Isaiah 9:7

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

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.

Of the increase of his government and peace there shall be no end; his peaceable and happy government shall be enlarged without end; either without end of duration, for ever; but that is expressed in a following clause of this verse: or without end of limitation, or without bounds. It shall not be confined to a narrow spot of ground, the land of Canaan, but shall be extended far and wide to all the ends of the earth. The throne of David; which was promised to David, and to his seed for ever. With judgment and with justice; not with oppression and tyranny, by which other kingdoms are commonly managed, but by the administration of justice. From henceforth even for ever; from the beginning of it unto all eternity. The zeal of the Lord of hosts will perform this; this great work, which surpasseth all the power and skill of men, shall be brought to pass by Almighty God, out of that fervent affection which he hath to his own name and glory, and to the honour of his dearly beloved Son, and unto his church and people.

Isaiah 9:7 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.Ver. 7. Of the increase of his government there shall be no end.] Here the mere final in the middle of the word Lemarbeh hath occasioned some to give many guesses at the reason of it; yea, to conceit many mysteries, where wiser men can find no such matter. It is a good note which one giveth here, viz., that the more Christ’ s government increaseth in the soul, the more peace there is. See Isaiah 32:17 Psalms 119:136. To establish it.] Or, Support it, uphold it. Bασιλευς as if Bασιςτουλαου. A king hath his name in Greek from being the foundation of the people. This King of kings is only worthy of that name; he is not maintained and supported by us and our subsidies, but we by him, and by the supplies of his Spirit. All our springs are in him. The zeal of the Lord of hosts,] i.e., The philanthropy and free grace of God. Dilexisti me, Domine, magis quam te, You love me, oh God, more than yourself, saith a father. Let us reciprocate, by being zealous of good works, fervent in spirit, serving the Lord. And when Satan telleth us of our no merits, tell we him that the "zeal of the Lord of hosts shall do it" notwithstanding. Non amat qui non zelat. He does not love him who is not zealous.

(7) Of the increase . . .—Better, “For the increase of the government, and for peace with no end . . . The “throne of David,” though in harmony with the whole body of prophetic tradition as to the Messiah, may be noted as the first appearance of that tradition in Isaiah. Henceforth even for ever.—The words admit, as in the parallels of Psa 21:4; Psalms 61:6-7; 2 Samuel 7:12-16, of being interpreted of the perpetuity of the dynasty of which the anointed king is to be the founder; but the “Everlasting Father “of the context, and the parallels of Psa 45:6; Psalms 110:4, are in favour of its referring to a personal immortality of sovereignty. The zeal of the Lord of hosts will perform . . .—As in Greek so in Hebrew, we have the same root-word and root-idea for “zeal” and “jealousy,” and here, perhaps, the latter thought is dominant. It is because Jehovah loves the daughter of Zion with an absorbing love that He purposes such great things for her future, and that what He purposes will be assuredly performed. (Comp. Ezekiel 5:13.)

Verse 7. Of the increase] In the common Hebrew Bibles, and in many MSS., this word is written with the close or final למרבה ם. But in twelve of Kennicott's MSS., and twelve of De Rossi's, it is written with the open mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah. This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Saviour; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given-the human nature, in which the fulness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Matthew 1:20-21; Matthew 1:23; Matthew 1:25, and Lu 1:35, and Isaiah 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace-not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government-this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered-every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in HIM! Isaiah 9:8-10:4. 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.

7. The extension and consolidation of the Messiah’s rule. Of the increase … end] Rather, For the increase of authority and for peace without end, &c. The final M (í) in the original points to some uncertainty of text, which can also be traced in the translation of the LXX. It is thought by some to have arisen through dittography of the last two letters of Isa 9:6; Isaiah 9:7 would then begin “increased is authority.” But the Qìrê gives the better sense. upon the throne … kingdom] On the throne and kingdom of David. The Messiah succeeds to David’s throne and is doubtless conceived as his lineal descendant. to order it] Better, to confirm it. The throne is established (Proverbs 20:28; Isaiah 16:5) not by force and conquest but by the moral qualities of judgment and righteousness (see ch. Isaiah 1:21) in the government. the zeal of the Lord of hosts will perform this] exactly as ch. Isaiah 37:32. The word “zeal” or “jealousy” is used of passion in a variety of senses, but chiefly with the implied idea of resentment. When applied to Jehovah it appears always to express the reaction of His holiness called forth by some injury to His honour. Perhaps the closest parallel to the idea here is Zechariah 1:14; Zechariah 8:2 “I am jealous for Zion with a great jealousy.”

Of the increase ... - The word rendered “government” here, משׂרה mis'râh, means properly his government as a prince - his principality, and is a continuation of the idea in the previous verse, ‘the

7. Of the increase — More literally, To the increase and prevalence. Of his government — His princedom, sovereignty, rule, and peace. The essence of his universal rule is peace and harmony and love. No end — No limit.