The historical context of Isaiah 9… Denomination: Christian Missionary Alliance. But the administration of the Messiah shall be established in righteousness, and shall be destined to extend and perpetuate justice and righteousness forever. 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). It is probably to be connected with sar, “prince,” and Israel. 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. The zeal of the LORD of hosts will perform this. That He should leave it in the hands of such bad Davidic kings as Ahaz, and give it up to the imperial power of the world, would be altogether irreconcilable with this love, if continued long. … ‘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. Roberts writes: “‘Prince of peace’ points to the security and peace that this king’s reign will bring. It is the jealousy of absolute love, which seeks to be loved in return, and indeed demands undivided love, and asserts its claim to reciprocity of love wherever this claim is refused. 'It means that his reign as a prince of peace - in extending and promoting peace, shall be unlimited. The whole is a description of a prosperous, wide-extended, ever-growing and unlimited empire of peace. This person will not be a king among kings in Israel. 7. 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. The throne of David, which is to be forever, will be preserved into the eternal state. The commentaries connect the reference to “the day of Midian” in verse 3 with the victory of Gideon over the Midianites described in Judges 7.[18]. Isaiah 9:1-7 The Government of the Promised Son. Comp. Frst has given the correct explanation in his Lehrgebude der Aram. 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. Rather, he will be the final king, the king to end all kings.”[49], Childs writes: The description of his reign makes it absolutely clear that his role is messianic.”[50], On Bible Hub, Ellicott comments: “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.”[51], The Cambridge Bible for Schools and Colleges says, “On the throne and kingdom of David. For jealousy contends for the object of its love against everything that touches either the object or the love itself. Isaiah 6:1-13 Isaiah Called to be a Prophet. zeal, &c.—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 (Isa 59:17; Ps 9:6-8). 101. [1], The Cambridge Bible for Schools and Colleges has this comment: “The way if the sea] either ‘in the direction of the (Mediterranean) Sea,’ or ‘the region along the West side of the Sea of Gennesareth.’”[2], Roberts writes: ““The way of the sea” is not identical to the much later Via Maris of the Christian era, but refers to the coastal area south of Mount Carmel that became the Assyrian province of Dūʾru (biblical Dōʾr/Dôr—Josh 11:2; 12:23; 17:11; Judg 1:27; 1 Kgs 4:11; 1 Chr 7:29; 1 Macc 15:11).”[3]. 1 (Grand Rapids, MI: Erdman’s Publishing Company, 1997), 290. 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. from henceforth, even for ever. 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. However, he says the prophecy became part of the Messianic hope and was understood by Christians to be fulfilled in Jesus Christ.[17]. 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. 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. Idiome, 130.). This was in accordance with the promise made to David; 1 Kings 8:25; 2 Samuel 7:12-13; Psalm 132:11. 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 future should be in striking contrast with the past. "No other writer uses this expression." 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. His purpose to do this is their only encouragement - and a sufficient encouragement - to excite their zeal in this great and glorious work. 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. 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. ↑, Childs, Brevard S. Isaiah: A Commentary. Deuteronomy 10:17; Jeremiah 32:18). Ezekiel 5:13. 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. 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]. 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. 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. With the very same words, "the zeal of Jehovah of hosts," etc., Isaiah seals the promise in Isaiah 37:32. The Pulpit Commentary comments: “The word translated “government” (misrah) occurs only here and in ver. 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 primary idea is, that he should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family; Luke 2:4. 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]. Isaiah 10:21 (cf. Parkhurst, Jr. [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]. But now we will review what further light they may shed on this text. Isaiah 9:6 is a prophecy about a future child who would bear the government on his shoulders and be called by titles that could only rightfully be attributed to God: “ For to us a child is born, to us a son is given, and the government will be on his shoulders. Isaiah: An Introduction and Commentary. 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. It is also implied that nothing else than the zeal of Yahweh could do it. The leaders of the people misled them. 32:18). What is … judgment … justice—It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Isa 42:21; Ps 45:6, 7), attainable only in and by Messiah. – What is the meaning of the name, “Mighty God”? Isaiah, A Brief Commentary Related Media. We keep your data private and share your data only with third parties that make this service possible. The uniqueness of the reign of David was, that he reigned over the people of God. – What is the “way of the sea”? The prophet must teach them to despise their enemies, in faith and dependence on God. The Cambridge Bible for Schools and Colleges comments: “The everlasting Father] lit. For the increase of the government, and for peace with no end. Henceforth even for ever.—The words admit, as in the parallels of Psalm 21:4; Psalm 61:6-7; 2Samuel 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. 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. Related Videos. 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. 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]. Isaiah 9:7 Context. “Everlasting” shows that the Messiah will guard and sustain His people forever; He will be a Father in this sense even in eternity. No end - The word used here - קץ qêts - may refer either to space or time. 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]. Perpetuity of the name, “ and the government will be upon his shoulder a contrasting.... 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