Isaiah 9
PAT19.) or spoke inwardly, so that their words seemed to come out of their belly, from whence they were called’Eyyaarptfix&oi, in Greek. Sliould not a people seek vnto their God? for (lie living to the dead?] i. e. Should they seek for the living to the dead? By the dead may be meant idols,, which are dead insensible things, (see Psal. cxv. 5, &c.) and for that reason opposed to the living God, 1 Thess. i. 9. A great part, likewise, of the heathen idolatry consisted in worshipping dead men; (aeo Psal. cvi. 28.) and inquiring after oracles which were placed in the temples, and monuments dedicated to their deified heroes. (See Ixv. 4.) Upon this account, several mournful and funeral rites were used in their worship; such as cutting their flesh, (1 Kings xviii. 28.) and shaving their heads; (Baruch vi. 31.) which usages were for this reason forbidden to the Jewish priests in particular, (Lev. xxi„ 5.) and to the people in general, (Lev, xix.27,28.) The prophet continues to foretell the times of theMessias; the sixth and the seventh verses being an illustrious prophecy of his birth and kingdom. Afterward he returns to describe the calamitous state of the ten tribes, and the provoking sins they were guilty of in the midst of those judgments; which subject is continued to x. 5. The writings of the prophets are very much obscured by the unskilful division of tho chapters,, which very often break off in the middle of a subject; as, at other times, discourses are joined together, that have no affinity with each other. lo with an aleph, which signifies not; the margin lo with a vau, which signifies him. If we follow the marginal reading, the sense will be, Thou hast increased the joy to him, or to it, which seems most agreeable to the context. If we keep the reading of the text, it may be translated by way of interrogation, Wilt thou not increase the joy? Then follows the answer, Tliey joy before thee, &c. in the following words. They joy before thee according to the joy of harvest’] A proverbial expression taken from the great rejoicing always shewed at the gathering in the fruits of the earth. (See xvi. 10. Psal. iv. 8.) The prophet denotes it to be a religious joy, because it is said to be before God; i. e. in his presence, and with a grateful acknowledgment of his benefits. So the religious feasts which were made of the holy things are expressed rejoicing before the Lord, Deut. xii. 12. And as men rejoice when they divide the spoil.] Victory is always accompanied with joy and triumph. (See 1 Sam. xxx. 1G.) Our Saviour’s conquest over sin and Satan is often expressed by his dividing their spoils..(See note on liii. 12.) The phrase is taken from the custom of conquerors to divide the spoil among their officers and soldiers, who assisted them in obtaining the victory. (See Judg. v. 30.) New Testament by the title of ^&Awv alwv, TJie age, or world to come. (Sec Matt. xii. 32. Hob. ii. 5. vi. 5.) [The everlasting Father.] If we follow the common translation, the words are very applicable to Christ. Masters and teachers have a title of fathers commonly given to them. (See 2 Kings ii.12. vi. 21.xiii.14. 1 Cor.iv. 15.) So our Lord calls his disciples his children, (John xiii. 33. xxi. 5.) And St. Paul applies that text of Isaiah, (viii. 18.) " Behold I, and the children whom God hath given inc," to Christ and his followers.] The Prince of Peace.] This title in an eminent manner belongs to Christ. (Compare ii. 4. xi. 6, &c. Ivii. 19. Psal. lxxii.7.Micahv.5.Lukcii.l4.Eph.ii.l4.17. lleb. vii. 2.)
Isaiah 9:1
NEVERTHELESS, the dimness shall not be such as was in her vexation, &c. If we follow the division of tho text just now mentioned, and begin this chapter in the original with the words Kaeth harishon, the verse may be thus translated according to Mr. Mede: (see book i. disc. 25. p. 101. of tho foi: edit.) As tfie first (or former) time made vile (or debased) the land of Zebulun and the land of Naphtali; (when the king of Assyria, Tiglath-pileser, carried great part of that country captive: see 2 Kings xv. 29.) so the latter time shall make them glorious, the way of the sea by Jordan, Galilee of the nations, the people that walked in darkness, &c. This translation exactly agrees with the sense of the text, as it is applied by St. Matthew to our Saviour’s preaching in Galilee, by the borders of Zabulon and Nephthalim, (Matt. iv. 13, 14.) So that to mako the Hebrew text correspond with the sense of it given by the evangelist, we must understand it as containing a comfortable promise to those parts of Judea; whereas the contrary is rather suggested in the usual translation of the words. This translation is likewise agreeable to the stops or accents which are placed under the Hebrew text, where we find a full stop put at the word hicbicl, which is not taken notice of in the common versions. But if we follow that sense, which the English and most other translations give of the place, we must understand the people spoken of in the second verse to be the same with those mentioned in the first. By the way of the sea, beyond Jordan, Galilee of the nations^ By the sea is meant the sea of Galilee, or the sea of Tiberias: (see John vi. 1.) great lakes being called by the name of seas in the Hebrew. This country of Galilee bordered likewise upon the river Jordan; reneber, Hejarden, it is in the Hebrew, which might better be rendered, by the side of Jordan; the word reneber indifferently signifying the hither or farther side of the river, as Huetiushath proved, Dem. Evang. prop. iv. cap. 14. p. 2. (See likewise 19a. xviii. 1.) Galilee was divided into the upper, and lower: the lower was called, by way of distinction, Galilee of the nations, or gentiles; because it was first peopled by a mixed multitude that came from several countries, or nations; and therefore are called by the name of nations, Gen. xiv. 1. and the nations ofGilgal, mentioned Josh. xiii. 23. are supposed by learned men to mean the same with the nations of Galilee, Gilgal being sometimes put for Galilee, as appears by comparing Josh. xv. 7. with xviii. J 7. (See likewise 1 Maccab. ix. 2. compared with Josephus, Antiq. lib. xi. cap. 18.) [Galilee of the nations.] Or, the country of the nations. So the word Gelilah signifies, Josh. xiii. 2. Ezek. xlvii. 8. Joel iii. 4.]
Isaiah 9:2
The people that walked in darkness have seen a great light, &c. Compare lx. 1. Luko i. 79. Actsxxvi.18. 1 Pet. ii. 9.
Isaiah 9:3
Thou hast multiplied the nation. By enlarging the church, and adding daily to the number of believers. (See ii. 2. xxvi. 15.) And not increased the joy.] There is a different reading in the Hebrew margin from that of the text; the text reads
Isaiah 9:4
For thou hast broken the yoke of his burden (i. e. his burdensome yoke), and tlie staff of his shoulder, the rod of his oppressor. A stafFor rod being an emblem of authority,, it comes to signify a stroke or blow inflicted by a superior, and from thence it is applied to the oppressions of a tyrannical power; or of such conquerors as God jnakes instruments of his vengeance. (See x. 5, 24. xxx. 31.) So the staff of his shoulder means those oppressive burdens which the enemies of God’s people laid upon their shoulders; (compare xiv. 25.) and breaking this staff is destroying the power and authority of the oppressor. (See xiv. 5.) As in the day of Midian.] By tho immediate hand of God, without any human aid, as the victory of Gideon over the Midianites was obtained. (See Judg. vii. 22. Isa. x. 2G.) Vcr. 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.] This discomfiture of God’s enemies shall not be effected by the noise and tumult of fighting and bloodshed, but by a sudden destruction, like that of fire from heaven, which consumes in a moment. The. first and second coming of Christ are often joined together in the prophets; (as hath been observed in the Argument upon chap, ii.) and what is here said, will receive its ultimate completion at the last day, when Christ shall come in flaming, fire, taking vengeance on his adversaries. (See 2 Thess. i. 7.) God’s vengeance is often described by the metaphor of fire. (Sec xxx. 33. lxvi. 15.) Some render the verse thus: For the whole battle of the warrior shall be with confused noise, and with garments rolled in blood, which must be burned and consumed by the fire; i.e. the spots of which cannot be cleansed with washing, and therefore arc given up to be burnt, the final punishment of Christ’s enemies, after they arc overcome in battle by him. (See Rev. xx. 9, 10.) Ver.G. For unto us a child is born.] Part of the prophecy contained in this and the following verse, is applied by the angel to Christ, Luke i. 31, 32. so that no Christian ought to doubt but that the words must be meant of him, the same son prophesied of before, (vii. 14,) and the titles which are here given to this child or son, cannot in any tolerable sense be applied to any other person.’ Grotius’s application of the words to Hezekiah is so unnatural and trifling, that it is a disparagement to any man’s judgment to fall in with it, as Mr. White does; and he might with as much probability have followed him implicitly in expounding away the fifty-third chapter of this prophecy, as the place before us. [The Chaldee paraphrase understandsthe text in this sense, and thus interprets the latter part of this verse: Christ the man that endures for ever, whose peace shall be multiplied upon us in our days; and introduces this prophecy with this preface^ Tlie propJiet saith to the house of David. Compare vii. 13.] Unto us a sort is giveitJ] God’s sending his Son into the world, especially his giving him to die for our sins, is spoken of in Scripture as the greatest gift that God could bestow upon mankind,. (Sea John iiL 16. Rom. viii. 32.) And the government shall be upon his shoulder.] The weight or burden of the government shall lie upon him; (compare xxii. 22.) the whole management of it shall be’ committed to him:- this properly belongs to Christ, the head of the church, (sees Coloss. i. 18.) to whom all power is given, both in heaven and in earth, Matt, xiviii. 18. (Compare Dan. vii. 14.) * • And his name shall be called.] L e. He shall really be what the following titles import. (See note on vii. 14.) Wonderful.] So the angel that appeared to Manoah, who was the Logos, (see note on vi. 1.) saith, that his name is wonderful^ (Judg. xiiiv 18.) His name Immamvel seems denoted in the text, as that which implies in it the wonderful mystery* of God incarnate; in’ which respect Christ is said to have a name that none knows but himself, (Rev. xix. 12.) Some translate it wonderful Counsellor; joining the words together in construction, as all the nouns which follow have an epithet joined td them. Wonderful Counsellor, may mean the same with wonderful in counsel, a title ascribed to God, (xxviii.29. Jer.xxxii.l9.)and may fitly be applied to the mystery of our redemption, which the Scripture speaks of as the great masterpiece of the Divine wisdom. (See Eph. iii. 10.) Counsellor.] i.e. Intimate to all his Father’s counsels and decrees, those eternal purposes which he purposed in Christ Jesus our Lord, as St. Paul speaks, Eph. iii. 10. To the same sense we are to undferstand those words of St. John, thatfAe only-begotten Son was in the bosom of the Father, (John i. 18.) and those of Christ, None knows the Father, save the Son, (Matt, xi; 27.) The mighty God.] The same expression is used x. 21. concerning the God of Israel: Christ is likewise styled the Almighty, Hev. i. 8. Tlie everlasting Father.’] The author of eternal salvation, as Christ is styled by St. Paul, Heb. v. 9. The Septuagint render the words, Barn? >eXAovroc alwvoc, Tlie Father of the world to come; and the Vulgar Latin follows this trans-’ lation; which, since the Hebrew words will admit of, I cannot but havo a particular regard for it, because I a£mpci> suaded it is from the authority of this text, that the state of* the gospel, or the kingdom of the Messias, is called in the
Isaiah 9:7
Of the increase of his government and peace there shall be no end. The Jews write the Hebrew word lemarbeh with a mem clausum, as they call it, wherein they think some great mystery is implied: this conceit of theirs shews, that there hath been an ancient tradition among them for interpreting this place of the Messias. Upon the throne of David, and upon his kingdom, to order it, and to establish it with justice and judgment, &c] The Messias is said to sit upon the throne of David, because all the promises concerning the perpetuity of his family and kingdom did chiefly relate to Christ, and were fulfilled in him; (see Gen. xlix. 10.) whose kingdom was truly and properly to be an everlasting kingdom. (Dan. ii. 44. vii. 14.) For the same reason Christ is called by the name of David, (Ezck. xxxiv. 23. Jer. xxx. 9. Hos. iii. 5.) Justice and righteousness are elsewhere spoken of as the characteristics of Christ’s kingdom. (See xi. 4. Psal. xlv. 4. 6. Ixxii. 1, 2.) Hie zeal of the Lord of hosts shall perform this.] God shall do this, not out of regard to a man’s deserts, but to. his own honour, and that there may be always a society. of people in the world called by his name, and heirs of the promises which he made to their fathers.’ (Compare xxxvii. 32.) The redemption of the world is always spoken of as an act of God’s free grace and mercy. (See Horn. iii. 24. Eph.ii.8. 2 Tim. i. 9.)
Isaiah 9:8
The remainder of this chapter contains a prophecy against Israel; (see ver. 9.) and was uttered before the carrying away of the ten tribes into captivity. The Lord hath sent a word into Jacob, and it hath lighted upon Israel.] He speaks here of the miseries that were antecedent to their captivity; (see ver. 11, 12.) and saith, God hath brought to pass those thrcatenings which he had before denounced against them by his prophets. The place is parallel to that of Daniel, (ix. 12.) " He hath confirmed his words which he spake against us/’ Jacob and Israel are synonymous terms here, and so they arc used, viii. 17, 18. x. 20. xvii. 3, 4.
Isaiah 9:9
And all the people shall know, even Ephraim, 8cc. God’s hand shall visibly appear in his judgments. But Abraham a Shultens, in his Critical Observations upon Job, notes, that the Hebrew verb jadang, which commonly signifies to know, is sometimes used for suffering punishment, and in this sense he understands the word here, as also Job xxi. 19. and Judg. viii. 1G. where it is said, that with " briers and thorns Gideon taught the men of Suc-^ coth;" or as the margin reads, ijiade them know what they had deserved.
Isaiah 9:10
The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars. The wbrds import the people’s slighting God’s judgments, as if the damage suffered by them might easily be repaired, and therefore they were not worth minding, or laying to heaTt; and men, instead of humbling themselves under his mighty hand, took occasion from thence to indulge their pride and luxury: cedars were proper for stately buildings, such as the temple and the king’s palace. (See 2 Sam. vii. 2. 1 Kings vii. 15. compare this verse with 1 Kings x. 27.)
Isaiah 9:11
Therefore the Lord shall set up the adversaries ofRezin against him, and join his enemies together. Against him, probably means against Ephraim or Israel, mentioned ver. 9. llczin the king of Syria was a great ally and support of the king of Israel; (see vii. 1.) so his being subdued and slain by Tiglath-pilneser king of Assyria, (2 Kings xvi. 9.) was a great blow to Pckah and his subjects: for when Tiglath-pilneser had subdued the Syrians, he made them join withhisarmy in invading Israel. (See the following verse.)
Isaiah 9:12
The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. i. c. The Syrians from the east, and the Philistines from the west; so the Scptuagint understand it/ (Compare Joel ii. 20.) The Philistines were ancient enemies to Israel, and took all occasions to give them disturbance.
Isaiah 9:14
Therefore the Lord shall cut off from Israel head and tail, branch and rttsh, in one day. i. c. Both great and small. (See the following verse, and xix. 16.)
Isaiah 9:16
The leaders of this people cause them to err; and they tltat are led of them are destroyed. When the blind lead the blind, both fall into the ditch. The margin reads,. They that call this people blessed: the expression is the same with that of iii. 12. (See the note there.)
Isaiah 9:17
Tlierefore the Lord will have no joy in their young men, neither shall have mercy on their fatherless and widows. When the people were in his favour, God is said to “rejoice over them to do them good,” (Dcut. xxviii. 63.) The quite contrary is said here, that whereas in former times God did, like an indulgent father, take pleasure in seeing their young men grow up and flourish; now he would have no regard for the strength of their nation, nor have compassion upon the weak and helpless part of it, but deliver them up alike into the power of their enemies. For every one is a hypocrite.] The Hebrew word, haneph signifies a lewd, or prof ane person; and so it is used, Job’ viii. 13. xiii. 16. xv. 34. and the noun hanephah is translated profaneness, by our interpreters, Jer. xxiii. 15.
Isaiah 9:18
For ivickedness burnetii as afire. Wickedness causcth utter ruin and destruction; it makes men fit fuel for God’s vengeance to take hold of. (Compare ver. 19. and Job xxxi.12.) It shall devour the briers and thorns, arid shall kindle in the thickets of the forest] It shall make a general destruction of the tall cedars as well as of the lower shrubs. (Compare x. 17, 18. 34.) The Chaldce paraphrast renders the former part of the sentence thus, It shall consume the - sinners and the wicked: in which sense, briers and thorns arc often used in Scripture, upon the account of their unfruitfulncss, and because as thorns presently catch the * fire, so destruction lays hold on sinners. Compare xxvii. 4. xxxiii. 12. Micah vii. 4. Psal: Iviii. 9. where the words
Isaiah 9:20
To the law and to the testimony. Have recourse to the oracles of God. (See ver. 1G.) If they speak not after this word, it is because they have no light in them.’] Compare Micah iii. G. Some render the latter part of this verse, There shall be no prosperity to them; according to the usual acceptation of light for happiness, as darkness is put for misery. (See particularly ver. 22.) \
Isaiah 9:21
And they shall pass through it hardly bested and hungry. They shall pass through the land, or the earth, mentioned ver. 22. The prophet describes the condition of unbelievers tinder the public calamities; that they shall wander here and there, be impatient under their pressures, and, in the rage of their despair, curse first God and providence, (compare Rov. xvi. 10, 11.) and then their king, to whose ill conduct they impute a great part of their miseries. Ibid, and
And look upward. And they shall look to the earth. These two sentences should be joined together, as the Septuagint, and our Old English translation understand the place to this sense, Whether they look upwards to heaven, or downwards to the earth, they see nothing but trouble and distress. (Compare v. 30.) And they shall be driven to darkness.] Or, Darkness shall fall upon them, and they shall not be able to fly away from the distress of that [land], or that [time]. For the six first words in the Hebrew text of the ninth chapter ought in all reason to be joined to this; which division of the words is confirmed by the Chaldeo paraphrast and the Vulgar Latin, and is indeed necessary for the explaining the prophecy contained in the two first verses of the followbig chapter. (See more there.)