《Unabridged Commentary Critical and Explanatory on Isaiah (Vol. 1)》(Robert Jamieson) Commentator

08 Chapter 8
Verse 1

Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hashbaz.

Isaiah 8:1-22 and Isaiah 9:7. The first seven verses of Isaiah 9:1-21 belong to this section. Isaiah 8:1-22 continues the subject of Isaiah 7:1-25, but a later period (cf. Isaiah 8:4 with Isaiah 7:16), implying that the interval until the accomplishment is shorter now than then. The tone of Isaiah 8:17; Isaiah 8:21-22 expresses calamity more immediate and afflictive than Isaiah 7:4; Isaiah 7:15; Isaiah 7:22.

The Lord said unto me, Take thee a great roll - suitable for letters large enough to be read by all.

Roll - Hebrew, gilaayown (Hebrew #1549) according to the Chaldaic and others, a tablet of wood, metal, or stone (Isaiah 30:8); a different Hebrew word, luwach (Hebrew #3871), 'a table,' or tablet: sometimes coated with wax, upon which characters were traced with a pointed instrument or iron stylus: skins and papyrus were also used (Isaiah 19:7). The Syriac, Arabic, and Septuagint support the English version. The root is gaalah (Hebrew #1540), to reveal; or else gaalal (Hebrew #1556), to roll (whence m

Verse 2

And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.

I took unto me faithful witnesses to record - `The Lord said to me that I should take,' etc. (Maurer.) Hebrew, w

Verse 3

And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hashbaz. And I went unto the prophetess - perhaps the same as the "virgin" (Isaiah 7:14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Mahar-shalal-hash-baz. Thus, at least 19 months intervene from the prophecy (Isaiah 7:14) - 9 months before the birth of Immanuel, and 10 months from that time to the birth of Mahar-shalal-hash-baz: adding 11 or 12 months before the latter could cry, "Father" (Isaiah 8:4), we have about 3 years in all, agreeing with Isaiah 7:15-16.

Verse 4

For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.

For before the child shall have knowledge to cry, My father - within a year.

The riches of Damascus, and ... Samaria shall be taken away before the king of Assyria.

Verse 5-6

The LORD spake also unto me again, saying,

The Lord spake also unto me ... Forasmuch as this people refuseth the waters of Shiloah that go softly.

Their source is on the southeast of Zion and east of Jerusalem. It means sent, the water being sent through an aqueduct (John 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Yahweh in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Isaiah 8:7). Waters symbolize the peoples of the world-power (Revelation 17:15). "This people" refers both to Israel, which originally under Jeroboam separated from. the crown of David, and now preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favoured the pretensions of the son of Tabeal against David's line (Isaiah 7:6). Also Judah's desire to seek an Assyrian alliance is included in the censure (cf. Isaiah 7:17). Isaiah 8:14 shows that both nations are meant-both alike rejected the Divine Shiloah. Not 'my people,' as elsewhere, when God expresses favour, but "this people" (Isaiah 6:9).

Verse 7

Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: Now therefore - for the reason given in Isaiah 8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (Isaiah 8:8).

Waters of the river. Euphrates, swollen in spring by the melting of the snow of the Armenian mountains (cf. Isaiah 8:6; Isaiah 7:20), is the symbol of the Assyrian power.

All his glory. Eastern kings travel with a gorgeous retinue.

He shall come up over all his channels. The Euphrates had channels, natural and artificial, in the level region, Mesopotamia.

Verse 8

And he shall pass 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.

And he shall pass through Judah - the flood shall not stop at Syria and Samaria, but shall penetrate into Judea.

He shall reach even to the neck. When the waters reach to the neck a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (Isaiah 30:28).

And the stretching out of his wings - the extreme bands of the Assyrian armies; fulfilled Isaiah 36:1; Isaiah 37:25 : cf. as to the last Antichrist, Daniel 9:27, 'the wing of abominations' (Sir Isaac Newton).

Shall fill the breadth of thy land, O Immanuel. Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah: that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the 'head' is safe even now, waiting for 'the times of restoration' and "restitution" (Acts 1:6; Acts 3:21). In the word "Immanuel" here used the prospect of deliverance is hinted at even in the midst of the threat. At the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah.

Verse 9

Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.

Associate yourselves `Congregate yourselves' (Vulgate and Chaldaic) [row`uw from raa`aah (Hebrew #7451) Associate yourselves - `Congregate yourselves' (Vulgate and Chaldaic) [row`uw, from raa`aah (Hebrew #7451), to associate as flocks do in feeding. Imperative Pual (Rabbi Salomon). But Kimchi derives it from a root, raa`a` (Hebrew #7489), to shake or agitate. The Syriac translates, 'tremble;' others, 'be broken to pieces,' from a similar root, roang or ruang]; raise tumults, or, rage - i:e., do your worst (Maurer), referring perhaps to the attack of Rezin and Pekah on Jerusalem. But the parallel words in the two corresponding clauses, namely, "gird yourselves," and "take counsel together," confirm the English version.

And ye shall be broken in pieces - yet with all your 'associating' ye shall only get this for your perverse pains, "ye shall be broken in pieces." Rezin's league with Pekah must fail, and Ahaz' league with the King of Assyria only bring sorrow upon him and Judah. The Assyrian associating together of the various world-nations against Judah, and inducing even some in Judah to join him (Isaiah 22:15), must fail against the Holy land ultimately, because it is IMMANUEL'S. Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future-namely, the consequence of the action contained in the first (so Isaiah 6:9). The name "Immanuel" in Isaiah 8:8 (cf. Isaiah 8:10) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders and even from the Assyrians, notwithstanding the grievous flood wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (Isaiah 9:4; Isaiah 9:6).

Give ear, all ye of far countries - witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters, the ten kings and the nations of the earth (Psalms 2:1-12; Revelation 17:8-17; Revelation 19:11-19) against the Heir of David's throne in the latter days, and their utter overthrow (Horsley).

Gird yourselves, and ye shall be broken in pieces. The repetition expresses vehemently the certainty of their being "broken in pieces."

Verse 10

Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.

Take counsel together, and it shall come to nought; speak the word - of command, for the assault of Jerusalem.

And it shall not stand: for God is with us - Hebrew, `imaanuw (Hebrew #5973) 'Eel (Hebrew #410). Our watchword, IMMANU-EL, 'God with us,' assures us that defeat must attend all who are "against us" (Romans 8:31; Numbers 14:9; Psalms 46:7).

Verse 11

For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,

For the Lord spake thus to me with a strong hand - or else, when He grasped me with His hand (Horsley). Maurer, as the English version, 'with the impetus of his hand' - i:e., with the felt impulse of His inspiration in my mind (Jeremiah 15:17; Ezekiel 1:3; Ezekiel 3:14, "the hand of the Lord was strong upon me," Ezekiel 3:22; Ezekiel 37:1). 'In the strong power of prophecy' (Chaldaic; 2 Kings 3:15).

And instructed me that I should not walk in the way of this people - in their distrust of Yahweh, and the panic which led them and Ahaz to seek Assyrian aid.

Verses 12-16

Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.

The words of Yahweh.

Verse 12. Say ye not, A confederacy - rather. A conspiracy; Hebrew, quesher, an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion (Maurer). Do not ye (the godly, such as Isaiah) join in the cry of this people for a "confederacy," which is rather a 'conspiracy,' by either surrendering to the associated king (Vatablus), or forming an alliance with the Assyrian king (Piscator), or deserting, as Shebna is thought to have done, to the Assyrian king (Isaiah 22:15) (Grotius). A combination of God's people, the Jews, with the pagan Assyrians, is regarded by God, the Head of the theocracy, as a rebellious and unnatural conspiracy against Him. But the "confederacy" or conspiracy, which was constantly on the tongue of the Jews, and which Isaiah and the godly are charged not to have uppermost in their thoughts and words, answers in parallelism to "their fear" - namely, the confederate and conspiring Rezin and Pekah, in contrast to whom is put, 'let the Lord be your fear' (Isaiah 8:13). I therefore prefer, with Gesenius, to explain, Do not be saying continually, like the panic-struck people. 'A conspiracy,' as if you had through fear lost all faith.

To all (them to) whom this people shall say, A confederacy - or else, 'as to l

Verse 17

And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.

And - i:e., Accordingly. This is the believing response of Isaiah to the encouragement of God to His disciples to "sanctify" Him, even though most of the nation were about to "stumble" in respect to the promised deliverance implied in "Immanuel." I - whatever the rest of the nation may do.

Will wait upon the Lord - I will look to Yahweh alone. This is put into Messiah's mouth, Hebrews 2:13, "I will put my trust in Him." For He is the antitype to the believing Israel, of whom Isaiah is the mouth-piece here (Isaiah 49:3; Isaiah 49:6).

That hideth his face - though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see Him (Isaiah 50:10; Isaiah 54:8; Habakkuk 2:3; Luke 2:25; Luke 2:38).

Verse 18

Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.

Behold, I and the children whom the Lord hath given me, are for signs and for wonders in Israel from the Lord of hosts. Isaiah means salvation of Yahweh: His children's names also (Isaiah 7:3; Isaiah 7:14; Isaiah 8:3) were "signs" suggestive of the coming and final deliverance.

For wonders - i:e., symbols of the future (Isaiah 20:3; Zechariah 3:8). The clause, "Behold, I and the children whom the Lord hath given me," is quoted in Hebrews 2:13, to prove the manhood of the Messiah. This is the main and ultimate fulfillment of the prophecy; its temporary meaning applied to Ahaz' time. Isaiah typically, as mouthpiece of the believing remnant in the midst of the faithless majority of the Jewish nation, in Isaiah 8:17-18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty (Hero) God," and is therefore called here a "wonder," as in Isaiah 9:6, "Wonderful." Hence, in Hebrews 2:13, believers are called His "children;" but in Isaiah 8:11-12, "His brethren." On "the Lord hath given me," see John 6:37; John 6:39; John 10:29; John 17:12.

Which dwelleth in mount Zion - and will therefore protect Jerusalem.

Verse 19

And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?

Continuation of Isaiah's address to the believing people.

And when they shall say unto you, Seek unto - Consult in your national difficulties. Them that have familiar spirits , [ haa'obowt (Hebrew #173), which in Job 32:19 is used for skin "bottles;" hence, the idea of inflation with the Spirit, as skin bottles full of wine, and speaking from the belly. The form is feminine, as women often exercised this craft] - necromancers, spirit-charmers, who evoked the dead by incantations. So Saul, when he had forsaken God (1 Samuel 28:7, etc.) consulted the witch of Endor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (2 Kings 16:3-4; 2 Kings 16:10). He copied the pagan soothsaying, as he did the idolatrous "altar" of Damascus (cf. Leviticus 20:6; Leviticus 20:27, which forbids it; also Isaiah 19:3).

Wizards - men claiming supernatural knowledge: from the old English, to wit, i:e., know.

That peep - chirp faintly (Isaiah 10:14), as young birds do. This sound was generally ascribed to departed spirits: by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence, the Septuagint render the Hebrew for "them that have familiar spirits," or necromancers here [engastrimuthous], 'ventriloquists' (cf. Isaiah 29:4).

And that mutter - moan. The Hebrew, haagah (Hebrew #1897), is properly to meditate, to sigh: here the plaintive voice of the dead. The Septuagint, 'those who speak from their belly.'

Should not a people seek unto their God? - the answer which Isaiah recommends to be given to those advising to have recourse to necromancers.

For the living to the dead? 'Should one, for the safety (or, in behalf of) of the living, seek unto (consult) the dead?' (Gesensius.) Lowth renders it, 'In place of (consulting) the living, should one consult the dead?'

Verse 20

To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

To the law and to the testimony - To the revelation of God by His prophet (Isaiah 8:16), he directs them to refer those who would advise necromancy.

If they speak not according to this word, (it is) because (there is) as light in them. The English version understands "they" as the necromancers. But the Hebrew ( '

Verse 21-22

And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.

More detailed description of the despair which they shall fall into who sought necromancy instead of God. Isaiah 8:20 (taking Maurer's translation) implies that too late they shall see how much better it would have been for them to have sought "to the law," etc. (Deuteronomy 32:31). Now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and ... God;" foreshadowing the future like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divide plagues (Revelation 16:11, "They blasphemed the God of heaven because of their pains ... and repented not:" cf. Jeremiah 18:12).

They shall pass through it - namely, the land.

Hardly bestead - oppressed with anxiety.

Hungry - a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (Isaiah 7:15; Isaiah 7:22; Leviticus 26:3-5; Leviticus 26:14-16; Leviticus 26:20).

When they shall be hungry, they shall fret themselves, and curse their king and their God - Yahweh, King of the Jews (Psalms 5:2; Psalms 68:24). But see closing note.

And look upward. And they shall look unto the earth. Whether they look up to heaven, or down toward the land of Judea, nothing but despair shall present itself.

Behold trouble and darkness, dimness of anguish - darkness of distress (Proverbs 1:27).

And they shall be driven to darkness - Hebrew, apheelah; to thick darkness (Jeremiah 23:12) Driven onward, as by a sweeping storm. The Jewish rejection of 'their King and God,' Messiah, was followed by all thee awful calamities. In the ulterior reference to the last Antichrist, "their King and their God," probably means the false messiah king whom, when 'coming in his own name,' they will 'receive,' and take as their own, though the true King Messiah, when He came 'in His Father's name, they would not receive' (John 5:43). They shall, too late, curse Antichrist, 'the idol-shepherd' to whom they gave themselves up, and who shall "tear" them (Zechariah 11:16-17). The Assyrian king to whom Ahaz and the Jews were giving theselves as an ally, and who would afterward be their scourge, is the type of Antichrist.

Remarks:

(1) They who try to make a spoil of the Lord's people shall be themselves spoiled. But the Lord's professing people must beware of forfeiting the Lord's continued protection by having recourse to worldly stays, as Judah sought the help of Assyria, the pagan world-power, instead of relying on Yahweh alone. Such carnal policy is sure to bring with it its own punishment. The world shall be employed by God to scourge His people who lean upon it; just as the Assyrian, like an overflowing river, after having flooded Syria and Northern Israel, proceeded onward into Judah.

(2) But the people of God have in the name "Immanuel" the pledge of their ultimate safety, however they may be chastised for a time. So in the last days, when the anti-Christian foe, with "the stretching out of his wings," shall 'come in like a flood' upon Christendom, and 'shall fill breadth of Immanuel's land,' "the Spirit of the Lord shall lift up a standard against him." However the kings of the earth 'associate themselves,' and "the rulers take counsel together," "against the Lord, and against His Anointed," their counsel "shall come to nought."

(3) The danger to God's people in such a crisis is lest, like Ahaz and his people, they should be betrayed into unbelieving panic, which would tempt them to conciliate the world-power by compromise. When the "confederacy" of the enemies is the word oftenest in the mouth of the fearful, then Immanuel, 'God with us' (Isaiah 8:10), "the Lord of hosts himself," the only true object of fear, must be the watchword of His believing people.
09 Chapter 9
Verse 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.

Nevertheless, the dimness (shall) not (be) such as (was) in her vexation - rather, For darkness shall not (continually) be on it (Hebrew, lah; i:e., the land) on which (Hebrew, laasher) there is (now) distress' (Hengstenberg and Maurer). The for refers, not to the words immediately preceding, but to the consolations in Isaiah 8:9-10; Isaiah 8:17-18. Do not despair, for, etc. He reverts, from the more distant future of the evil results of the Jews' rejection of Christ (Isaiah 8:21-22), to the nearer future of the offer of the Saviour first to Galilee.

When at the first ... - rather, 'as the former time has brought contempt on [ heeqal (Hebrew #7043), from qaalal (Hebrew #7043), brought into light esteem] the land of Zebulun and the land of Naphtali (namely, the deportation of their iuhabitants under Tiglath-pileser, 2 Kings 15:29, a little before the giving of this prophecy), so shall the after-coming time bring honour to [ hibkiyd (Hebrew #3513), from kaabad (Hebrew #3513)] the way of the sea (the district round 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') - i:e., region-of the Gentiles, (Maurer, Hengstenberg, etc.) Galil in Hebrew is a circle, circuit, and from it came the name Galilee. Galilee included Naphtali and Zebulun. The northern part of Naphtali (which was north of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Judges 1:30; 1 Kings 9:11).

Hence, it was called "Galilee of the Gentiles." Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Benhadad of Syria 200 years before (1 Kings 15:20). It was after the Assyrian deportation colonized with pagans by Esarhaddon (2 Kings 17:24). Hence, arose the contempt for it on the part of the southern Jews of purer blood (John 1:46; John 7:52). The same region, which was so darkened once, shall be among the first to receive Messiah's light (Matthew 4:13; Matthew 4:15-16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in Deuteronomy 33:18-19; Deuteronomy 33:23, "Rejoice, Zebulun, in thy going out ... They shall call the people unto the mountain; there they shall offer sacrifices of righteousness ... O Naphtali, satisfied with favour, and full with the blessing of the Lord." Compare Acts 2:7; Psalms 68:27-28. Jerusalem, the theocratic capital, might readily have known Messiah: to compensate less-favoured Galilee. He ministered mostly there. Galilee's very debasement made it feel its need of a Saviour-a feeling not known to the self-righteous Jews (Matthew 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.

Verse 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.

The people that walked in darkness have seen a great light - the whole nation, Judah and Israel.

They that dwell in the land of the shadow of death - the darkest misery of captivity.

Verse 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.

Thou hast multiplied the nation - primarily, the rapid increase of Israelites after the return from Babylon: more fully the rapid spread of Christianity at first: ultimately and exhaustively the multiplication of Israel in the last days, when it shall be restored as a nation (Isaiah 66:8-10).

(And) not increased the joy. By a slight change in the Hebrew [ low (H3807a)], its (joy) is substituted by the Qeri' for NOT [ lo' (Hebrew #3808)], because "not increased the joy" seems opposite to what immediately follows, "they joy," etc. Hengstenberg retains not (the Kethibh reading) thus: 'Thou hast multiplied the nation (whose) joy thou hadst not increased' - i:e., 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 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 populated, lit up by a sudden light, filled with new inhabitants, then struggling with difficulties (so the English version, "Thou hast multiplied the nation, and (soon after) not increased the joy"), 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. Some suggest to read hagil, "Thou hast multiplied the joy, Thou hast increased the gladness" (hasimchah), corresponding to the two kindred verbs following, They are glad ("They joy"), samchu and yagilu, "men rejoice." They joy before thee according to the joy in harvest - a phrase taken from sacrificial beasts; the tithe of harvest was eaten before God (Deuteronomy 12:7; Deuteronomy 14:26, "thou shalt eat there before the Lord thy God, and thou shall rejoice, thou, and thine household").

As men rejoice when they divide the spoil - referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace. The future joy of the elect nation because of its deliverance from its oppressors.

Verse 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.

For thou hast broken the yoke of his burden - The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (2 Kings 16:8), and of Israel's Ten tribes from the Assyrian oppressor (2 Kings 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.

The yoke of his burden - the yoke with which he was burdened.

And the staff of his shoulder - the staff which strikes his (Israel's) shoulder (Maurer); or the wood, like a yoke, on the neck of slaves, the badge of servitude (Rosenmuller).

The rod of his oppressor, as in the day of Midian - (Judges 7:8-22.) As Gideon with a handful of men conquered the hosts of Midian, so Messiah, the "child" (Isaiah 9:6; Isaiah 7:14-16), shall prove to be the "Prince of Peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist. Compare Micah 5:2-5, "Bethlehem Ephratah, though thou be little ... yet out of thee shall He come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting ... And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God ... and this man shall be the Peace, when the Assyrian shall come into our land." This passage of Isaiah contains the same contrast between Messiah's seeming smallness as a child and His omnipotence as the Everlasting One, and alludes 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, cf. 2 Corinthians 4:7 with Judges 7:22. As the 'dividing of the spoil' (Isaiah 9:3) was followed by that which was 'not joy,' the making of the idolatrous ephod (Judges 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 (Revelation 20:3; Revelation 20:7-9), previous to Satan's last doom (Revelation 20:10).

Verse 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.

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 - or else, 'every greave [ c

Verse 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.

For - the ground of these great expectations.

Unto us - for the benefit of the Jews first (Israel is here the speaker), and then the Gentiles (cf. "unto you," Luke 2:11).

A child is born (the Immanuel, child of the Virgin, Isaiah 7:14-16), unto us a son is given (Psalms 2:7) - God's gratuitous gift, on which man had no claim (John 3:16; Romans 6:23).

And the government shall be upon his shoulder. The ensign of office used to be worn on the shoulder, in token of sustaining the government (Isaiah 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" (Isaiah 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 (Daniel 7:13-14).

And his name shall be called - His essential characteristics shall be.

Wonderful - (note, Isaiah 8:18; Judges 13:18, margin; 1 Timothy 3:16.) His whole manifestation is a wonder or miracle: and great as have been the past wonders which He performed for His people in Egypt at the Red Sea and the Jordan, He shall work still greater wonders for their deliverance hereafter (Isaiah 43:18-19; Exodus 15:11; Psalms 77:11; Psalms 77:14; Psalms 78:12; Daniel 12:6). Counsellor - (Isaiah 11:2; Micah 4:9; Psalms 16:7; Romans 11:33-34; 1 Corinthians 1:24; Colossians 2:3.)

The mighty God - (Isaiah 10:21; Psalms 24:8; Titus 2:13.) Horsley translates, 'God the mighty Hero,' or 'Warrior,' 'Eel (Hebrew #410) gibowr (Hebrew #1368): the character in which He will manifest Himself against the anti-Christian enemy (Revelation 19:11-15). "Unto us ... God" is equivalent to "Immanuel" (Isaiah 7:14).

The everlasting Father. This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (John 10:30; John 14:9) - literally, 'The Father of eternity' [ `ad (Hebrew #5704)]. The Septuagint ( pateer (Greek #3962) tou (Greek #5120) mellontos (Greek #3195) aioonos (Greek #165)), 'Father of the age to come' (Hebrews 2:5) - the Messianic age-the kingdom which shall have "no end" (Isaiah 9:7): the Author of eternal life to all that believe. Earthly kings leave their people after a short reign; He will reign over and bless them forever.

The Prince of Peace - (note, Isaiah 9:5; Genesis 49:10 : Shiloh, 'The Tranquillizer.') Finally, Hosea 2:18. Even already He is "our peace" (Luke 2:14; Ephesians 2:14). The antitype to King Solomon (the Peaceful, as the name means). The earlier Rabbins, the Chaldaic Targum, Beresheth Rabba, and Ben Sira, etc., all took the Messianic view of this prophecy.

Verse 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.

Of the increase of (his) government and peace (there shall be) no end - His princely rule shall perpetually increase and be unlimited (Daniel 2:44). The "peace" of the type Solomon soon came to an end, and was only partial in extent while it lasted; but the peace which Messiah brings in His kingdom is universal and forever.

Upon the throne of David, and upon his kingdom, to order it, and to establish it. This can only be at Christ's second coming: for the sceptre passed from Judah at His first coming: and His spiritual throne now in the heavens is not the throne of David, but is Messiah's throne as being the Son of God. His reign unseen in the Church (mainly Gentile) cannot either be the promised "reign over the house of Jacob forever" (Luke 1:32-33). It can only be at His coming to reign over restored Israel (1 Kings 8:25; Psalms 2:6; Psalms 132:11; Jeremiah 3:17-18; Ezekiel 34:23-26; Ezekiel 37:16; Ezekiel 37:22; Acts 2:30).

With judgment and with justice from henceforth even forever. It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Isaiah 42:21; Psalms 45:6-7), attainable only in and by Messiah.

The zeal of the Lord of hosts will perform this - zeal for the vindication of His truth, His promise, and His oppressed people-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 (Isaiah 59:17-21, "He ... was clad with zeal as a cloak ... the Redeemer shall come to Zion ... this is my covenant with them ... My Spirit ... shall not depart ... henceforth and forever" (Psalms 9:6-8).

Delivered a little later than the previous one. The chapters 9:and 10: ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250 AD and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (2 Kings 16:9). Isaiah 9:8-11; Isaiah 9:17-20 foretell the intestine discords in Israel after Hoshea had killed Pekah (739 AD), i:e., just after the Assyrian invasions by Tiglath-pileser (and Pul previously), 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. (Isaiah 9:12; Isaiah 9:17; Isaiah 9:21, and Isaiah 10:4).

Verse 8

The Lord sent a word into Jacob, and it hath lighted upon Israel.

The Lord sent a word into Jacob - (Isaiah 9:8-12), the first strophe.

Into Jacob ... - against the Ten tribes (Lowth).

And it hath lighted upon Israel - fallen from heaven by divine revelation (Daniel 4:31).

Verse 9

And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,

All the people shall know - to their cost: experimentally (Hosea 9:7).

Ephraim, and the inhabitants of Samaria - the capital of Ephraim (cf. as to the phrase, Isaiah 1:1).

Verse 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.

The bricks are fallen down. In the East bricks are 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 and to repent under the judgments of God (Isaiah 26:11).

Hewn stones - (1 Kings 5:17).

The sycamores are cut down - 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.

But we will change them into cedars. The cedar, on the other hand, was odorous, free from knots, durable, and precious (1 Kings 10:27). 'We will replace cottages with palaces.'

Verse 11

Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;

Therefore the Lord shall set up the adversaries of Rezin against him - the Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim.) This is the punishment of Ephraim's pride in making light (Isaiah 9:10) of the judgment already inflicted by God through Tiglath-pileser (2 Kings 15:29). A second Assyrian invasion (note on the beginning of Isaiah 7:1-25) shall follow. The reading 'princes' (sarse) for "adversaries" (tzaree) is uncalled for.

And join , [ y

Verse 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.

The Syrians before - the Syrians on the Northeast. Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in Isaiah 9:11, refers to this. Conquering nations often enlist in their armies the subject races (Isaiah 22:6 : cf. 2 Kings 16:9; Jeremiah 35:11) (Aben-Ezra and Gensenius). Horsley, less probably, takes "Syrians before" as the Syrians to the East; i:e., not Rezin's subjects, but the Assyrians: "Aram" being the common name of Syrians and Assyrians. And the 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.

And they shall devour Israel with open mouth - as a ravenous beast (Isaiah 1:20; Jeremiah 10:25; Jeremiah 30:16; Numbers 14:9).

For all this his anger is not turned away ... - the burden of each strophe.

Verse 13

For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.

For the people turneth not unto him that smiteth them, neither do they seek the Lord of hosts - the design of God's chastisements. Not fulfilled in their case: a new cause for punishment (Jeremiah 2:30; Jeremiah 5:3). So 2 Chronicles 28:22, "in the time of his distress did he trespass yet more against the Lord: this is that King Ahaz." Compare Revelation 16:10-11.

Verse 14

Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.

Head and tail - proverbial for the highest and lowest (Deuteronomy 28:13; Deuteronomy 28:44).

Branch and rush - another image for the same thought (Isaiah 19:15). The branch is elevated on the top of the tree; the rush is coarse and low.

Verse 15

The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail.

The ancient - the older.

Honourable - the man of rank. The prophet that teacheth lies, he (is) the tail. There were many such in Samaria (1 Kings 22:6; 1 Kings 22:22-23; cf. as to "tail," Revelation 9:19).

Verse 16

For the leaders of this people cause them to err; and they that are led of them are destroyed.

For the leaders ... - see margin, 'they that call them blessed,' and note, Isaiah 3:12.

Verse 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.

Therefore the Lord shall have no joy in their young men. The parallelism-

Neither shall have mercy on their fatherless - 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 (Isaiah 31:8 : cf. Jeremiah 18:21).

Fatherless and widows - not even the usual objects of His pity (Psalms 10:14; Psalms 10:18; Psalms 68:5; Jeremiah 49:11; Hosea 14:3) shall be spared.

For everyone is an hypocrite ( chaaneep (Hebrew #2611)) - rather, a libertine, polluted (Horsley).

And every mouth speaketh folly - wickedness (Psalms 14:1).

His hand is stretched out still - notwithstanding all these judgments, more remain.

Verse 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. For wickedness burneth as the fire - maketh consumption, not only spreading rapidly, but also consuming like fire. sin is its own punishment.

It shall devour the briers and thorns - emblem of the wicked: especially those of low rank (Isaiah 27:4; 2 Samuel 23:6).

And shall kindle in the thickets of the forest - from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low.

They shall mount up (like) the lifting up of smoke. There is no Hebrew for "like:" translate, therefore, 'they (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew, 'aabak, is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, Horsley] in (in passing into) volumes of ascending smoke.' There is strong irony in representing those who once lifted themselves up in pride and wickedness being now, in just retribution, made to lift themselves up as volumes of ascending smoke while they are being consumed.

Verse 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.

Through the wrath of the Lord of hosts is the land darkened - namely, with smoke (Isaiah 9:18). The Septuagint and Chaldaic render it, is burnt up; so Maurer [ ne`

Verse 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:

And he shall snatch on the right hand, and be hungry - not literally. The Hebrew for snatch ( gaazar (Hebrew #1504)) means to cut. So, to snap at with the teeth (DeDieu). Kimchi supports the English version. The parallel, "he shall eat," supports 'snap at' with the teeth. Image from unappeasable hunger, to picture internal factions, reckless of the most tender ties (Isaiah 9:19), and insatiably spreading misery and death on every side (Jeremiah 19:9).

Eat - not literally, but destroy (Psalms 27:2; Job 19:22, "ye are not satisfied with my flesh.") Eat - not literally, but destroy (Psalms 27:2; Job 19:22, "ye are not satisfied with my flesh.")

They shall eat every man the flesh of his own arm - these nearest akin: "arm" means their former support (helper) (Isaiah 33:2) (Maurer).

Verse 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.

Manasseh, Ephraim; and Ephraim, Manasseh - 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.

(And) they together (shall be) against Judah. Disunited in all things else, but united "together against their brother Judah" (2 Kings 15:10; 2 Kings 15:30). Contrast Isaiah 11:13, in the happy day to come.

Remarks: It is the divine way often to choose places and persons that are despised of men to be honoured of God. Galilee, which had become a name of contempt among the Jews, because of its connection with the Gentiles, was chosen as the favoured resort of Jesus of Nazareth. The region by the Sea of Galilee, which had been the tint to suffer from the Assyrian enemy, was the first to hear the message of spiritual deliverance. They who had dwelt "in the land of the shadow of death" were selected as the foremost 'upon whom shined the light of Him who is the Light to lighten the Gentiles.' The multiplication Gentile converts to the Christian Church, though a matter of joy at first, soon proved to be attended with the development of corruption from within, out of which Antichrist takes his rise. But Antichrist must at last fall utterly and forever before Messiah. As Gideon with a few men overthrew the countless hosts of Midian by the mighty interposition of Yahweh, so shall Messiah give Israel literal and spiritual, in its weakness, complete deliverance from the yoke of the oppressor.