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. On Bible Hub, Ellicott says: “The context shows that the ‘sea’ is that which appears in Bible history under the names of the sea of Chinnereth (Numbers 34:11; Deuteronomy 3:17), the Sea of Galilee, the Sea of Tiberias (John 6:1), Gennesaret (Mark 6:53).” The Pulpit Commentary agrees with this. The expected perfect king will be human and divine.”, Second, “again and again, when the prophet comes to the heart of the means of deliverance, a childlike face peers out at us. ↑, https://biblehub.com/commentaries/isaiah/9-7.htm, accessed 10/5/19. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Psalm 72:7 and all this will issue in eternal peace in the world to come: upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David's son, according to the flesh, and so his heir; see Luke 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit: to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances: and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Isaiah 2:2. from henceforth, even for ever; Christ's throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows (w), thus. “Everlasting” shows that the Messiah will guard and sustain His people forever; He will be a Father in this sense even in eternity. It is part of that grace that the source of the light will be in the very part of the land which first felt the lash of Assyria—the area around the Sea of Galilee.”[5], According to Childs, “Verse 23 [English 9:1] serves as a type of superscription to the oracle that follows, and anticipates both the humiliation and exaltation of the land by the use of the perfect form of the verbs.”[6]. In surveying various commentaries, we can look at their answers to questions that arise in interpreting each verse. and that his reign will be far-extended and prosperous. He uses the lesser to include the greater and in so doing insures inclusion of the total. Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. But how will he do that? The Gospel according to the Old Testament. D. A. Carson writes of the connection between to coming of Yahweh to save and the coming of a descendant of David: “The prophets tend to envisage the coming eschatological hope in one of two ways: either Yahweh himself is coming to save his people, or he is sending his servant David. Comp. The zeal of the Lord of hosts will perform this; all that is said in this verse, and in the context, respecting the incarnation of Christ and his kingdom; the veracity, faithfulness, and power of God, are engaged to perform whatever he has purposed and promised; and his zeal, which is no other than his fervent flaming love, will move him to it, and is effectual to accomplish it; his fervent love for his own glory, which is his ultimate end in all his works of nature, providence, and grace, will engage him to fulfil whatever is foretold concerning the birth of Christ, and redemption by him, and his offices and kingdom; since this is greatly concerned in all these things, his zeal or fervent love to his Son, shown in giving all things into his hands, in committing all judgment to him, that men may honour him as they do the Father, will move him to increase his government and peace, and make him his firstborn higher than the kings of the earth; and his zeal or fervent love to his people will put him upon all this, since it is for their good, as well as for his own glory, and the honour of his Son; what the queen of Sheba said of Solomon may be said of Christ and his people, 1 Kings 10:9. Isaiah 9:8-21 The Punishment of Israel. Ever extending dominion and endless peace will be brought in by the sublime and lofty King's Son, when He sits upon the throne of David and rules over David's kingdom. These selected prophecies are only a few of the over 350 prophecies about Jesus Christ, our Lord. The whole is a description of a prosperous, wide-extended, ever-growing and unlimited empire of peace. Isaiah 9:7 Context. He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The throne of David, which is to be forever, will be preserved into the eternal state. kanaa, to be deep red (Deuteronomy 4:24), is one of the deepest of the Old Testament ideas, and one of the most fruitful in relation to the work of reconciliation. The zeal of the LORD of hosts will perform this. Isaiah 9.7: His Government and Peace (part 1) Grace Community Church. The International Bible Lesson ( Uniform Sunday School Series ) for December 19, 2010 , is from Isaiah 9:7; 11:1-8. But in several remarkable passages these two come together. Ahaz, in fear, called them two powerful princes. Vol. Being in great distress and confusion, the Jews gave up all for lost. Prophecies Of Christ Fulfilled Contributed by J. L. Franklin on Nov 28, 2020 based on 1 rating | 943 views. With judgment ... - That is, under an administration that shall be just and right. For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. Raymond Dillard, in his book, Faith in the Face of Apostasy: The Gospel according to Elijah & Elisha, says the name of the king traditionally translated “Mighty God,” could also be translated, “the Warrior God.” Dillard writes, “This captain of the heavenly armies, this warrior God, is the one who has fought our battles for us.”[55]. Isaiah 9:1-7 The Government of the Promised Son. The other extreme is the way of certain forms of liberation theology that seem to suggest that the only sin is the sin of political oppression, and that Christ’s only purpose in coming was to give human beings political freedom. But this idea includes not only jealousy seeking the recovery of what it has lost, but also jealousy that consumes what cannot be saved (Nahum 1:2; Hebrews 10:27); and the Scriptures therefore deduce the wrath, by which the love resisted affirms itself, and the wrath which meets those who have resisted love in the form of absolute hostility-in other words, the jealousy of love as well as the jealousy of hatred-not from love and holiness as two entirely distinct sources, but from the single source of absolute holy love, which, just because it is absolute and holy, repels and excludes whatever will not suffer itself to be embraced (Joshua 24:19).). 10:17; Jer. Peter Machinist. It may be compared to the Egyptian ‘who gives life.’”[45], According to Motyer: “Prince corresponds to our idea of ‘administrator’. “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. And peace there shall be no end; this respects both the increase and perpetuity of the peace of Christ's kingdom. Then the reasons for the change are outlined in three clauses (vv. The historical context of Isaiah 9… Oswalt agrees that this verse does not refer to a royal birth in Isaiah’s day. Copyright © 2021 Timothy J. One extreme is to take the way that the Christian Church has often taken, saying that true bondage is to personal sin from which Christ frees us, and thus turning a blind eye on actual physical oppression. 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. Scripture: Isaiah 9:7. – Why does this verse describe the destruction of military footwear and clothing? "No other writer uses this expression." Of the increase of his government and peace there shall be no end; The zeal of the Lord of hosts will perform this; For the increase of authority and for peace without end, the zeal of the Lord of hosts will perform this. See our Privacy Policy for more information. Video Isaiah 9:8-10:4 ; Ultimate Judgment: When presenting the gospel, we must not only teach that God's love extends to all people, but that His judgment will ultimately come when His offer of salvation is rejected. Isaiah 9:7 Of the increase of his government and peace there shall be no end, on the throne of David, and on his kingdom, to order it, and to establish it with judgment and with justice from now on even for ever. Read Isaiah 9 commentary using Matthew Henry Commentary on the Whole Bible (Complete). Isaiah 8:16-9:7; Serving Christ Faithfully: As members of Christ's church, we are to devote ourselves to carrying out the Great Commission until He comes again. (Comp. 9 begins here.”[7], Regarding all of Isaiah 9:2-7, Childs writes: “[Albrecht] Alt argued that the form and style revealed an authentic Isaianic succession oracle for the crowning of Hezekiah as king.”[8]. Isaiah 11:1-16 Peace at Last. Matthew Henry's Concise Commentary 9:1-7 The Syrians and Assyrians first ravaged the countries here mentioned, and that region was first favoured by the preaching of Christ. [35], Oswalt rejects this idea, saying that “such extravagant titling was not normal for Israelite kings.” In his view, such naming “is an expression of a belief that the one who would be born to rule over Israel in justice and righteousness would be possessed of divine attributes.”[36]. The Cambridge Bible for Schools and Colleges comments: “The mighty God] (’êl Gibbôr) either “God-like Hero” or Hero-God. General Introduction To The Book. . Phillipsburg, NJ: P&R Publishing, 1999. Those that want the gospel, walk in darkness, and in the utmost danger. See also Oswalt, 243 and Roberts, 149. Nevertheless the gloom will not be upon her who is distressed,As when at first He lightly esteemedThe land of Zebulun and the land of Naphtali,And afterward more heavily oppressed her,By the way of the sea, beyond the Jordan,In Galilee of the Gentiles.The people who walked in darknessHave seen a great light;Those who dwelt in the land of the shadow of death,Upon them a light has shined.a. Isaiah, A Brief Commentary Related Media. He is a semper Augustus, i.e., a perpetual increaser of the kingdom; not by war, however, but with the spiritual weapons of peace. Idiome, 130.). Minneapolis, MN: Fortress Press, 2015. Louisville, KY: Westminster John Knox Press, 2001. For the increase of the government, and for peace with no end. In each case, I will look first at online commentaries, and then at more recent commentaries. Of the increase of his government and peace there shall be no end. Isaiah 8:1-22 Fear God and Head His Word. However, he cautions against seeing the promised liberation as being either exclusively spiritual or exclusively political: “Two extremes are to be avoided here. Related Videos. It is probably to be connected with sar, “prince,” and Israel. The Cambridge Bible for Schools and Colleges (on Bible Hub) simply says, “The sudden change of style is remarkable; all at once the prophecy breaks into a strain of rapturous and animated poetry, which is sustained to the close. Tyndale Old Testament Commentaries. How does God honor it or glorify it? And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. ↑, Roberts, J. J. M. First Isaiah: A Commentary. In his commentary (on Bible Hub), Ellicott writes, “The victory is decisive, and the reign of peace begins, and the weapons of war, the garments red with blood (Isaiah 63:1-3), the heavy boot that makes the earth ring with the warrior’s tread, these shall all be burnt up.”[19], The Cambridge Bible for Schools and Colleges comments: “The idea of the verse is that after Jehovah’s great victory every vestige of war shall be burned up in preparation for the kingdom of universal peace. It is either the royal bombast typical of the ancient Near East, which is, in fact, atypical for Israel, or it is a serious statement of a sort of fatherhood which will endure forever.”[44]. "Zeal," or jealousy, kin'âh, lit., glowing fire, from קנּא, Arab. (Isaiah 9 Commentary) Clendenen notes that "Father is a relatively rare way of describing God in the Hebrew Bible (Dt 32:6; Jer 3:4,19; Isa 63:16; 64:7; Mal 2:10) and a rarer way of describing a king (1Sa 24:12), though the Israelites are frequently called God’s sons (Ex 4:22, 23). This verse supplies the answer. Roberts writes: “‘Wonderful counselor’ stresses the new king’s wisdom in counsel and may be compared to such Egyptian crown names as ‘ready in plans,’ ‘establisher of laws,’ and ‘great in marvels.’”[37], Oswalt comments: “The Coming One would give wondrous counsel, unfailing in the depth of its wisdom. Isaiah: An Introduction and Commentary. We have already looked at Bible commentaries in connection with the content and context of Isaiah 9:1-7. This imagery was traditional in the ancient Near East, where kings often employed it to contrast their just rule to the oppression characteristic of the preceding era.[11]. Especially in Isaiah 9:1–7 and Ezekiel 34, Yahweh and “David” are inextricably linked.”[56], https://biblehub.com/commentaries/isaiah/9-1.htm, accessed 10/4/19. This Prince, then, himself a whole personality, at one with God and with his people, administers the benefits of peace/wholeness in his benign rule.”[46], “It is appropriate that this title should come as the last of the series, for it is the climactic one (cf. 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. Isaiah 9.7: His Government and Peace (pt 2) 38 Views. With its series of past judgments and repeated refrain, the oracle resembles Am 4:6 – 12 ; by analogy with that model one expects a conclusion in which the prophet turns from the narration of past judgments to the announcement of a future judgment. The second is to be preferred, because the title is applied to Jehovah in ch. Commentary on Isaiah 9:8-21 (Read Isaiah 9:8-21) Those are ripening apace for ruin, whose hearts are unhumbled under humbling providences. And within He gives to the kingdom "judgment" (mishpât) and "righteousness" (zedâkâh), as the foundations and pillars of its durability: mishpât, judgment or right, which He pronounces and ordains; and righteousness, which He not only exercises Himself, but transfers to the members of His kingdom. What is … The word, also, is sometimes used to denote to found a kingdom. 32:18). And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. We may compare, with Guthe and others, the high-sounding titles assumed by Egyptian and Babylonian monarchs in their inscriptions, such as, “Giver of Life in perpetuity,” “Ever Living,” “Lord of Life,” “Lord of Eternity and Infinity” &c.”[34], Roberts sees evidence of an Egyptian background in this part of the verse as well as in the first part. Instead of depopulation and dwindling away (7:20–23), the nation swells and grows (49:19–23)….”[13]. – What is the meaning of the name, “Everlasting Father”? Brown. ↑, Carson, D. A. 80. The refrain ties Is 9:7–20 together as a unit, but 9:20 is far too abrupt to be the original conclusion to the oracle. Isaiah 26:15; Jeremiah 31:27; Ezekiel 36:11).”[12], Oswalt comments: “As a result of God’s revelation of himself through his Messiah, joy sweeps over the people, the joy of abundance. 1. Review what several Bible commentaries say about the text. That picture, as it were, dissolves, and another takes its place. “The words admit, as in the parallels of Psalm 21:4; Psalm 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 Psalm 45:6; Psalm 110:4, are in favour of its referring to a personal immortality of sovereignty.”[48], Oswalt comments: “Again, it becomes clear that Isaiah has an eschatological figure in mind. We may remark here: (1) That if Yahweh feels so intense a desire for this, then the subjects of the Messiah's reign should also feel this. p. 387. Ed. Commentary on Isaiah 7:1-9 (Read Isaiah 7:1-9) Ungodly men are often punished by others as bad as themselves. But His love flares up, consumes all that is adverse, and gives to His people the true King, in whom that which was only foreshadowed in David and Solomon reaches its highest antitypical fulfilment. Like glorious light shining in the darkness, God’s promises found in Isaiah 9:1-7 bring the spark of hope even to darkest and most devastated situations and lives. Isaiah 7:1-25 The Immanuel Prophecy. – What is the meaning of the name, “Wonderful Counselor”? .—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. (Note: When Bar-Kappara says (b. Sanhedrin 94a) that God designed to make Hezekiah the Messiah and Sennacherib Gog and Magog, but that Hezekiah was not found worthy of this, and therefore the Mem of l'marbeh was closed, there is so far some sense in this, that the Messianic hopes really could centre for a certain time in Hezekiah; whereas the assertion of a certain Hillel (ib. The prophet must teach them to despise their enemies, in faith and dependence on God. And peace - This does not signify in the original, as our translation would seem to do, that there should be no end to the increase of his peace, but that there should be no limit to peace, that is, that his reign should be one of unlimited peace. Hermeneia. But when the gospel comes to … – How is this verse connected with verses 2-5? If Christ is your Saviour he must be your King. 2. Review other relevant literature that sheds light on the text. ↑, https://biblehub.com/commentaries/isaiah/9-6.htm, accessed 10/5/19. Neither extreme is adequate in itself. 7. – What is the meaning of the reference to “the day of Midian”? The connection, however, seems to confine it to time, and to mean simply that over his wide-extended and peaceful principality he should reign forever. A Vision. Such a claim cannot be ignored. throne of David—(1Ki 8:25; Ps 2:6; 132:11; Jer 3:17, 18 Eze 34:23-26; 37:16, 22; Lu 1:32, 33; Ac 2:30). … The Messiah lifts the yoke of sin in order to lift the yoke of oppression. For that which God designs, in smiting us, is, to turn us to himself; and if this point be not gained by lesser judgments, greater may be expected. – Why is it said that “there will be no end” to the increase of the king’s government and peace, and that he will reign with justice and righteousness “from this time forth and forever more”? Faith in the Face of Apostasy: The Gospel according to Elijah & Elisha. ↑, https://biblehub.com/commentaries/isaiah/9-2.htm, accessed 10/4/19. The zeal of the Lord of hosts will perform this. What sort of king is this? That same region, described by the prophet in different terms (the former representing the tribal divisions, the latter the geographical) is hereafter to be the scene of a glory greater than Israel had ever known before.”[4], “When every human attempt to bring light has failed, then God will bring light, not because he must, not because human craft has discovered the key to force him, but merely out of his own grace. Isaiah 9:8 The Lord sent a word into Jacob, and it hath lighted upon Israel. 1 (Grand Rapids, MI: Erdman’s Publishing Company, 1997), 290. For an instance of the opposite, see Nehemiah 2:13, פרוצים הם, on which passage the Midrash observes, "The broken walls of Jerusalem will be closed in the day of salvation, and the government which has been closed up to the time of the King Messiah will be opened then.")). Surely, it is for two reasons. We keep your data private and share your data only with third parties that make this service possible. More Isaiah commentaries. Isaiah 9:1-7 – Step Three – Closer Study of Content, https://biblehub.com/commentaries/isaiah/9-1.htm, https://biblehub.com/commentaries/isaiah/9-2.htm, https://biblehub.com/commentaries/isaiah/9-4.htm, https://biblehub.com/commentaries/isaiah/9-5.htm, https://biblehub.com/commentaries/isaiah/9-6.htm, https://biblehub.com/commentaries/isaiah/9-7.htm. ↑, https://biblehub.com/commentaries/isaiah/9-7.htm, accessed 10/8/19. Jehovah loves His nation. Oswalt understands this verse as a prophecy of universal peace: “The figure Isaiah uses to depict the cessation of war is a powerful one. If even the boots and cloaks are being burned, we may be sure the weapons are disposed of, and even more surely, those who wielded them.”[22]. … ‘Father of Eternity’ describes the king, not as ‘possessor of the attribute of eternity’ but as one who continually acts as a father to his people.”[42], Roberts writes: “‘Everlasting father’ points to a long reign for the king as the father and protector of his people. This king will have God’s true might about him, power so great that it can absorb all the evil which can be hurled at it until none is left to hurl (53:2–10; 59:15–20; 63:1–9).[41]. It may be compared to the Egyptian ‘goodly in years,’ or ‘living forever and ever.’”[43], According to Oswalt, “This person’s fatherhood is claimed to be forever. 239. – What is the “way of the sea”? "From henceforth." 101. Isaiah 6:1-13 Isaiah Called to be a Prophet. Now there breaks in the dawn of a glorious day.”, Ellicott then refers to Matthew’s use of Isaiah’s words to refer to the coming of Jesus Christ. 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. Oswalt also sees this deliverance in connection with the coming of the Messiah. – Why the reference here to deliverance from oppressive slavery? – Why is it said that “the zeal of the LORD of hosts will do this”? [I have added a commentary on Isaiah 9:2, 6 to give you a better context for your study.] I.A.1.A. Government was regarded as a burden, to be born on the back or shoulders, and was sometimes symbolized by a key laid upon the shoulder (Isaiah 22:22).”[32], Motyer writes: “His people’s shoulders (4) are delivered when his shoulders accept the burden of rule.”[33]. , J. J. M. first Isaiah: a Commentary, 2010, is used. 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