ISAIAH CHAPTER 9 1) Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations. a) Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali: Gill: Either by Pul king of Assyria, in the reign of Menahem king of Israel, (2 Kings 15:19,20) 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, (2 Kings 15:29) which at the time of this prophecy was past, and was but a light affliction in comparison of what followed: dimness = gloom vexation = constraint, distress b) afterward did more grievously afflict: The words "did more grievously afflict " come from the Hebrew word "kabad" {kaw- bad'} or "kabed" {kaw-bade'}. It was translated in the KJV "honour 34, glorify 14, honourable 14, heavy 13, harden 7, glorious 5, sore 3, made heavy 3, chargeable 2, great 2, many 2, heavier 2, promote 2, misc 10" The Lexicon says: 1e) (Hiphil) 1e1) to make heavy 1e2) to make heavy, make dull, make unresponsive 1e3) to cause to be honoured The American Standard version reads: "But there shall be no gloom to her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time hath he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations." However the Darby, Douay, Webster and Youngs Literal agree with the way the King James reads; grevious rather than honourable, and the context seems to make the KJV correct. Gill: 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: "beyond Jordan, in Galilee of the nations." c) by way of the sea: Gill says, "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." d) in Galilee of the nations: which was inhabited not only by Jews, but by persons of other nations, thus we read "in Galilee of the nations." e) The context of this verse seems to pick up from the previous chapter and last verses, of which Gill says that this best describes the seige of Jerusalem by the Romans after Christ was rejected by Israel. SEE 8:21-22 2) The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. a) Fulfilled by Jesus Christ: The people who walked in darknes were the people of Judah and Jerusalem during the time of Christ more specificly, because Matthew's gospel applies this to the time of Christ. Matthew connects verse 1 and 2 of Isaiah together. Mat 4:12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. b) This may be why the American Standard reads, "but in the latter time hath he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations." Because of Christ he made it glorious, but we also know what followed after the rejection of the Messiah. c) that walked in darkness: All of God's people walk in darkness and in the land of the shadow of death before they are quickened by the Spirit of God; before the light of the glorious gospel is made to shine in their hearts by the power of God. They were DEAD in trespassess and sins before their conversion. 3) Thou hast multiplied the nation, [and] not increased the joy: they joy before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil. 4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. 5 For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire. a) Thou hast multiplied the nation, [and] not increased the joy: Gill says that this is not in the negative and should read, "and hast increased joy unto it." He says especially when we read what immediately follows: "they joy before thee..." YLT: "Thou hast multiplied the nation, Thou hast made great its joy..." ASV: "Thou hast multiplied the nation, {1} thou hast increased their joy..." Darby version: "Thou hast multiplied the nation, hast increased its joy:" Gill says the multiplication was of God's people, the Christians during the time of Christ, and their joy was in Him. The joy is as the joy of a harvest or dividing the spoil from a conquest. b) For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor: Which probably looks to the work of Christ at calvary, where He has broken the yoke of the cerimonial law and the tyranny of Satan. c) as in the day of Midian: Gill: "When Gideon got an entire victory over the Midianites, with a few unarmed men, by the sound of trumpets, and breaking of pitchers, (Judges 7:16-22) 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." d) For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire: Gill says, "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." See "confused noise" with Judges 7:16-22 {by the sound of trumpets, and breaking of pitchers}. I don't think we should spiritualize this verse entirely, as it may also look forward to the deliverance of Israel at the second coming of Jesus Christ, especially in the light of the next 2 verses. "Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever." We know this is referring to Christ and to His reign on the earth which is yet future, in which he will destroy the enemies of Israel and rule the world with a "rod of iron.". 6) For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. a) For unto us a child is born, unto us a son is given: Gill says that ancient Jewish writters and even some more modern writters apply this to the comming Messiah. Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. The word "for" looks back to the previous verse where we read of the multiplication of a nation, the joy of a harvest, and the defeat of the enemy in battle. Psa 2:6 Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee. 8 Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. 10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and ye perish [from] the way, when his wrath is kindled but a little. Blessed [are] all they that put their trust in him. b) the government shall be upon his shoulder: Not only does he rule now in the Spiritual kingdom of God but will also rule the entire world during his kingdom on earth. The book of revelation says: Re 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. c) and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace: This is the names given to Jesus Christ. "prince of peace": peace also means well being or health, and Peter says in Acts 3:15 "15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." d) He is wonderful, and he is a wonderful counsellor, because God does not need any creature to counsel Him, as Christ is God manifest in the flesh, and can rightfully be called teh mighty God, which the book of revelation agrees with in that it says of Christ, "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty" (Rev 1:8). e) He is called the "everlasting Father" because He and His Father are ONE, as Christ told Philip, "Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" (Joh 14:9). Joh 14:7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? However Gill thinks that this is not speaking of Christ and his relationship in the Godhead, but as Christ being the father of children given to him, because the Father and the Son are distinct persons. f) He is called the prince of peace because he will subdue all his enemies and there will be a time of everlasting peace. There will be no peace on this earth until the prince of peace comes and establishes His kingdom with order and judgement and justice. He is also a prince: Ac 5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. g) upon the throne of David: Here we see that it will be Jesus Christ who sits upon the throne of David. Lu 1:32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 8) The Lord sent a word into Jacob, and it hath lighted upon Israel. 9 And all the people shall know, [even] Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart, 10 The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change [them into] cedars. a) unto Jacob: The Lord had previously comforted Judah with the promise of Messiah and now sends a word to Jacob or Israel which were the ten tribes. Gill says not the word of promise but a word of "threatening, ruin, and destruction, to the kingdom of Israel." it hath lighted upon Israel: lighted: naphal {naw-fal'} (It is in the Qal stem) 1) to fall, lie, be cast down, fail 1a) (Qal) 1a1) to fall 1a2) to fall (of violent death) \ 1a3) to fall prostrate, prostrate oneself before 1a4) to fall upon, attack, desert, fall away to , go away to, fall into the hand of 1a5) to fall short, fail, fall out, turn out, result 1a6) to settle, waste away, be offered, be inferior to 1a7) to lie, lie prostrate As a sure thing. As a hammer falls. As a thunderbolt falls. It will surely come to pass. b) And all the people shall know: That it is from the Lord when it happens. All the people of Ephraim and the inhabitant of Samaria. By Ephraim is meant the ten tribes and the inhabitants of Samaria are particularly mentioned, because Samaria was the metropolis of Ephraim. c) that say in the pride and stoutness of heart: That is Israel or the ten tribes say in pride, "The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change [them into] cedars." After the destruction by the Assyrians who destroyed the houses made of brick and who had cut down the sycamores which grew in the fields, for purposes of war, Israel in their pride said that they would replace bricks with fine hewn stone and replace the sycamores by planting cedars which a much better tree. Can you imagine punishing one of your children by taking away their car and they just turn around and go buy a better one without ever realizing why you took it away in the first place. Israel acting in a simular fashion. 11) Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; 12 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand [is] stretched out still. a) Therefore: Because they said in pride and stoutness of heart. Therefore the Lord shall set up the adversaries against Israel or the ten tribes. b) The adversaries of Rezin: By adversaries is meant enemies of Rezin, who was the king of Damascus, which was in Syria. By which is meant the Assyrians who went up against Damascus, took it, and carried the people captive, and slew Rezin the king of Syria, the head of which was Damascus, (2 Kings 16:7- 9). Gill says that "this is mentioned, because the Israelites put great trust and confidence in this prince, with whom they were in alliance; and this is said to abate their pride, arrogance, and haughtiness." c) join his enemies together; 12 The Syrians before, and the Philistines behind: Gill says that the Syrians joined the Assyrians against the ten tribes of Israel after Rezin was slain. We see such today, where a leader of one of these Arab countries is with the United States but a majority of the people at the same time despise us. Israel was beset on all sides, before and behind, east and west. d) they shall devour Israel with open mouth: The ten tribes SHALL be devoured with open mouth. What a promise! You would think that they would be humbled and fear the Lord, yet we read, "for all this his anger is not turned away, but his hand [is] stretched out still." e) his hand [is] stretched out still: Concerning this Gill says, "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 stretched out to inflict them, seeing they were not brought to repentance by what was already done unto them." f) pride: Pride is a dangerous thing. Confidence is one thing but arogant pride is another. Our confidence should be in the Lord Jesus Christ and not in any of our own ability. Israel's confidence was in their ability to replace the bricks which were fallen with hewn stone and never realizing it was the hand of the Lord in judgement, though the word was sent to them. This is arogant pride. Pr 16:18 Pride goeth before destruction, and an haughty spirit before a fall. Jer 50:32 And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him. 13) For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts. a) This is the reason that His hand is stretched out still in anger and it is not turned away. b) This is the nature of human depravity, elect or non elect. Before the new birth this can be said of all men. Romans 3 tells us "There is none that understandeth, there is none that seeketh after God" and that "there is no fear of God before their eyes." Even though Jehovah's hand was turned against them, yet they believed the lying prophets who probably told them otherwise. Their own pride and arrogance said otherwise. 14) Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day. 15 The ancient and honourable, he [is] the head; and the prophet that teacheth lies, he [is] the tail. a) head: The ancient and honourable. Gill says not ancient in age but elders in office as such who are in places of authority and therefore lead. b) tail: The lying prophets are here called the tail, probably because they are wagged by the dog and speak what the people and leaders want to hear, rather than the truth. 16) For the leaders of this people cause [them] to err; and [they that are] led of them [are] destroyed. a) The leaders of THIS people: It is interesting that God did not say "the leaders of MY people," but rather "the leaders of THIS people." The leaders caused the people to err and the people which are lead by these leaders are in turn destroyed. The word leaders means to lead and bless. It means not only to lead but to pronunce blessed. The leaders promised blessings in this life and the life to come, yet the Lord sent the opposite. What a lesson! "Let God be true, but every man a liar." (Ro 3:4). 17) Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one [is] an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand [is] stretched out still. 18 For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up [like] the lifting up of smoke. 19 Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. 20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: 21 Manasseh, Ephraim; and Ephraim, Manasseh: [and] they together [shall be] against Judah. For all this his anger is not turned away, but his hand [is] stretched out still. a) for every one [is] an hypocrite and an evildoer, and every mouth speaketh folly: Even the fatheless and widows who would normaly be the objects of pity in men's eyes. Men are by nature hypocrites when it comes to the things of God. Men who are dead in sins and who are religious have no choice but to be hypocrites. b) wickedness burneth as a fire: Which is the end of wickedness, the fiery judgement of God. c) Manasseh, Ephraim; and Ephraim, Manasseh: Gill: "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, "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;"