceable government, agreeable to his character as
the prince of peace. He shall rule by love, shall rule in men's hearts; so that wherever his
government is there shall be peace, and as his government increases the peace shall increase.
The more we are subject to Christ the more easy and safe we are. [3.] That it shall be a rightful
government. He that is the Son of David shall reign upon the throne of David and over his
kingdom, which he is entitled to. God shall give him the throne of his father David, Luk_1:32,
Luk_1:33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion,
on which Christ reigns, Psa_2:6. [4.] That it shall be administered with prudence and equity,
and so as to answer the great end of government, which is the establishment of the kingdom: He
shall order it, and settle it, with justice and judgment. Every thing is, and shall be, well
managed, in the kingdom of Christ, and none of his subjects shall ever have cause to complain.
[5.] That it shall be an everlasting kingdom: There shall be no end of the increase of his
government (it shall be still growing), no end of the increase of the peace of it, for the happiness
of the subjects of this kingdom shall last to eternity and perhaps shall be progressive in
infinitum - for ever. He shall reign henceforth even for ever; not only throughout all
generations of time, but, even when the kingdom shall be delivered up to God even the Father,
the glory both of the Redeemer and the redeemed shall continue eternally. [6.] That God himself
has undertaken to bring all this about: “The Lord of hosts, who has all power in his hand and all
creatures at his beck, shall perform this, shall preserve the throne of David till this prince of
peace is settled in it; his zeal shall do it, his jealousy for his own honour, and the truth of his
promise, and the good of his church.” Note, The heart of God is much upon the advancement of
the kingdom of Christ among men, which is very comfortable to all those that wish well to it; the
zeal of the Lord of hosts will overcome all opposition.
5. JAMISON, “Of ... increase ... no end — His princely rule shall perpetually increase and
be unlimited (Dan_2:44).
throne of David — (1Ki_8:25; Psa_2:6; Psa_132:11; Jer_3:17, Jer_3:18; Eze_34:23-26;
Eze_37:16, Eze_37:22; Luk_1:32, Luk_1:33; Act_2:30).
judgment ... justice — It is not a kingdom of mere might, and triumph of force over
enemies, but of righteousness (Isa_42:21; Psa_45:6, Psa_45:7), attainable only in and by
Messiah.

76. zeal, etc. — including not only Christ’s hidden spiritual victory over Satan at the first coming,
but the open one accompanied with “judgments” on Antichrist and every enemy at the second
coming (Isa_59:17; Psa_9:6-8).
6. K&D, ““To the increase of government and to peace without end, upon the throne of
David, and over his Kingdom, to strengthen it, and to support it through judgment and
righteousness from henceforth even for ever. The jealousy of Jehovah of hosts will fulfil this.”
‫ה‬ ֶ ְ‫ר‬ ַ‫מ‬ ְ‫ל‬ (written with Mem clausum in the middle of the one word, and, according to Elias Levita,
properly to be read ‫ה‬ ֵ ַ‫ר‬ ‫ם‬ ָ‫,ל‬ iis magnificando, in accordance with this way of writing the word)
(Note: When Bar-Kappara says (b. Sanhedrin 94a) that God designed to make Hezekiah
the Messiah and Sennacherib Gog and Magog, but that Hezekiah was not found worthy of
this, and therefore the Mem of l'marbeh was closed, there is so far some sense in this, that the
Messianic hopes really could centre for a certain time in Hezekiah; whereas the assertion of
a certain Hillel (ib. 98b), that Hezekiah was actually the Messiah of Israel, and no other was
to be expected, is nothing but the perverted fancy of an empty brain. For an instance of the
opposite, see Neh_2:13, ‫פרוצים‬ ‫,הם‬ on which passage the Midrash observes, “The broken
walls of Jerusalem will be closed in the day of salvation, and the government which has been
closed up to the time of the King Messiah will be opened then.”))
is not a participle here, but a substantive after the forms ‫ה‬ ֶ‫א‬ ְ‫ר‬ ַ‫,מ‬ ‫ה‬ ֶ‫שׂ‬ ֲ‫ע‬ ַ‫,מ‬ and that not from ‫ה‬ ָ ְ‫ר‬ ִ‫,ה‬ but
from ‫ה‬ ָ‫ב‬ ָ‫,ר‬ an infinitive noun expressing, according to its formation, the practical result of an
action, rather than the abstract idea.
(Note: We have already observed at p. 101, that this substantive formation had not a
purely abstract meaning even at the first. Fürst has given the correct explanation in his
Lehrgebäude der Aram. Idiome, §130.)
Ever extending dominion and endless peace will be brought in by the sublime and lofty King's
Son, when He sits upon the throne of David and rules over David's kingdom. He is a semper
Augustus, i.e., a perpetual increaser of the kingdom; not by war, however, but with the spiritual
weapons of peace. And within He gives to the kingdom “judgment” (mishpat) and
“righteousness” (zedakah), as the foundations and pillars of its durability: mishpat, judgment or
right, which He pronounces and ordains; and righteousness, which He not only exercises
Himself, but transfers to the members of His kingdom. This new epoch of Davidic sovereignty
was still only a matter of faith and hope. But the zeal of Jehovah was the guarantee of its
realization. The accentuation is likely to mislead here, inasmuch as it makes it appear as though
the words “from henceforth even for ever” (me‛attah v‛ad olam) belonged to the closing sentence,
whereas the eternal perspective which they open applies directly to the reign of the great Son of
David, and only indirectly to the work of the divine jealousy. “Zeal,” or jealousy, kin'ah, lit.,
glowing fire, from ‫א‬ֵ ָ‫,ק‬ Arab. kanaa, to be deep red (Deu_4:24), is one of the deepest of the Old
Testament ideas, and one of the most fruitful in relation to the work of reconciliation. It is two-
sided. The fire of love has for its obverse the fire of wrath. For jealousy contends for the object of
its love against everything that touches either the object or the love itself.
(Note: Cf., Weber, On the Wrath of God (p. xxxv). It is evident that by kin'ah, ζᇿλος, we are
to understand the energy of love following up its violated claims upon the creature, from the

77. comparison so common in the Scriptures between the love of God to His church and
connubial affection. It is the jealousy of absolute love, which seeks to be loved in return, and
indeed demands undivided love, and asserts its claim to reciprocity of love wherever this
claim is refused. In a word, it is the self-vindication of scornful love. But this idea includes
not only jealousy seeking the recovery of what it has lost, but also jealousy that consumes
what cannot be saved (Nah_1:2; Heb_10:27); and the Scriptures therefore deduce the wrath,
by which the love resisted affirms itself, and the wrath which meets those who have resisted
love in the form of absolute hostility-in other words, the jealousy of love as well as the
jealousy of hatred-not from love and holiness as two entirely distinct sources, but from the
single source of absolute holy love, which, just because it is absolute and holy, repels and
excludes whatever will not suffer itself to be embraced (Jos_24:19).)
Jehovah loves His nation. That He should leave it in the hands of such bad Davidic kings as
Ahaz, and give it up to the imperial power of the world, would be altogether irreconcilable with
this love, if continued long. But His love flares up, consumes all that is adverse, and gives to His
people the true King, in whom that which was only foreshadowed in David and Solomon reaches
its highest antitypical fulfilment. With the very same words, “the zeal of Jehovah of hosts,” etc.,
Isaiah seals the promise in Isa_37:32.
7. PULPIT, “Of the increase of his government and peace there shall be no end. The Messiah's
kingdom shall ever increase more and more; there shall be no limits to it; ultimately it shall fill the world
(comp. Mat_28:18, Mat_28:19). The continual spread of Christianity tends to the accomplishment of this
prophecy. Upon the throne of David, and upon his kingdom. That the Messiah is to sit on the throne of
David, suggests, but does not absolutely imply, his Davidic descent. That descent is, however,
announced with sufficient clearness in Isa_11:1, Isa_11:10. To order it, and to establish it.
A gradual establishment of the kingdom would seem to be implied, such as is taught also in the parables
of the mustard seed and the leaven. From henceforth even forever. The kingdom is to be both universal
in respect of extent (see the first note on the verse), and in respect of duration eternal. The zeal;
or, jealousy. God's jealousy of his own honor, which is bound up with the prosperity and final triumph of
his people over all their enemies, will assure the performance of all that is here prophesied.
8. CALVIN, “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. (Dan_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.

78. (Luk_1:33.)
We see that the mightiest governments of this world, as if they had been built on a slippery foundation,
(Psa_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, (Phi_4:7; Col_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’ 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.

79. Upon the throne of David. A promise having been made to David that the Redeemer would spring from
his seed, (2Sa_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.
(Jer_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.
(Jer_30:9; Eze_34:23; Hos_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. (Amo_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’ 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

80. established, as Zecharias says,
that we may serve him in holiness and righteousness all the days of our life. (Luk_1:74.)
As Christ’ kingdom is everlasting, because he dieth no more, (Rom_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
The LORD’s Anger Against Israel

81. 8
The Lord has sent a message against Jacob;
it will fall on Israel.
1.BARNES, “The Lord sent - Not Yahweh here, but “Adonai.” It is apparent that this verse
is the commencement of a new prophecy, that is not connected with that which precedes it. The
strain of the preceding prophecy had respect to Judah; this is confined solely to Israel, or
Ephraim. Here the division of the chapter should have been made, and should not have been
again interrupted until Isa_10:4, where the prophecy closes. The prophecy is divided into four
parts, and each part is designed to threaten a distinct judgment on some particular, prominent
vice.
I. “Crime” - their pride and ostentation, Isa_9:8-9. “Punishment” - the land would be invaded
by the Syrians and the Philistines, Isa_9:11-12.
II. “Crime” - they had apostatized from God, and the leaders had caused them to err, Isa_9:13,
Isa_9:16. “Punishment” - Yahweh would cut off the chief men of the nation, Isa_9:14-15,
Isa_9:17.
III. “Crime” - prevalent wickedness in the nation, Isa_9:18. “Punishment” - the anger of
Yahweh, consternation, anarchy, discord, and want, Isa_9:19-21.
IV. “Crime” - prevalent injustice; Isa_10:1-2. “Punishment” - foreign invasion, and captivity;
Isa_10:3-4.
The poem is remarkably regular in its structure (Lowth), and happy in its illustrations. At
what time it was composed is not certain, but it has strong internal evidence that it immediately
followed the preceding respecting Judah.
A word - A message, or prediction; Note, Isa_2:1.
Into Jacob - Jacob was the ancestor of the nation. But the name came to be appropriated to
the ten tribes, as constituting the majority of the people. It was at first used to denote all the
Jews Num_23:7, Num_23:10, Num_23:23; Num_24:17, Num_24:19; Deu_32:9; 1Ch_16:13;
Psa_14:7; Psa_20:1; but it came, after the revolt of the ten tribes under Jeroboam, to be used
often to denote them alone; Amo_6:8; Mic_1:5; Mic_3:1; Mic_5:8. The word or message which
was sent, refers undoubtedly to that which immediately follows.
And it hath lighted upon - Hebrew ‘It fell.’ This is but a varied expression for, he sent it to
Israel.
Israel - The same as Jacob the ten tribes - the kingdom of Ephraim.
2. CLARKE, “Lord “Jehovah” - For ‫אדני‬ Adonai, thirty MSS. of Kennicott’s, and many of
De Rossi’s, and three editions, read ‫יהוה‬ Yehovah.
3. GILL, “The Lord sent a word unto Jacob,.... The prophet, having comforted Judah with
the promise of the Messiah, returns to denounce the judgments of God upon the ten tribes,
under the names of Jacob and Israel, which signify the same; for the "word" here is not the word

82. of promise, the comfortable word concerning the Messiah before mentioned; but a word of
threatening, ruin, and destruction, to the kingdom of Israel, after enlarged upon, which the Lord
sent unto them by his prophets before hand, to warn them of it, and bring them to repentance;
by which they would know, when it came to pass, that their destruction was of the Lord, and not
a matter of chance: the Septuagint version is, "the Lord sent death upon Jacob"; and so the
Arabic version, following it; the same word, differently pointed, being used for the pestilence,
but is not the sense here; the Targum, Syriac, and Vulgate Latin versions, render it, "a word", as
we do:
and it hath lighted upon Israel, or "hath fallen" (x); as an arrow shot out of a bow, as some
think; or as seed cast upon the earth; or rather like a thunderbolt: it denotes the sure and full
accomplishment of the word of God upon the persons to whom it was sent; for as his word of
promise, so of threatening, does not return to him void and empty, Isa_55:10. The Targum is,
"the Lord sent a word into the house of Jacob, and it was heard in Israel.''
4. HENRY, “Here are terrible threatenings, which are directed primarily against Israel, the
kingdom of the ten tribes, Ephraim and Samaria, the ruin of which is here foretold, with all the
woeful confusions that were the prefaces to that ruin, all which came to pass within a few years
after; but they look further, to all the enemies of the throne and kingdom of Christ the Son of
David, and read the doom of all the nations that forget God, and will not have Christ to reign
over them. Observe,
I. The preface to this prediction (Isa_9:8): The Lord sent a word into Jacob, sent it by his
servants the prophets. He warns before he wounds. He sent notice what he would do, that they
might meet him in the way of his judgments; but they would not take the hint, took no care to
turn away his wrath, and so it lighted upon Israel; for no word of God shall fall to the ground. It
fell upon them as a storm of rain and hail from on high, which they could not avoid: It has
lighted upon them, that is, it is as sure to come as if come already, and all the people shall know
by feeling it what they would not know by hearing of it. Those that are willingly ignorant of the
wrath of God revealed from heaven against sin and sinners shall be made to know it.
5. JAMISON, “Isaiah 9:8-10:4. The prophecy as to the ten tribes. Delivered a little later than
the previous one. The ninth and tenth chapters ought to have been so divided. The present
division into chapters was made by Cardinal Hugo, in a.d. 1250; and into verses, by Robert
Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of
Ephraim shall follow (2Ki_16:9); Isa_9:8-11, Isa_9:17-20, foretell the intestine discords in Israel
after Hoshea had slain Pekah (739 b.c.), that is, just after the Assyrian invasions, when for seven
years it was stripped of magistrates and torn into factions. There are four strophes, each setting
forth Ephraim’s crime and consequent punishment, and ending with the formula, “For all this
His anger is not turned away,” etc. (Isa_9:12, Isa_9:17, Isa_9:21, and Isa_10:4).
Heading of the prophecy; (Isa_9:8-12), the first strophe.
unto Jacob — against the ten tribes [Lowth].
lighted upon — fallen from heaven by divine revelation (Dan_4:31).

83. 6. K&D 8-12, “The great light would not arise till the darkness had reached its deepest point.
The gradual increase of this darkness is predicted in this second section of the esoteric
addresses. Many difficult questions suggest themselves in connection with this section. 1. Is it
directed against the northern kingdom only, or against all Israel? 2. What was the historical
standpoint of the prophet himself? The majority of commentators reply that the prophet is only
prophesying against Ephraim here, and that Syria and Ephraim have already been chastised by
Tiglath-pileser. The former is incorrect. The prophet does indeed commence with Ephraim, but
he does not stop there. The fates of both kingdoms flow into one another here, as well as in
Isa_8:5., just as they were causally connected in actual fact. And it cannot be maintained, that
when the prophet uttered his predictions Ephraim had already felt the scourging of Tiglath-
pileser. The prophet takes his stand at a time when judgment after judgment had fallen upon all
Israel without improving it. And one of these past judgments was the scourging of Ephraim by
Tiglath-pileser. How much or how little of the events which the prophet looks back upon from
this ideal standpoint had already taken place, it is impossible to determine; but this is a matter
of indifference so far as the prophecy is concerned. The prophet, from his ideal standing-place,
had not only this or that behind him, but all that is expressed in this section by perfects and
aorists (Ges. §129, 2, b). And we already know from Isa_2:9; Isa_5:25, that he sued the future
conversive as the preterite of the ideal past. We therefore translate the whole in the present
tense. In outward arrangement there is no section of Isaiah so symmetrical as this. In chapter 5
we found one partial approach to the strophe in similarity of commencement, and another in
chapter 2 in similarity of conclusion. But here Isa_5:25 is adapted as the refrain of four
symmetrical strophes. We will take each strophe by itself.
Strophe 1. Isa_9:8-12 “The Lord sends out a word against Jacob, and it descends into Israel.
And all the people must make atonement, Ephraim and the inhabitants of Samaria, saying in
pride and haughtiness of heart, 'Bricks are fallen down, and we build with square stones;
sycamores are hewn down, and we put cedars in their place.' Jehovah raises Rezin's
oppressors high above him, and pricks up his enemies: Aram from the east, and Philistines
from the west; they devour Israel with full mouth. For all this His anger is not turned away,
and His hand is stretched out still.” The word (dabar) is both in nature and history the
messenger of the Lord: it runs quickly through the earth (Psa_147:15, Psa_147:18), and when
sent by the Lord, comes to men to destroy or to heal (Psa_107:20), and never returns to its
sender void (Isa_55:10-11). Thus does the Lord now send a word against Jacob (Jacob, as in
Isa_2:5); and this heavenly messenger descends into Israel (naphal, as in Dan_4:28, and like the
Arabic nazala, which is the word usually employed to denote the communication of divine
revelation), taking shelter, as it were, in the soul of the prophet. Its immediate commission is
directed against Ephraim, which has been so little humbled by the calamities that have fallen
upon it since the time of Jehu, that the people are boasting that they will replace bricks and
sycamores (or sycamines, from shikmin), that wide-spread tree (1Ki_10:27), with works of art
and cedars. “We put in their place:” nachaliph is not used here as in Job_14:7, where it signifies
to sprout again (nova germina emittere), but as in Isa_40:31; Isa_41:1, where it is construed
with ַ‫ּח‬ⅴ (strength), and signifies to renew (novas vires assumere). In this instance, when the
object is one external to the subject, the meaning is to substitute (substituere), like the Arabic
achlafa, to restore. The poorest style of building in the land is contrasted with the best; for “the
sycamore is a tree which only flourishes in the plain, and there the most wretched houses are
still built of bricks dried in the sun, and of knotty beams of sycamore.”
(Note: Rosen, Topographisches aus Jerusalem.)

84. These might have been destroyed by the war, but more durable and stately buildings would rise
up in their place. Ephraim, however, would be made to feel this defiance of the judgments of
God (to “know,” as in Hos_9:7; Eze_25:14). Jehovah would give the adversaries of Rezin
authority over Ephraim, and instigate his foes: sicsec, as in Isa_19:2, from sacac, in its primary
sense of “prick,” figere, which has nothing to do with the meanings to plait and cover, but from
which we have the words ְ‫ך‬ ֵ‫,שׂ‬ ְ‫,סך‬ a thorn, nail, or plug, and which is probably related to ‫ה‬ ָ‫כ‬ ָ‫,שׂ‬ to
view, lit., to fix; hence pilpel, to prick up, incite, which is the rendering adopted by the Targum
here and in Isa_19:2, and by the lxx at Isa_19:2. There is no necessity to quote the talmudic sicse
c, to kindle (by friction), which is never met with in the metaphorical sense of exciting. It would
be even better to take our sicsec as an intensive form of sacac, used in the same sense as the
Arabic, viz., to provide one's self with weapons, to arm; but this is probably a denominative from
sicca, signifying offensive armour, with the idea of pricking and spearing - a radical notion, from
which it would be easy to get at the satisfactory meaning, to spur on or instigate. “The
oppressors of Rezin” tzar Retzı̄n, a simple play upon the words, like hoi goi in Isa_1:4, and many
others in Isaiah) are the Assyrians, whose help had been sought by Ahaz against Rezin; though
perhaps not these exclusively, but possibly also the Trachonites, for example, against whom the
mountain fortress Rezı̄n appears to have been erected, to protect the rich lands of eastern
Hauran. In Isa_9:12 the range of vision stretches over all Israel. It cannot be otherwise, for the
northern kingdom never suffered anything from the Philistines; whereas an invasion of Judah
by the Philistines was really one of the judgments belonging to the time of Ahaz (2Ch_28:16-19).
Consequently by Israel here we are to understand all Israel, the two halves of which would
become a rich prize to the enemy. Ephraim would be swallowed up by Aram - namely, by those
who had been subjugated by Asshur, and were now tributary to it - and Judah would be
swallowed up by the Philistines. But this strait would be very far from being the end of the
punishments of God. Because Israel would not turn, the wrath of God would not turn away.
7. MEYER, “Isaiah 9:8-17
FALSE LEADERSHIP BRINGS RUIN
Isa_9:8-17
The grievous sins of the Chosen People are again enumerated. They defied God, Isa_8:9-10.
They refused to repent; they were blind and deaf and profane, Isa_8:13. Their religious and
political leaders led them astray, Isa_8:16. What could they expect but the letting loose of the
judgments of the Almighty!
8.PULPIT,“THE PROPHET RETURNS TO THREATS AND WARNINGS, ADDRESSED CHIEFLY TO
THE KINGDOM OF ISRAEL. The remainder of this chapter, together with the first four verses of the next,

85. seems to have formed originally a distinct and separate prophecy. The passage is a poem in four
stanzas, with the same refrain at the end of each: "For all this his anger is not turned away, but his hand
is stretched out still." A somewhat early date has been assigned to the prophecy, as; for instance, "some
period in the reign of Jotham" (Cheyne); but the internal evidence only proves that it was written before
the destruction of Samaria by the Assyrians.
Isa_9:8
Jacob Israel. These words do not show that the prophecy is directed against the kingdom of Israel
only. "Jacob" designates Judah rather than Israel in Isa_2:3, Isa_2:5, Isa_2:6; and the expression, "both
the houses of Israel," inIsa_8:14, shows that the term "Israel" embraces both kingdoms. Tim distinctive
names by which Isaiah ordinarily designates the northern kingdom are "Ephraim" and "Samaria."
9. CALVIN, “8.The Lord hath sent a word. Here he relates a new prediction, for I think that this
discourse is separated from the former, because the Prophet now returns to speak of the future condition
of the kingdom of Israel, which was at that time hostile to the Jews. Now, we know that the Jews had
good reason for being alarmed at the forces and power of that kingdom, especially when it had made a
league with the Syrians, because they saw that they had not sufficient strength to oppose them. In order,
therefore, to yield comfort to the godly, he shows what will be the future condition of the kingdom of Israel
By Jacob and Israel he means the same thing; but the diversity of expression is elegant, and is intended
to show that the wicked gain nothing by their opposition, when they endeavor either to turn away from
them, or to alter the judgment of God. He alludes to the speech of those who think that they can escape
by means of their witticisms, and who turn into jest and sport all that is threatened by the Prophets; just as
if one were to attempt to drive away a storm by the breath of his mouth. It is, therefore, an ironical
admission, as if he had said, “ your opinion, what God pronounces against you will fall on others; but all
the threatenings which he utters against Jacob will light upon Israel. ”
To send means to appoint. The preposition ‫ב‬ (beth) means in Jacob himself. The word of God must dwell
and rest in him, for it cannot vanish away without producing any effect. This is what he afterwards lays
down in other words, “My word shall not return to me void; that is, because it is an effectual publication of
that which I have once decreed.” (Isa_55:11.) By the word, it hath fallen, (145) he points out the certainty
of the effect and result; as if he had said, “ do not conjecture these things, nor do I contrive them out of
my own head; but God hath spoken, who cannot be deceived, and cannot change.”

86. (145) It hath lighted. — Eng. Ver.
9
All the people will know it—
Ephraim and the inhabitants of Samaria—
who say with pride
and arrogance of heart,
1.BARNES, “And all the people shall know - Shall know the message; or shall know the
judgment which God denounces against their crimes. The Chaldee renders this, ‘All the people
have exalted themselves, Ephraim and the inhabitants of Samaria, in their magnitude, and in
the pride of thee heart.’
Ephraim - This is another name for Israel, as Ephraim was the principal tribe; Note, Isa_7:2.
And the inhabitants of Samaria - The capital of Ephraim or Israel; Note, Isa_7:9.
That say in the pride - This is a description of general and prevalent pride; and it is traced
to the source of all pride - the heart. It was a desire of splendor, power, and magnificence,
originating in the heart, and manifesting itself by the language of self-confidence and defiance at
the judgments of God.
Stoutness - Hebrew ‘Greatness.’ It means a self-confident purpose; and indicates the state of
feeling in a man when he trusts to his own resources, and not to God.
2. CLARKE, “Pride and stoutness of heart “Carry themselves haughtily” - ‫וידעו‬
veyadeu, “and they shall know;” so ours and the Versions in general. But what is it that they shall
know? The verb stands destitute of its object; and the sense is imperfect. The Chaldee is the only
one, as far as I can find, that expresses it otherwise. He renders the verb in this place by ‫ואתרברבו‬
veithrabrabu, “they exalt themselves, or carry themselves haughtily; the same word by which he
renders ‫גבהו‬ gabehu, Isa_3:16. He seems, therefore, in this place to have read ‫ויגבהו‬ vaiyigbehu,
which agrees perfectly well with what follows, and clears up the difficulty. Archbishop Secker
conjectured ‫וידברו‬ vayedabberu, referring it to ‫לאמר‬ lemor, in the next verse, which shows that he

87. was not satisfied with the present reading. Houbigant reads ‫וירעו‬ vaiyereu, et pravi facti sunt,
they are become wicked, which is found in a MS.; but I prefer the reading of the Chaldee, which
suits much better with the context.
Houbigant approves of this reading; but it is utterly unsupported by any evidence from
antiquity: it is a mere mistake of ‫ר‬ resh for ‫ד‬ daleth; and I am surprised that it should be favored
by Houbigant.
3. GILL, “And all the people shall know,.... The word of the Lord, and that it is his; and by
sad experience shall feel the weight of it; or, "the people shall know the whole of it" (y); shall find
that the whole of it will be accomplished, every punctilio in it; whatever is said is done,
everything predicted by it, the substance of it, and every circumstance relating to it: or they shall
be punished, they shall bear, know, and feel the punishment of their sins; in which sense the
word "know", in the Arabic language, is frequently used, of which Schultens (z) has given many
instances:
even Ephraim, and the inhabitants of Samaria: the ten tribes are meant by Ephraim; and
the inhabitants of Samaria are particularly mentioned, because Samaria was the metropolis of
Ephraim, Isa_7:9 and because it was to suffer, and did suffer much in the threatened calamity,
being besieged three years, then taken, and its inhabitants carried captive; and so
experimentally knew the word of the Lord, and the truth of it, 2Ki_17:5,
that say in the pride and stoutness of heart; being proud and haughty, stout hearted, and
far from righteousness, and the fear of God; hardening themselves against him, despising his
word, and defying, as it were, his power and providence; saying, as follows:
4. PULPIT , “Even Ephraim; rather, especially Ephraim. The prophecy is no doubt mainly directed
against the northern kingdom. That say in the pride and stoutness of heart; rather, in the pride and
stoutness of heart, wherein they say.
5. JAMISON, “know — to their cost: experimentally (Hos_9:7).
Samaria — the capital of Ephraim (compare as to phrase, Isa_1:1).
6. CALVIN, “9.And the people shall know. By the word people I understand, not the Jews, but rather
the Israelites; and, indeed, the Prophet removes doubt by expressly naming Ephraim. He likewise
adds Samaria, which was the metropolis of that people, or of the ten tribes; for fortified cities, conceiving
themselves to be placed beyond the reach of danger, are much more insolent in their pretensions. They
think that they will always have the remedy in their hands by capitulating with the enemy, though the
whole country were laid waste. On this account Isaiah threatens that they will not be exempted from the

88. general calamity. He says that all will feel that the predictions which were uttered by the mouth of God will
not be without effect. By the word know, which relates to actual experience, he indirectly reproves their
unbelief; as if he had said, “ I speak to the deaf, and you set no value on the warnings which I now
address to you, the actual event will teach you, but too late.”
Who say. Here the Prophet attacks the obstinacy and rebellion of that people, because, though they had
once and again been chastised by God’ scourges, and that sharply, they were so far from repentance that
they reckoned their losses to be gain, and became more hardened. Assuredly they who thus insolently
mock at God are not brought to obedience without being reduced to utter weakness. Now, such an insult
openly and avowedly provokes God’ anger, and therefore the Prophet says that it proceeds from the
haughtiness and pride of the heart. Hence it follows that it is right to apply to knotty timber chisels that are
harder still.
10
“The bricks have fallen down,
but we will rebuild with dressed stone;
the fig trees have been felled,
but we will replace them with cedars.”
1.BARNES, “The bricks are fallen down - The language of this verse is figurative; but the
sentiment is plain. It contains the confession of the inhabitants of Samaria, that their affairs
were in a ruinous and dilapidated state; but also their self-confident assurance that they would
be able to repair the evils, and restore their nation to more than their former magnificence.
Bricks, in oriental countries, were made of clay and straw, and were rarely turned. Hence,
exposed to suns and rains, they soon dissolved. Walls and houses constructed of such materials
would not be very permanent, and to build with them is strongly contrasted with building in a
permanent and elegant manner with hewn stone.
The meaning is, that their former state was one of less splendor than they designed that their
subsequent state should be. Desolation had come in upon their country, and this they could not
deny. But they confidently boasted that they would more than repair the evil.
We will build - Our ruined houses and walls.
With hewn stones - At once more permanent and elegant than the structures of bricks had
been.
The sycamores - These trees grew abundantly on the low lands of Judea, and were very
little esteemed; 1Ki_10:27; 2Ch_1:15; 2Ch_9:27.

89. ‘This curious tree seems to partake of the nature of two different species,’ says Calmet, ‘the
mulberry and the fig; the former in its leaf, and the latter in its fruit. Its Greek name, συκόµορος
sukomoros, is plainly descriptive of its character, being compounded of συκος sukos, a fig tree,
and µορος moros, a mulberry tree. It is thus described by Norden: “They have in Egypt divers
sorts of figs; but if there is any difference between them, a particular kind differs still more. I
mean that which the sycamore bears, that they name in Arabic giomez. This sycamore is of the
height of a beech, and bears its fruit in a manner quite different from other trees. It has them on
the trunk itself, which shoots out little sprigs in form of a grapestalk, at the end of which grows
the fruit close to one another, most like bunches of grapes. The tree is always green, and bears
fruit several times in the year, without observing any certain seasons, for I have seen some
sycamores which had fruit two months after others. This sort of tree is pretty common in
Egypt.”’ They were not highly valued, though it is probable they were often employed in
building.
They are contrasted with cedars here -
(1) Because the cedar was a much more rare and precious wood.
(2) Because it was a much more smooth and elegant article of building.
(3) Because it was more permanent. The grain and texture of the sycamore is remarkably
coarse and spongy, and could, therefore, stand in no competition with the cedar for beauty
and ornament.
We will change them - We will employ in their stead.
Cedars - The cedar was a remarkably fine; elegant, and permanent wood for building. It was
principally obtained on mount Lebanon, and was employed in temples, palaces, and in the
houses of the rich; see the note at Isa_2:18.
The sycamore is contrasted with the cedar in 1Ki_10:27 : ‘Cedars he made to be as sycamore
trees.’ The whole passage denotes self-confidence and pride; an unwillingness to submit to the
judgments of God, and a self-assurance that they would more than repair all the evils that would
be inflicted on them.
2. CLARKE, “The bricks - “The eastern bricks,” says Sir John Chardin, (see Harmer’s
Observ. I., p. 176), “are only clay well moistened with water, and mixed with straw, and dried in
the sun.” So that their walls are commonly no better than our mud walls; see Maundrell, p. 124.
That straw was a necessary part in the composition of this sort of bricks, to make the parts of the
clay adhere together, appears from Exodus 5. These bricks are properly opposed to hewn stone,
so greatly superior in beauty and durableness. The sycamores, which, as Jerome on the place
says, are timber of little worth, with equal propriety are opposed to the cedars. “As the grain and
texture of the sycamore is remarkably coarse and spongy, it could therefore stand in no
competition at all (as it is observed, Isa_9:10) with the cedar, for beauty and ornament.” - Shaw,
Supplement to Travels, p. 96. We meet with the same opposition of cedars to sycamores,
1Ki_10:27, where Solomon is said to have made silver as the stones, and cedars as the sycamores
in the vale for abundance. By this mashal, or figurative and sententious speech, they boast that
they shall easily be able to repair their present losses, suffered perhaps by the first Assyrian
invasion under Tiglath-pileser; and to bring their affairs to a more flourishing condition than
ever.

90. Some of the bricks mentioned above lie before me. They were brought from the site of ancient
Babylon. The straw is visible, kneaded with the clay; they are very hard, and evidently were
dried in the sun; for they are very easily dissolved in water.
3. GILL, “The bricks are fallen down,.... Houses made of bricks, which were without the
cities besieged and destroyed by the Assyrians; of which the haughty Israelites made no account,
looking upon such a desolation as little, or no loss at all:
but we will build with hewn stone, so that the houses will be better and stronger, more
beautiful, and more durable:
the sycamores are cut down; which grew in the fields, and outer parts of the cities, and were
but a mean sort of wood, and which the Assyrians cut down to serve several purposes in their
siege; of this sort of trees; see Gill on Luk_19:4,
but we will change them into cedars; that is, will plant cedars in place of them; trees tall
and large, very delightful to look at, of great worth and usefulness, and very durable; though this
may regard not so much the planting of them as the use of them in building, and the sense be
agreeable to the former clause; that as, instead of brick, they would build houses with hewn
stone; so, instead of sycamore wood, which was not so substantial and durable, and fit for
building, they would make use of cedar, which was both beautiful and lasting; so the Septuagint,
"the bricks are fallen, let us hew stones, and cut down sycamores and cedars, and build for
ourselves a tower;''
and so the Arabic version; so that, upon the whole, they flattered themselves they should be
gainers, and not losers, by the Assyrian invasion; thus deriding it, and despising the prophecy
concerning it. Jarchi interprets the bricks and sycamores of the kings that went before, as
Jehoahaz, the son of Jehu, in whose days they were lessened, and were like a building of brick,
broken and falling; but their present king, Pekah, the son of Remaliah, was strong, like a
building of hewn stone, and so cedars were better for building than sycamores; and to this sense
agrees the Targum,
"the heads (or princes) are carried captive, but we will appoint better in their room; goods are
spoiled, but what are more beautiful than them we will purchase.''
4. BI, “A drinking song
It has been conjectured that these words are a fragment of a drinking song actually sung in
Ephraim.
(Prof. J. Skinner, D. D.)
Israel’s presumption
In the first strophe Isaiah depicted the
Ephraimites’ proud superiority to danger, and their placid, assurance after defeat: “The bricks,”
they say, “are fallen, but we will build with hewn stone; the sycamores are cut down, but we will

91. put cedars in their place”: no sooner, in other words, has one scheme miscarried than they are
prepared with a more magnificent one to take its place; no sooner is one dynasty overthrown
than another rises in its stead. The proverb gives apt expression to the temper habitually
displayed by the northern kingdom. (Prof. S. H. Driver, D. D.)
The sycamore
The commonest tree in the lowlands of Palestine, by the
Mediterranean Sea (1Ki_10:27). (Prof. S. H. Driver, D. D.)
Beautiful words of varying import
There cannot be two opinions about the beauty of these words. What, then, will be your surprise,
when you find that they express nothing more than a wicked thought on the part of
Ephraim and the inhabitant of Samaria? This circumstance gives us our first point. Noble
mottoes may be written upon unworthy banners. Religious words may be pronounced by
irreligious lips. We must always look at the surroundings of a circumstance in order to
understand its full value. Every circumstance, like every globe, has an atmosphere of its own,
hence the wisdom of looking at the context as well as at the text itself. How needful it is to
inquire into the surroundings of anything that may charm us. If you have seen a man in church,
his mouth opened in praise, his head inclined in prayer, surely you have a right to argue from
that individual circumstance to the whole circle and bearing of his daily life. It is impossible that
a man can have bowed his head in prayer, and then allow the devil to roam through the whole
circle of his intellect, there to inspire evil thoughts. He cannot allow anything that is mean and
unworthy to touch and debase the life that has been consecrated by prayer. You know how
fallacious would be such reasoning! But the rule should be applied impartially, and therefore I
hasten with the noblest interpretation which my judgment can approve to those who may have
been caught in some moment of evil passion. Surely a man is not a bad man utterly because he
has once been in high excitement. If the one little beauty does not redeem the whole sterile
place, in the midst of which it was found, surely the one act of evil cannot spoil the whole
paradise of the life, and blight a heart beautiful as a garden in summer. We may learn from these
words that wickedness is not mitigated by the beauty of the language in which it is expressed. Is
there anything lovelier in all the universe, possible to the inspired imagination, than poetry,
painting, and music? Do they not carry with them all elements of beauty and all qualities of high
and noble strength. Yet even they have been uncrowned, robbed of their nobleness, and bound
down to do menial work in the devil’s service. Let me guard the young, therefore, along this line.
They will come from certain places and will say, “the music was so beautiful!” No doubt of it.
They will come again and say, “the whole scene was so lovely!” No one questions its loveliness.
“The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but
we will change them into cedars,”—what language, what music could be more beautiful! And yet
through this beautiful speech, Ephraim and the inhabitant of Samaria indicated their ambitious
purpose to thwart the God of the universe! What would you say if I told you that this hand of
mine was the hand of an assassin, but yet pleaded for it because of the jewel which flashed upon
its fingers! Would you kiss a hand so decorated? Now, take the other view, and let us imagine
beautiful words expressing a beautiful purpose. Then we shall have the wedlock which God
loves. (J. Parker, D. D.)

92. Building with hewn stone
There are three classes of you who are building with bricks, and I will ask you if you had not
better build with hewn stones.
1. Take those who make good vows limited by time. There are many such. A man, for
example, has said to his father, “I promise I will go to church once a week, for twelve
months.” It is very good so far as it goes, but it is building with bricks, not with hewn stones.
A young man has said, Give me thin paper, and I will pledge myself to abstain from
everything that can intoxicate for six months.” Very good. I do not pour contempt upon such
a resolution; so far as it goes, it is good. But the very limitation of the vow is a source of
weakness. Thus—for the first few days you are strong in your purpose, but gradually you
begin to count the days that you have yet to serve. The last week comes, and the vow is like a
pale figure gradually disappearing; the last day but one comes, where then is the vow?
tomorrow you say you will be free. Free what to do? To become a slave again! Now I want
you to change that brick wall of temporary resolution for the hewn stone of an eternal vow.
2. Then there is another class building with bricks instead of hewn stones, namely, those
who are inspired by inadequate motives. Where the motive is insufficient, conduct must go
down. We live in motive. When the motive force fails the machinery must of necessity stand
still There is a man who says he will do a certain thing to obtain a reward. That man’s virtue
is only suppressed vice. He who will do a good thing simply because he will earn a reward,
will do a bad thing if you double the premium. The motive is insufficient, and the last state of
that man will be worse than the first. Others will come to church to please an admirer. That
is not church going. Would that I could speak in sufficiently forceful language to the young
about this! Where the motive of church going is inadequate it will always be intermittent,
and in the end it will expire. If you go to church because you love to be there, and would have
Sunday doubled in its golden hours, then you will always be strong in your religious
attachments, affections, and convictions. Then there are those who attempt to do right in
order to escape a penalty. This is an insufficient motive. I know that fear plays a very
important part in the constitution of the human mind, and in the direction of human
conduct. But man can outlive fear. Man can become accustomed to the unexpected. There is
but one true motive—a hearty love of God!
3. Then there is the third class to which I refer,—those who have not calculated the full force
and weight of temptation. When you build a house, you build for the roughest day in the
whole year. That should be the sovereign rule, in the building of the life house. The ship that
left for the United States yesterday, probably took out three or fourfold the necessary
provisions, according to the season of the year, and probably took out coal sufficient for a
double journey. Why this excess? Why take more than is needed for the ten days’ voyage?
Because of the unforeseen. If, therefore, in such things men make such arrangements, they
condemn themselves—I do not hesitate to say the word—as fools, if they leave the spiritual
life and the spiritual destiny without more than a transient consideration. Herein is the glory
of Christianity, that it builds with hewn stones. Christ’s Gospel is full of soundness, life, and
indestructible virility. (J. Parker, D. D.)
Wise lessons from wicked lips
Jesus said, “The children of this world are in their generation wiser than the children of light,”
meaning by the statement that they excel them in the shrewdness and tact with which they
manage their business when that has taken an adverse turn. Men of the world do not readily

93. submit to defeat and failure, but strive to convert defeat into victory, and failure into success. Of
this the text affords illustration.
I. These children of this world PROCEED WITH A DEFINED PURPOSE, and in this are worthy
of imitation. The bricks mentioned as having fallen down were not a heap of burned clay which
had got piled up, no one could tell how. They had been built by human hands, and the builders
had heads as well as hands. We are not told what sort of buildings they were which “Ephraim
and the inhabitant of Samaria” had constructed, and which had “fallen down.” They may have
been dwelling houses, or a temple, round which the sycamores would be planted for groves in
which idolatrous Israel worshipped the gods of her own evil devising and choice, and for which
she had forsaken the God of her fathers. But let this be as it may, now that the bricks had fallen,
and the sycamores were out down, in making up their minds as to what should be done—being
anxious to repair the ruin and desolation—they proceed with a defined purpose. The architect
precedes the builder: the head leads the hand. So when they set to work they know what they are
about. Now, the same principle should underlie the building up of all Christian character and
work. Knowledge and zeal should ever be in partnership.
II. These children of the world WERE INSPIRED WITH HOPEFULNESS, and, therefore, are
worthy of imitation. Their bricks fell down, but their spirits fell not into the pit of despair. Their
sycamores were cut down, but their ambition was not. Is not that the spirit of the world today as
then? In 1865 men said England and America shall be connected by the electric telegraph, and
they went to work. But the cable snapped, and for the present the enterprise failed. Were the
promoters daunted, and persuaded that their scheme was beyond the reach of possible things?
No, not they. The next year saw them again at their work, and saw not only a new cable
successfully laid, but the broken one, searched for in the great “wilderness of waters,” at length
found, after which it was lost and found again several times over, until the 2 nd September,
when it was at last secured, and the following telegram flashed along its wire. I have much
pleasure in speaking to you through the 1865 cable.” So the Christian ought to be hopeful. You
have fallen! Say, I will rise again. Your schemes have failed! Say, I will try again. You are afraid
you have laboured in vain! Say, In labours I will be more abundant. You have stormed the
citadel of indwelling passion and evil, and still you have to confess, “The good that I would I do
not, but the evil which I would not that I do.” Say again, By the grace of God I shall meet my
spiritual foes. Have you with earnest soul entered the Holy of holies, desirous to know “the deep
things of God,” and where you expected light, lo! great darkness; and where you sought for
peace, and sunshine, and beauty, and harmony, lo! seeming contradiction, the howling waste,
cloud, and storm? You searched for a way out of your intellectual doubts and difficulties, and
behold mystery has added itself to mystery. Still hope thou in God.
III. These children of this world SHOW A SPIRIT OF INDUSTRIOUS PERSEVERANCE, and
are therefore worthy of imitation. Their hands responded to the impulse of their hearts. They
dreamed not that by mere wishing their ruined walls would rise again, or their gardens, laid
waste, would blossom with the rose, and be made beautiful with the cedar. The moral here is
plain. “Not everyone that saith unto Me, Lord, Lord (so hoping to enter), shall enter into the
kingdom of heaven; but he that doeth the will of My Father.” Hoping will not do everything. It
must be backed by earnest effort.
IV. These children of the world IMPROVE MATTERS, and are, therefore, worthy of imitation.
These tumble down buildings were, after all, but brick; but now they would build, not with
bricks, but with hewn stones. Around them had flourished the sycamores, but now that these
were cut down, they would plant no more sycamores. They would do better than that; they
would plant cedars. In three different places (1Ki_10:27; 2Ch_1:15; 2Ch_9:27) the value of the
sycamore as compared with the cedar is given as the value of stones compared to that of silver.

94. Such is the spirit of the world. Is not this the spirit which ought to animate us Never to rest
satisfied with present attainments in self-culture or success in our work. (A. Scott.)
5. JAMISON, “bricks — in the East generally sun-dried, and therefore soon dissolved by
rain. Granting, say the Ephraimites to the prophet’s threat, that our affairs are in a ruinous state,
we will restore them to more than their former magnificence. Self-confident unwillingness to see
the judgments of God (Isa_26:11).
hewn stones — (1Ki_5:17).
sycamores — growing abundantly on the low lands of Judea, and though useful for building
on account of their antiseptic property (which induced the Egyptians to use them for the cases of
their mummies), not very valuable. The cedar, on the other hand, was odorous, free from knots,
durable, and precious (1Ki_10:27). “We will replace cottages with palaces.”
6. PULPIT, “The bricks are fallen down, etc.; i.e. we have suffered a moderate damage, but we will
more than make up for it; all our losses we will replace with something better. Bricks were the ordinary
material for the poorer class of houses in Palestine; stone was reserved for the dwellings of the rich and
great (Amo_5:11). Sycamore wood was the commonest sort of timber, cedar the scarcest and most
precious, having to be imported from Phoenicia (1Ki_5:6; 2Ch_2:3;Ezr_3:7). Cut down. The Israelites
probably alluded to damage done by Tiglath-Pileser in his first invasion. The Assyrians were in the habit
of actually cutting down trees in foreign countries, in order to injure and weaken them; but the present
passage is, perhaps, rather intended to be figurative.
7. CALVIN, “10.The bricks are fallen down. These are the words of men who were obstinate, and who
despised the calamity which they had sustained, as if it had been of advantage to them, because it
afforded them an opportunity of adorning with greater splendor both their houses and their fields. “We
shall build, ” they say, “more magnificently. The brick houses have been thrown down that we may dwell
in splendid palaces; and since the trees have been cut down, we shall plant more fruitful ones.” This was
not the fault of a single age, for at this day we see the same obstinacy in the world. How many are the
distresses with which Europe has been afflicted for thirty or forty years? How many are the chastisements
by which she has been called to repentance? And yet it does not appear that those numerous
chastisements have done any good. On the contrary, luxury increases every day, lawless passions are
inflamed, and men go on in crimes and profligacy more shamelessly than ever. In short, those very
calamities appear to have been so many excitements to luxury and splendor. What then should we
expect but to be bruised with heavier blows?

95. 11
But the LORD has strengthened Rezin’s foes against
them
and has spurred their enemies on.
1.BARNES, “Therefore - This verse indicates the punishment that would come upon them
for their pride.
The Lord shall set up - Hebrew, ‘Shall exalt.’ That is, they shall overcome and subdue him.
The adversaries of Rezin - King of Syria, Isa_7:1. It should be observed here, that twenty-
one manuscripts, instead of adversaries, read princes of Rezin. The sense seems to require this;
as in the following verse, it is said that the Syrians will be excited against them.
Against him - Against Ephraim.
And join his enemies together - Hebrew, ‘Mingle them together.’ They shall be excited
into wild and agitated commotion, and shall pour down together on the land and devour it. In
what way this would be done is specified in Isa_9:12.
2. CLARKE, “The adversaries of Rezin against him “The princes of Retsin against
him” - For ‫צרי‬ tsarey, enemies, Houbigant, by conjecture, reads ‫שרי‬ sarey, princes; which is
confirmed by thirty of Kennicott’s and De Rossi’s MSS., (two ancient), one of my own, ancient;
and nine more have ‫צ‬ tsaddi, upon a rasure, and therefore had probably at first ‫שרי‬ sarey. The
princes of Retsin, the late ally of Israel, that is, the Syrians, expressly named in the next verse,
shall now be excited against Israel.
The Septuagint in this place give us another variation; for ‫רצין‬ Retsin, they read ‫הר‬‫ציון‬ har
tsiyon, ορος Σιων, Mount Sion, of which this may be the sense; but Jehovah shall set up the
adversaries of Mount Sion against him, (i.e., against Israel), and will strengthen his enemies
together; the Syrians, the Philistines, who are called the adversaries of Mount Sion. See Simonis
Lex. in voce ‫סכך‬ sachach.
3. GILL, “Therefore the Lord shall set up the adversaries of Rezin against him,....
Set them up on high, as the word (a) signifies; exalt them above him, and make them superior to
him, and conquerors of him, meaning the Assyrians; who, being sent for by Ahab, went up
against Damascus, took it, and carried the people captive, and slew Rezin the king of Syria, the
head of which was Damascus, 2Ki_16:7 this is mentioned, because the Israelites put great trust

96. and confidence in this prince, with whom they were in alliance; and this is said to abate their
pride, arrogance, and haughtiness, before expressed:
and join his enemies together; or mix them; the Assyrian army, consisting of a mixture of
various nations; or "stir" them "up", as the Targum; instigate them against him. Some
understand the whole of Israel, against whom the adversaries of Rezin, namely, the Assyrians,
would come, as they did, and invade their land, and carry them captive; with whom were various
other people, as follows.
4. HENRY, “God would arm the neighbouring powers against them, Isa_9:11, Isa_9:12. At
this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians,
who were adversaries to the Syrians, when they had conquered them should invade Israel, and
God would stir them up to do it, and join the enemies of Israel together in alliance against them,
who yet had particular ends of their own to serve and were not aware of God's hand in their
alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand
must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and
Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians
themselves, whom they were now in league with, should be a scourge to them (for it is no
unusual thing for those to fall out that have been united in sin), one attacking them in the front
and the other flanking them or falling upon their rear; so that they should be surrounded with
enemies on all sides, who should devour them with open mouth, Isa_9:12. The Philistines were
not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends;
and yet these shall devour Israel. When men's ways displease the Lord he makes even their
friends to be at war with them.
5. JAMISON, “adversaries of Rezin — the Assyrians, who shall first attack Damascus,
shall next advance “against him” (Ephraim). This is the punishment of Ephraim’s pride in
making light (Isa_9:10) of the judgment already inflicted by God through Tiglath-pileser
(2Ki_15:29). A second Assyrian invasion (see on Isa_7:1) shall follow. The reading “princes” for
“adversaries” in uncalled for.
join — rather, “arm”; cover with armor [Maurer].
his — Rezin’s.
6. BI, “Oppositions
“The Lord shall set up the adversaries.
” This accounts for many oppositions which otherwise would be without explanation. We
wonder why such and such people should be opposed to us. Ask them questions about this
opposition, and they will confess themselves bewildered; they daily look round for causes, and
find none; yet they say they cannot restrain the dislike, and they must force it into forms of
opposition about whose urgency and determinateness there can be no mistake. How is all this?
Is it not the Lord reigning even here? God means to chasten us, to make us feel that there are
other people in the world beside ourselves, and that we have no right to all the room, and no
claim that can be maintained to all the property. Thus we teach one another by sometimes
opposing one another. We are brought to chastening and sobriety and refinement by attritions
and oppositions that are, from a human point of view, utterly unaccountable. The Bible never

97. hesitates to trace the whole set and meaning of providence to the Lord Himself: He sends the
plague, the pestilence, the darkness, all the flies and frogs that desolated old Egypt; He still is
the Author of gale., and flood, and famine, and pestilence We have amused ourselves by
deceiving ourselves, by discovering a thousand secondary causes, and seeking, piously or
impiously, to relieve providence of the responsibility of the great epidemic. Within given limits
all we say may be perfectly true; we are great in phenomena, we have a genius in the
arrangement of detail; but, after all, above all, and beneath all, is the mysterious life, the
omnipotence of God, the judgment between right and wrong that plays upon the universe as
upon an obedient instrument,—now evoking from It black frowning thunder, and now making it
tremble with music that children love, and that sweetest mothers want all their canes to hear. (J.
Parker, D. D.)
7. CALVIN, “11.But the Lord will set up the adversaries of Rezin against him. The Israelites having
been proud of their alliance with the king of Syria, and hoping that everything would succeed to their wish,
Isaiah threatens a new change which will take away all their hope and utterly frustrate their designs, for
the Assyrians afterwards took arms and waged war with the Syrians. Accordingly, when Rezin had been
slain, (2Kg_16:9,) that country was entirely ruined. Still more does he heighten this, by adding, he shall
mingle; (146) for he means that the Lord will gather together and mingle various enemies whom he will
commission to destroy the king of Syria, as the soldiers who composed the army of that vast monarchy
were collected out of various nations.
(146) And join his enemies together. Margin, Heb. mingle. — Eng. Ver. — Calvin, in his version placed at
the beginning of this Chapter, renders the clause, and will join his enemies together; but when he comes
to explain it, he translates the Hebrew word literally, he will mingle. In both renderings the exact
coincidence with our ordinary version deserves notice. — Ed.
12
Arameans from the east and Philistines from the
west
have devoured Israel with open mouth.
Yet for all this, his anger is not turned away,
his hand is still upraised.

98. 1.BARNES, “The Syrians - Isa_7:1. The Syrians had been the allies of the Israelites. But
after the death of Rezin, it is probable that they joined the Assyrians, and united with them in
the invasion of Samaria. - Aben Ezra; Grotius. “Before.” Hebrew ‘From the east.’ Syria was
situated to the east of Samaria, and the meaning is here, that they would pour in upon Samaria
from that side.
And the Philistines - The Philistines occupied the country southwest of Samaria, lying
along on the shores of the Mediterranean. It is not particularly mentioned in the Scriptures that
they invaded Samaria after this prediction of Isaiah, but such a thing is by no means
improbable. They were long unsubdued; were full of hostility to the Jewish people; and were
many times engaged with them in wars and several times subdued them; Judg. 13; 14;
2Ch_28:18. The name Palestine is derived from Philistine, although this people occupied but a
small part of the country; see Reland’s Palestine, c. vii.
Behind - That is, from the west - the region where they dwelt. The sacred writers speak as if
looking toward the east, the rising sun, and they speak of the west as the region behind them;
see the notes at Job_23:8-9.
And they shall devour - Hebrew, ‘They shall eat.’ This figure is taken from a ravenous
beast; and means that they should come up with raging desires, and fierce impetuosity, to
destroy the nation.
With open mouth - Hebrew, ‘With the whole mouth.’ The metaphor is derived from raging
and furious animals. Chaldee, ‘In every place.’
For all this - Notwithstanding all this.
His anger ... - see the note at Isa_5:25.
2. CLARKE, “With open mouth “On every side” - ‫בכל‬‫פה‬ bechol peh, in every corner, in
every part of their country, pursuing them to the remotest extremities, and the most retired
parts. So the Chaldee ‫בכל‬‫אתר‬ bechol athar, in every place.
3. GILL, “The Syrians before, and the Philistines behind,.... Rezin, king of Syria, the
confederate of the Israelites, being slain, his people joined the Assyrians against Israel; and they,
with others mentioned, beset them on all sides, before and behind, east and west; and so the
Targum, Septuagint, and other versions, render it, the Syrians on the east, or from the rising of
the sun; and the Philistines on the west, or from the setting of the sun; for, as Kimchi observes,
Syria lay east of the land of Israel, and Palestine on the West (b):
and they shall devour Israel with open mouth: greedily and presently; make, as it were,
but one morsel of him:
for all this his anger is not turned away, but his hand is stretched out still; that is,
the anger of God, that was not turned away; he had not yet stirred up all his wrath, he had not
done with them, he had still other judgments to bring upon them; and his hand continued to be

99. stretched out to inflict them, seeing they were not brought to repentance by what was already
done unto them; so the Targum,
"for all this they do not return from their sins, that he may turn away his anger from them, but
still retain their sins; and yet his stroke will be to take vengeance on them.''
4. HENRY, “God would arm the neighbouring powers against them, Isa_9:11, Isa_9:12. At
this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians,
who were adversaries to the Syrians, when they had conquered them should invade Israel, and
God would stir them up to do it, and join the enemies of Israel together in alliance against them,
who yet had particular ends of their own to serve and were not aware of God's hand in their
alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand
must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and
Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians
themselves, whom they were now in league with, should be a scourge to them (for it is no
unusual thing for those to fall out that have been united in sin), one attacking them in the front
and the other flanking them or falling upon their rear; so that they should be surrounded with
enemies on all sides, who should devour them with open mouth, Isa_9:12. The Philistines were
not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends;
and yet these shall devour Israel. When men's ways displease the Lord he makes even their
friends to be at war with them.
5. JAMISON, “Syrians — Though now allies of Ephraim, after Rezin’s death they shall join
the Assyrians against Ephraim. “Together,” in Isa_9:11, refers to this. Conquering nations often
enlist in their armies the subject races (Isa_22:6; compare 2Ki_16:9; Jer_35:11), [Aben Ezra,
Gesenius]. Horsley less probably takes “Syrians before,” as the Syrians to the east, that is, not
Rezin’s subjects, but the Assyrians: “Aram” being the common name of Syrians and Assyrians.
Philistines — of Palestine.
behind — from the west: in marking the points of the compass, Orientalists face the east,
which is before them: the west is behind. The right hand is the south: the left, the north.
devour — as a ravenous beast (Isa_1:20; Jer_10:25; Jer_30:16; Num_14:9).
For all this, etc. — The burden of each strophe.
6. BI, “The end of judgments and the reason of their continuance
I.
THE DESIGN AND INTENTION OF GOD IN SENDING JUDGMENT UPON A PEOPLE; that is,
to reclaim them from all their sins, implied in these words, “for the people turneth not to Him
that smiteth them.” This, indeed, is the intention of all God’s dispensations towards us in this
world. The end of all
His mercies is to take us off from our sins and win us to our duty Rom_2:4). This is the way
wherein God delights to deal with us. The way of judgment is that which He is more averse from.
Though the judgments of God be evils in themselves, yet considering the intentions of God in
them, they are no real objections against His goodness, but rather arguments for it.

100. 1. The judgments of God are proper for the cure of a far greater evil of another kind—the evil
of sin. We take wrong measures of things, when we judge those to be the greatest evils which
afflict our bodies, wound our reputation, and impoverish our estates. For those certainly are
far the greatest which affect our noblest part; which vitiate our understandings, deprave our
wills, and wound and defile our souls. Now it is very agreeable with the goodness and mercy
of the Divine providence, to administer to us whatever is proper for the cure of so great an
evil.
2. The judgments of God are likewise proper for the preventing of far greater evils of the
same kind; I mean, further punishments. In sending temporal judgments upon sinners God
usually proceeds by degrees.
3. The judgments of God are not only proper to these ends, but in many cases very
necessary. Our condition many times is such as to require this severe way of proceeding,
because no other course God hath taken, or can take with us, will probably do us good. The
providence of God makes use of hunger and extreme necessity to bring home the prodigal
(Luk_15:1-32).
II. THE REASON OF THE CONTINUANCE OF GOD’S JUDGMENTS—because the people were
not reclaimed by them. And how can t be expected it should be otherwise, when incorrigibleness
under the judgments of God is a provocation of so high a nature, a sign of a most depraved
temper, and an argument of the greatest obstinacy in evil? (2Ch_28:22; Lev_26:22, etc.;
Deu_28:58-59; Isa_1:4-5;Hos_7:9-10; Amo_4:11-12; Psa_18:26.) (J. Tillotson, D. D.)
God’s judgments
God hath invited us to Him by many blessings, but we would not come; so (to borrow an apt
illustration from Bishop Sanderson) we have forced Him to deal with us as Absalom did with
Joab: he sent one civil message to him after another, but he would not come; at last he set on
fire his cornfield to try whether that would bring him: this course God hath taken with us; we
would not be persuaded by messages of kindness (by His many blessings and favours) to return
to Him, and therefore hath He sent amongst us the terrible messengers of His wrath. (J.
Tillotson, D. D.)
7. PULPIT, “The Syrians before, and the Philistines behind; or, the Syrians from the east, and the
Philistines from the west. The Semitic races regarded the world as looking to the rising sun, and used for
the east the preposition signifying "in front," for the west that signifying "behind." Syria seems to have
been hostile to Samaria until the league was formed between Rezin and Pekah, and may have become
hostile again after Pekah's death (2Ch_28:23). We read of a Philistine invasion of Judah in Chronicles
(2Ch_28:18), but not of their attacking Israel. Still, it was as easy for them to attack the one as the other.
They abutted on the territory of Israel towards the southwest, as Syria did towards the north-east. For all
this his anger is not turned away; since Israel continued impenitent. It would have ceased had they
repented and turned to God (see Isa_9:13). His hand is stretched out; not to save, but to smite.

101. 8. CALVIN, “12.Syria in front. (147) The Prophet shows what will be the nature of this change, and
what will happen after the death of Rezin, (2Kg_16:9,) who had allied himself with Israel against Judah;
namely, that the Syrians, after the death of their king, from being allies will suddenly become enemies,
and will make war against Israel, which took place. (2Kg_17:3.) This is what he means when he says
that Syria will be in front; for I do not agree with those expositors who make Syria to mean “ on the East,”
and the Philistines “ on the West.” A more natural meaning is, that the enemies will invade them on every
side; because on all sides they who had been regarded as faithful friends will rise up to destroy them. The
phrases in front and behind agree with the ordinary modes of speaking, so that we ought not to seek an
interpretation that is new and foreign to the purpose.
From this example we ought to learn what it is to rely on human power and the alliances of kings, and
especially when, in consequence of being entangled by unlawful covenants, we become careless and fall
asleep; for as soon as the Lord pleases, they who were formerly on our side will, in the smallest portion of
time, be turned against us to our ruin; and remedies, which we thought would be useful to us will prove to
be our destruction, and will assist us both before and behind. We ought also to observe that God does not
all at once expend all his scourges, but when we proceed obstinately, and provoke him more and more,
he increases and multiplies the chastisements, and still inflicts a new kind of punishment, till at length he
subdues our obstinacy and rebellion.
And will devour Israel with the whole mouth. (148) The phrase with the whole mouth, (149) is equivalent to
an ordinary idiom of our own, (a pleine bouche ,) with full mouth. As if he had said, “ will be exposed as a
prey to her enemies, so that on every hand she will be devoured with open mouth, both by the Syrians
and by the Philistines.”
His anger is not turned away. This is the severest of all, and beyond everything else ought to have
terrified the ungodly, that if they had suffered much, they have more to endure; that new punishments
continually await them, because by going on in their obstinacy they inflame still more the wrath of God.
Men take this as an incentive to more obstinate and determined wickedness, that, having suffered some
punishment, they think that they have nothing more to suffer, and become more hardened. They do not
even believe that they are any longer exposed to the judgment of God, who has already spent his rods;
and as if they were altogether out of his power, they give themselves greater indulgence, and shake off
every yoke.
But his hand is stretched out still. What we have now stated is the reason why Isaiah threatens that the
hand of the Lord is still stretched out, that they may not think that they have escaped that hand. Now, this
is said not for the purpose of instructing, but of accusing, though the threatenings have also a tendency to

102. make doctrine better understood; but as he had to do with obstinate men, on whom no chastisement
produced any good effect, he therefore announces that the chastisements are not yet at an end; and that,
although God has for a time discontinued those chastisements, still he has not dispensed with them, but
has his hand lifted up to inflict a new wound.
(147) The Syrians before. — Eng. Ver.
(148) With open mouth. Margin, Heb., with whole mouth. — Eng. Ver.
(149) ‫בכל‬ ‫,פה‬ (bechol peh,) ὁλῷ τῷ στόµατι, toto ore, plenis faucibus ; a metaphor from beasts of prey
eagerly devouring their food. — Rosenmuller
13
But the people have not returned to him who
struck them,
nor have they sought the LORD Almighty.
1.BARNES, “For the people ... - This is a reason why his anger would not cease, and it is,
at the same time, the suggestion of a new crime for which the divine judgment would rest upon
them. It commences the second part of the oracle.
Turneth not - It is implied here that it was the design of the chastisement to turn them to
God. In this case, as in many others, such a design had not been accomplished.
Unto him that smiteth them - To God, who had punished them.
Neither do they seek - They do not seek his protection and favor; they do not worship and
honor him.
The Lord of hosts - Note, Isa_1:9.
2. PULPIT, “The people. The people of Israel, as distinct from the people of Judah. The particular
judgment announced in Isa_9:11, Isa_9:12 is clearly to fall on them. Neither do they seek the Lord of
hosts. Israel had set itself to seek after Baal from the time of Ahab (1Ki_16:31). The reform of Jehu

103. (2Ki_10:28) had gone but skin-deep. Baal was still "sought to," rather than Jehovah, when the final
judgment came (2Ki_17:16; Hos_2:13).
3. GILL, “For the people turneth not to him that smiteth them,.... Who was the Lord of
hosts, as it is explained in the next clause; it was he that had smote the people with the rod of
correction and chastisement, by various afflictions and distresses which he had brought upon
them; in order to bring them to a sense of their sin and duty, to reclaim and recover them from
their backslidings; but they had not such an effect upon them; they returned not to him by
repentance and reformation, from whom they had turned themselves by their evil ways; nor to
his worship, as the Targum interprets it, to his word and ordinances; for afflictions; unless
sanctified, are of no use to restore backsliders. This is to be understood of the people of Israel,
the ten tribes, whom the prophet calls "the people", not my people, nor the people of the Lord,
because unworthy of that character. The Septuagint render the words, "the people returned not
until they were smitten", and so the Syriac version intimating, as if they did return when
smitten; but the following words, and the whole context, show the contrary:
neither do they seek the Lord of hosts; by prayer and supplication, for pardoning grace
and mercy through Christ the Mediator; nor in his word and ordinances, for his presence and
communion with him, or instruction or doctrine from him, as the Targum; to be taught true
doctrine, and their duty to God and man; this is one part of the character of an unregenerate
man, Rom_3:11.
4. HENRY, “Their incorrigibleness under all the rebukes of Providence hitherto (Isa_9:13);
The people turn not unto him that smiteth them (they are not wrought upon to reform their
lives, to forsake their sins, and to return to their duty), neither do they seek the Lord of hosts;
either they are atheists, and have no religion, or idolaters, and seek to those gods that are the
creatures of their own fancy and the works of their own hands. Note, That which God designs, in
smiting us, is to turn us to himself and to set us a seeking him; and, if this point be not gained by
less judgments, greater may be expected. God smites that he may not kill. 3. Their general
corruption of manners and abounding profaneness. (1.) Those that should have reformed them
helped to debauch them (Isa_9:16): The leaders of this people mislead them, and cause them to
err, by conniving at their wickedness and countenancing wicked people, and by setting them
bad examples; and then no wonder if those that are led of them be deceived and so destroyed.
But it is ill with a people when their physicians are their worst disease. “Those that bless this
people, or call them blessed (so the margin reads it), that flatter them, and soothe them in their
wickedness, and cry Peace, peace, to them, cause them to err; and those that are called blessed
of them are swallowed up ere they are aware.” We have reason to be afraid of those that speak
well of us when we do ill; see Pro_24:24; Pro_29:5. (2.) Wickedness was universal, and all were
infected with it (Isa_9:17): Every one is a hypocrite and an evil doer. If there be any that are
good, they do not, they dare not appear, for every mouth speaks folly and villany; every one is
profane towards God (so the word properly signifies) and an evil doer towards man. These two
commonly go together: those that fear not God regard not man; and then every mouth speaks
folly, falsehood, and reproach, both against God and man; for out of the abundance of the heart
the mouth speaks.
5. JAMISON, “Second strophe.
turneth not — the design of God’s chastisements; not fulfilled in their case; a new cause for
punishment (Jer_2:20; Jer_5:3).

104. 6. K&D, “Strophe 2. “But the people turneth not unto Him that smiteth it, and they seek not
Jehovah of hosts. Therefore Jehovah rooteth out of Israel head and tail, palm-branch and rush,
in one day. Elders and highly distinguished men, this is the head; and prophets, lying teachers,
this is the tail. The leaders of this people have become leaders astray, and their followers
swallowed up. Therefore the Lord will not rejoice in their young men, and will have no
compassion on their orphans and widows: for all together are profligate and evil-doers, and
every mouth speaketh blasphemy. With all this His anger is not turned away, and His hand is
stretched out still.” As the first stage of the judgments has been followed by no true conversion
to Jehovah the almighty judge, there comes a second. ‫ד‬ ַ‫ע‬ ‫שׁוּב‬ (to turn unto) denotes a thorough
conversion, not stopping half-way. “The smiter of it” (hammaccehu), or “he who smiteth it,” it
Jehovah (compare, on the other hand, Isa_10:20, where Asshur is intended). The article and
suffix are used together, as in Isa_24:2; Pro_16:4 (vid., Ges. §110, 2; Caspari, Arab. Gram.
§472). But there was coming now a great day of punishment (in the view of the prophet, it was
already past), such as Israel experienced more than once in the Assyrian oppressions, and Judah
in the Chaldean, when head and tail, or, according to another proverbial expression, palm-
branch and rush, would be rooted out. We might suppose that the persons referred to were the
high and low; but Isa_9:15 makes a different application of the first double figure, by giving it a
different turn from its popular sense (compare the Arabic er-ru 'us w-aledhnab = lofty and low, in
Dietrich, Abhandlung, p. 209). The opinion which has very widely prevailed since the time of
Koppe, that this v. is a gloss, is no doubt a very natural one (see Hitzig, Begriff der Kritik;
Ewald, Propheten, i. 57). But Isaiah's custom of supplying his own gloss is opposed to such a
view; also Isaiah's composition in Isa_3:3 and Isa_30:20, and the relation in which this v.
stands to Isa_9:16; and lastly, the singular character of the gloss itself, which is one of the
strongest proofs that it contains the prophet's exposition of his own words. The chiefs of the
nation were the head of the national body; and behind, like a wagging dog's tail, sat the false
prophets with their flatteries of the people, loving, as Persius says, blando caudam jactare
popello. The prophet drops the figure of Cippah, the palm-branch which forms the crown of the
palm, and which derives its name from the fact that it resembles the palm of the hand (instar
palmae manus), and agmon, the rush which grows in the marsh.
(Note: The noun agam is used in the Old Testament as well as in the Talmud to signify
both a marshy place (see Baba mesi'a 36b, and more especially Aboda zara 38a, where giloi
agmah signifies the laying bare of the marshy soil by the burning up of the reeds), and also
the marsh grass (Sabbath 11a, “if all the agmim were kalams, i.e., writing reeds, or pens;” and
Kiddûsin 62b, where agam signifies a talk of marsh-grass or reed, a rush or bulrush, and is
explained, with a reference to Isa_58:5, as signifying a tender, weak stalk). The noun agmon,
on the other hand, signifies only the stalk of the marsh-grass, or the marsh-grass itself; and
in this sense it is not found in the Talmud (see Comm on Job, at Isa_41:10-13). The verbal
meaning upon which these names are founded is evident from the Arabic ma agim (magum),
“bad water” (see at Isa_19:10). There is no connection between this and maugil, literally a
depression of the soil, in which water lodges for a long time, and which is only dried up in
summer weather.)
The allusion here is to the rulers of the nation and the dregs of the people. The basest extremity
were the demagogues in the shape of prophets. For it had come to this, as Isa_9:16 affirms, that

105. those who promised to lead by a straight road led astray, and those who suffered themselves to
be led by them were as good as already swallowed up by hell (cf., Isa_5:14; Isa_3:12). Therefore
the Sovereign Ruler would not rejoice over the young men of this nation; that is to say, He would
suffer them to be smitten by their enemies, without going with them to battle, and would refuse
His customary compassion even towards widows and orphans, for they were all thoroughly
corrupt on every side. The alienation, obliquity, and dishonesty of their heart, are indicated by
the word Chaneph (from Chanaph, which has in itself the indifferent radical idea of inclination;
so that in Arabic, Chanı̄f, as a synonym of ‛adil,
(Note: This is the way in which it should be written in Comm on Job, at Isa_13:16; ‛adala
has also the indifferent meaning of return or decision.)
has the very opposite meaning of decision in favour of what is right); the badness of their actions
by ‫ע‬ ָ‫מר‬ (in half pause for ‫ע‬ ַ‫מר‬
(Note: Nevertheless this reading is also met with, and according to Masora finalis, p. 52,
col. 8, this is the correct reading (as in Pro_17:4, where it is doubtful whether the meaning is
a friend or a malevolent person). The question is not an unimportant one, as we may see
from Olshausen, §258, p. 581.)
= ַ‫ע‬ ֵ‫,מר‬ maleficus); the vicious infatuation of their words by nebalah. This they are, and this they
continue; and consequently the wrathful hand of God is stretched out over them for the
infliction of fresh strokes.
7. CALVIN, “13.But the people hath not turned. (150) The copulative ‫ו‬ (vau) is rendered by some
interpreters for, as if the Prophet were assigning a reason why the Lord does not cease to employ his
scourges in the continual infliction of chastisements; that is, because the people are so hardened and
obstinate that they will not repent. When there is no repentance, it is unreasonable to expect that God will
yield to obstinate men, as if he were vanquished; and the consequence is, that he prepares himself for
inflicting severer punishment. Since, therefore, no chastisements had produced any amendment in Israel,
he must perish; for when they had been so frequently struck and punished, and did not at all repent, this
was a proof of the most desperate wickedness.
This is a very severe rebuke, that although the Lord not only admonishes us by words, but actually
pushes us forward, and constrains us by various chastisements, still we grow hardened, and do not suffer
ourselves to be drawn away from our crimes and our lusts. Desperate wickedness is thus evinced, and
nothing more heinous could be spoken or conceived. It is a heinous offense, when men do not receive
instruction as soon as it is delivered to them; it is more heinous, when they are not affected by rebukes; it
is the most heinous of all, when, in spite even of chastisements, they grow hardened, and even kick, or by
their headstrong behavior inflame still more the indignation of the Judge, and do not consider why they
were punished, or what it is to which the Lord calls them. Accordingly, when no remedies produce any

106. good effect, what must we think but that the disease is incurable and utterly desperate?
This rebuke applies not to the Israelites only but to us also. Already hath the Lord chastised the whole
world by various afflictions, so that hardly any part could be exempted from distresses and calamities.
And yet all appear to have obstinately conspired against God, so that, whatever He does, they cease not
to retain their former character, and to carry on their wicked courses. Justly, therefore, might the Lord
address to us the same expostulation, and assuredly he addresses us by the mouth of Isaiah; and we
ought not to look for another Prophet to threaten new chastisements, seeing that our case is not different
from that of the Israelites, and we are involved in the same blame with them.
Nor have they sought the Lord of hosts. This is immediately added as an explanation, for the reason why
God inflicts punishment is, to bring back the wanderers to himself. By this method, indeed, he appears to
drive men to a greater distance from him; but as it belongs to him to bring out of the grave those whom he
appeared to have wounded and slain, by terrifying sinners he only humbles them, in order that they may
return to him. And indeed the beginning of conversion is to seek God, or rather it is the only rule of living
well; if we turn aside from it we have no rest for the sole of our foot. But we must now inquire what it is
to seek God, or in what manner we ought to seek him; for hypocrites will always be ready to plead, that
by prayers and fastings, and tears, and a sorrowful countenance, they earnestly entreat God and implore
forgiveness. But God chooses to be sought in another manner; that is, when the sinner truly subdued,
willingly takes the yoke which he had shaken off, and yields obedience to him whom he had despised.
(150) For the people turneth not. — Eng. Ver.
9. CHARLES SIMEON. “OUR IMPENITENCE UNDER THE DIVINE CHASTISEMENTS
Isa_9:13. The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts.
RICH as God is in mercy to repenting sinners, he is full of indignation against the impenitent. Hence his
most gracious invitations and promises are often intermixed with the most awful threatenings
[Note: Mat_11:20-21; Mat_11:28.]. He had just before declared his intention of sending the Messiah to his
chosen people. He now threatens them with utter excision for their impenitence [Note: Compare ver. 6, 7.
with ver. 11–15.]. The grounds of his displeasure are no less visible amongst ourselves than amongst the
Jews. We are at this time suffering under his chastising hand. But few, if any, of us are suitably affected
with his judgments.
The solemnity of this day [Note: The Fast-day, March 1798.] leads us to inquire,

107. I. What is the end for which God chastises us?
He does not ever afflict his people willingly and without a cause. Sin is the ground of the controversy that
he has with us. It is for the removal of this that he sends afflictions,
1. Upon individuals—
[His most highly favoured people are not exempt from chastisement: while they have any sin unmortified,
God will not leave them altogether unpunished [Note: Jer_30:11.]. Even the upright Job had much dross
which was to be purged in the furnace of affliction [Note: Job_23:10.]. David also found much benefit
arising from his trials [Note: Psa_119:71.]: and acknowledged them to have been tokens of God’s love
and faithfulness [Note: Psa_119:72.]. Under the New Testament dispensation God has had the same end
in view: He “delivered the incestuous man to Satan for the destruction of his flesh, that his spirit might be
saved in the day of the Lord Jesus [Note: 1Co_5:5.];” and visited with bodily sickness many of those who
had profaned the Lord’s supper, in order that they might not perish with the ungodly world
[Note: 1Co_11:30; 1Co_11:32.]. Nor can we doubt but that our troubles are sent for the same benevolent
purpose; of whatever kind they be, they are intended to purge away our sin, and bring us nearer unto God
[Note: Heb_12:10.].]
2. Upon nations—
[When a nation is altogether ripe for ruin, God executes vengeance without any view to their reformation;
but till then he will continue to correct them with much long-suffering and forbearance. The ten successive
plagues of Egypt were sent to overcome their obstinacy. The Israelites, both in the wilderness and in
Canaan, were continually informed of the distinct offences for which their various punishments were
inflicted; and even their captivity in Babylon was intended for their good [Note: Jer_24:5.]. We cannot
precisely say what are the peculiar enormities by which we have provoked the Majesty of heaven. But it is
certain that God is visiting us for sin: the calamities we this day deplore, are tokens of his displeasure
[Note: Isa_42:24-25.]; nor can we expect a removal of them, till the end, for which they are sent us, is
accomplished.]
It should be the business of this day to inquire—
II. What effect his chastisements have produced upon us?

108. The rod, which is now held over us, has a voice, if we have ears to hear it [Note: Mic_6:9.]. It calls us to
repent of all our evil ways. But what change has hitherto been produced,
1. In the nation?
[Every reform is talked of, except a reform of our hearts and lives. What order of men amongst us has
duly improved this awful crisis? Is not dissipation as prevalent among the higher ranks as ever? Is there a
reformation begun among those who ought above all to be examples to the flock [Note: Those whom God
particularly notices in the text, are “the ancient and honourable, and the prophet that teaches lies.”]? Are
the watchmen, whose office it is to warn others, as earnest and faithful as the occasion requires
[Note: Eze_33:6-8.]? Are evils of any kind put away from amongst us? Or is there, even at this hour, any
serious appearance of turning unto God? Are not our very fasts a mere formal and hypocritical lip-
service? May they not even be numbered amongst our greatest sins? Alas! what shall the end of these
things be? The generality are altogether regardless of God’s displeasure: because they do not feel in their
own persons the stroke of his rod, they are indifferent about the calamities of others [Note: Isa_57:10.].
Many, like Ahaz, have even increased in their iniquities since the commencement of our present troubles
[Note:2Ch_28:22.]. They have hardened their hearts and refused to receive correction; nor will they cry
when God binds them [Note: Job_36:13.]. Nor is this peculiar to any one order of people more than
another [Note: Jer_5:1; Jer_5:4-5.]: some are presumptuously boasting of our power to withstand the arm
of God [Note: ver. 10.]; others, of whom better things might have been hoped, refuse to unite even in the
outward services of this day. (Have these men never done any thing to increase our national guilt, that
they refuse to deprecate our national judgments? Or have they no occasion to implore mercy for
themselves?) To none was the prophet’s complaint ever more applicable than to ourselves at this
juncture [Note: Isa_1:4-6.].]
2. In individuals?
[Some there are, we trust, who “weep between the porch and the altar.” Some are “grieved for the
affliction of Joseph [Note: Amo_6:6.], but these are few in number; nor are they by any means so deeply
affected as they ought to be. But where shall we find any that have been humbled under the divine
chastisements? Who amongst us is truly “turning unto him that smiteth us?” Who is “seeking the Lord of
hosts?” Who have been mourning over their sins this day in secret? Who have put from them their idols
and their abominations [Note: Eze_20:7.]? Who have cried for mercy as perishing sinners? Or stood in
the gap to intercede for their distressed country? Happy they whose personaltroubles have wrought this
blessed change! But we fear that few, if any, have so laid to heart the public calamities, as to have
experienced from them such a salutary effect.]

109. We shall conclude our inquiries with some suitable and important observations—
1. God will surely overcome at last—
[He is now maintaining a controversy with us. Nor can we expect that he should lay aside his rod till it has
accomplished his will. If we continue to walk contrary to him, no doubt he will continue to walk contrary to
us. If the scourging us with rods will not suffice, he will scourge us with scorpions [Note: 1Ki_12:11.]. He
will repay us seven-fold more for our sins [Note: Lev_26:21; Lev_26:27-28.]. Four times are we warned
that his hand is stretched out still [Note:Isa_9:12; Isa_9:17; Isa_9:21; Isa_10:4.]. Let us then cease from
the unequal combat [Note: Eze_22:14. Isa_10:3.], and turn to him, before the measure of our iniquities be
completely filled.]
2. If we turn to God with our whole hearts, he will cease from his anger—
[We have most abundant evidence of this delightful truth. The repentance of Nineveh is a standing
encouragement for all nations. [Note: Jon_3:10.] Even the temporary humiliation of Ahab prevailed to
defer the impending judgments [Note: 1Ki_21:29.]. What then should not be effected if this whole nation
turned to God in sincerity? God would sooner send an angel to deliver us, or open a passage for us
through the sea, than suffer our enemies to prevail against us [Note: Exo_14:22.
with Isa_51:10 and 2Ki_19:35. with Psa_34:7.]. His promise to this effect is absolute [Note: Jer_18:8.]. Let
this consideration lead us to repentance; and let the prophet’s advice to mourn, and fast, and weep, be
followed without delay [Note: Joe_2:12-13.].]
3. If we return not to God, our present miseries will he only an earnest of far greater miseries in
another world—
[God punishes men in this world in their national capacity; but in the future world every individual shall
answer for his own sins. Nor are we left to doubt what will be the doom of the impenitent
[Note: Luk_13:3.]. In comparison of that, temporal calamities are of no account. Oh! who can dwell with
everlasting burnings [Note: Isa_33:14.]? Let me beseech you then by the terrors of the Lord. It would be
terrible indeed to fall into the hands of man; but woe be to those who fall into the hands of the
living God [Note: Heb_10:31.]. Let the exhortation of Christ then sink deep into your hearts, “Fear not
man, who can only kill the body, but God, who can destroy both body and soul in hell. I say unto you all,
Fear him [Note: Luk_12:5.].”]

110. 14
So the LORD will cut off from Israel both head and
tail,
both palm branch and reed in a single day;
1.BARNES, “Will cut off head and tail - This is a proverbial expression, which is
explained in the following verse; see also Deu_28:13-14. The head is often used to denote those
in honor and authority. The tail is an expression applicable to the lower ranks, and would
commonly indicate more than simply the common people. It would imply contempt; a state of
great abjectness and meanness.
Branch and rush - This is also a proverbial expression, meaning the highest and lowest; see
the note at Isa_19:15. The word here translated branch, means properly the bough or top of the
palm tree. The palm grew to a great height before it gave out any branches, and hence, the image
is a beautiful one to denote those high in office and authority. The word rush means the coarse,
long-jointed reed, that grows in marshes - an apt emblem of the base and worthless classes of
society.
2. CLARKE, “In one day - Thirteen MSS. of Kennicott and De Rossi read ‫ביום‬ beyond in a
day; and another has a rasure in the place of the letter ‫ב‬ beth.
3. GILL, “Therefore the Lord will cut off from Israel head and tail,.... The former of
these is afterwards interpreted of "the ancient and honourable", men in high places, civil
magistrates, judges, governors, and elders of the people, the king as supreme, and all
subordinate officers; and so the Targum,
"the Lord will destroy from Israel the prince and the ruler;''
and the latter is interpreted of the false prophet. The people of Israel are compared to a beast
with a tail, being so sadly degenerated and corrupted; as the Romish antichrist, in both his
capacities, civil and ecclesiastical, is compared to a beast; the one being the head, and the other
the tail, Rev_13:1 and Rome Pagan to a dragon with a tail, Rev_12:3 and the Saracens and Turks
to locusts with tails like the tails of scorpions, Rev_9:10,

111. branch and rush, in one day. The Septuagint render it, "great and small"; and so the Arabic
version; the first word intending the great men of the nation, in flourishing circumstances, like
branches of trees; the latter the common, people, like reeds and rushes, weak and feeble; so
Kimchi explains them,
"the strong and the weak;''
though the Targum interprets both of the governor and lord; and so Jarchi says they signify
kings and governors; but Aben Ezra renders the word root and branch; and so they may denote
the utter destruction of the people of Israel, fathers and children, high and low, rich and poor.
See Mal_4:1.
4. HENRY, “God would take from the midst of them those they confided in and promised
themselves help from, Isa_9:14, Isa_9:15. Because the people seek not God, those they seek to
and depend upon shall stand them in no stead. The Lord will cut off head and tail, branch and
rush, which is explained in the next verse. (1.) Their magistrates, who were honourable by birth
and office and were the ancients of the people, these were the head, these were the branch which
they promised themselves spirit and fruit from; but because these caused them to err they
should be cut off, and their dignity and power should be no protection to them when the abuse
of that dignity and power was the great provocation: and it was a judgment upon the people to
have their princes cut off, though they were not such as they should have been. (2.) Their
prophets, their false prophets, were the tail and the rush, the most despicable of all. A wicked
minister is the worst of all. A wicked minister is the worst of men. Corruptio optimi est pessima
- The best things become when corrupted the worst. The blind led the blind, and so both fell
into the ditch; and the blind leaders fell first and fell undermost.
5. JAMISON, “head and tail — proverbial for the highest and lowest (Deu_28:13,
Deu_28:44).
branch and rush — another image for the same thought (Isa_19:15). The branch is elevated
on the top of the tree: the rush is coarse and low.
6. BI, “God giving account of His actions
I.
THE GROUND OR OCCASION OF THE JUDGMENT in the particle “therefore.” Wherefore?
(Isa_9:13). The cause which is here expressed may be conceived to proceed in the way of a
three-fold gradation.
1. Of their simple impiety. Sin is the meritorious cause of all punishment.
2. Of their additional impenitency. Those that sin and so thoroughly provoke God’s anger
against themselves, by repentance may happily divert and appease it. But the people in the
text “turned not to Him that smote them.” And this made their judgment to be so much the
surer to them. Impenitency seems in a manner to own and justify sin and stand in the
commission of it. Further, it does in a manner trespass upon all the attributes of God, which
it either questions or vilifies. The omniscience of God, as to the deserts of sin (Psa_94:7).
The truth of God, as to the threats of sin (2Pe_3:4). The justice of God, as to the punishing of
sin, The power of God, as to me executing of judgment.

112. 3. Of their continued obstinacy. They did not “seek the Lord of hosts.”
II. THE JUDGMENT ITSELF. (T. Horton, D. D.)
God’s judgment on Israel
I. THE DENUNCIATION OF IT.
1. The Author of it. “The Lord.”
(1) His sovereignty and power. It is He only that is able to punish; it is He only that hath
all men and creatures under His command.
(2) His purity. There are none who are so fit to punish others as those who are innocent
persons.
2. The nature of it. “The Lord will cut off.” From correction He passes to destruction. First,
He cuts them short; and if that will do no good upon them, He cuts them off. First the
pruning knife, then the axe. There is a two-fold sword which God makes use of for cutting
with, before He proceeds to cut off; the sword of His mouth, i.e., the Word of God, and the
sword of His hand, i.e., the rod of God. “He will.”
(1) A word of premonition. Despise not God’s gracious hints and admonitions of
judgment beforehand.
(2) A word of procrastination. God is slow to anger.
(3) A word of resolution. God will not be always willing; He will be at last doing.
3. The subject of it. If Israel shall provoke God by their impenitency and obstinacy against
Him, even Israel shall be punished and cut off by Him 1Pe_4:17).
II. THE EXTENT OF IT. That we have expressed in a double metaphor; the one from the nature
of the head and the tail; the other from the nature of a tree, in the branches and roots: both of
them coming to one and the same purpose. Whereby we have signified to us the universality and
impartiality of the destruction which is here threatened; it shall be of so general an extent, as to
reach to all sorts of persons, high and low, rich and poor, great and small, to one as well as to
another.
1. The metaphor taken from a body in the head and the tail. We may reduce it by way of
explication to a threefold rank of—
(1) Age: old and young.
(2) Estate: rich and poor.
(3) Place or authority: governors and governed; magistrates, ministers, and those who
are subordinate and in subjection to them.
2. The metaphor taken from the nature of a tree or plant: the branch and the rush. It is not
said the branch and the root, because the Lord reserved a remnant which should be spared
by Him. But the branch and the rush; the branch as an emblem of usefulness—persons of
parts and employments; the rush as a note of unfruitfulness—idle and unprofitable persons.
The branch is a note of strength and solidity; the rush of weakness and inconstancy. The
branch (in like manner as the head) is a note of supremacy, the rush of meanness, In the
execution of public judgments for the impenitency and incorrigibleness of a nation, God’s
hand is indifferent and impartial; He will spare no ranks or sorts or conditions of people at
all

113. III. THE TIME OR SEASON OF IT. “In one day.” It is a day—
1. In regard of the certainty of it, as that which is set and fixed.
2. In regard of the suddenness, as that which is speedy and soon accomplished. (T. Horton,
D. D.)
Judgment obliterates classifications
“Branch and rush—the allusion is to the beauteous palm tree: it shall be cut down
notwithstanding its beauty; and the “rush”—the common growths round about it, entangled
roots, poor miserable shrubs that crowd and cumber the earth—branch and rush cannot stand
before God’s sword and fire: everything that is wrong goes down in a common destruction.
Judgment obliterates our classifications. (J. Parker, D. D.)
7. PULPIT, “Head and tail, branch and rush; i.e. the whole nation, from the highest to the lowest. The
"branch" intended is the "palm branch," at once lofty in position and the most glorious form of vegetable
life (Psa_92:12; So Psa_7:7, Psa_7:8, etc.); the "rush" is the simple "sedge" that grows, not only low on
the ground, but in the "mire" (Job_8:11). The same expression occurs again in Isa_19:15.
8. CALVIN, “14.Therefore the Lord will cut off from Israel. He intimates that God’ vengeance will be
universal, and will involve all ranks; for the whole nation was corrupted, and the contagion had spread
over the whole country, to such an extent that no part was left whole or sound. Now, when iniquity thus
abounds, every one flatters himself, and they think that they have concealed themselves by an admirable
veil, because they have many who are like them; and when they compare themselves with others, they
think that they have pleaded their excuse. This is the reason why he threatens that vengeance generally
against all; for not one was free from the general disease.
Head and tail, branch and reed. (151) By branch he means the stronger and more powerful;
by reed or rush he means the feebler, that is, men of the lowest rank, and who had scarcely any wealth.
He therefore means that the vengeance of God hangs over them, and spares neither the strong nor the
weak, neither the highest nor the lowest, because no part is sound or uninfected by the general disease.
(151) Branch and rush. — Eng. Ver.

114. 15
the elders and dignitaries are the head,
the prophets who teach lies are the tail.
1.BARNES, “The ancient - The elder; the old man.
And honorable - Hebrew, ‘The man of elevated countenance.’ The man of rank and office.
The prophet that teacheth lies - The false prophet. Of those there were many; and
probably at this time many in Samaria.
2. PULPIT, “Some suppose this verse to be a gloss, or marginal note, which has crept into the text; but
it is too pointed and sarcastic for a mere gloss. There is no reason to doubt its being Isaiah's. Having
spoken of "the tail," he takes the opportunity of lashing the false prophet, who claimed to be among the
"honorable," but was really the lowest of the low, worse than his dupes, the true "tail"
(comp. Isa_28:7; Isa_29:10; Isa_30:10).
3. GILL, “The ancient and honourable, he is the head,.... The elder in office, not in age;
and who, on account of his office, dignity, and riches, is honoured by men, is of a venerable
countenance himself, and is reverenced when seen and looked upon by others, and received by
persons with pleasure and cheerfulness; as the phrase used signifies. The Septuagint and Arabic
versions render it, "who admire", or "have" men's "persons in admiration"; which is the
character Jude gives of false teachers, Jud_1:16 who are next described:
and the prophet that teacheth lies, he is the tail; so called from their low extract, being
often of a mean original and descent; or rather from the meanness of their spirits, their flattery
of princes and great men, to whom they tell lies, and prophesy smooth and false things, for the
sake of a little sordid gain, in allusion to dogs that wag their tails at their masters; or from the
poison of their doctrines, some creatures having poison in their tails, and do much mischief with
them. See Rev_9:19.
4. JAMISON, “ancient — the older.
honourable — the man of rank.
prophet ... lies, ... tail — There were many such in Samaria (1Ki_22:6, 1Ki_22:22,
1Ki_22:23; compare as to “tail,” Rev_9:19).
5. CALVIN, “15.The ancient and honorable, he is the head. What he had spoken allegorically
about the head and the tail he explains more plainly and without a figure. He says that the heads are the

115. princes and nobles who had the charge of public affairs, and sat at the helm of the commonwealth. To
these he adds the false prophets, and says that they are meant by the tail. But he explains only the first
part of the verse, and says nothing about the branch and reed. The reason why he omitted them is easily
explained. It is, because he intended to press hardest on those who were more heinous transgressors,
and who led others to commit sin, in consequence of the influence which they obtained from their high
rank. He gives to the prophets the name of the tail, not because they were mean and contemptible, as
some think; but he intended to denote the lowest parts of the whole body. By the head he means
magistrates and judges, and by the tail he means falseprophets, because they deceive and impose upon
men by falsehoods and hypocrisy, as if he had compared the one to lions or bears, and the other to
foxes.
This passage warns us that we ought not to slumber in our sins, because wickedness and profligacy
abound in all ranks, and no class of men is sound or uninfected; for the more that vices abound, so much
the more will the wrath of God be kindled against the highest and the lowest. We ought, especially in the
present day, amidst that pestilence of every kind of evils, to fear lest, when the wrath of God hath begun
to burn, it may consume everything, high and low.
16
Those who guide this people mislead them,
and those who are guided are led astray.
1.BARNES, “For the leaders of this people ... - Note, Isa_3:12. Hebrew ‘They that call
this people blessed’ - referring more particularly to the false prophets.
They that are led of them - Hebrew, ‘They that are called blessed by them.’
Are destroyed - Hebrew, ‘Are swallowed up;’ see the note at Isa_3:12. They are ruined; or
swallowed up as in a vast whirlpool or vortex.
2. PULPIT, “The leaders of this people cause them to err (comp. Isa_3:12). Both the peoples were led
into idolatry by their rulers, but Israel especially. Jeroboam, the first king, introduced the calf-worship, and
his successors from first to last persisted in his sin. Ahab added the still grosset idolatry of Baal. Those
who held high position under the kings were equally bad examples to the people (see above, Isa_1:2 :3).

116. Are destroyed. First, morally corrupted and debased, then physically given over to destruction—
slaughtered by Philistines, Syrians, and Assyrians.
3. GILL, “For the leaders of this people cause them to err,.... Or, "who bless this
people", as the Septuagint and Arabic versions; and so the Targum,
"who praise this people;''
that call them blessed, pronounce them happy, see Mal_3:15 and promise them happiness, both
in this world and that to come, though guilty of notorious sins, and live a vicious course of life;
and so harden them in their iniquities, and cause them to wander more and more from the way
of truth and righteousness; and lead them unto, and leave them in, fatal mistakes about their
state and condition. These seem to design the ecclesiastical leaders of the people, the blind
leaders of the blind, see Isa_3:12,
and they that are led of them are destroyed; or, "they" that "are blessed of them are
swallowed up" (c); and so irrecoverably lost; the deceivers and the deceived perish together; as it
is sinful in teachers and leaders of the people to teach them false things, and lead them out of
the way, it is criminal in the people to be led and taught by them, who ought to take care what
they hear and receive; and therefore both are righteously punished; for the words are a reason
why the Lord would cut off both the one and the other.
4. HENRY, “Those that should have reformed them helped to debauch them (Isa_9:16): The
leaders of this people mislead them, and cause them to err, by conniving at their wickedness
and countenancing wicked people, and by setting them bad examples; and then no wonder if
those that are led of them be deceived and so destroyed. But it is ill with a people when their
physicians are their worst disease. “Those that bless this people, or call them blessed (so the
margin reads it), that flatter them, and soothe them in their wickedness, and cry Peace, peace, to
them, cause them to err; and those that are called blessed of them are swallowed up ere they
are aware.” We have reason to be afraid of those that speak well of us when we do ill; see
Pro_24:24; Pro_29:5. (2.) Wickedness was universal, and all were infected with it (Isa_9:17):
Every one is a hypocrite and an evil doer. If there be any that are good, they do not, they dare
not appear, for every mouth speaks folly and villany; every one is profane towards God (so the
word properly signifies) and an evil doer towards man. These two commonly go together: those
that fear not God regard not man; and then every mouth speaks folly, falsehood, and reproach,
both against God and man; for out of the abundance of the heart the mouth speaks.
5. JAMISON, “Second strophe.
turneth not — the design of God’s chastisements; not fulfilled in their case; a new cause for
punishment (Jer_2:20; Jer_5:3).
Isaiah 9:16

117. leaders, etc. — (See Isa_3:12, Margin, and see on Isa_3:12.)
6. BI, “Leaders misleading
Render: “And the leaders of this people have become misleaders.
” (Prof. J. Skinner, D. D.)
Leaders’ responsibility for the people’s faults
1. By conniving at their wickedness.
2. By countenancing wicked people.
3. By setting them ill examples. (M. Henry.)
Unfaithful physicians
It is ill with a people when their physicians are their worse disease. (M. Henry.)
A shameless ruler
(Charles II):—A king might be pardoned for amusing his leisure with wine, wit, and beauty, but
it was intolerable that he should sink into a mere saunterer and voluptuary; that the gravest
affairs of State should be neglected, and that the public service should be starved, and the
finances deranged in order that harlots and parasites might grow rich. (Macaulay’s England.)
The responsibility of leaders
The ancients placed the statues of their princes and patriots near the fountains, to show that
they were the spring heads of good or evil to the public. (J. Trapp.)
Leadership
I. The world is so constituted that LEADERS OF THE PEOPLE ARE AT PRESENT A
NECESSITY.
II. LEADERSHIP INVOLVES FOR THE LEADERS THE HIGHEST HONOUR OR THE
DEEPEST SHAME.
1. The man who leads his fellow men well is entitled to the highest honour.
2. But leadership does not necessarily involve any honour at all.
3. Through leadership a man may reach the most utter degradation and shame.
(1) Through his incompetence.
(2) Through his dishonesty.

118. III. LEADERSHIP INVOLVES FOR THE LED SALVATION OR DESTRUCTION. (R. A.
Bertram.)
7. CALVIN, “16.For the rulers of this people are seducers. (152) Some render it, they who make thee
blessed, or, they who call thee blessed; as if he had said that nothing was more hurtful or destructive to a
nation than flatteries, which gave encouragement to unbounded licentiousness. But I shall follow the
reading which I approved on a former occasion, when the same word occurred. (153) (Isa_3:12.) He
means that the rulers and magistrates, whose duty it was to restrain the people within the limits of decent
behavior, allowed all to indulge freely in crimes and wickedness. On this account they ought justly to be
reckoned seducers and corrupters, for corruption flows from them to the whole body of the people, as
from the head to the members. Magistrates and pastors are appointed in order to restrain the
waywardness of the people, to enjoin what is good and right, and especially to defend the honor of God. If
they neglect these duties they ought to be reckoned impostors and not rulers, for they give rise to
miserable confusion. Now, when every one does what he pleases, and the reins of government are
nowhere to be found, can there be anything but the most terrible result? When the common people are
thus punished on account of their faults, no lighter vengeance awaits therulers, because they have
neglected the duty entrusted to them, and have occasioned so many evils.
And they who are governed are destroyed. By this clause he means that wicked princes, and those who
rule according to their own caprice, are destructive; and in like manner teachers who rather deceive and
impose on men than point out the way of salvation, because through their fault the people are ruined. But
at the same time he shows that this affords no excuse to any one for seeking to make bad rulers a cloak
for their own transgressions, as is commonly done, for if the blind lead the blind, as Christ says, both will
fall into the ditch. It is certain that none are ruined by wicked and treacherous leaders, but those who of
their own accord wish to be led astray.
(152) For the leaders of this people (margin, they that call them blessed) cause them to err. — Eng. Ver.
(153) See the author’ explanation of this phrase at page 140. — Ed.

119. 17
Therefore the Lord will take no pleasure in the
young men,
nor will he pity the fatherless and widows,
for everyone is ungodly and wicked,
every mouth speaks folly.
Yet for all this, his anger is not turned away,
his hand is still upraised.
1.BARNES, “Shall have no joy - He shall not delight in them so as to preserve them. The
parallel part of the verse shows that the phrase is used in the sense of having mercy.
In their young men - The hope and strength of the nation. The word used here commonly
denotes those who are chosen, particularly for purposes of war. The sense is, that the hope and
strength of the nation, that on which the chief reliance would be placed, would be cut off.
Neither shall have mercy ... - Judgment would sweep through the nation, even over those
who were the usual objects of the divine protection - widows and orphans; compare Psa_10:14,
Psa_10:18; Psa_48:5; Deu_10:18; Jer_49:11; Hos_14:3. These passages show that the fatherless
and the widow are the special objects of the divine favor; and when, therefore, it is said that the
Lord would not have mercy been on these, it shows the extent and severity of the divine
judgments that were coming on the nation.
For every one is a hypocrite - A deceiver; a dissembler. The word used here, however. ‫חנף‬
chaneph, means rather a profane or profligate man, a man who is defiled or polluted, than a
dissembler. It is applied often to idolaters and licentious persons, but not to hypocrites; see
Job_8:13; Job_13:16; Job_15:34; Job_17:8; Dan_11:32.
Every mouth speaketh folly - The word rendered folly, may denote foolishness, but it is
also used to denote wickedness or crime; 1Sa_25:23. Probably this is the meaning here. That the
character here given of the Ephraimites is correct, is abundantly shown also by other prophets;
see particularly Hosea.
For all this - Notwithstanding all the judgments that should come thus upon the young men,
and widows, and orphans, still his anger was not turned away. This is the close of the second
strophe or part of this prophecy.
2. CLARKE, “The Lord “Jehovah” - For ‫אדני‬ Adonai, a great number of MSS. read ‫יהוה‬
Yehovah.

120. 3. GILL, “Therefore the Lord shall have no joy in their young men,.... Take no delight
and pleasure in them; but, on the contrary, detest and abhor them, and so destroy them, being
depraved and corrupted by the bad instructions and examples of their parents:
neither shall have mercy on their fatherless and widows; who are objects of pity and
compassion; yet these being wicked, as well as the fathers of the one, and the husbands of the
other, shall be no more spared than they have been; so that this expresses both the general
corruption and destruction of this people:
for everyone is a hypocrite and an evildoer; a hypocrite, as Aben Ezra on the place
observes, is one that is outwardly good, and inwardly wicked; which was the general character of
the people of Israel in Isaiah's time, as it was of the Jews in the times of Christ, see Mat_23:25
they pretended to do good, but were doers of evil, workers of iniquity, continually committing
sin; and yet would be thought to be very upright and sincere, both in their religion towards God,
and in their dealings with men; but deceitful in both:
and every mouth speaketh folly; or falsehood; a lie, as the Targum, as all lies are foolish; as
also all vain words, all impious ones; or the savour of irreligion or superstition, and indeed every
idle word, and all unsavoury and corrupt speech, and there is particularly foolish talking, which
is not convenient, Eph_5:4,
for all this his anger is not turned away, but his hand is stretched out still; which is
repeated from Isa_9:12. See Gill on Isa_9:12.
4. HENRY, “That the desolation should be as general as the corruption had been, and none
should escape it, Isa_9:17. (1.) Not those that were the objects of complacency. None shall be
spared for love: The Lord shall have no joy in their young men, that were in the flower of their
youth; nor will he say, Deal gently with the young men for my sake; no, “Let them fall with the
rest, and with them let the seed of the next generation perish.” (2.) Not those that were the
objects of compassion. None shall be spared for pity: He shall not have mercy on their
fatherless and widows, though he is, in a particular manner, the patron and protector of such.
They had corrupted their way like all the rest; and, if the poverty and helplessness of their state
was not an argument with them to keep them from sin, they could not expect it should be an
argument with God to protect them from judgments.
5. That they should pull one another to pieces, that every one should help forward the
common ruin, and they should be cannibals to themselves and one to another: No man shall
spare his brother, if he come in the way of his ambition of covetousness, or if he have any colour
to be revenged on him; and how can they expect God should spare them when they show no
compassion one to another? Men's passion and cruelty one against another provoke God to be
angry with them all and are an evidence that he is so. Civil wars soon bring a kingdom to
desolation. Such there were in Israel, when, for the transgression of the land, many were the
princes thereof, Pro_28:2.
5. JAMISON, “Second strophe.
turneth not — the design of God’s chastisements; not fulfilled in their case; a new cause for
punishment (Jer_2:20; Jer_5:3).

121. Isaiah 9:17
no joy — the parallelism, “neither ... mercy,” shows that this means, He shall have no such
delight in their youthful warriors, however much they be the nation’s delight and reliance, as to
save them from the enemy’s sword (Isa_31:8; compare Jer_18:21).
fatherless, etc. — not even the usual objects of His pity (Psa_10:14, Psa_10:18; Psa_68:5;
Jer_49:11; Hos_14:3) shall be spared.
hypocrite — rather, a libertine, polluted [Horsley].
folly — wickedness (Psa_14:1).
still — Notwithstanding all these judgments, more remain.
6. BI, ““The Lord shall have no joy in their young men”
The meaning is full of suggestion God delights in the young.
God has made the young a ministry of instruction and comfort to old age. God keeps the world
young by keeping children in it, and helpless ones. But God shall cease to see in young men any
hope for the future. Henceforth God withdraws from the young, and they become old; He takes
from them His all-vitalising and all-blessing smile, and they wither as flowers die when the sun
turns away. (J. Parker, D. D.)
General corruption followed by general desolation
The desolation should be as general as the corruption has been, and none should escape it.
1. Not those that were the objects of complacency; none shall be spared for love. “The Lord
shall have no joy in their young men.” etc.
2. Not those that were the objects of compassion; none shall be spared for pity. He shall not
“have mercy on their fatherless and widows.” They had corrupted their way like the rest; and
if the poverty and helplessness of their state was not an argument with them to keep them
from sin, they could not expect it should be an argument with God to protect them from
judgments (M. Henry.)
7. PULPIT, “The Lord shall have no joy in their young men. "The Lord taketh pleasure in them that fear
him, in those that hope in his mercy" (Psa_147:11). He can have no joy or delight in evil-doers, or
idolaters, or in those whose speech is profanity. Neither shall have mercy on their fatherless and
widows. The widow and the orphan are objects of God's tenderest love and compassion
(Exo_22:22; Deu_10:18; Deu_14:29; Isa_1:17, etc.); but when the wickedness of a land provokes him to
send any one of his "four sore judgments" upon it, the widow and the fatherless must suffer with the other
inhabitants. God pities them, doubtless, but his justice and his righteous anger force him to restrain his
pity, and carry out his judgment in spite of it. Every one is an hypocrite; or, corrupt; compare,

122. "They are all gone aside, they are all together become filthy; there is none that doeth good, no, not
one" (Psa_14:3). A certain allowance must be made for the natural hyperbole of strong feeling. Every
mouth speaketh folly. The word translated here (and generally) "folly" is rendered
"villany" in Isa_32:6 and Jer_29:23. Its proper meaning seems to be "lewdness' or "profligacy."
8. CALVIN, “17.Therefore the LORD will not delight in their young men. Isaiah describes more clearly
how dreadful will be that vengeance of God against all ranks; for so far will more flagrant transgressors be
from escaping, that neither boys nor youths, nor widows, will be exempted, who are usually spared even
amidst dreadful slaughter; which was usually done even among heathens at the sacking of towns, as we
learn from history. But here the Lord threatens that he will pay no regard either to sex or to age. Yet the
following view will not be unsuitable. “ the carnage will rob many women of their husbands, and will
deprive many children of their parents, still God will not shrink from punishing women by making them
widows, and children by making them orphans.” But as it does not greatly affect the general meaning, I do
not dwell upon it. Again, that they may not accuse God of cruelty, he at the same time shows that there
are good reasons why he is so severe, because they are all wicked, and therefore that they deserve to be
cast headlong to ruin without any distinction.
For all are hypocrites and evil-doers. As to this word, I was unwilling to depart from the opinion commonly
entertained, though ‫חנף‬ (chaneph) means an ungodly, deceitful, or treacherous and wicked man. He
appears to point out the source of all the evils, that there was no true fear of God among them. By this he
does not mean any slight dissimulation, but inward contempt seated in the heart, by which consciences
are stupified, so that no instructions produce any effect on them; as if he had said that they were deeply
sunk in their depravity. But as wickedness, when it has taken possession of the mind, drags the hands
and feet, and the rest of the members of the body along with it, so the Prophet adds, that they are all evil-
doers
And every mouth speaketh villany. (154) Thirdly, he adds that they have proceeded to such a pitch of open
wickedness, that they boast of their crimes without shame. The Hebrew word ‫נבלה‬ (niblah), which is
translated folly, has frequently a more extensive meaning; for it denotes baseness, villany, and madness.
(Gen_34:7;Jos_7:15; Jud_19:24.) Here, in my opinion, the Prophet means that they are so entirely
abandoned to wicked courses, that we need not seek any other proof of it than from their tongues.
His anger will not be turned away. He again repeats this statement, which ought to be frequently
repeated; for it is not enough to have been once informed how dreadful are the judgments of the Lord
against the wicked; so easily and quickly will there steal upon us that forgetfulness of them which

123. banishes uneasiness, as well as fear, about the future. Besides, we are led astray and blinded by that
deception, for we think that the infliction of a single punishment has exhausted the power of God. There
can be nothing better, therefore, than to hold by this principle, that whenever God chastises us he
threatens something more dreadful, if we do not quickly repent. (Lev_26:18.)
But his hand is stretched out still. since the Prophet repeats this warning, let us unceasingly call to our
remembrance, that the indignation of God is not yet appeased, though we may think that he has already
punished us severely for our sins. What then ought we to conclude, when he has given us but a light
chastisement? At the present day, for instance, we have endured some punishment; but what is it as
compared with those dreadfully severe calamities which that nation had suffered, when Isaiah foretold
that new chastisements were still awaiting them? What then will become of us? The Lord will undoubtedly
continue to perform what belongs to him, and will always be like himself. If this dread do not arouse us,
our insensibility is evidently beyond endurance. I have translated the verb ‫שב‬ (shab) in the future
sense, will not be turned away, to make the meaning more clear; for though he speaks as if it had been a
past transaction, still he threatens a continuance of punishments against the rebellious.
(154) And every mouth speaketh folly (margin, or, villany). — Eng. Ver.
18
Surely wickedness burns like a fire;
it consumes briers and thorns,
it sets the forest thickets ablaze,
so that it rolls upward in a column of smoke.
1.BARNES, “For wickedness - This commences the third part of the prophecy, which
continues to the end of the chapter. It is a description of prevailing impiety. The effects and
prevalence of it are described by the image of a raging, burning flame, that spreads everywhere:
first among the humble shrubbery - the briers and thorns, then in the vast forests, until it
spreads over the land, and sends a mighty column of flame and smoke up to heaven.
Burneth as the fire - Spreads, rages. extends as fire does in thorns and in forests. In what
respects it burns like the fire, the prophet immediately specifies. It spreads rapidly everywhere,

124. and involves all in the effects. Wickedness is not unfrequently in the Scriptures compared to a
fire that is shut up long, and then bursts forth with raging violence. Thus Hos_7:6 :
Truly, in the inmost part of it, their heart is like an oven,
While they lie in wait;
All the night their baker sleepeth;
In the morning it burneth like a blazing star.
‘As an oven conceals the lighted fire all night, while the baker takes his rest, and in the
morning vomits forth its blazing flame; so all manner of concupiscence is brooding mischief in
their hearts, while the ruling faculties of reason and conscience are lulled asleep, and their
wicked designs wait only for a fair occasion to break forth.’ - Horsely on Hosea; see also
Isa_50:2; Isa_65:5.
It shall devour - Hebrew, ‘It shall eat.’ The idea of devouring or eating, is one which is often
given to fire in the Scriptures.
The briers and thorns - By the briers and thorns are meant, doubtless, the lower part of
the population; the most degraded ranks of society. The idea here seems to be, first, that of
impiety spreading like fire over all classes of people; but there is also joined with it, in the mind
of the prophet, the idea of punishment. Wickedness would rage like spreading fire; but like fire,
also, it would sweep over the nation accomplishing desolation and calamity, and consuming
everything in the fire oft God’s vengeance. The wicked are often compared to thorns and briers -
fit objects to be burned up; Isa_33:12 :
And the people shall be as the burnings of lime;
As thorns cut up shall they be burned in the fire.
And shall kindle - Shall burn, or extend, as sweeping fire extends to the mighty forest.
In the thickets of the forests - The dense, close forest or grove. The idea is, that it extends
to all classes of people - high as well as low.
And they shall mount up - The Hebrew word used here - ‫יתאבכוּ‬ yit'abe
ku from ‫אבך‬ 'abak -
occurs nowhere else. The image is that of a far-spreading, raging fire, sending columns of smoke
to heaven. So, says the prophet, is the rolling, raging, consuming fire of the sins of the nation
spreading over all classes of people in the land, and involving all in widespread desolation.
2. CLARKE, “For wickedness - Wickedness rageth like a fire, destroying and laying waste
the nation: but it shall be its own destruction, by bringing down the fire of God’s wrath, which
shall burn up the briers and the thorns; that is, the wicked themselves. Briers and thorns are an
image frequently applied in Scripture, when set on fire, to the rage of the wicked; violent, yet
impotent, and of no long continuance. “They are extinct as the fire of thorns,” Psa_118:12. To the
wicked themselves, as useless and unprofitable, proper objects of God’s wrath, to be burned up,
or driven away by the wind. “As thorns cut up they shall be consumed in the fire,” Isa_33:12.
Both these ideas seem to be joined in Psa_58:9 : -
“Before your pots shall feel the thorn,
As well the green as the dry, the tempest shall bear them away.”
The green and the dry is a proverbial expression, meaning all sorts of them, good and bad,
great and small, etc. So Ezekiel: “Behold, I will kindle a fire, and it shall devour every green tree,

125. and every dry tree,” Eze_20:47. D’Herbelot quotes a Persian poet describing a pestilence under
the image of a conflagration: “This was a lightning that, falling upon a forest, consumed there
the green wood with the dry.” See Harmer’s Observations, Vol. II., p. 187.
3. GILL, “For wickedness burneth as the fire,.... That is, the punishment of their sins, as
the Targum interprets it; the wrath of God for sin, which is poured out like fire, and consumes as
that does; unless wicked men are meant, who are consumed with the fire of divine vengeance;
the sense is the same:
it shall devour the briers and thorns; sinners and ungodly, so the Targum paraphrases it;
and Aben Ezra observes, they are the wicked; who are compared to briers and thorns, for their
unfruitfulness in themselves, harmfulness to others, and for their weakness to stand against the
fury of incensed Deity, see 2Sa_23:6,
and shall kindle in the thickets of the forest. Kimchi thinks there is a gradation in these
words, that as fire first begins to burn the thorns, and smaller wood, and then the greater; so
wickedness consumes first the little ones, who are the thorns, and after that it kindles in the
thickets of the forest, who are the great ones; so the commonwealth of Israel is compared to a
forest; and the thorns, briers, and thickets, may denote the common people and their governors,
who all being guilty of wickedness, should not escape the vengeance of God:
and they shall mount up like the lifting up of smoke: or lift up themselves, or be lifted
up; so Aben Ezra and Kimchi interpret the word; but Jarchi thinks it has the signification of ‫,בוך‬
"to be perplexed": and gives the sense of it thus; they are perplexed, and shut up with the
strength of smoke that burns: others take it to be a word of the same meaning with ‫;אבק‬ and
render it, "they shall pulverize", or "go into dust in the lifting up of smoke" (d); and denotes the
dissolution of the commonwealth; but perhaps it may be better rendered, "though they shall
walk proudly" (or behave haughtily), their "pride" shall be as "smoke", which soon vanishes
away; since the word, which is only here used, in the Syriac language signifies to walk proudly,
as a cock with two crests (e).
4. HENRY, “The judgments threatened against them for this wickedness of theirs; let them
not think to go unpunished.
1. In general, hereby they exposed themselves to the wrath of God, which should both devour
as fire and darken as smoke. (1.) It should devour as fire (Isa_9:18): Wickedness shall burn as
the fire; the displeasure of God, incurred by sin, shall consume the sinners, who have made
themselves as briers and thorns before it, and as the thickets of the forest, combustible matter,
which the wrath of the Lord of hosts, the mighty God, will go through and burn together. (2.) It
should darken as smoke. The briers and thorns, when the fire consumes them, shall mount up
like the lifting up of smoke, so that the whole land shall be darkened by it; they shall be in
trouble, and see no way out (Isa_9:19): The people shall be as the fuel of the fire. God's wrath
fastens upon none but those that make themselves fuel for it, and then they mount up as the
smoke of sacrifices, being made victims to divine justice.

126. 5. JAMISON, “Third strophe.
burneth — maketh consumption, not only spreading rapidly, but also consuming like fire:
sin is its own punishment.
briers ... thorns — emblem of the wicked; especially those of low rank (Isa_27:4;
2Sa_23:6).
forest — from the humble shrubbery the flame spreads to the vast forest; it reaches the high,
as well as the low.
mount up like ... smoke — rather. “They (the thickets of the forest) shall lift themselves
proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from
his strutting gait, Horsley], in (in passing into) volumes of ascending smoke” [Maurer].
6. K&D, “Strophe 3. “For the wickedness burneth up like fire: it devours thorns and thistles,
and burns in the thickets of the wood; and they smoke upwards in a lofty volume of smoke.
Through the wrath of Jehovah of hosts the land is turned into coal, and the nation has become
like the food of fire: not one spares his brother. They hew on the right, and are hungry; and
devour on the left, and are not satisfied: they devour the flesh of their own arm: Manasseh,
Ephraim; and Ephraim, Manasseh: these together over Judah. With all this His anger is not
turned away, and His hand is stretched out still.” The standpoint of the prophet is at the
extreme end of the course of judgment, and from that he looks back. Consequently this link of
the chain is also past in his view, and hence the future conversives. The curse, which the
apostasy of Israel carries within itself, now breaks fully out. Wickedness, i.e., the constant thirst
of evil, is a fire which a man kindles in himself. And when the grace of God, which damps and
restrains this fire, is all over, it is sure to burst forth: the wickedness bursts forth like fire (the
verb is used here, as in Isa_30:27, with reference to the wrath of God). And this is the case with
the wickedness of Israel, which now consumes first of all thorns and thistles, i.e., individual
sinners who are the most ripe for judgment, upon whom the judgment commences, and then the
thicket of the wood (sib-che,
(Note: The metheg (gaya) in ‫י‬ ֵ‫כ‬ ְ‫ֽב‬ ִ‫ס‬ (to be pronounced sib-che) has simply the caphonic
effect of securing a distinct enunciation to the sibilant letter (in other instances to the
guttural, vid., ‛arboth, Num_31:12), in cases where the second syllable of the word
commences with a guttural or labial letter, or with an aspirate.)
as in Isa_10:34, from sebac, Gen_22:13 = sobec), that is to say, the great mass of the people,
which is woven together by bands of iniquity (vattizzath is not a reflective niphal, as in
2Ki_22:13, but kal, to kindle into anything, i.e., to set it on fire). The contrast intended in the
two figures is consequently not the high and low (Ewald), nor the useless and useful (Drechsler),
but individuals and the whole (Vitringa). The fire, into which the wickedness bursts out, seizes
individuals first of all; and then, like a forest fire, it seizes upon the nation at large in all its ranks
and members, who “whirl up (roll up) ascending of smoke,” i.e., who roll up in the form of
ascending smoke (hith'abbek, a synonym of hithhappek, Jdg_7:13, to curl or roll). This fire of
wickedness was no other than the wrath (ebrah) of God: it is God's own wrath, for all sin carries
this within itself as its own self-punishment. By this fire of wrath the soil of the land is gradually
but thoroughly burnt out, and the people of the land utterly consumed: ‫ם‬ ַ‫ת‬ ָ‫ע‬ ᅋπ λεγ to be red-hot
(lxx συγκέκαυται, also the Targum), and to be dark or black (Arabic ‛atame, late at night), for

127. what is burnt out becomes black. Fire and darkness are therefore correlative terms throughout
the whole of the Scriptures. So far do the figures extend, in which the prophet presents the
inmost essence of this stage of judgment. In its historical manifestation it consisted in the most
inhuman self-destruction during an anarchical civil war. Destitute of any tender emotions, they
devoured one another without being satisfied: gazar, to cut, to hew (hence the Arabic for a
butcher): zero'o, his arm, according to Jer_19:9, equivalent to the member of his own family and
tribe, who was figuratively called his arm (Arabic ‛adud: see Ges. Thes. p. 433), as being the
natural protector and support. This interminable self-immolation, and the regicide associated
with the jealousy of the different tribes, shook the northern kingdom again and again to its utter
destruction. And the readiness with which the unbrotherly feelings of the northern tribes
towards one another could turn into combined hostility towards Judah, was evident enough
from the Syro-Ephraimitish war, the consequences of which had not passed away at the time
when these prophecies were uttered. This hostility on the part of the brother kingdoms would
still further increase. And the end of the judgments of wrath had not come yet.
7. BI, 18-21, “Wickedness as fire
Wickedness, i.., the constant willing of evil, is a fire which man kindles in himself. And when the
grace of God, which stifles and checks this fire, is at an end, it breaks forth The fire of
wickedness is nothing else but God’s ‫ה‬ ָ‫ד‬ ְ‫ב‬ ֶ‫ע‬ for so wrath is called as breaking forth from within
and spreading itself inwardly more and more, and then passing outwards into word and deed; it
is God’s own wrath; for all sin carries this within itself as its own punishment. (F. Delitzsch.)
Sin compared to a great fire
The prophet affirms that there are resemblances between a fire and sin. It is not a common fire
to which he refers, such as is employed for domestic or public purposes. It is a great
conflagration which burns the humble shrubbery, the gigantic forest, extends over the land, and
sends a mighty column of smoke and flame up to heaven
I. THE ORIGIN OF A GREAT FIRE. Recently we read an account of a great fire, and the
paragraph closed with these words: “the origin of the fire is unknown” The same with the origin
of sin. We know it had a beginning, for God only is from everlasting. We know it had a beginning
before Eve and Adam felt its power, since they were tempted: We know it began with him who is
called Satan and the father of lies. Still, there are three questions about it which we cannot
answer.
(1) Where did it begin?
(2) When did it begin!
(3) How did it begin?
II. THE PROGRESS OF A GREAT FIRE. Place one spark amid combustible material in London.
Let it alone. It will leap from point to point, house to house, street to street, until the whole city
is in flames. Sin has spread in as exactly similar way. One sin, to the individual; one wrong
action, to the family; one immoral look, to thousands; one crime, to a kingdom.

128. III. THE TRANSFORMING POWER OF A GREAT FIRE. Wood, coal, etc., it transforms into its
own essence, because it makes fire of these. It is even so with sin. It turns everything, over which
it gains the slightest control, into its own nature—that is into a curse. The desire to possess, sin
has turned in a different direction, and made it an autocratic passion. Take the principle of
ambition in the same Way. Take commerce in the same way. Thus the richest blessings, yea, all
the which God has given to us, sin can so transform that they shall become curses.
IV. THE DESTRUCTIVE ENERGY OF A GREAT FIRE. Who can calculate the amount of
property in London alone, which has been destroyed by fire! But the destruction which sin has
caused in London is infinitely greater and more momentous. Some have bodies, once beautiful,
now bloated and withered by sin. Some have feelings, once tender, now petrified by sin. Some
whose intellectual powers were once strong, now feeble by sin. Some, who were once full of
hope, now hopeless by sin. The destruction Which sin has caused is awful.
V. THE TERMINATION OF A GREAT FIRE. It terminates when an the material is reduced to
ashes. Can the fire of sin ever he put out in this way? The body in the grave is scorched by it no
more; but what of the soul? Look at the rich man. He is tormented, in pain, not by a literal
flame, but by the fire of sin. He will be so forever, because the soul is immortal. A great fire has
been terminated by a superior quenching power. There is also an element which can completely
remove sin from the soul. What is it? Ask those in heaven, and those on earth, who have been
saved. They all say that they “have washed their robes and made them white in the blood of the
Lamb.” (A. M’Auslane, D. D.)
Sin mirrored as fire
The Bible is full of the figurative and analogic.
I. SIN IS LIKE FIRE IN THE FORMS IN WHICH IT EXISTS. Fire is found to exist in two
states—the insensibly latent, and the sensibly active.
1. In an insensible state, heat is everywhere. Even in solid masses of ice it is to be found. Sir
Humphrey Davy, it is said, quickly melted pieces of ice by rubbing them together in a room
cooled below the freezing point. It is so with sin. It is found in every part of the human
world; it sleeps, perhaps, even in the most innocent of our kind. All it wants is the contact of
some tempting circumstance to bring it out into an active flame. The virtue of some men is
but vice sleeping. As savages light their fire by rubbing two pieces of wood together, so men
stir up the latent of depravity by mutual contact. There is sufficient latent fire around us to
burn up the globe, and there is sufficient latent sin in humanity to turn earth into hell
2. But fire is active as well as latent. In its active state you see it flaming on your hearths,
illuminating your cities, working your manufactures, propelling your fleets, drawing your
carriages, flashing in the lightning and thundering in the earthquake. Sin is terribly active in
our world, active in every department of life:—in commerce, in politics, and religion To use
the language of the text, “It mounts up like the lifting up of smoke”: the smoke of this fire of
sin pollutes and darkens every sphere of life.
II. SIN IS LIKE FIRE IN ITS TENDENCY TO SPREAD ITSELF. What a great fire a little spark
will kindle! Fire is essentially diffusive; so is sin. How true it is that “one sinner destroyeth much
good.”
III. SIN IS LIKE FIRE IN ITS POWER OF CHANGING EVERYTHING TO ITS OWN NATURE.
It has turned alcohol into intemperance, merchandise into fraud, government into tyranny,
aggression into the demon of war. When Archimedes, to gratify his vengeance on the Romans,
brought down the genial rays of heaven by magic glass to burn up their ships, he only

129. dramatised the universal fact that sin ever strives to turn the greatest blessing to the greatest
curse.
IV. SIN IS LIKE FIRE IN ITS REPELLING ENERGY. Philosophers tell us that fire is that
principle in nature which counteracts attraction, and keeps the various particles of matter at
their proper distance. It is that repulsive force which prevents atoms from coming into close
contact, and sometimes drives them far apart. It turns the solid bodies into liquids and liquids
into vapours. Apply fire to the compact tree, and it will break it into a million atoms, and send
these atoms abroad on the wide fields of air. Were it not for heat, all parts of the universe would
rush together into one solid mass, whose parts would press together in closer contact than the
heaviest stone. Sin is a repulsive principle. It separates man from man, family from family,
nation from nation—all from God!
V. SIN IS LIKE FIRE IN ITS DEVOURING CAPABILITY. It consumes something far more
valuable than the most beautiful forms of material nature, or the most exquisite productions of
human art—it consumes man. You cannot walk the streets of any great city, without meeting
men whose bodies are being consumed by sin. Sin devours the soul. It dries up its fountain of
Divine feeling, it sears its conscience, it withers its intellect, it blasts its prospects and its hopes.
VI. SIN IS LIKE FIRE IN ITS POWER TO INFLICT PAIN. There is no element in nature
capable of inflicting more suffering on the body than fire. But sin can inflict greater suffering:
the fires of remorse are a thousand times more painful than the flames that enwrapped the
martyrs. “A wounded spirit who can bear?” The fire of sin in the soul will “burn to the lowest
hell.” Ask Cain, Belshazzar, Judas, concerning the intensity of moral suffering.
VII. SIN IS LIKE FIRE IN ITS SUSCEPTIBILITY OF BEING EXTINGUISHED. You have seen a
raging fire go out from one of two causes; either because it has consumed the body on which it
fed and reduced it to ashes, or because of the application of some quenching force. The fire of sin
will never go out for the former reason—the object on which it feeds is indestructible: if it is ever
to be destroyed, it must be extinguished by some outward force. Thank God! there is a moral
element on earth to put out sin; the river of mediatorial influences that rolls from the throne of
God has quenched the fire of sin in the case of millions, and is as efficacious to do so now as
ever. (Homilist.)
Wickedness as fire
I. WICKEDNESS. Of this wickedness there are divers sorts, each of which may be distinguished
by the objects on which it terminates.
1. When immediately directed against God, it is discovered by an absurd contempt of His
providences and ordinances, His commandments, promises, and threatenings, and a
virulent opposition to the interests of His kingdom and glory.
2. When its operations are aimed against men, it is perpetrated by harassing, oppressing
and persecuting those who are entitled to acts of justice, beneficence, and charity, and by
disturbing the peace and good order of human society.
3. When it chiefly respects the persons themselves by whom it is acted, the most daring
iniquities are committed, forbidden by the law of nature, the law of nations, and the law of
God, in order to gratify their ungovernable desires, and to promote their interest, honour, or
pleasure.
II. WICKEDNESS BURNETH AS FIRE. The amiable endowments of the person in whom it
burns, the good dispositions and laudable desires with which his mind is furnished, will fall a
sacrifice to its rage. It will enfeeble the understanding, harden the conscience, deprave the heart,

130. hurt the memory, weaken the senses, debilitate the whole frame; it will entirely eat away peace
of mind, and lead on to contention, confusion, and every evil work. It will devour the strength
and vigour of the body, bring on untimely old age, and shorten the now short life of man. It will
consume his honour and reputation, and leave behind it indelible marks of disgrace and
reproach, that shall not be wiped away. It will burn up his riches and possessions; for by means
of it a man is often brought to a piece of bread, and a nation involved in irremediable
destruction. (R. Macculloch.)
Wickedness is destruction
There is to be internecine war: Manasseh shall fly at Ephraim, and Ephraim at Manasseh, and
they who could agree upon nothing between themselves always agree in flying together against
Judah. This is what wickedness will bring the world to—to murder, to mutual hatred and
distrust, to perdition. We do not understand the power of wickedness, because at present, owing
to religious thinking and action and moral civilisation, mere are so ninny mitigating
circumstances, so many relieving lights; but wickedness in itself let loose upon the earth, and the
earth is no longer the abode of green thing of fair flower, or singing bird, of mutual trust and
love: it becomes a pandemonium. If we could consider this deeply, it would make us solemn. We
do not consider it; we are prepared to allow it as a theory or a conjecture, but the realisation of it
is kept far from us. The wicked man kills himself; puts his teeth into the flesh of his own arm,
and gnaws it with the hunger of a wild beast. That is what wickedness comes to! It is not an
intellectual error, not a slight and passing mistake, not a lapse of judgment, or a momentarily
lamentable act of misconduct which can easily be repaired: the essence of wickedness is
destruction. Wickedness would no sooner hesitate to kill a little child than to snap a flower. The
thing that keeps the world from suicide is the providence of God. Were God to take away the
restraining influences which are keeping society together, society would gall into mutual enmity,
and the controversy could only end in mutual death. “For all this His anger is not turned away,
but His hand is stretched out still.” Do not blame the judgment, blame the sin; do not say, How
harsh is God, say, How corrupt, how blasphemous is man! (J. Parker, D. D.)
Injury inflicted on the body politic
A nation is sometimes spoken of as a person constituted of a soul, and the various parts of a
human body. In this political body there are those who act the part of the arms, by whom its
strength is exerted, and its safety preserved. On this principle I explain this prediction, they
shall eat every man the flesh of his own arm. Every one almost was to be employed in cruelly
harassing and devouring those whose business it was to support and defend the interests of the
nation. Unmindful of the laws of nature, the ties of friendship and gratitude, they would vex and
destroy those useful members of the community with whom they were nearly connected, and to
whom they were obliged for their efforts in their behalf. (R. Macculloch.).
8. MEYER, “Isaiah 9:18-21
SOCIAL INJUSTICE CONDEMNED
Isa_9:18-21; Isa_10:1-4

131. The terrible indictment of the preceding paragraphs is continued here. Notice the awful
monotony of the refrain, Isa_9:12; Isa_9:17; Isa_9:21; Isa_10:4. Internal anarchy spread with
the rapidity of a prairie fire. Jealousy and distrust awoke murderous hatred. Even the ties of
brotherhood would not avail to arrest the knife of the assassin. In the horrors of starvation men
would consume their own flesh, Isa_9:20. Civil strife would exhaust the forces, which, combined
with God’s blessing, might have arrested the invader. The weak would become the spoil of the
strong; and there would be no appeal. What pathetic questions are suggested in Isa_10:3! What
will ye do? To whom will ye flee? See Heb_9:26-28. What hope is there for the soul that has
known and refused the offer of forgiveness in Jesus! Dear soul, make haste to the cleft of the
Rock.
9. PULPIT, “Wickedness burneth as the fire; i.e. the contagion of wickedness overspreads a whole
nation in the same rapid way that fire spreads over a field of stubble or a forest. They shall mount up
like the lifting up of smoke; rather, they—i.e;the forest thickets—shall be whirled upward with the
uplifting of smoke. The burning thickets shall mount up with the volumes of smoke into the air, and hang
there as a murky but lurid pall. The flames of wickedness give no light to a land, but lunge it in heavy,
hopeless gloom.
10. CALVIN, “18.For wickedness burneth as the fire. The Prophet attacks the wicked, who are
accustomed to defend themselves by laying the blame on God. Either they practice evasions, in order to
convince themselves that they are innocent, or, when they have been convicted, they still extenuate their
guilt, as if the severity of God were beyond proper bounds. Never, certainly, do they acknowledge that
God is just in punishing them, till they are compelled to acknowledge it; and even though they do not
venture to excuse themselves publicly, still they fret and murmur. With the view of repressing such
insolence, the Prophet compares the calamities toburning, but shows that the wickedness of men is the
wood and fuel, by which the anger of God is kindled: as if he had said, “ exclaim and make loud
complaints that the wrath of God burns violently, and yet they do not consider that their own sins are the
fans by which it is inflamed, and that those sins supply the fuel, and that even themselves are consumed
by the inward fire of their crimes.”
It shall devour the briers and thorns. The meaning is, that this flame will seize every part of Judea. Two
things are here expressed, that the punishment of sin proceeds from the judgment of God, and yet that
the blame lies with the sinners themselves, that they may not remonstrate with God as if he had dealt
cruelly with them. There is a beautiful gradation; for we perceive that it usually happens that a fire, kindled
in the lowest part of any place, gathers strength by degrees, spreads wider and wider, and ascends to the
higher parts. Such will the wrath of God be; for Isaiah shows that it does not all at once seize the wicked,
but is gradually kindled, till it utterly destroy them. At first the Lord proceeds gently, but if a light

132. chastisement produce no good effect, he increases and doubles the punishment. If he see that we are
obstinate, his wrath burns to the uttermost, so as to destroy us altogether, and consume us like a thick
forest. Lastly, as the Prophets elsewhere declare, we must be like chaff and straw as soon as the wrath of
God is kindled. (Psa_83:14)
19
By the wrath of the LORD Almighty
the land will be scorched
and the people will be fuel for the fire;
they will not spare one another.
1.BARNES, “Through the wrath - By the anger, or indignation. This spreading desolation
is the proof of his anger.
Is the land darkened - The word used here - ‫עתם‬ ‛atham - occurs nowhere else. According
to Gesenius, it is the same as ‫תמם‬ tamam to be or make complete; and hence means, “in this
place, to be consumed, or laid waste.” Kimchi and Aben Ezra render it, ‘The land is darkened.’
Septuagint, Συγκέκαυται Sungkekautai. Chaldee, ‫צרוכת‬ charokat - ‘Is scorched.’ Jerome renders it,
Conturbata est terra - ‘The land is disturbed.’ The effect is doubtless such as ascending and
spreading columns of fire and smoke would produce, and perhaps the general word desolate had
better be used in translating the word.
And the people shall be as fuel of the fire - This is an image of widespread ruin. The
idea is, that they shall destroy one another as pieces of wood, when on fire, help to consume
each other. The way in which it shall be done is stated more fully in the next verse.
No man shall spare his brother - There shall be such a state of wickedness, that it shall
lead to anarchy, and strife, and mutual destruction. The common ties of life shall be dissolved,
and a man shall have no compassion on his own brother.
2. PULPIT, “Is the land darkened; rather, burst up ( συγκέκαυται , LXX.). The root used occurs in
Arabic in this sense. It is not used elsewhere in Scripture. The people shall be as the fuel of the fire.
Though the general ravage, devastation, and desolation of the laud, with its buildings, its trees, and its
other vegetable products, is included in the image of the fire devouring the thorny brakes and tangled
thickets of a dense forest, yet the threat is intended still more against the Israelite people, who were the
true "fuel of the fire," since the ravage would go on until the land should be depopulated. No man shall

133. spare his brother. We have here a new feature. Not only shall foreign enemies—Syrians and
Philistines—dew, up Israel, but the plague of civil war will also be let loose upon them (comp. Isa_9:21,
and see 2Ki_15:30, where we find that Pekah fell a victim to a conspiracy headed by Hoshea).
3. GILL, “Through the wrath of the Lord of hosts is the land darkened,.... Brought
into great distress and affliction; sore judgments and calamities being upon it; for not darkness
in a natural, but in a figurative sense, is intended, see Isa_8:22 the allusion is to the ascending
of the smoke before mentioned, through fire being kindled in the thickets of the forest, which
filled the air with darkness; as smoke arising in great quantity does. This sense of the word,
which is only to be met with in this place, is given by Aben Ezra, Kimchi, and Ben Melech, from
the use of it in the Arabic language, in which it signifies (f) darkness; but the Septuagint and
Arabic versions render it, "the whole land is burned"; and which is confirmed by the Targum,
which so interprets it; and this sense well agrees with the context:
and the people shall be as the fuel of the fire; this explains who are meant by the briers
and thorns, and thickets of the forest, the inhabitants of the land of Israel; who, as they are the
fuel of fire, were the objects of divine wrath and fury:
no man shall spare his brother; which may be ascribed either to the darkness and
confusion in which they should be, and so not be able to discern a friend from a foe, as persons
surrounded with smoke; or to their malignant spirit, cruelty and inhumanity, not only doing ill
to their enemies, but to their own friends and relations, to their own flesh and blood.
4. CALVIN, “19.Through the anger of the Lordof hosts is the land darkened. After having shown that
the cause of all our evils proceeds from ourselves, and that therefore the blame of it should be laid upon
us, he at the same time shows that God is a most righteous avenger. When men draw down upon
themselves calamities and distresses, God does not suffer them to escape his hand; not that he is
inclined to cruelty, for he is gracious and merciful, (Exo_34:6,) but because he is just, and cannot endure
the wicked. The dreadful nature of God’ vengeance is described by the metaphor of darkness, than which
nothing can be more dismal; for without figures of speech a judgment so revolting cannot be expressed.
And yet he appears to allude to smoke, of which he spoke in the former verse; for when a conflagration
extends, and rages with such violence, the light must be overpowered by the thick smoke
No man shall spare his brother. In this last clause and in the following verse, the Prophet describes the
methods and means, as they are called, by which the Lord will execute his vengeance, when his wrath
has been thus kindled. When no enemies shall be seen whom we have cause to dread, he will arm
ourselves for our destruction. As if he had said, “ Lord will find no difficulty in executing the vengeance
which he threatens; for though there be none to give us any annoyance from without, he will ruin us by
intestine broils and civil wars.” It is shocking and monstrous to relate, No man shall spare his brother, “
man shall devour his own flesh;” for no man ever hated his own flesh. (Eph_5:29.) But when the Lord

134. hath blinded us, what remains but that we mutually destroy each other? And though it is monstrous, yet it
happens almost every day.
We are not restrained by any relationship either of blood, or of religion, or of the image of God, which we
all bear; though even the heathen, on the contrary, were prevented, by sharing in this common nature,
from injuring each other, because they perceived that the beasts themselves are restrained by similarity
of nature from cruelty against their own kind; for a wolf does not devour a wolf, and a bear does not
devour a bear. That human beings, from whom the name of humanity is derived, should fight with such
cruelty and fierceness against one another as to exceed the rage of wild beasts, is monstrous; and this
evil can arise from no other source than that God hath blinded them, and given them up to a reprobate
sense. (Rom_1:28.) Justly hath Isaiah described this kind of revenge; for when men enjoy peace, they
think that they are placed beyond the reach of danger, and dread nothing. But the Lord laughs at this
indifference, and shows that he will execute his vengeance by their own hand, which he will arm and
direct against them.
20
On the right they will devour,
but still be hungry;
on the left they will eat,
but not be satisfied.
Each will feed on the flesh of their own offspring[b]
:
1.BARNES, “And he shall snatch - Hebrew, ‘He shall cut off.’ Many have supposed that
this refers to a state of famine; but others regard it as descriptive of a state of faction extending
throughout the whole community, dissolving the most tender ties, arid producing a dissolution
of all the bonds of life. The context Isa_9:19, Isa_9:21 shows, that the latter is meant; though it
is not improbable that it would be attended with famine. When it is said that he ‘would cut off
his right hand,’ it denotes a condition of internal anarchy and strife.
And be hungry - And not be satisfied. Such would be his rage, and his desire of blood, that
he would be insatiable. The retarder of those on one side of him would not appease his insatiable
wrath. His desire of carnage would be so great that it would be like unappeased hunger.
And he shall eat - The idea here is that of contending factions excited by fury, rage, envy,
hatred, contending in mingled strife, and spreading death with insatiable desire everywhere
around them.

135. They shall eat - Not literally; but “shall destroy.” To eat the flesh of anyone, denotes to seek
one’s life, and is descriptive of blood-thirsty enemies; Psa_27:2 : ‘When the wicked, even mine
enemies and foes, came upon me to eat up my flesh, they stumbled and fell;’ Job_19:22 :
Why do ye persecute me as God,
And are not satisfied with my flesh?
Compare Deu_7:16; Jer_10:25; Jer_30:15; Jer_50:17; Hos_7:7; see Ovid’s Metam. 8, 867:
Ipse suos artus lacero divellere morsu
Coepit; et infelix minuendo corpus alebat.
The flesh of his own arm - The Chaldee renders this, ‘Each one shall devour the substance
of his neighbor.’ Lowth proposes to read it, ‘The flesh of his neighbor.’ but without sufficient
authority. The expression denotes a state of dreadful faction - where the ties of most intimate
relationship would be disregarded, represented, here by the appalling figure of a man’s appetite
being so rabid that he would seize upon and devour his own flesh. So, in this state of faction and
discord, the rage would be so great that people would destroy those who were, as it were, their
own flesh, that is, their nearest kindred and friends.
2. CLARKE, “The flesh of his own arm “The flesh of his neighbor” - “Του βραχιονος τ
ου αδελφου αυτου, the Septuagint Alexand. Duplex versio, quarum altera legit ‫רעו‬ reo, quae vox
extat, Jer_6:21. Nam ‫רע‬ rea, αδελφος, Gen_43:33. Recte ni fallor.” - Secker. I add to this
excellent remark, that the Chaldee manifestly reads ‫ר‬‫עו‬ reo, his neighbor, not ‫זרעו‬ zeroo, his
arm; for he renders it by ‫קריביה‬ karibeyh, his neighbor. And Jeremiah has the very same
expression: ‫ואיש‬‫בשר‬‫רעהו‬‫יאכלו‬ veish besar reehu yochelu, “and every one shall eat the flesh of his
neighbor,” Jer_19:9. This observation, I think, gives the true reading and sense of this place:
and the context strongly confirms it by explaining the general idea by particular instances, in the
following verse: “Every man shall devour the flesh of his neighbor;” that is, they shall harass and
destroy one another. “Manasseh shall destroy Ephraim, and Ephraim, Manasseh;” which two
tribes were most closely connected both in blood and situation as brothers and neighbors; “and
both of them in the midst of their own dissensions shall agree in preying upon Judah.” The
common reading, “shall devour the flesh of his own arm,” in connection with what follows,
seems to make either an inconsistency, or an anticlimax; whereas by this correction the
following verse becomes an elegant illustration of the foregoing. - L.
3. GILL, “And he shall snatch on the right hand, and be hungry,.... Either with his
hand, and rob and plunder all within his reach; or, with his teeth, as cannibals, or beasts of prey,
catch at, tear, and rend in pieces, whatever comes in their way; and yet hungry after more, and
unsatisfied, as follows:
and he shall eat on the left hand, and they shall not be satisfied; ravage and spoil on
every side, and yet not content. The Targum is,

136. "he shall spoil on the south, and be hungry; and he shall destroy on the north, and not be
satisfied:''
they shall eat every man the flesh of his own arm; destroy their near relations, who are
their own flesh and blood, or take away their substance from them; so the Targum,
"they shall spoil every man the substance of his neighbour:''
which will give some light to Rev_17:16.
4. HENRY, “In these intestine broils, men snatched on the right hand, and yet were hungry
still, and did eat the flesh of their own arms, preyed upon themselves for hunger or upon their
nearest relations that were as their own flesh, Isa_9:20. This bespeaks, [1.] Great famine and
scarcity; when men had pulled all they could to them it was so little that they were still hungry,
at least God did not bless it to them, so that they eat and have not enough, Hag_1:6. [2.] Great
rapine and plunder. Jusque datum sceleri - iniquity is established by law. The hedge of
property, which is a hedge of protection to men's estates, shall be plucked up, and every man
shall think all that his own which he can lay his hands on (vivitur ex rapto, non hospes ab
hospite tutus - they live on the spoil, and the rites of hospitality are all violated); and yet, when
men thus catch at that which is none of their own, they are not satisfied. Covetous desires are
insatiable, and this curse is entailed on that which is ill got, that it will never do well.
5. PULPIT, “He shall snatch; rather, one shall devour. A man, i.e; shall plunder and ravage in one
quarter, and yet not be satisfied; then he shall do the same in another, and still desire more. "Increase of
appetite shall grow by what it feeds on." There shall be no sense of satiety anywhere. The flesh of his
own arm. In a civil war, or a time of anarchy, each man is always "eating the flesh of his own arm"—
i.e. injuring his neighbor, who is his own natural protector and defender.
6. CALVIN, “20.Every one shall snatch on the right hand. It is equivalent to a phrase in common
use, prendre et ravir a toutes mains , to take and seize at all hands. This mode of expression denotes
either insatiable covetousness or insatiable cruelty; for the eagerness to snatch excites to savage cruelty.
That they will be insatiable he expresses more emphatically, by saying that, in consequence of being
impelled by blind fierceness and inconceivable rage, they will suck their brother’ blood as freely as they
would devour the flesh which was their own property. The bitterness of the vengeance is greatly
heightened by this circumstance, that the children of Abraham, and the holy posterity of the chosen race,
break out into such beastly fury. Let us therefore remember that it is a dreadful proof of heavenly
punishment, when brothers are hurried on, with irreconcilable eagerness, to inflict mutual wounds.

137. 21
Manasseh will feed on Ephraim, and Ephraim on
Manasseh;
together they will turn against Judah.
Yet for all this, his anger is not turned away,
his hand is still upraised.
1.BARNES, “Manasseh, Ephraim - This verse is a continuation of the statement in regard
to the extent and fearfulness of the faction. Those who were hitherto most tenderly and
intimately allied to each other, would now be engaged in furious strife. Manasseh and Ephraim
were the two sons of Joseph Gen_46:20, and their names are used as expressive of tender union
and friendship; compare Gen_48:20. The tribes of Ephraim and Manasseh were near each
other, and they always were allied together. The expression here denotes that they who had
hitherto been joined in tender alliance, would be rent into contending factions, thirsting for each
other’s blood.
And they together - They would be united in opposing Judah while they were devouring
each other, as it is not an uncommon thing for those who are opposed to each other to unite in
hostility to a common foe; compare Luk_23:12. This is an image that heightens the description
of the anarchy - introducing implacable animosity against another tribe, while they were
contending among themselves. That such anarchies and factions existed, is apparent from all the
history of the kingdom of Israel; compare 2Ki_15:10 ff; 2Ki_15:30. In this last passage, the
death of Pekah is describer as having occurred in a conspiracy formed by Hoshea.
For all this ... - see Isa_9:12, note Isa_5:25. This closes the third strophe or part of the
prophecy under consideration. The fourth and last strophe occurs in Isa_10:1-4.
2. PULPIT, “Manasseh, Ephraim. These two are mentioned as the two principal tribes of the northern
kingdom. It is not to be supposed that civil discord was confined to them. Probably there was a general
disorganization. Still, all the tribes would at any time willingly unite "together against Judah"
(see 2Ki_15:37; 2Ch_28:6-8).
3. GILL, “Manasseh, Ephraim; and Ephraim, Manasseh,.... That is, "Manasseh" shall
eat or devour "Ephraim"; and "Ephraim" shall eat or devour "Manasseh"; as the Septuagint,
Syriac, and Arabic versions render it; which is to be understood of their quarrels, contentions,
and wars among themselves, whereby they bit, devoured, and consumed each other, though they
were brethren; which explains and confirms what is before said, of no man sparing his brother,
and everyone eating the flesh of his own arm. The Targum paraphrases the words thus,

138. "they of the house of "Manasseh", with those of the house of "Ephraim", and they of the house of
"Ephraim", with those of the house of "Manasseh", shall be joined together as one, to come
against them of the house of Judah;''
and so Jarchi interprets them,
""Manasseh" shall be joined with "Ephraim", and "Ephraim" shall be joined with "Manasseh",
and they together shall be joined against Judah;''
so it follows,
and they together shall be against Judah; as the ten tribes did sometimes make war
against the two tribes of Judah and Benjamin, see 2Ch_28:6,
for all this his anger is not turned away, but his hand is stretched out still; more and
sorer judgments were to come upon this people for their sins. See Gill on Isa_9:12.
4. HENRY, “These intestine broils should be not only among particular persons and private
families, but among the tribes (Isa_9:21): Manasseh shall devour Ephraim, and Ephraim
Manasseh, though they be combined against Judah. Those that could unite against Judah could
not unite with one another; but that sinful confederacy of theirs against their neighbour that
dwelt securely by them was justly punished by this separation of them one from another. Or
Judah, having sinned like Manasseh and Ephraim, shall not only suffer with them, but suffer by
them. Note, Mutual enmity and animosity among the tribes of God's Israel is a sin that ripens
them for ruin, and a sad symptom of ruin hastening on apace. If Ephraim be against Manasseh,
and Manasseh against Ephraim, and both against Judah, they will all soon become a very easy
prey to the common enemy.
6. That, though they should be followed with all these judgments, yet God would not let fall
his controversy with them. It is the heavy burden of this song (Isa_9:12, Isa_9:17, Isa_9:21): For
all this his anger is not turned away, but his hand is stretched out still, that is, (1.) They do
nothing to turn away his anger; they do not repent and reform, do not humble themselves and
pray, none stand in the gap, none answer God's calls nor comply with the designs of his
providences, but they are hardened and secure. (2.) His anger therefore continues to burn
against them and his hand is stretched out still. The reason why the judgments of God are
prolonged is because the point is not gained, sinners are not brought to repentance by them. The
people turn not to him that smites them, and therefore he continues to smite them; for when
God judges he will overcome, and the proudest stoutest sinner shall either bend or break.
5. JAMISON, “Third strophe.
burneth — maketh consumption, not only spreading rapidly, but also consuming like fire:
sin is its own punishment.
briers ... thorns — emblem of the wicked; especially those of low rank (Isa_27:4;
2Sa_23:6).
forest — from the humble shrubbery the flame spreads to the vast forest; it reaches the high,
as well as the low.

139. mount up like ... smoke — rather. “They (the thickets of the forest) shall lift themselves
proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from
his strutting gait, Horsley], in (in passing into) volumes of ascending smoke” [Maurer].
Isaiah 9:21
Manasseh, Ephraim — the two sons of Joseph. So closely united as to form between them
but one tribe; but now about to be rent into factions, thirsting for each other’s blood. Disunited
in all things else, but united “together against their brother Judah” (2Ki_15:10, 2Ki_15:30).
6. CALVIN, “21.Manasseh, Ephraim. These tribes were closely related to each other; for besides their
being descended from the same ancestor, Abraham, a close relationship arose out of their being
descended from one patriarch, his grandson, Joseph. (Gen_41:50.) But though they were closely allied,
still God threatens that he will cause them to destroy themselves by mutual conflict, as if they were
devouring the flesh of their own arm, and, consequently, that there will be no need of foreign enemies. He
likewise adds that, after having wearied themselves out by mutual wounds, both will unite against Judah,
in order to destroy it.
And for all this his anger shall not be turned away. If any one take into consideration those calamities
which Isaiah threatened, he will be amazed and greatly astonished that still more severe chastisements
are foretold. But in this manner God acts towards the wicked, and does not cease to afflict till he utterly
overwhelm and destroy them, when, after having been frequently invited, they refuse to be reconciled to
him. We need not wonder, therefore, that he inflicts stroke after stroke, as he also foretold by Moses that
he would punish seven times more (Lev_26:18), and bring seven times more plagues upon (Lev_26:21)
those who would not repent; lest they should think that, when they had been punished once or twice, they
would not be punished again.
But his hand is stretched out still. By this he means that rods are prepared, that he may immediately
strike with them; for it is not with a woman’ passion that the Lord is angry, but his wrath is immediately
followed by revenge.

140. Footnotes:
a. Isaiah 9:1 In Hebrew texts 9:1 is numbered 8:23, and 9:2-21 is numbered 9:1-20.
b. Isaiah 9:20 Or arm
New International Version (NIV)
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