Text -- Isaiah 9:16-21 (NET)

9:16 The leaders of this nation were misleading people, and the people being led were destroyed. 9:17 So the sovereign master was not pleased with their young men, he took no pity on their orphans and widows; for the whole nation was godless and did wicked things, every mouth was speaking disgraceful words. Despite all this, his anger does not subside, and his hand is ready to strike again. 9:18 For evil burned like a fire, it consumed thorns and briers; it burned up the thickets of the forest, and they went up in smoke. 9:19 Because of the anger of the Lord who commands armies, the land was scorched, and the people became fuel for the fire. People had no compassion on one another. 9:20 They devoured on the right, but were still hungry, they ate on the left, but were not satisfied. People even ate the flesh of their own arm! 9:21 Manasseh fought against Ephraim, and Ephraim against Manasseh; together they fought against Judah. Despite all this, his anger does not subside, and his hand is ready to strike again.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 9:16

Their false prophets.

Wesley: Isa 9:16

By false doctrines and evil counsels and persuasions.

Wesley: Isa 9:16

Shall certainly perish.

Wesley: Isa 9:17

Shall not rejoice over them to do them good.

Wesley: Isa 9:17

Who are the special objects of his care and pity, and much less upon others.

Wesley: Isa 9:17

Not precisely; for there were seven thousand elect persons among them, when they seemed to Elijah to be universally corrupt, but the body of the people.

Wesley: Isa 9:17

For though they professed to worship God, yet indeed they had forsaken him.

Wesley: Isa 9:17

Wickedness.

Wesley: Isa 9:18

Shall burn you, as it follows, shall devour.

Wesley: Isa 9:18

The low and mean persons; for these are opposed to the thickets of the forest, in the next clause.

Wesley: Isa 9:18

In the wood, where the trees are tall, and stand thick, having their bows entangled together, which makes them more ready both to catch and to spread the fire.

Wesley: Isa 9:18

Sending up smoak like a vast furnace.

Wesley: Isa 9:21

Though more near and dear to one another than any other tribe, being both sons of Joseph.

JFB: Isa 9:13-17

Second strophe.

JFB: Isa 9:13-17

The design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jer 2:20; Jer 5:3).

JFB: Isa 9:16

(See Isa 3:12, Margin, and see on Isa 3:12.)

JFB: Isa 9:17

The parallelism, "neither . . . mercy," 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 (Isa 31:8; compare Jer 18:21).

JFB: Isa 9:17

Not even the usual objects of His pity (Psa 10:14, Psa 10:18; Psa 68:5; Jer 49:11; Hos 14:3) shall be spared.

JFB: Isa 9:17

Rather, a libertine, polluted [HORSLEY].

JFB: Isa 9:17

Wickedness (Psa 14:1).

JFB: Isa 9:17

Notwithstanding all these judgments, more remain.

JFB: Isa 9:18-21

Third strophe.

JFB: Isa 9:18-21

Maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment.

JFB: Isa 9:18-21

Emblem of the wicked; especially those of low rank (Isa 27:4; 2Sa 23:6).

JFB: Isa 9:18-21

From the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low.

JFB: Isa 9:18-21

Rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, HORSLEY], in (in passing into) volumes of ascending smoke" [MAURER].

JFB: Isa 9:19

Namely, with smoke (Isa 9:18). The Septuagint and Chaldee render it, "is burnt up," so MAURER, from an Arabic root meaning "suffocating heat."

JFB: Isa 9:19

Intestine discord snapping asunder the dearest ties of nature.

JFB: Isa 9:20

Not literally. Image from unappeasable hunger, to picture internal factions, reckless of the most tender ties (Isa 9:19), and insatiably spreading misery and death on every side (Jer 19:9).

JFB: Isa 9:20

Not literally, but destroy (Psa 27:2; Job 19:22).

JFB: Isa 9:20

Those nearest akin: their former support (helper) (Isa 32:2) [MAURER].

JFB: Isa 9:21

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. Disunited in all things else, but united "together against their brother Judah" (2Ki 15:10, 2Ki 15:30).

Clarke: Isa 9:17

The Lord "Jehovah"- For אדני Adonai , a great number of MSS. read יהוה Yehovah .

Clarke: Isa 9:18

For wickedness - Wickedness rageth like a fire, destroying and laying waste the nation: but it shall be its own destruction, by bringing down the fire of God’ s wrath, which shall burn up the briers and the thorns; that is, the wicked themselves. Briers and thorns are an image frequently applied in Scripture, when set on fire, to the rage of the wicked; violent, yet impotent, and of no long continuance. "They are extinct as the fire of thorns,"Psa 118:12. To the wicked themselves, as useless and unprofitable, proper objects of God’ s wrath, to be burned up, or driven away by the wind. "As thorns cut up they shall be consumed in the fire,"Isa 33:12. Both these ideas seem to be joined in Psa 58:9 : -

"Before your pots shall feel the thorn

As well the green as the dry, the tempest shall bear them away.

The green and the dry is a proverbial expression, meaning all sorts of them, good and bad, great and small, etc. So Ezekiel: "Behold, I will kindle a fire, and it shall devour every green tree, and every dry tree,"Eze 20:47. D’ Herbelot quotes a Persian poet describing a pestilence under the image of a conflagration: "This was a lightning that, falling upon a forest, consumed there the green wood with the dry."See Harmer’ s Observations, Vol. II., p. 187.

Clarke: Isa 9:20

The flesh of his own arm "The flesh of his neighbor" - " Του βραχιονος του αδελφου αυτου, the Septuagint Alexand. Duplex versio, quarum altera legit רעו reo , quae vox extat , Jer 6:21. Nam רע rea , αδελφος, Gen 43:33. Recte ni fallor ."- Secker. I add to this excellent remark, that the Chaldee manifestly reads רעו reo , his neighbor, not זרעו zeroo , his arm; for he renders it by קריביה karibeyh , his neighbor. And Jeremiah has the very same expression: ואיש בשר רעהו יאכלו veish besar reehu yochelu , "and every one shall eat the flesh of his neighbor,"Jer 19:9. This observation, I think, gives the true reading and sense of this place: and the context strongly confirms it by explaining the general idea by particular instances, in the following verse: "Every man shall devour the flesh of his neighbor;"that is, they shall harass and destroy one another. "Manasseh shall destroy Ephraim, and Ephraim, Manasseh;"which two tribes were most closely connected both in blood and situation as brothers and neighbors; "and both of them in the midst of their own dissensions shall agree in preying upon Judah."The common reading, "shall devour the flesh of his own arm,"in connection with what follows, seems to make either an inconsistency, or an anticlimax; whereas by this correction the following verse becomes an elegant illustration of the foregoing. - L.

Calvin: Isa 9:16

16.For the rulers of this people are seducers ¹⁵² Some render it, they who make thee blessed, or, they who call thee blessed; as if he had said that nothing was more hurtful or destructive to a nation than flatteries, which gave encouragement to unbounded licentiousness. But I shall follow the reading which I approved on a former occasion, when the same word occurred. ¹⁵³ (Isa 3:12.) He means that the rulers and magistrates, whose duty it was to restrain the people within the limits of decent behavior, allowed all to indulge freely in crimes and wickedness. On this account they ought justly to be reckoned seducers and corrupters, for corruption flows from them to the whole body of the people, as from the head to the members. Magistrates and pastors are appointed in order to restrain the waywardness of the people, to enjoin what is good and right, and especially to defend the honor of God. If they neglect these duties they ought to be reckoned impostors and not rulers, for they give rise to miserable confusion. Now, when every one does what he pleases, and the reins of government are nowhere to be found, can there be anything but the most terrible result? When the common people are thus punished on account of their faults, no lighter vengeance awaits the rulers, because they have neglected the duty entrusted to them, and have occasioned so many evils.

And they who are governed are destroyed By this clause he means that wicked princes, and those who rule according to their own caprice, are destructive; and in like manner teachers who rather deceive and impose on men than point out the way of salvation, because through their fault the people are ruined. But at the same time he shows that this affords no excuse to any one for seeking to make bad rulers a cloak for their own transgressions, as is commonly done, for if the blind lead the blind, as Christ says, both will fall into the ditch. It is certain that none are ruined by wicked and treacherous leaders, but those who of their own accord wish to be led astray.

Calvin: Isa 9:17

17.Therefore the LORD will not delight in their young men Isaiah describes more clearly how dreadful will be that vengeance of God against all ranks; for so far will more flagrant transgressors be from escaping, that neither boys nor youths, nor widows, will be exempted, who are usually spared even amidst dreadful slaughter; which was usually done even among heathens at the sacking of towns, as we learn from history. But here the Lord threatens that he will pay no regard either to sex or to age. Yet the following view will not be unsuitable. “Although the carnage will rob many women of their husbands, and will deprive many children of their parents, still God will not shrink from punishing women by making them widows, and children by making them orphans.” But as it does not greatly affect the general meaning, I do not dwell upon it. Again, that they may not accuse God of cruelty, he at the same time shows that there are good reasons why he is so severe, because they are all wicked, and therefore that they deserve to be cast headlong to ruin without any distinction.

For all are hypocrites and evil-doers As to this word, I was unwilling to depart from the opinion commonly entertained, though חנף ( chaneph) means an ungodly, deceitful, or treacherous and wicked man. He appears to point out the source of all the evils, that there was no true fear of God among them. By this he does not mean any slight dissimulation, but inward contempt seated in the heart, by which consciences are stupified, so that no instructions produce any effect on them; as if he had said that they were deeply sunk in their depravity. But as wickedness, when it has taken possession of the mind, drags the hands and feet, and the rest of the members of the body along with it, so the Prophet adds, that they are all evil-doers

And every mouth speaketh villany ¹⁵⁴ Thirdly, he adds that they have proceeded to such a pitch of open wickedness, that they boast of their crimes without shame. The Hebrew word נבלה ( niblah), which is translated folly, has frequently a more extensive meaning; for it denotes baseness, villany, and madness. (Gen 34:7; Jos 7:15; Jud 19:24.) Here, in my opinion, the Prophet means that they are so entirely abandoned to wicked courses, that we need not seek any other proof of it than from their tongues.

His anger will not be turned away He again repeats this statement, which ought to be frequently repeated; for it is not enough to have been once informed how dreadful are the judgments of the Lord against the wicked; so easily and quickly will there steal upon us that forgetfulness of them which banishes uneasiness, as well as fear, about the future. Besides, we are led astray and blinded by that deception, for we think that the infliction of a single punishment has exhausted the power of God. There can be nothing better, therefore, than to hold by this principle, that whenever God chastises us he threatens something more dreadful, if we do not quickly repent. (Lev 26:18.)

But his hand is stretched out still since the Prophet repeats this warning, let us unceasingly call to our remembrance, that the indignation of God is not yet appeased, though we may think that he has already punished us severely for our sins. What then ought we to conclude, when he has given us but a light chastisement? At the present day, for instance, we have endured some punishment; but what is it as compared with those dreadfully severe calamities which that nation had suffered, when Isaiah foretold that new chastisements were still awaiting them? What then will become of us? The Lord will undoubtedly continue to perform what belongs to him, and will always be like himself. If this dread do not arouse us, our insensibility is evidently beyond endurance. I have translated the verb שב ( shab) in the future sense, will not be turned away, to make the meaning more clear; for though he speaks as if it had been a past transaction, still he threatens a continuance of punishments against the rebellious.

Calvin: Isa 9:18

18.For wickedness burneth as the fire The Prophet attacks the wicked, who are accustomed to defend themselves by laying the blame on God. Either they practice evasions, in order to convince themselves that they are innocent, or, when they have been convicted, they still extenuate their guilt, as if the severity of God were beyond proper bounds. Never, certainly, do they acknowledge that God is just in punishing them, till they are compelled to acknowledge it; and even though they do not venture to excuse themselves publicly, still they fret and murmur. With the view of repressing such insolence, the Prophet compares the calamities to burning, but shows that the wickedness of men is the wood and fuel, by which the anger of God is kindled: as if he had said, “All exclaim and make loud complaints that the wrath of God burns violently, and yet they do not consider that their own sins are the fans by which it is inflamed, and that those sins supply the fuel, and that even themselves are consumed by the inward fire of their crimes.”

It shall devour the briers and thorns The meaning is, that this flame will seize every part of Judea. Two things are here expressed, that the punishment of sin proceeds from the judgment of God, and yet that the blame lies with the sinners themselves, that they may not remonstrate with God as if he had dealt cruelly with them. There is a beautiful gradation; for we perceive that it usually happens that a fire, kindled in the lowest part of any place, gathers strength by degrees, spreads wider and wider, and ascends to the higher parts. Such will the wrath of God be; for Isaiah shows that it does not all at once seize the wicked, but is gradually kindled, till it utterly destroy them. At first the Lord proceeds gently, but if a light chastisement produce no good effect, he increases and doubles the punishment. If he see that we are obstinate, his wrath burns to the uttermost, so as to destroy us altogether, and consume us like a thick forest. Lastly, as the Prophets elsewhere declare, we must be like chaff and straw as soon as the wrath of God is kindled. (Psa 83:14)

Calvin: Isa 9:19

19.Through the anger of the Lord of hosts is the land darkened. After having shown that the cause of all our evils proceeds from ourselves, and that therefore the blame of it should be laid upon us, he at the same time shows that God is a most righteous avenger. When men draw down upon themselves calamities and distresses, God does not suffer them to escape his hand; not that he is inclined to cruelty, for he is gracious and merciful, (Exo 34:6,) but because he is just, and cannot endure the wicked. The dreadful nature of God’s vengeance is described by the metaphor of darkness, than which nothing can be more dismal; for without figures of speech a judgment so revolting cannot be expressed. And yet he appears to allude to smoke, of which he spoke in the former verse; for when a conflagration extends, and rages with such violence, the light must be overpowered by the thick smoke

No man shall spare his brother In this last clause and in the following verse, the Prophet describes the methods and means, as they are called, by which the Lord will execute his vengeance, when his wrath has been thus kindled. When no enemies shall be seen whom we have cause to dread, he will arm ourselves for our destruction. As if he had said, “The Lord will find no difficulty in executing the vengeance which he threatens; for though there be none to give us any annoyance from without, he will ruin us by intestine broils and civil wars.” It is shocking and monstrous to relate, No man shall spare his brother, “every man shall devour his own flesh;” for no man ever hated his own flesh. (Eph 5:29.) But when the Lord hath blinded us, what remains but that we mutually destroy each other? And though it is monstrous, yet it happens almost every day.

We are not restrained by any relationship either of blood, or of religion, or of the image of God, which we all bear; though even the heathen, on the contrary, were prevented, by sharing in this common nature, from injuring each other, because they perceived that the beasts themselves are restrained by similarity of nature from cruelty against their own kind; for a wolf does not devour a wolf, and a bear does not devour a bear. That human beings, from whom the name of humanity is derived, should fight with such cruelty and fierceness against one another as to exceed the rage of wild beasts, is monstrous; and this evil can arise from no other source than that God hath blinded them, and given them up to a reprobate sense. (Rom 1:28.) Justly hath Isaiah described this kind of revenge; for when men enjoy peace, they think that they are placed beyond the reach of danger, and dread nothing. But the Lord laughs at this indifference, and shows that he will execute his vengeance by their own hand, which he will arm and direct against them.

Calvin: Isa 9:20

20.Every one shall snatch on the right hand It is equivalent to a phrase in common use, prendre et ravir a toutes mains , to take and seize at all hands. This mode of expression denotes either insatiable covetousness or insatiable cruelty; for the eagerness to snatch excites to savage cruelty. That they will be insatiable he expresses more emphatically, by saying that, in consequence of being impelled by blind fierceness and inconceivable rage, they will suck their brother’s blood as freely as they would devour the flesh which was their own property. The bitterness of the vengeance is greatly heightened by this circumstance, that the children of Abraham, and the holy posterity of the chosen race, break out into such beastly fury. Let us therefore remember that it is a dreadful proof of heavenly punishment, when brothers are hurried on, with irreconcilable eagerness, to inflict mutual wounds.

Calvin: Isa 9:21

21.Manasseh, Ephraim These tribes were closely related to each other; for besides their being descended from the same ancestor, Abraham, a close relationship arose out of their being descended from one patriarch, his grandson, Joseph. (Gen 41:50.) But though they were closely allied, still God threatens that he will cause them to destroy themselves by mutual conflict, as if they were devouring the flesh of their own arm, and, consequently, that there will be no need of foreign enemies. He likewise adds that, after having wearied themselves out by mutual wounds, both will unite against Judah, in order to destroy it.

And for all this his anger shall not be turned away If any one take into consideration those calamities which Isaiah threatened, he will be amazed and greatly astonished that still more severe chastisements are foretold. But in this manner God acts towards the wicked, and does not cease to afflict till he utterly overwhelm and destroy them, when, after having been frequently invited, they refuse to be reconciled to him. We need not wonder, therefore, that he inflicts stroke after stroke, as he also foretold by Moses that he would punish seven times more (Lev 26:18), and bring seven times more plagues upon (Lev 26:21) those who would not repent; lest they should think that, when they had been punished once or twice, they would not be punished again.

But his hand is stretched out still By this he means that rods are prepared, that he may immediately strike with them; for it is not with a woman’s passion that the Lord is angry, but his wrath is immediately followed by revenge.

TSK: Isa 9:16

the leaders : etc. or, they that call them blessed, Isa 3:12; Mat 15:14, 23:16-36

led of them : or, called blessed of them, Num 6:23-26; 1Ki 8:55, 1Ki 8:56; 2Ch 30:27; Heb 7:7

destroyed : Heb. swallowed up

TSK: Isa 9:17

have no joy : Isa 10:2, Isa 13:18, Isa 27:11, Isa 62:5, Isa 65:19; Psa 147:10; Jer 18:21; Zec 9:17

for every : Isa 10:6; Job 15:34; Jer 5:1; Mic 7:2; Mat 16:3

every mouth : Isa 32:6, Isa 32:7; Mat 12:34

folly : or, villany

For all : Isa 9:12, Isa 9:21, Isa 5:25, Isa 10:4; Eze 20:33

TSK: Isa 9:18

wickedness : Isa 1:31, Isa 30:30,Isa 30:33, Isa 33:12, Isa 34:8-10, Isa 66:16, Isa 66:17; Num 11:1-3; Deu 32:22; Job 31:11, Job 31:12; Amo 7:4; Nah 1:6, Nah 1:10; Mal 4:1; Mat 13:49, Mat 13:50, Mat 25:41; Mar 9:43-50

it shall : Isa 10:16-18, Isa 27:4; Heb 6:8

shall kindle : Eze 20:47, Eze 20:48

mount : Isa 5:24; Psa 37:20; Hos 13:3; Joe 2:20; Rev 14:11

TSK: Isa 9:19

is the land : Isa 5:30, Isa 8:22, Isa 24:11, Isa 24:12, Isa 60:2; Jer 13:16; Joe 2:2; Amo 5:18; Mat 27:45; Act 2:20

fuel : Heb. meat, Isa 9:5

no man : Isa 13:18; Eze 9:5; Mic 7:2, Mic 7:6; 2Pe 2:4

TSK: Isa 9:20

And he : Isa 49:26; Lev 26:26-29; Jer 19:9; Lam 4:10

snatch : Heb. cut

TSK: Isa 9:21

Ephraim : Jdg 7:2; 1Sa 14:20; 2Ki 15:30; 2Ch 28:6-8; Mat 24:10; Gal 5:15

For all this : Isa 9:12, Isa 9:17, Isa 5:25, Isa 10:4; Jer 4:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 9:16

For the leaders of this people ... - Note, Isa 3:12. Hebrew ‘ They that call this people blessed’ - referring more particularly to the false prophets.

They that are led of them - Hebrew, ‘ They that are called blessed by them.’

Are destroyed - Hebrew, ‘ Are swallowed up;’ see the note at Isa 3:12. They are ruined; or swallowed up as in a vast whirlpool or vortex.

Barnes: Isa 9:17

Shall have no joy - He shall not delight in them so as to preserve them. The parallel part of the verse shows that the phrase is used in the sense of having mercy.

In their young men - The hope and strength of the nation. The word used here commonly denotes those who are chosen, particularly for purposes of war. The sense is, that the hope and strength of the nation, that on which the chief reliance would be placed, would be cut off.

Neither shall have mercy ... - Judgment would sweep through the nation, even over those who were the usual objects of the divine protection - widows and orphans; compare Psa 10:14, Psa 10:18; Psa 48:5; Deu 10:18; Jer 49:11; Hos 14:3. These passages show that the fatherless and the widow are the special objects of the divine favor; and when, therefore, it is said that the Lord would not have mercy been on these, it shows the extent and severity of the divine judgments that were coming on the nation.

For every one is a hypocrite - A deceiver; a dissembler. The word used here, however. חנף chânêph , means rather a profane or profligate man, a man who is defiled or polluted, than a dissembler. It is applied often to idolaters and licentious persons, but not to hypocrites; see Job 8:13; Job 13:16; Job 15:34; Job 17:8; Dan 11:32.

Every mouth speaketh folly - The word rendered folly, may denote foolishness, but it is also used to denote wickedness or crime; 1Sa 25:23. Probably this is the meaning here. That the character here given of the Ephraimites is correct, is abundantly shown also by other prophets; see particularly Hosea.

For all this - Notwithstanding all the judgments that should come thus upon the young men, and widows, and orphans, still his anger was not turned away. This is the close of the second strophe or part of this prophecy.

Barnes: Isa 9:18

For wickedness - This commences the third part of the prophecy, which continues to the end of the chapter. It is a description of prevailing impiety. The effects and prevalence of it are described by the image of a raging, burning flame, that spreads everywhere: first among the humble shrubbery - the briers and thorns, then in the vast forests, until it spreads over the land, and sends a mighty column of flame and smoke up to heaven.

Burneth as the fire - Spreads, rages. extends as fire does in thorns and in forests. In what respects it burns like the fire, the prophet immediately specifies. It spreads rapidly everywhere, and involves all in the effects. Wickedness is not unfrequently in the Scriptures compared to a fire that is shut up long, and then bursts forth with raging violence. Thus Hos 7:6 :

Truly, in the inmost part of it, their heart is like an oven,

While they lie in wait;

All the night their baker sleepeth;

In the morning it burneth like a blazing star.

‘ As an oven conceals the lighted fire all night, while the baker takes his rest, and in the morning vomits forth its blazing flame; so all manner of concupiscence is brooding mischief in their hearts, while the ruling faculties of reason and conscience are lulled asleep, and their wicked designs wait only for a fair occasion to break forth.’ - Horsely on Hosea; see also Isa 50:2; Isa 65:5.

It shall devour - Hebrew, ‘ It shall eat.’ The idea of devouring or eating, is one which is often given to fire in the Scriptures.

The briers and thorns - By the briers and thorns are meant, doubtless, the lower part of the population; the most degraded ranks of society. The idea here seems to be, first, that of impiety spreading like fire over all classes of people; but there is also joined with it, in the mind of the prophet, the idea of punishment. Wickedness would rage like spreading fire; but like fire, also, it would sweep over the nation accomplishing desolation and calamity, and consuming everything in the fire oft God’ s vengeance. The wicked are often compared to thorns and briers - fit objects to be burned up; Isa 33:12 :

And the people shall be as the burnings of lime;

As thorns cut up shall they be burned in the fire.

And shall kindle - Shall burn, or extend, as sweeping fire extends to the mighty forest.

In the thickets of the forests - The dense, close forest or grove. The idea is, that it extends to all classes of people - high as well as low.

And they shall mount up - The Hebrew word used here - יתאבכוּ yit'ab^e kû from אבך 'âbak - occurs nowhere else. The image is that of a far-spreading, raging fire, sending columns of smoke to heaven. So, says the prophet, is the rolling, raging, consuming fire of the sins of the nation spreading over all classes of people in the land, and involving all in widespread desolation.

Barnes: Isa 9:19

Through the wrath - By the anger, or indignation. This spreading desolation is the proof of his anger.

Is the land darkened - The word used here - עתם ‛âtham - occurs nowhere else. According to Gesenius, it is the same as תמם tâmam to be or make complete; and hence means, "in this place, to be consumed, or laid waste."Kimchi and Aben Ezra render it, ‘ The land is darkened.’ Septuagint, Συγκέκαυται Sungkekautai . Chaldee, צרוכת chărôkat - ‘ Is scorched.’ Jerome renders it, Conturbata est terra - ‘ The land is disturbed.’ The effect is doubtless such as ascending and spreading columns of fire and smoke would produce, and perhaps the general word desolate had better be used in translating the word.

And the people shall be as fuel of the fire - This is an image of widespread ruin. The idea is, that they shall destroy one another as pieces of wood, when on fire, help to consume each other. The way in which it shall be done is stated more fully in the next verse.

No man shall spare his brother - There shall be such a state of wickedness, that it shall lead to anarchy, and strife, and mutual destruction. The common ties of life shall be dissolved, and a man shall have no compassion on his own brother.

Barnes: Isa 9:20

And he shall snatch - Hebrew, ‘ He shall cut off.’ Many have supposed that this refers to a state of famine; but others regard it as descriptive of a state of faction extending throughout the whole community, dissolving the most tender ties, arid producing a dissolution of all the bonds of life. The context Isa 9:19, Isa 9:21 shows, that the latter is meant; though it is not improbable that it would be attended with famine. When it is said that he ‘ would cut off his right hand,’ it denotes a condition of internal anarchy and strife.

And be hungry - And not be satisfied. Such would be his rage, and his desire of blood, that he would be insatiable. The retarder of those on one side of him would not appease his insatiable wrath. His desire of carnage would be so great that it would be like unappeased hunger.

And he shall eat - The idea here is that of contending factions excited by fury, rage, envy, hatred, contending in mingled strife, and spreading death with insatiable desire everywhere around them.

They shall eat - Not literally; but "shall destroy."To eat the flesh of anyone, denotes to seek one’ s life, and is descriptive of blood-thirsty enemies; Psa 27:2 : ‘ When the wicked, even mine enemies and foes, came upon me to eat up my flesh, they stumbled and fell;’ Job 19:22 :

Why do ye persecute me as God,

And are not satisfied with my flesh?

Compare Deu 7:16; Jer 10:25; Jer 30:15; Jer 50:17; Hos 7:7; see Ovid’ s Metam. 8, 867:

Ipse suos artus lacero divellere morsu

Coepit; et infelix minuendo corpus alebat .

The flesh of his own arm - The Chaldee renders this, ‘ Each one shall devour the substance of his neighbor.’ Lowth proposes to read it, ‘ The flesh of his neighbor.’ but without sufficient authority. The expression denotes a state of dreadful faction - where the ties of most intimate relationship would be disregarded, represented, here by the appalling figure of a man’ s appetite being so rabid that he would seize upon and devour his own flesh. So, in this state of faction and discord, the rage would be so great that people would destroy those who were, as it were, their own flesh, that is, their nearest kindred and friends.

Barnes: Isa 9:21

Manasseh, Ephraim - This verse is a continuation of the statement in regard to the extent and fearfulness of the faction. Those who were hitherto most tenderly and intimately allied to each other, would now be engaged in furious strife. Manasseh and Ephraim were the two sons of Joseph Gen 46:20, and their names are used as expressive of tender union and friendship; compare Gen 48:20. The tribes of Ephraim and Manasseh were near each other, and they always were allied together. The expression here denotes that they who had hitherto been joined in tender alliance, would be rent into contending factions, thirsting for each other’ s blood.

And they together - They would be united in opposing Judah while they were devouring each other, as it is not an uncommon thing for those who are opposed to each other to unite in hostility to a common foe; compare Luk 23:12. This is an image that heightens the description of the anarchy - introducing implacable animosity against another tribe, while they were contending among themselves. That such anarchies and factions existed, is apparent from all the history of the kingdom of Israel; compare 2Ki 15:10 ff; 2Ki 15:30. In this last passage, the death of Pekah is describer as having occurred in a conspiracy formed by Hoshea.

For all this ... - see Isa 9:12, note Isa 5:25. This closes the third strophe or part of the prophecy under consideration. The fourth and last strophe occurs in Isa 10:1-4.

Poole: Isa 9:16

The leaders their governors, both civil and ecclesiastical, and especially the latter, their teachers, even the false prophets last mentioned. Or, they that bless or praise them , to wit, the false prophets, that flatter them in their wicked ways, with hopes and promises of peace, as their manner was, Jer 6 14 28:9 . Both ways the sense is the same.

Cause them to err either compelling them by power, or deceiving them by false doctrines and evil counsels and persuasions.

Are destroyed shall certainly perish; nor will it excuse them that they followed the counsel and conduct of their leaders.

Poole: Isa 9:17

Shall have no joy in their young men shall not rejoice over them to do them good, as he doth to his people, Isa 62:5 Zep 3:17 ; will not have mercy or pity on them, as the next clause explains it. but will abhor and utterly destroy them; for more is here intended than is expressed, as Pro 17:21 .

Neither shall have mercy on their fatherless and widows who are the special objects of his care and pity, Deu 16:11,14 24:19,20 , and much less upon others.

Every one not precisely, for there were seven thousand elect persons among them, when they seemed to Elijah to be universally corrupt, 1Ki 19:18 ; but the body or generality of the people.

Is an hypocrite for though they professed to worship and serve the true God, yet indeed they had forsaken him. Or, a profane person , as this word is rendered, Jer 23:15 , as also Isa 32:6 .

An evil-doer elsewhere called a worker of iniquity, as Job 31:3 Psa 5:5 Mat 7:23 ; one that gives up himself to a constant course and custom of sinning.

Speaketh folly i.e. wickedness, which is commonly called folly. They are not ashamed to proclaim their own wickedness, and the corruption of their hearts breaketh forth into ungodly speeches.

Poole: Isa 9:18

Wickedness burneth i.e. shall burn you, as it follows, shall devour. Your

iniquity shall be your ruin as God threatens, Eze 18:30 .

The briers and thorns either,

1. The wicked, who are oft compared to briers and thorns , as 2Sa 23:6 Isa 27:4 ; or rather,

2. The low and mean persons; for these are opposed to

the thickets of the forest in the next clause. In the thickets of the forest ; in the wood, where the trees are tall, and stand thick, having their boughs entangled together, which makes them more ready both to catch and to spread the fire.

Like the lifting up of smoke sending up smoke like a vast furnace. Heb. with height or pride of smoke , i.e. with aspiring smoke, which in that case riseth high, and spreadeth far, and filleth all the neighbouring air.

Poole: Isa 9:19

Darkened either with the smoke last mentioned, or with misery. Or, burnt up , as the LXX., Chaldee, and Arabic interpreters render it.

No man shall spare his brother they shall destroy one another, as they did in their civil wars, which were frequent among them. The name brother is oft largely used among the Hebrews, even of the remoter kindred, yea, of the fellow members of one city, or tribe, or nation.

Poole: Isa 9:20

Shall snatch every one shall greedily and violently seize upon any provisions that come in his way; which implies, either great scarcity, or insatiable covetousness, as is manifest from the next clause.

Shall eat every man the flesh of his own arm either,

1. Properly; so it notes extreme famine; in which case men are apt to eat their own flesh. Compare Jer 19:9 . Or,

2. Metaphorically, which seems best to suit with the following verse, the flesh of his brethren by nation and religion, which are as it were our own flesh, and are so called, Isa 58:7 Zec 11:9 ; and, consequently, the flesh of their arm is in a manner the flesh of our own arm. And one tribe was to another as an arm, i.e. a support or strength, which is called an arm , 2Ch 32:8 Jer 17:5 , and elsewhere.

Poole: Isa 9:21

Manasseh, Ephraim though more near and dear to one another than any other tribe, being both sons of Joseph.

They together shall be against Judah which might be accomplished either before Shalmaneser took Samaria, or afterwards. For though the Israelites were miserably destroyed at that time, yet they were not utterly rooted out; of which See Poole "Isa 7:8" .

Haydock: Isa 9:16

Headlong. If the blind lead the blind, both fall into the ditch, Matthew xv. 14. (Haydock)

Haydock: Isa 9:17

Folly. Sin. They are all guilty. He will shew no compassion.

Haydock: Isa 9:18

High. All shall witness the fall of Israel, (Calmet) like a forest on fire. (Haydock)

Haydock: Isa 9:19

Brother. Civil wars shall rage, 4 Kings xv. Josephus (Jewish Wars vii.) perhaps alluded to this passage, when he said, that an ancient prophecy announced ruin to the Jews, when they should turn their arms against each other. (Calmet)

Gill: Isa 9:16

For the leaders of this people cause them to err,.... Or, "who bless this people", as the Septuagint and Arabic versions; and so the Targum,

"who praise this people;''

that call them blessed, pronounce them happy, see Mal 3:15 and promise them happiness, both in this world and that to come, though guilty of notorious sins, and live a vicious course of life; and so harden them in their iniquities, and cause them to wander more and more from the way of truth and righteousness; and lead them unto, and leave them in, fatal mistakes about their state and condition. These seem to design the ecclesiastical leaders of the people, the blind leaders of the blind, see Isa 3:12,

and they that are led of them are destroyed; or, "they" that "are blessed of them are swallowed up" ^c; and so irrecoverably lost; the deceivers and the deceived perish together; as it is sinful in teachers and leaders of the people to teach them false things, and lead them out of the way, it is criminal in the people to be led and taught by them, who ought to take care what they hear and receive; and therefore both are righteously punished; for the words are a reason why the Lord would cut off both the one and the other.

Gill: Isa 9:17

Therefore the Lord shall have no joy in their young men,.... Take no delight and pleasure in them; but, on the contrary, detest and abhor them, and so destroy them, being depraved and corrupted by the bad instructions and examples of their parents:

neither shall have mercy on their fatherless and widows; who are objects of pity and compassion; yet these being wicked, as well as the fathers of the one, and the husbands of the other, shall be no more spared than they have been; so that this expresses both the general corruption and destruction of this people:

for everyone is a hypocrite and an evildoer; a hypocrite, as Aben Ezra on the place observes, is one that is outwardly good, and inwardly wicked; which was the general character of the people of Israel in Isaiah's time, as it was of the Jews in the times of Christ, see Mat 23:25 they pretended to do good, but were doers of evil, workers of iniquity, continually committing sin; and yet would be thought to be very upright and sincere, both in their religion towards God, and in their dealings with men; but deceitful in both:

and every mouth speaketh folly; or falsehood; a lie, as the Targum, as all lies are foolish; as also all vain words, all impious ones; or the savour of irreligion or superstition, and indeed every idle word, and all unsavoury and corrupt speech, and there is particularly foolish talking, which is not convenient, Eph 5:4,

for all this his anger is not turned away, but his hand is stretched out still; which is repeated from Isa 9:12. See Gill on Isa 9:12.

Gill: Isa 9:18

For wickedness burneth as the fire,.... That is, the punishment of their sins, as the Targum interprets it; the wrath of God for sin, which is poured out like fire, and consumes as that does; unless wicked men are meant, who are consumed with the fire of divine vengeance; the sense is the same:

it shall devour the briers and thorns; sinners and ungodly, so the Targum paraphrases it; and Aben Ezra observes, they are the wicked; who are compared to briers and thorns, for their unfruitfulness in themselves, harmfulness to others, and for their weakness to stand against the fury of incensed Deity, see 2Sa 23:6,

and shall kindle in the thickets of the forest. Kimchi thinks there is a gradation in these words, that as fire first begins to burn the thorns, and smaller wood, and then the greater; so wickedness consumes first the little ones, who are the thorns, and after that it kindles in the thickets of the forest, who are the great ones; so the commonwealth of Israel is compared to a forest; and the thorns, briers, and thickets, may denote the common people and their governors, who all being guilty of wickedness, should not escape the vengeance of God:

and they shall mount up like the lifting up of smoke: or lift up themselves, or be lifted up; so Aben Ezra and Kimchi interpret the word; but Jarchi thinks it has the signification of בוך, "to be perplexed": and gives the sense of it thus; they are perplexed, and shut up with the strength of smoke that burns: others take it to be a word of the same meaning with אבק; and render it, "they shall pulverize", or "go into dust in the lifting up of smoke" ^d; and denotes the dissolution of the commonwealth; but perhaps it may be better rendered, "though they shall walk proudly" (or behave haughtily), their "pride" shall be as "smoke", which soon vanishes away; since the word, which is only here used, in the Syriac language signifies to walk proudly, as a cock with two crests ^e.

Gill: Isa 9:19

Through the wrath of the Lord of hosts is the land darkened,.... Brought into great distress and affliction; sore judgments and calamities being upon it; for not darkness in a natural, but in a figurative sense, is intended, see Isa 8:22 the allusion is to the ascending of the smoke before mentioned, through fire being kindled in the thickets of the forest, which filled the air with darkness; as smoke arising in great quantity does. This sense of the word, which is only to be met with in this place, is given by Aben Ezra, Kimchi, and Ben Melech, from the use of it in the Arabic language, in which it signifies ^f darkness; but the Septuagint and Arabic versions render it, "the whole land is burned"; and which is confirmed by the Targum, which so interprets it; and this sense well agrees with the context:

and the people shall be as the fuel of the fire; this explains who are meant by the briers and thorns, and thickets of the forest, the inhabitants of the land of Israel; who, as they are the fuel of fire, were the objects of divine wrath and fury:

no man shall spare his brother; which may be ascribed either to the darkness and confusion in which they should be, and so not be able to discern a friend from a foe, as persons surrounded with smoke; or to their malignant spirit, cruelty and inhumanity, not only doing ill to their enemies, but to their own friends and relations, to their own flesh and blood.

Gill: Isa 9:20

And he shall snatch on the right hand, and be hungry,.... Either with his hand, and rob and plunder all within his reach; or, with his teeth, as cannibals, or beasts of prey, catch at, tear, and rend in pieces, whatever comes in their way; and yet hungry after more, and unsatisfied, as follows:

and he shall eat on the left hand, and they shall not be satisfied; ravage and spoil on every side, and yet not content. The Targum is,

"he shall spoil on the south, and be hungry; and he shall destroy on the north, and not be satisfied:''

they shall eat every man the flesh of his own arm; destroy their near relations, who are their own flesh and blood, or take away their substance from them; so the Targum,

"they shall spoil every man the substance of his neighbour:''

which will give some light to Rev 17:16.

Gill: Isa 9:21

Manasseh, Ephraim; and Ephraim, Manasseh,.... That is, "Manasseh" shall eat or devour "Ephraim"; and "Ephraim" shall eat or devour "Manasseh"; as the Septuagint, Syriac, and Arabic versions render it; which is to be understood of their quarrels, contentions, and wars among themselves, whereby they bit, devoured, and consumed each other, though they were brethren; which explains and confirms what is before said, of no man sparing his brother, and everyone eating the flesh of his own arm. The Targum paraphrases the words thus,

"they of the house of "Manasseh", with those of the house of "Ephraim", and they of the house of "Ephraim", with those of the house of "Manasseh", shall be joined together as one, to come against them of the house of Judah;''

and so Jarchi interprets them,

""Manasseh" shall be joined with "Ephraim", and "Ephraim" shall be joined with "Manasseh", and they together shall be joined against Judah;''

so it follows,

and they together shall be against Judah; as the ten tribes did sometimes make war against the two tribes of Judah and Benjamin, see 2Ch 28:6,

for all this his anger is not turned away, but his hand is stretched out still; more and sorer judgments were to come upon this people for their sins. See Gill on Isa 9:12.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 9:16

¹ tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.

NET Notes: Isa 9:17

¹ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

² tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

³ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

⁴ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

⁵ tn Or “foolishness” (NASB), here in a moral-ethical sense.

⁶ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

sn See the note at 9:12.

NET Notes: Isa 9:18

¹ tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.

³ tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).

NET Notes: Isa 9:19

¹ tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”

² sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.

³ tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

NET Notes: Isa 9:20

¹ tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”

² tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

³ tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.

NET Notes: Isa 9:21

¹ tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.

² tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”

sn See the note at 9:12.

Geneva Bible: Isa 9:18

For wickedness ^{( p )} 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 rising of smoke.

^{( b )} Wickedness as a bellows kindles the fire of God's wrath which consumes all his obstinate enemies.

Geneva Bible: Isa 9:19

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 ^{( q )} spare his brother.

^{( q )} Though there was no foreign enemy, yet they will destroy one another.

Geneva Bible: Isa 9:20

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 ^{( r )} flesh of his own arm:

^{( r )} Their greediness will be insatiable, so that one brother will eat up another, as though he should eat his own flesh.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 9:1-21

1 What joy shall be in the midst of afflictions, by the birth and kingdom of Christ.

8 The judgments upon Israel for their pride,

13 for their hypocrisy,

18 and for their impenitency.

MHCC: Isa 9:8-21

Those are ripening apace for ruin, whose hearts are unhumbled under humbling providences. 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. The leaders of the people misled them. We have reason to be afraid of those that speak well of us, when we do ill. Wickedness was universal, all were infected with it. They shall be in trouble, and see no way out; and when men's ways displease the Lord, he makes even their friends to be at war with them. God would take away those they thought to have help from. Their rulers were the head. Their false prophets were the tail and the rush, the most despicable. In these civil contests, men preyed on near relations who were as their own flesh. The people turn not to Him who smites them, therefore he continues to smite: for when God judges, he will overcome; and the proudest, stoutest sinner shall either bend or break.

Matthew Henry: Isa 9:8-21

Here are terrible threatenings, which are directed primarily against Israel, the kingdom of the ten tribes, Ephraim and Samaria, the ruin of which is here foretold, with all the woeful confusions that were the prefaces to that ruin, all which came to pass within a few years after; but they look further, to all the enemies of the throne and kingdom of Christ the Son of David, and read the doom of all the nations that forget God, and will not have Christ to reign over them. Observe,

I. The preface to this prediction (Isa 9:8): The Lord sent a word into Jacob, sent it by his servants the prophets. He warns before he wounds. He sent notice what he would do, that they might meet him in the way of his judgments; but they would not take the hint, took no care to turn away his wrath, and so it lighted upon Israel; for no word of God shall fall to the ground. It fell upon them as a storm of rain and hail from on high, which they could not avoid: It has lighted upon them, that is, it is as sure to come as if come already, and all the people shall know by feeling it what they would not know by hearing of it. Those that are willingly ignorant of the wrath of God revealed from heaven against sin and sinners shall be made to know it.

II. The sins charged upon the people of Israel, which provoked God to bring these judgments upon them. 1. Their insolent defiance of the justice of God, thinking themselves a match for him: "They say, in the pride and stoutness of their heart, Let God himself do his worst; we will hold our own, and make our part good with him. If he ruin our houses, we will repair them, and make them stronger and finer than they were before. our landlord shall not turn us out of doors, though we pay him no rent, but we will keep in possession. If the houses that were built of bricks be demolished in the war, we will rebuild them with hewn stones, that shall not so easily be thrown down. If the enemy cut down the sycamores, we will plant cedars in the room of them. we will make a hand of God's judgments, gain by them, and so outbrave them."Note, Those are ripening apace for ruin whose hearts are unhumbled under humbling providences; for God will walk contrary to those who thus walk contrary to him and provoke him to jealousy, as if they were stronger than he. 2. Their incorrigibleness under all the rebukes of Providence hitherto (Isa 9:13); The people turn not unto him that smiteth them (they are not wrought upon to reform their lives, to forsake their sins, and to return to their duty), neither do they seek the Lord of hosts; either they are atheists, and have no religion, or idolaters, and seek to those gods that are the creatures of their own fancy and the works of their own hands. Note, That which God designs, in smiting us, is to turn us to himself and to set us a seeking him; and, if this point be not gained by less judgments, greater may be expected. God smites that he may not kill. 3. Their general corruption of manners and abounding profaneness. (1.) Those that should have reformed them helped to debauch them (Isa 9:16): The leaders of this people mislead them, and cause them to err, by conniving at their wickedness and countenancing wicked people, and by setting them bad examples; and then no wonder if those that are led of them be deceived and so destroyed. But it is ill with a people when their physicians are their worst disease. " Those that bless this people, or call them blessed (so the margin reads it), that flatter them, and soothe them in their wickedness, and cry Peace, peace, to them, cause them to err; and those that are called blessed of them are swallowed up ere they are aware."We have reason to be afraid of those that speak well of us when we do ill; see Pro 24:24; Pro 29:5. (2.) Wickedness was universal, and all were infected with it (Isa 9:17): Every one is a hypocrite and an evil doer. If there be any that are good, they do not, they dare not appear, for every mouth speaks folly and villany; every one is profane towards God (so the word properly signifies) and an evil doer towards man. These two commonly go together: those that fear not God regard not man; and then every mouth speaks folly, falsehood, and reproach, both against God and man; for out of the abundance of the heart the mouth speaks.

III. The judgments threatened against them for this wickedness of theirs; let them not think to go unpunished.

1. In general, hereby they exposed themselves to the wrath of God, which should both devour as fire and darken as smoke. (1.) It should devour as fire (Isa 9:18): Wickedness shall burn as the fire; the displeasure of God, incurred by sin, shall consume the sinners, who have made themselves as briers and thorns before it, and as the thickets of the forest, combustible matter, which the wrath of the Lord of hosts, the mighty God, will go through and burn together. (2.) It should darken as smoke. The briers and thorns, when the fire consumes them, shall mount up like the lifting up of smoke, so that the whole land shall be darkened by it; they shall be in trouble, and see no way out (Isa 9:19): The people shall be as the fuel of the fire. God's wrath fastens upon none but those that make themselves fuel for it, and then they mount up as the smoke of sacrifices, being made victims to divine justice.

2. God would arm the neighbouring powers against them, Isa 9:11, Isa 9:12. At this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians, who were adversaries to the Syrians, when they had conquered them should invade Israel, and God would stir them up to do it, and join the enemies of Israel together in alliance against them, who yet had particular ends of their own to serve and were not aware of God's hand in their alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians themselves, whom they were now in league with, should be a scourge to them (for it is no unusual thing for those to fall out that have been united in sin), one attacking them in the front and the other flanking them or falling upon their rear; so that they should be surrounded with enemies on all sides, who should devour them with open mouth, Isa 9:12. The Philistines were not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends; and yet these shall devour Israel. When men's ways displease the Lord he makes even their friends to be at war with them.

3. God would take from the midst of them those they confided in and promised themselves help from, Isa 9:14, Isa 9:15. Because the people seek not God, those they seek to and depend upon shall stand them in no stead. The Lord will cut off head and tail, branch and rush, which is explained in the next verse. (1.) Their magistrates, who were honourable by birth and office and were the ancients of the people, these were the head, these were the branch which they promised themselves spirit and fruit from; but because these caused them to err they should be cut off, and their dignity and power should be no protection to them when the abuse of that dignity and power was the great provocation: and it was a judgment upon the people to have their princes cut off, though they were not such as they should have been. (2.) Their prophets, their false prophets, were the tail and the rush, the most despicable of all. A wicked minister is the worst of all. A wicked minister is the worst of men. Corruptio optimi est pessima - The best things become when corrupted the worst. The blind led the blind, and so both fell into the ditch; and the blind leaders fell first and fell undermost.

4. That the desolation should be as general as the corruption had been, and none should escape it, Isa 9:17. (1.) Not those that were the objects of complacency. None shall be spared for love: The Lord shall have no joy in their young men, that were in the flower of their youth; nor will he say, Deal gently with the young men for my sake; no, "Let them fall with the rest, and with them let the seed of the next generation perish."(2.) Not those that were the objects of compassion. None shall be spared for pity: He shall not have mercy on their fatherless and widows, though he is, in a particular manner, the patron and protector of such. They had corrupted their way like all the rest; and, if the poverty and helplessness of their state was not an argument with them to keep them from sin, they could not expect it should be an argument with God to protect them from judgments.

5. That they should pull one another to pieces, that every one should help forward the common ruin, and they should be cannibals to themselves and one to another: No man shall spare his brother, if he come in the way of his ambition of covetousness, or if he have any colour to be revenged on him; and how can they expect God should spare them when they show no compassion one to another? Men's passion and cruelty one against another provoke God to be angry with them all and are an evidence that he is so. Civil wars soon bring a kingdom to desolation. Such there were in Israel, when, for the transgression of the land, many were the princes thereof, Pro 28:2.

(1.) In these intestine broils, men snatched on the right hand, and yet were hungry still, and did eat the flesh of their own arms, preyed upon themselves for hunger or upon their nearest relations that were as their own flesh, Isa 9:20. This bespeaks, [1.] Great famine and scarcity; when men had pulled all they could to them it was so little that they were still hungry, at least God did not bless it to them, so that they eat and have not enough, Hag 1:6. [2.] Great rapine and plunder. Jusque datum sceleri - iniquity is established by law. The hedge of property, which is a hedge of protection to men's estates, shall be plucked up, and every man shall think all that his own which he can lay his hands on ( vivitur ex rapto, non hospes ab hospite tutus - they live on the spoil, and the rites of hospitality are all violated ); and yet, when men thus catch at that which is none of their own, they are not satisfied. Covetous desires are insatiable, and this curse is entailed on that which is ill got, that it will never do well.

(2.) These intestine broils should be not only among particular persons and private families, but among the tribes (Isa 9:21): Manasseh shall devour Ephraim, and Ephraim Manasseh, though they be combined against Judah. Those that could unite against Judah could not unite with one another; but that sinful confederacy of theirs against their neighbour that dwelt securely by them was justly punished by this separation of them one from another. Or Judah, having sinned like Manasseh and Ephraim, shall not only suffer with them, but suffer by them. Note, Mutual enmity and animosity among the tribes of God's Israel is a sin that ripens them for ruin, and a sad symptom of ruin hastening on apace. If Ephraim be against Manasseh, and Manasseh against Ephraim, and both against Judah, they will all soon become a very easy prey to the common enemy.

6. That, though they should be followed with all these judgments, yet God would not let fall his controversy with them. It is the heavy burden of this song (Isa 9:12, Isa 9:17, Isa 9:21): For all this his anger is not turned away, but his hand is stretched out still, that is, (1.) They do nothing to turn away his anger; they do not repent and reform, do not humble themselves and pray, none stand in the gap, none answer God's calls nor comply with the designs of his providences, but they are hardened and secure. (2.) His anger therefore continues to burn against them and his hand is stretched out still. The reason why the judgments of God are prolonged is because the point is not gained, sinners are not brought to repentance by them. The people turn not to him that smites them, and therefore he continues to smite them; for when God judges he will overcome, and the proudest stoutest sinner shall either bend or break.

Keil-Delitzsch: Isa 9:13-17

Strophe 2. "But the people turneth not unto Him that smiteth it, and they seek not Jehovah of hosts. Therefore Jehovah rooteth out of Israel head and tail, palm-branch and rush, in one day. Elders and highly distinguished men, this is the head; and prophets, lying teachers, this is the tail. The leaders of this people have become leaders astray, and their followers swallowed up. Therefore the Lord will not rejoice in their young men, and will have no compassion on their orphans and widows: for all together are profligate and evil-doers, and every mouth speaketh blasphemy. With all this His anger is not turned away, and His hand is stretched out still." As the first stage of the judgments has been followed by no true conversion to Jehovah the almighty judge, there comes a second. עד שׁוּב (to turn unto) denotes a thorough conversion, not stopping half-way. "The smiter of it"( hammaccēhu ), or "he who smiteth it,"it Jehovah (compare, on the other hand, Isa 10:20, where Asshur is intended). The article and suffix are used together, as in Isa 24:2; Pro 16:4 (vid., Ges. §110, 2; Caspari, Arab. Gram . §472). But there was coming now a great day of punishment (in the view of the prophet, it was already past), such as Israel experienced more than once in the Assyrian oppressions, and Judah in the Chaldean, when head and tail, or, according to another proverbial expression, palm-branch and rush, would be rooted out. We might suppose that the persons referred to were the high and low; but Isa 9:15 makes a different application of the first double figure, by giving it a different turn from its popular sense (compare the Arabic er - ru 'ūs w -aledhnâb = lofty and low, in Dietrich, Abhandlung , p. 209). The opinion which has very widely prevailed since the time of Koppe, that this v. is a gloss, is no doubt a very natural one (see Hitzig, Begriff der Kritik ; Ewald, Propheten , i. 57). But Isaiah's custom of supplying his own gloss is opposed to such a view; also Isaiah's composition in Isa 3:3 and Isa 30:20, and the relation in which this v. stands to Isa 9:16; and lastly, the singular character of the gloss itself, which is one of the strongest proofs that it contains the prophet's exposition of his own words. The chiefs of the nation were the head of the national body; and behind, like a wagging dog's tail, sat the false prophets with their flatteries of the people, loving, as Persius says, blando caudam jactare popello . The prophet drops the figure of C ippâh , the palm-branch which forms the crown of the palm, and which derives its name from the fact that it resembles the palm of the hand ( instar palmae manus ), and agmōn , the rush which grows in the marsh.

(Note: The noun agam is used in the Old Testament as well as in the Talmud to signify both a marshy place (see Baba mesi'a 36b, and more especially Aboda zara 38 a , where giloi agmah signifies the laying bare of the marshy soil by the burning up of the reeds), and also the marsh grass ( Sabbath 11 a , "if all the agmim were kalams , i.e., writing reeds, or pens;"and Kiddûsin 62b, where agam signifies a talk of marsh-grass or reed, a rush or bulrush, and is explained, with a reference to Isa 58:5, as signifying a tender, weak stalk). The noun agmon , on the other hand, signifies only the stalk of the marsh-grass, or the marsh-grass itself; and in this sense it is not found in the Talmud (see Comm on Job , at Isa 41:10-13). The verbal meaning upon which these names are founded is evident from the Arabic mâ āgim ( magūm ), "bad water"(see at Isa 19:10). There is no connection between this and maugil , literally a depression of the soil, in which water lodges for a long time, and which is only dried up in summer weather.)

The allusion here is to the rulers of the nation and the dregs of the people. The basest extremity were the demagogues in the shape of prophets. For it had come to this, as Isa 9:16 affirms, that those who promised to lead by a straight road led astray, and those who suffered themselves to be led by them were as good as already swallowed up by hell (cf., Isa 5:14; Isa 3:12). Therefore the Sovereign Ruler would not rejoice over the young men of this nation; that is to say, He would suffer them to be smitten by their enemies, without going with them to battle, and would refuse His customary compassion even towards widows and orphans, for they were all thoroughly corrupt on every side. The alienation, obliquity, and dishonesty of their heart, are indicated by the word C hânēph (from C hânaph , which has in itself the indifferent radical idea of inclination; so that in Arabic, Chanı̄f , as a synonym of ‛ âdil ,

(Note: This is the way in which it should be written in Comm on Job , at Isa 13:16; ‛adala has also the indifferent meaning of return or decision.)

has the very opposite meaning of decision in favour of what is right); the badness of their actions by מרע (in half pause for מרע

(Note: Nevertheless this reading is also met with, and according to Masora finalis , p. 52, col. 8, this is the correct reading (as in Pro 17:4, where it is doubtful whether the meaning is a friend or a malevolent person). The question is not an unimportant one, as we may see from Olshausen, §258, p. 581.)

= מרע , maleficus ); the vicious infatuation of their words by nebâlâh . This they are, and this they continue; and consequently the wrathful hand of God is stretched out over them for the infliction of fresh strokes.

Keil-Delitzsch: Isa 9:18-21

Strophe 3. "For the wickedness burneth up like fire: it devours thorns and thistles, and burns in the thickets of the wood; and they smoke upwards in a lofty volume of smoke. Through the wrath of Jehovah of hosts the land is turned into coal, and the nation has become like the food of fire: not one spares his brother. They hew on the right, and are hungry; and devour on the left, and are not satisfied: they devour the flesh of their own arm: Manasseh, Ephraim; and Ephraim, Manasseh: these together over Judah. With all this His anger is not turned away, and His hand is stretched out still." The standpoint of the prophet is at the extreme end of the course of judgment, and from that he looks back. Consequently this link of the chain is also past in his view, and hence the future conversives. The curse, which the apostasy of Israel carries within itself, now breaks fully out. Wickedness, i.e., the constant thirst of evil, is a fire which a man kindles in himself. And when the grace of God, which damps and restrains this fire, is all over, it is sure to burst forth: the wickedness bursts forth like fire (the verb is used here, as in Isa 30:27, with reference to the wrath of God). And this is the case with the wickedness of Israel, which now consumes first of all thorns and thistles, i.e., individual sinners who are the most ripe for judgment, upon whom the judgment commences, and then the thicket of the wood ( sib - che ,

(Note: The metheg ( gaya ) in סבכי (to be pronounced sib - che ) has simply the caphonic effect of securing a distinct enunciation to the sibilant letter (in other instances to the guttural, vid., ‛arboth , Num 31:12), in cases where the second syllable of the word commences with a guttural or labial letter, or with an aspirate.)

as in Isa 10:34, from sebac , Gen 22:13 = sobec ), that is to say, the great mass of the people, which is woven together by bands of iniquity ( vattizzath is not a reflective niphal , as in 2Ki 22:13, but kal , to kindle into anything, i.e., to set it on fire). The contrast intended in the two figures is consequently not the high and low (Ewald), nor the useless and useful (Drechsler), but individuals and the whole (Vitringa). The fire, into which the wickedness bursts out, seizes individuals first of all; and then, like a forest fire, it seizes upon the nation at large in all its ranks and members, who " whirl up (roll up) ascending of smoke ,"i.e., who roll up in the form of ascending smoke ( hith'abbek , a synonym of hithhappēk , Jdg 7:13, to curl or roll). This fire of wickedness was no other than the wrath (ebrâh ) of God: it is God's own wrath, for all sin carries this within itself as its own self-punishment. By this fire of wrath the soil of the land is gradually but thoroughly burnt out, and the people of the land utterly consumed: עתם ἁπ λεγ to be red-hot (lxx συγκέκαυται , also the Targum), and to be dark or black (Arabic ‛atame , late at night), for what is burnt out becomes black. Fire and darkness are therefore correlative terms throughout the whole of the Scriptures. So far do the figures extend, in which the prophet presents the inmost essence of this stage of judgment. In its historical manifestation it consisted in the most inhuman self-destruction during an anarchical civil war. Destitute of any tender emotions, they devoured one another without being satisfied: gâzar , to cut, to hew (hence the Arabic for a butcher): zero'o , his arm , according to Jer 19:9, equivalent to the member of his own family and tribe, who was figuratively called his arm (Arabic ‛adud : see Ges. Thes . p. 433), as being the natural protector and support. This interminable self-immolation, and the regicide associated with the jealousy of the different tribes, shook the northern kingdom again and again to its utter destruction. And the readiness with which the unbrotherly feelings of the northern tribes towards one another could turn into combined hostility towards Judah, was evident enough from the Syro-Ephraimitish war, the consequences of which had not passed away at the time when these prophecies were uttered. This hostility on the part of the brother kingdoms would still further increase. And the end of the judgments of wrath had not come yet.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 7:1--12:6

A. The choice between trusting God or Assyria chs. 7-12

This section of Isaiah provides a historical introduction to the theological problem described above. King Ahaz had to make this decision of faith because he faced the threat of military invasion. Though warned by the prophet, the king made the wrong decision and experienced the bitter consequences. All four subdivisions of this section focus on Assyria and deal with the implications of trust in her rather than God. As Isaiah had faced his moment of decision (ch. 6), so King Ahaz did now. But with the bad news of Ahaz's apostasy comes the assurance that God would raise up a faithful Anointed One in the future.

Constable: Isa 9:8--10:5

2. Measurement by God's standard 9:8-10:4

This section of the book focuses on the Northern Kingdom, and it ties in with the section immediately preceding concerning the Messiah (9:2-7). It explains why Ephraim's plans against Judah would fail. They would not fail because of Ahaz's alliance with Assyria but because God would frustrate them. Ephraim would not go into captivity because she lacked sufficient military strength but because she failed to measure up to the standard God had set for her. This standard lay in the area of moral rectitude rather than military resources.

This section, a poem, consists of four strophes each ending with the refrain, "In spite of all this His anger does not turn away and His hand is still stretched out" (vv. 12, 17, 21; 10:4). The progression of thought is from pride to flawed leadership to selfishness to social injustice.

Constable: Isa 9:14-18

The corruption of Ephraim's leaders 9:13-17

9:13-14 Since the Lord's discipline of the nation would not cause her to repent, He would cut off her leadership abruptly and suddenly. This would make her see her need of Him clearer. Isaiah described the totality of leadership as the head and tail of this national animal. Some leaders were eminent, as the erect palm branch, while others were lowly, like the bowing bulrush.

9:15-16 By the head, Isaiah meant the leading person, and by the tail, the false prophet. The leaders were leading the people astray by strengthening their self-confidence rather than urging them to trust Yahweh. Typically this results in leaders saying and doing things only to lengthen their own tenure in positions of power.

9:17 Therefore the Lord would not give the young men success in battle nor would He take care of the defenseless at home. The people's corruption had descended to disregarding God, doing evil, and saying right is wrong and wrong right. Consequently judgment would proceed.

Constable: Isa 9:19-21

The selfishness of everyone 9:18-21

9:18 Wickedness is not a little misguided playfulness but rebellion against God's order for life.¹²⁶ It proceeds from a little fire to a raging inferno because, like fire, wickedness has an insatiable appetite.

9:19 The Lord of armies uses human sin to consume sinners, and people consume one another trying to satisfy their own desires.

9:20-21 They even consume themselves to satisfy themselves. The tribes of Israel were consuming each other for the same purpose, even brother tribes like Ephraim and Manasseh that had come from one father, Joseph (cf. Judg. 12:1-6). The Hebrews described the members of their own tribe or family as their arm because they supported and sustained them. Whereas Judah had defended his brothers in the days of the patriarchs (Gen. 44:18-34), now the descendants of Joseph were trying to destroy the descendants of Judah. For this reason God's hand of judgment was still extended against Ephraim.

Guzik: Isa 9:1-21

Isaiah 9 - Unto Us A Child Is Born

A. Hope for Israel.

1. (1-2) A day of light for the northern tribes.

Nevertheless the gloom will not be upon her who is distressed, as when at first He lightly esteemed the 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 darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shined.

a. Nevertheless the gloom: The gloom carries over from Isaiah 8, where Isaiah warned Judah about the coming invasion from Assyria. Isaiah 8:22 said, Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven into darkness. The invasion of the Assyrians would be terrible for the Jewish people, especially for the northern regions of the Promised Land, the land of Zebulun and the land of Naphtali.

b. In this context, the promise of Isaiah 9:1 is all the more precious: The gloom will not be upon her who is distressed. The northern regions of the Promised Land - around the Sea of Galilee (Galilee of the Gentiles) - were most severely ravaged when the Assyrians invaded from the north. The promise is that this land, once seemingly lightly esteemed by the LORD, will one day have a special blessing.

c. The people who walked in darkness have seen a great light . . . upon them a light has shined: The northern tribes were the first to suffer from the Assyrian invasions, so in God's mercy, they will be the first to see the light of the Messiah.

i. Matthew 4:13-16 quotes this passage as clearly fulfilled in the Galilean ministry of Jesus. Since the majority of Jesus' ministry took place in this northern area of Israel, around the Sea of Galilee, God certainly did have a special blessing for this once lightly esteemed land!

2. (3-5) Joy in the Messiah's deliverance and victory.

You have multiplied the nation and increased its joy; they rejoice before You according to the joy of harvest, as men rejoice when they divide the spoil. For You have broken the yoke of his burden and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. For every warrior's sandal from the noisy battle, and garments rolled in blood, will be used for burning and fuel of fire.

a. You have multiplied the nation and increased its joy: The ministry of the Messiah would bring joy and gladness to Israel. Jesus said His ministry was like having a wedding party (Matthew 9:14-15). They will rejoice according to the time of harvest, the time when the hard work has paid off and the bounty comes off. They will rejoice as men rejoice when they divide the spoil, with a celebration of victory, as in the locker room of a championship team.

b. As in the day of Midian: This refers to Gideon's great victory over Midian in Judges 7. As wonderfully complete, joyous, and victorious as Gideon's victory over Midian was, this is the same kind of victory the Messiah will enjoy and give.

i. And the victory is complete. The reference to every warrior's sandal . . . garments rolled in blood, will be used for burning and fuel of fire means that the battle is over. This is what you did when the battle was finished and you had won!

c. Each of these promises - the reference to great joy, the breaking of the yoke of his burden and the rod of his oppressor, and the complete victory over all enemies has spiritual application to Jesus' work in our lives. These things are ours in Jesus!

i. When is Jesus sad or worried or afraid? When does Jesus groan under the yoke of his burden? When does Jesus feel the sting of the rod of his oppressor? When is Jesus' victory incomplete? The risen, glorified, ascended Jesus experiences none of these things, and He has raised us up together, and made us sit together in the heavenly places in Christ Jesus (Ephesians 2:6). As we are in Jesus Christ, we share in His victory! We are more than conquerors through Him who loved us (Romans 8:37).

3. (6) The glory of the Messiah who will reign.

For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.

a. For unto us a Child is born, unto us a Son is given: Most straightforwardly, Isaiah is using the Hebrew literary tool of repetition to emphasize the point. The Child is born, the Son is given. At the same time, we recognize the hand of the Holy Spirit in the specific wording.

b. For unto us a Child is born: This glorious prophecy of the birth of Messiah reminds Israel that the victory-bringing Messiah would be a man. Theoretically, the Messiah could have been an angel. Or, the Messiah could have been God without humanity. But in reality, neither of those options would have qualified the Messiah to be our Saviour and High Priest as Jesus was. The Child had to be born.

i. What amazing mystery! There is nothing more weak, more helpless, more dependent than a child. Theoretically, the Messiah could have come as a fully grown man, created as an adult even as Adam was created. But for Jesus to fully identify with humanity, and to display in His life the servant nature that is in God, made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men (Philippians 2:7).

c. Unto us a Son is given: This Child would be a man, but more than a man. He is also the eternal Son of God, the Second Person of the Godhead. Theoretically, the Messiah didn't have to be God. He might have been a sinless angel, or merely a perfect man like Adam. But in reality, neither of those options would have qualified the Messiah to be our Saviour and High Priest as Jesus was. The Son had to be given.

i. What glorious truth! We needed a perfect, infinite Being to offer a perfect, infinite atonement for our sins. We needed Immanuel, God is with us (Isaiah 7:14).

ii. The Child could be born, because the humanity of Jesus had a starting point. There was a time when humanity was not added to His deity. The Son had to be given, because the Second Person of the Trinity is eternal, and existed forever as the Son, even before adding humanity to His deity.

iii. While Isaiah may have intended the repetition merely for the sake of emphasis, we rejoice in the Holy Spirit's guidance in every word! Jesus, the Messiah, is fully God and fully man. There was a time when the eternal Son of God, the Second Person of the Holy Trinity, added humanity to His deity. He never became less God, but He added a human nature to His divine nature, and so became one person with two distinct natures, functioning together in perfect harmony.

iv. That Jesus is both God and man tells us that man really is made in the image of God (Genesis 1:26) and that perfect humanity is more compatible with deity than we imagine. It says that our problem is not our humanity, but our fallenness. To say "I'm only human" is wrong, because Jesus was fully human yet perfect. It is more accurate to say, "I'm only fallen." But remember that the humanity that Jesus added to His Divine nature was not the sinful humanity we commonly know, but the perfect humanity of Adam and Eve before the fall.

v. Jesus remains a man eternally (Acts 7:55-56, 1 Timothy 2:5). He did not relinquish His humanity on His ascension; but He is now a man in a resurrection body, as we will one day have.

vi. If Jesus were not fully man, He could not stand in the place of sinful man and be a substitute for the punishment man deserves. If He were not fully God, His sacrifice would be insufficient. If Jesus is not fully God and fully man, we are lost in sin.

d. And the government will be upon His shoulder: Ultimately, this will be fulfilled in the Millennium, when Jesus Christ will rule the earth as King of Kings and Lord of Lords (Revelation 20:4-6, Psalm 72, Isaiah 2:1-4, Isaiah 11, Isaiah 65:17-25, Zechariah 14:6-21).

i. This ultimate fulfillment of this promise is still waiting. But we can still see the government . . . upon His shoulder in many ways. Gayle Erwin writes about the government God promises, both ultimately and right now:

What might such a government look like? First of all, it would look like its king. Politicians of this day look for what they can get from you. Jesus looks for what He can do for you.

Leaders of this day surround themselves with servants. Jesus surrounds us with His servanthood.

Leaders of this day use their power to build their empire. Jesus uses his power to wash our feet and make us clean and comfortable.

Leaders of this day trade their influence for money. God so loved that he gave . . .

Generals of this day need regular wars to keep their weapons and skills up to date and insure their own advancement. Jesus brings peace and rest to hearts.

The higher the plane of importance one reaches in this world, the more inaccessible he becomes. Jesus was Emanuel, "God with us."

Leaders of this day are desperate to be seen and heard. Jesus sought anonymity so He could be useful.

Obviously, Jesus is not in charge of the halls of Washington, London, Moscow, Baghdad, Paris or Bonn. So, how can we ever believe the "government will be upon His shoulders"?

Actually, His government shows its workings in wonderful ways. Whenever I see someone who miraculously leaves a life of drugs or alcohol and is restored to his family and work, I can see that he is now governed by God.

Whenever I see loving Christians gently caring for orphans and those rejected by family, I know I am watching people governed by God.

Whenever I see people eagerly learning the Bible and joyously praising, I know who the governor is.

Whenever I see people give up lucrative careers simply to go and share the Good News of Jesus, I know they are governed by God.

When I see pastors carefully teach and lead the flock God has given them, I know they are getting signals from the great King.

When I see people leave family to live and teach in distant lands because they love the people who have not heard, I know they are governed by God.

So, indeed, the government is alive and working. Often silently, mostly unseen. We can be and are, by choice, governed by God. Hope and joy and peace and rest cover its subjects. Justice, mercy and grace, amazingly coexist. I like this Kingdom. The borders are open. Come on in.

e. His name will be called: The idea isn't that these will be the literal names of the Messiah. Instead, these are aspects of His character, they describe who He is and what He has come to do.

i. "In Semitic thought, a name does not just identify or distinguish a person, it expresses the very nature of his being." (Longenecker)

ii. Calvin, on the greatness of these titles: "This ought to be the more carefully considered, because the greater part of men are satisfied with his mere name, and do not observe his power and energy, though that ought to be chiefly regarded."

f. The Messiah is Wonderful: The glory of who He is and what He has done for us should fill us with wonder. You can never really look at Jesus, really know Him, and be bored. He is Wonderful, and will fill your heart and mind with amazement!

i. As well, this is a reference to the deity of Jesus; "The word 'wonderful' has overtones of deity" (Grogan) (See also Judges 13:18)

g. The Messiah is our Counselor: Jesus is the One fit to guide our lives, and should be the Christian's immediate resource as a counselor. Jesus can help you with your problems. He may use the presence and the words of another Christian to do it, but Jesus is our Counselor.

i. How we need Jesus as our Counselor! "It was by a Counsellor that this world was ruined. Did not Satan mask himself in the serpent, and counsel the woman with exceeding craftiness, that she should take unto herself of the fruit of the tree of knowledge of good and evil, in the hope that thereby she should be as God? Was it not that evil counsel which provoked our mother to rebel against her Maker, and did it not as the effect of sin, bring death into this world with all its train of woe? Ah! beloved, it was meet that the world should have a Counsellor to restore it, if it had a Counsellor to destroy it." (Spurgeon)

ii. Jesus is our Counselor in the sense that He sits in the High Counsel of the Godhead, and takes council with the Father and the Holy Spirit for our good. The High Counsel of the Godhead brought forth our salvation. "Hence you read in the book of Zechariah, if you turn to the sixth chapter and the thirteenth verse, this passage - 'The council of peace shall be between them both.' The Son of God with his Father and the Spirit, ordained the council of peace. Thus was it arranged. The Son must suffer, he must be the substitute, must bear his people's sins and be punished in their stead; the Father must accept the Son's substitution and allow his people to go free, because Christ had paid their debts. The Spirit of the living God must then cleanse the people whom the blood had pardoned, and so they must be accepted before the presence of God, even the Father. That was the result of the great council." (Spurgeon)

iii. The High Counsel of the Godhead guides our lives. "Remember, there is nothing that happens in your daily life, but what was first of all devised in eternity, and counselled by Jesus Christ for your good and in your behalf, that all things might work together for your lasting benefit and profit . . . Oh, how strange providence seems to you and to me! Does it not look like a zig-zag line, this way and that way, backward and forward, like the journeyings of the children of Israel in the wilderness? Ah! my brethren, but to God it is a straight line. Directly, God always goes to his object. And yet to us, he often seems to go round about . . . Let us learn to leave providence in the hand of the Counsellor." (Spurgeon)

iv. Jesus' counsel is necessary counsel. Jesus' counsel is faithful counsel, without any self-interest. Jesus' counsel is hearty counsel. It isn't detached and unemotional. Jesus' counsel is sweet counsel. "Christian, do you know what sweet counsel is? You have gone to your Master in the day of trouble, and in the secret of your chamber you have poured out your heart before him. You have laid your case before him, with all its difficulties, as Hezekiah did Rabshakeh's letter, and you have felt, that though Christ was not there in flesh and blood, yet he was there in spirit, and he counselled you. You felt that his was counsel that came from the very heart. But he was something better than that. There was such a sweetness coming with his counsel, such a radiance of love, such a fullness of fellowship, that you said, 'Oh that I were in trouble every day, if I might have such sweet counsel as this!' Christ is the Counsellor whom I desire to consult every hour, and I would that I could sit in his secret chamber all day and all night long, because to counsel with him is to have sweet counsel, hearty counsel, and wise counsel, all at the same time." (Spurgeon)

v. "Why, you may have a friend that talks very sweetly with you, and you will say, 'Well, he is a kind, good soul, but I really cannot trust his judgment.' You have another friend, who has a good deal of judgment, and yet you say of him, 'Certainly, he is a man of prudence above a great many, but I cannot find out his sympathy; I never get at his heart, if he were ever so rough and untutored, I would sooner have his heart without his prudence, than his prudence without his heart,' But we go to Christ, and we get wisdom; we get love, we get sympathy, we get everything that can possibly be wanted in a Counsellor." (Spurgeon)

h. The Messiah is Mighty God: The God of all creation and glory, the LORD who reigns in heaven, the One worthy of our worship and praise.

i. Can there be a more straightforward declaration of the deity of the Messiah? Yet some groups (such as Jehovah's Witnesses) try to make a distinction between Mighty God and Almighty God. Scripturally, there is no distinction, because both titles are used of Jesus and Yahweh specifically (Almighty is applied to Jesus in Revelation 1:8).

ii. In Isaiah 10:21, the prophet uses the exact same phrase to refer to Yahweh: The remnant will return, the remnant of Jacob, to the Mighty God. Therefore, this is a clear statement of absolute deity

iii. "And indeed, if Christ had not been God, it would have been unlawful to glory in him; for it is written, Cursed be he that trusteth in man. (Jeremiah 17:5)" (Calvin)

iv. "We extend the right hand of fellowship to all those who love the Lord Jesus Christ in sincerity and truth; but we cannot exchange our Christian greetings with those who deny him to be 'very God of very God.' And the reason is sometimes asked; for say our opponents, 'We are ready to give the right hand of fellowship to you, why don't you do so to us?' Our reply shall be given thus briefly: 'You have no right to complain of us, seeing that in this matter we stand on the defensive. When you declare yourselves to believe that Christ is not the Son of God, you may not be conscious of it, but you have charged us with one of the blackest sins in the entire catalogue of crime.' The Unitarians must, to be existent, charge the whole of us, who worship Christ, with being idolaters. Now idolatry is a sin of the most heinous character; it is not an offense against men it is true, but it is an intolerable offense against the majesty of God." (Spurgeon)

v. "If Christ were not the Son of God, his death, so far from being a satisfaction for sin, was a death most richly and righteously deserved. The Sanhedrin before which He was tried was the recognized and authorized legislature of the country. He was brought before that Sanhedrin, charged with blasphemy, and it was upon that charge that they condemned him to die, because he made himself the Son of God." (Spurgeon)

i. The Messiah is the Everlasting Father: The idea in these Hebrew words is that Jesus is the source or author of all eternity, that He is the Creator Himself. It does not mean that Jesus Himself is the Person of the Father in the Trinity.

j. The Messiah is the Prince of Peace: He is the One who makes peace, especially between God and man.

k. "Whenever, in short, it appears to us that everything is in a ruinous condition, let us recall to our remembrance that Christ is called Wonderful, because he has inconceivable methods of assisting us, and because his power is far beyond what we are able to conceive. When we need counsel, let us remember that he is the Counselor. When we need strength, let us remember that he is Mighty and Strong. When new terrors spring up suddenly every instant, and when many deaths threaten us from various quarters, let us rely on that eternity of which he is with good reason called the Father, and by the same comfort let us learn to soothe all temporal distresses. When we are inwardly tossed by various tempests, and when Satan attempts to disturb our consciences, let us remember that Christ is The Prince of Peace, and that it is easy for him quickly to allay all our uneasy feelings. This will these titles confirm us more and more in the faith of Christ, and fortify us against Satan and against hell itself." (Calvin)

4. (7) The glory of the Messiah's reign.

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. The zeal of the LORD of hosts will perform this.

a. Of the increase of His government and peace there will be no end . . . even forever: The reign of the Messiah will not last merely 1,000 years, though the millennium is a special aspect of His reign. There will be no end to the reign of the Messiah, and He will rule for all eternity.

i. Handel had it right in the Hallelujah chorus of Messiah: "And He shall reign forever and ever."

b. Upon the throne of David: Jesus will rule on David's throne, and over his kingdom (that is, David's kingdom - Israel). This is a fulfillment of God's great covenant with David in 2 Samuel 7.

c. All this may sound too good to be true, but the zeal of the LORD of hosts will perform this. God - the LORD of all heavenly armies - has promised to accomplish this word, and part of it has been accomplished already.

i. Jesus can be Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace for everyone now. One day, these offices will be imposed upon the world. For now, they are real for those who receive Jesus and submit to Him.

B. Coming judgment on the Northern Kingdom of Israel.

This section (Isaiah 9:8-10:4) is in four parts, each part concluding with "For all this His anger is not turned away, but His hand (of judgment) is stretched out still." Some have called this section, "The Speech of the Outstretched Hand."

1. (8-12) Because of their unholy pride, Israel will be defeated by her enemies.

The LORD sent a word against Jacob, and it has fallen on Israel. All the people will know; Ephraim and the inhabitant of Samaria; who say in pride and arrogance of heart: "The bricks have fallen down, but we will rebuild with hewn stones; the sycamores are cut down, but we will replace them with cedars." Therefore the LORD shall set up the adversaries of Rezin against him, and spur his enemies on, the Syrians before and the Philistines behind; and they shall devour Israel with an open mouth. For all this His anger is not turned away, but His hand is stretched out still.

a. The LORD sent a word against Jacob, and it has fallen on Israel: The idea is that the LORD brought a word against all His people (against Jacob) and the word has scored a "direct hit" against the Northern Kingdom of Israel.

b. Ephraim and the inhabitant of Samaria: The tribe of Ephraim was the largest and most influential tribe in the Northern Kingdom of Israel. So, often the LORD refers to the Kingdom of Israel by the name Ephraim. Samaria was the capital of the Northern Kingdom of Israel. There isn't any doubt whom this prophecy is directed to.

c. Who say in pride and arrogance of heart: "The bricks have fallen down, but we will rebuild with hewn stones; the sycamores are cut down, but we will replace them with cedars." In their pride, the leaders and the people of the Northern Kingdom of Israel said, "Who cares if God judges us? Whatever is torn down, we will rebuild with something better. We have nothing to fear from what God can bring against us."

i. "Instead of humbling themselves before the face of God on account of the many calamities that had already descended on them, they still entertained a lighthearted optimism regarding the future. This optimism manifested itself in the slogans that were current in that day and apparently on everybody's lips." (Bultema)

ii. "What a brief but deeply psychological picture this is of an unfaithful generation that keeps dreaming of better times to come and lightheartedly ignores the severe judgments of God." (Bultema)

d. Therefore the LORD shall set up the adversaries: Because they believed they would be able to weather the storm of attack and then rebuild, God would send successive waves of enemies against Israel (The Syrians before and the Philistines behind). The destruction of Israel would be complete, and their proud promise to rebuild would be unfulfilled.

e. The chorus is said: For all this, His anger is not turned away, but His hand is stretched out still. The judgment against Israel's pride was not enough. There was still sin to judge, and God wasn't ready to stop His work of judgment.

i. Calvin could say of his day, more than 300 years ago: "How many are the distresses with which Europe has been afflicted for thirty or forty years? How many are the chastisements by which she has been called to repentance? And yet it does not appear that those numerous chastisements have done any good. On the contrary, luxury increases every day, lawless passions are inflamed, and men go on in crimes and profligacy more shamelessly than ever. In short, those very calamities appear to have been so many excitements to luxury and splendour. What then should we expect but to be bruised with heavier blows?"

2. (13-17) Because they refuse to repent, there will be an overthrow of leadership.

For the people do not turn to Him who strikes them, nor do they seek the LORD of hosts. Therefore the LORD will cut off head and tail from Israel, palm branch and bulrush in one day. The elder and honorable, he is the head; the prophet who teaches lies, he is the tail. For the leaders of this people cause them to err, and those who are led by them are destroyed. Therefore the LORD will have no joy in their young men, nor have mercy on their fatherless and widows; for everyone is a hypocrite and an evildoer, and every mouth speaks folly. For all this His anger is not turned away, but His hand is stretched out still.

a. For the people do not turn to Him who strikes them: Each episode of judgment was followed by Israel's refusal to turn to the LORD. They were like dumb animals that resist even more when they are beaten.

b. Therefore the LORD will cut off the head and tail from Israel: Those who lead in Israel (the elder and honorable . . . the prophet who teaches lies . . . the leaders of this people) will be cut off, which often means to be killed.

i. "The expression branch and rush indicates the same thing as head and tail. A branch grows upward and hence refers to the high and important people of the population; the rush grows in muddy marshes and refers to the lowest element of the population, the scum." (Bultema)

c. The chorus is said: For all this, His anger is not turned away, but His hand is stretched out still. The judgment against Israel's impenitence was not enough. There was still sin to judge, and God wasn't ready to stop His work of judgment.

3. (18-21) Because of prevailing wickedness they will attack their own brothers.

For wickedness burns as the fire; it shall devour the briers and thorns, and kindle in the thickets of the forest; they shall mount up like rising smoke. Through the wrath of the LORD of hosts the land is burned up, and the people shall be as fuel for the fire; no man shall spare his brother. And he shall snatch on the right hand and be hungry; he shall devour on the left hand and not be satisfied; every man shall eat the flesh of his own arm. Manasseh shall devour Ephraim, and Ephraim Manasseh; together they shall be against Judah. For all this His anger is not turned away, but His hand is stretched out still.

a. For wickedness burns as the fire: The prophet sees the wickedness of Israel as a raging wildfire, unstoppable, swift, uncontrolled, and devouring everything it touches.

b. And the people shall be fuel for the fire: This wildfire of God's judgment is fueled by the people, in two senses. First, their wickedness gives supplies fuel to the fire of God's judgment. If the wickedness was taken away, the fire would have no more fuel. Second, they are burnt up and destroyed by the fire.

c. No man shall spare his brother: In gruesome detail, the prophet speaks of the carnage that one Israelite will inflict on another. The wildfire of God's judgment burns, but God merely let the evil, hateful passions of men burn wild among themselves. God did not need to start the fire, or fan the flames; He simply took away the "fire retardant" that had held the evil, hate-filled passions of men in check.

d. The chorus is said: For all this, His anger is not turned away, but His hand is stretched out still. The judgment against Israel's wickedness was not enough. There was still sin to judge, and God wasn't ready to stop His work of judgment.

4. (10:1-4) Because of social injustice, they will be exiled and slain.

"Woe to those who decree unrighteous decrees, who write misfortune, which they have prescribed to rob the needy of justice, and to take what is right from the poor of My people, that widows may be their prey, and that they may rob the fatherless. What will you do in the day of punishment, and in the desolation which will come from afar? To whom will you flee for help? And where will you leave your glory? Without Me they shall bow down among the prisoners, and they shall fall among the slain." For all this His anger is not turned away, but His hand is stretched out still.

a. Woe to those who decree unrighteous decrees . . . rob the needy of justice . . . take what is right from the poor of my people, that widows may be their prey: The leaders and people of Israel were simply unfair to others, and preyed on the weak.

b. What will you do in the day of punishment . . . To whom will you flee for help? The idea is, "When you have forsaken others in their time of need, who will you go to for help when you are in need?"

c. Without Me they shall bow down among the prisoners, and they shall fall among the slain: All God needs to do to bring extreme judgment on Israel is to withdraw His protection. The LORD declared that "Without Me you have no hope before your enemies."

i. "As the people had hitherto lived without God in worship and obedience; so they should now be without his help, and should perish in their transgressions." (Clarke)

d. Without Me they shall bow down: When the Assyrians conquered other nations, it wasn't enough for them to just win a military victory. They had a perverse pleasure in humiliating and subjugating their conquered foes. They would do everything they could to bring them low. Here, God says, "You have rejected Me, so without Me you shall bow down in humiliation and degradation before your enemies."

i. One of the Hebrew words commonly translated worship in the Old Testament is shachah. It means to bow down, to reverently bow or stoop, to pay homage. But this is another word for bow down, the Hebrew word kara. It isn't a good word; it means to sink, to drop, to bring low, or to subdue. We might say that we will either bow down to the LORD in worship, or it will be said of us, without Me they shall bow down in suffering and humiliation. Which will it be?

e. The chorus is said: For all this, His anger is not turned away, but His hand is stretched out still. The judgment against Israel's injustice was not enough. There was still sin to judge, and God wasn't ready to stop His work of judgment.

i. The repetition of the phrase reminds us that God's judgment is persistent. It moves from phase to phase until it finds repentance. This means that it makes sense for us to repent now, because God's judgment is persistent for all eternity. "If even physical death does not satisfy the fierce anger of this holy God, what dread and punishment lies beyond the grave?" (Grogan)

ii. It makes perfect sense for this message of coming judgment to follow the announcement of the Messiah. His coming was announced, but the people were not ready for Him, and the predicted judgment would come before they were ready.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 9 (Chapter Introduction)

Overview

Isa 9:1, What joy shall be in the midst of afflictions, by the birth and kingdom of Christ; Isa 9:8, The judgments upon Israel for their pride, Isa 9:13. for their hypocrisy, Isa 9:18. and for their impenitency.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 9 (Chapter Introduction)

CHAPTER 9

Joy in the midst of affliction, Isa 9:1-5 . The birth, person, office, and kingdom of Christ, Isa 9:6,7 . Judgments for their pride, Isa 9:8-12 ; for their impenitency and hypocrisy, Isa 9:13-21 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 9 (Chapter Introduction)

(Isa 9:1-7) The Son that should be born, and his kingdom.

(Isa 9:8-21) The judgments to come upon Israel, and on the enemies of the kingdom of Christ.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 9 (Chapter Introduction)

The prophet in this chapter (according to the directions given him, Isa 3:10, Isa 3:11) saith to the righteous, It shall be well with thee, but Woe to the wicked, it shall be ill with him. Here are, I. Gracious promises to those that adhere to the law and to the testimony; while those that seek to familiar spirits shall be driven into darkness and dimness, they shall see a great light, relief in the midst of their distresses, typical of gospel grace. I. In the doctrine of the Messiah (Isa 9:1-3). 2. His victories (Isa 9:4, Isa 9:5). 3. His government and dominion as Immanuel (Isa 9:6, Isa 9:7). II. Dreadful threatenings against the people of Israel, who had revolted from and were enemies to the house of David, that they should be brought to utter ruin, that their pride should bring them down (Isa 9:8-10), that their neighbours should make a prey of them (Isa 9:11, Isa 9:12), that, for their impenitence and hypocrisy, all their ornaments and supports should be cut off (Isa 9:13-17), and that by the wrath of God against them, and their wrath one against another, they should be brought to utter ruin (Isa 9:18-21). And this is typical of the final destruction of all the enemies of the Son of David and his kingdom.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1971.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January 1976):19-27.

Allis, Oswald T. The Unity of Isaiah: A Study in Prophecy. Reprint ed. Nutley, N.J.: Presbyterian and Reformed Publishing Co., 1974.

Archer, Gleason L., Jr. "Isaiah." In The Wycliffe Bible Commentary, pp. 605-54. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Baldwin, Joyce G. "Semah as a Technical Term in the Prophets." Vetus Testamentum 14 (1964):93-97.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Batto, Bernard F. "The Covenant of Peace: A Neglected ancient Near Eastern Motif." Catholic Biblical Quarterly 49 (1987):187-211.

Beecher, Willis J. "The Prophecy of the Virgin Mother." In Classical Evangelical Essays in Old Testament Interpretation, pp. 179-85. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

_____. "The Servant." In Classical Evangelical Essays in Old Testament Interpretation, pp. 187-204. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Bergey, Ronald. "The Rhetorical Role of Reiteration in the Suffering Servant Poem (Isa 52:13-53:12)." Journal of the Evangelical Theological Society 40:2 (June 1997):177-88.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "Entrée to the Pentateuch Through the Prophets: A Hermeneutics of History." In Interpreting the Word of God: Festschrift in honor of Steven Barabas, pp. 60-77. Edited by Samuel J. Schultz and Morris A. Inch. Chicago: Moody Press, 1976.

Camus, Albert. The Plague. Translated by Stuart Gilbert. New York: Random House, The Modern Library, 1948.

Carroll, Robert P. "Twilight of Prophecy or Dawn of Apocalyptic?" Journal for the Study of the Old Testament 14 (1979):3-35.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "A Theology of Isaiah." In A Biblical Theology of the Old Testament, pp. 305-40. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____. "Structure, Style, and the Prophetic Message: An Analysis of Isaiah 5:8-30." Bibliotheca Sacra 143:569 (January-March 1986):46-60.

Christensen, Duane L. "A New Israel: The Righteous from among All Nations." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 251-59. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Clines, David J. A. I, He, We and They: A Literary Approach to Isaiah 53. Journal for the Study of the Old Testament, Supplemantary Volume 1. Sheffield, Eng.: JSOT Press, 1976.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1951.

Cundall, Arthur E. Proverbs-Isaiah 1-39. London: Scripture Union, 1968.

Day, John N. "God and Leviathan in Isaiah 27:1." Bibliotheca Sacra 155:620 (October-December 1998):423-36.

Delitzsch, Franz. Biblical Commentary on the Prophecies of Isaiah. 3rd ed. Translated by James Martin. 1877. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Duhm, Berhard. Das Buch Jesaja. Handkommentar zum Alten Testament series. Göttingen, Germany: Vandenhoeck & Ruprecht, 1892.

Dyer, Charles H. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Everson, A. Joseph "The Days of Yahweh." Journal of Biblical Literature 93:3 (September 1974):329-37.

Feinberg, Charles Lee. "The Virgin Birth in the Old Testament and Isaiah 7:14." Bibliotheca Sacra 119:475 (July 1962):251-58.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Fullerton, Kemper. "Isaiah's Earliest Prophecy against Ephraim." The American Journal of Semitic Languages 3:3 (1916):9-39.

Gileadi, Avraham. "The Davidic Covenant: A Theological Basis for Corporate Protection." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 157-63. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Grogan, Geoffrey W. "Isaiah." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

Guillaume, A. "Is 44:5 in the Light of the Elephantine Papyri." Expository Times 32 (1920-21):377-79.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Holmyard, Harold R., III. "Does Isaiah 33:23 Address Israel or Israel's Enemy?" Bibliotheca Sacra 152:607 (July-September 1995):273-78.

Jennings, F. C. Studies in Isaiah. New York: Loizeaux Brothers, Bible Truth Depot, n.d.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Otto. Isaiah 13-39. London: SCM, 1973.

Keown, Gerald. "A History of the Interpretation of Isaiah 14:12-15." Ph.D. dissertation, Southern Baptist Theological Seminary, 1979.

Kidner, F. Derek. "Isaiah." In The New Bible Commentary Revised, pp. 588-625. Edited by Donald Guthrie and J. Alec Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

Kline, Meredith G. "Death, Leviathan, and the Martyrs: Isaiah 24:1-27:1." In A Tribute to Gleason Archer, pp. 229-49. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Lang, G. H. Histories and Prophecies of Daniel. London: Oliphants, 1942.

Lichtheim, Miriam. Ancient Egyptian Literature. 3 vols. Berkeley: University of California, 1975-80.

Lindsey, F. Duane. "The Call of the Servant in Isaiah 42:1-9." Bibliotheca Sacra 139:553 (January-March 1982):12-31.

_____. "The Career of the Servant in Isaiah 52:13-53:12." Bibliotheca Sacra 139:556 (October-December 1982):312-29, and 140:557 (January-March 1983):21-39.

_____. "The Commission of the Servant in Isaiah 49:1-13." Bibliotheca Sacra 139:554 (April-June 1982):129-45.

_____. "The Commitment of the Servant in Isaiah 50:4-11." Bibliotheca Sacra 139:555 (July-September 1982):216-27.

MacRae, Allan A. "The Servant of the Lord in Isaiah." Bibliotheca Sacra 121:483 (July 1964):218-27.

Martin, Alfred. Isaiah: "The Salvation of Jehovah." Moody Colportage Library series. Chicago: Moody Press, 1956.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "Literary Genres in Isaiah 40-55." Bibliotheca Sacra 144:574 (April-June 1987):144-55.

_____. "Pilgrimage and Procession: Motifs of Israel's Return." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 261-72. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. "Survey of a Century of Studies on Isaiah 40-55." Bibliotheca Sacra 144:573 (January-March 1987):24-43.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, Ill.: InterVarsity Press, 1993.

Muilenberg, J. Isaiah 40-66. Nashville: Abingdon Press, 1956.

The New Bible Dictionary, 1962 ed. S.v. "Archaeology," by D. J. Wiseman, pp. 60-76.

Newsome, James D., Jr. ed. A Synoptic Hrmony of Samuel, Kings, and Chronicles with Related Passages from Psalms, Isaiah, Jeremiah, and Ezra. Grand Rapids: Baker Book House, 1986.

Niessen, Richard. "The Virginity of the almah in Isaiah 7:14." Bibliotheca Sacra 137:546 (April-June 1980):133-50.

Oswalt, John N. The Book of Isaiah, Chapters 1-39. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1986.

_____. The Book of Isaiah, Chapters 40-66. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pritchard, James B., ed. The Ancient Near East in Pictures. 2nd ed. Princeton: Princeton University Press, 1969.

_____, ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Reichenback, Bruce R. "By His Stripes We Are Healed.'" Journal of the Evangelical Theological Society 41:4 (December 1998):551-60.

Ringgren, Helmer. "Behold Your King Comes." Vetus Testamentum 24:2 (April 1974):207-11.

Robinson, George L. The Book of Isaiah. 1910. 2nd revised ed. Grand Rapids: Baker Book House, 1954.

Rowley, H. H. "The Servant of the Lord in the Light of Three Decades of Criticism." In The Servant of the Lord and other Essays on the Old Testament, pp. 3-60. N.c.: Lutterworth Press, 1952. Second edition, revised. Oxford: Basil Blackwell, 1965.

Sailhamer, John H. "Evidence from Isaiah 2." In A Case for Premillennialism: A New Consensus, pp. 79-102. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Schoors, A. I Am God Your Savior: A Form-Critical Study of the Main Genres in Is. XL--LV. Vetus Testamentum Supplement 24. Leiden: Brill, 1973.

Smith, George Adam. The Book of Isaiah. 2 vols. The Expositor's Bible series. London: Hodder and Stoughton, 1904.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Strickland, Wayne G. "Isaiah, Jonah, and Religious Pluralism." Bibliotheca Sacra 153:609 (January-March 1996):24-33.

Stuart, Douglas K. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-92. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. The Mysterious Numbers of the Hebrew Kings. Rev. ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

von Rad, Gerhard. "The Origin of the Concept of the Day of Yahweh." Journal of Semitic Studies 4:2 (1959):97-108.

Walvoord, John F. Israel in Prophecy. Grand Rapids: Zondervan Publishing House,1962.

Ward, James M. "The Servant's Knowledge in Isaiah 40-55." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 121-36. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. Isaiah 1-33. Word Biblical Commentary series. Waco, Tex.: Word Books, 1985.

_____. Isaiah 34-66. Word Biblical Commentary series. Waco, Tex.: Word Books, 1987.

Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

Wolf, Herbert M. "The Relationship Between Isaiah's Final Servant Song (52:13-53:12) and Chapters 1-6." In A Tribute to Gleason Archer, pp. 251-59. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. "A Solution to the Immanuel Prophecy in Isaiah 7:14-8:22." Journal of Biblical Literature 91 (1972):449-456.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

_____. My Servants the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Youngblood, Ronald. "A Holistic Typology of Prophecy and Apocalyptic." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 213-21. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p23isa-2@

@pict rend=gs.pixel ent=p23isa-3@

@pict rend=gs.pixel ent=p23isa-4@

Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 9 (Chapter Introduction)

INTRODUCTION TO ISAIAH 9

This chapter contains a prophecy, partly of comfort to the church and people of God, against the calamities predicted in the preceding chapter Isa 8:1; and partly of punishment, to be inflicted upon the ungodly Israelites by their enemies. The comfort promised arises from the appearance of Christ, the great light, in some certain places of the land mentioned, said before to be afflicted, Isa 9:1 which would occasion a joy among them; illustrated by some similes, by the joy in harvest, and at the dividing of spoils, Isa 9:3 the cause of which is a deliverance from a burdensome yoke of tyranny and bondage, wrought in like manner as that by Gideon formerly; different from all other salvations, which are usually obtained with noise and blood, Isa 9:4 the author of which is the Messiah; who is described by his birth as man, and by his divine sonship as God; or by his person, having two natures united in him; and by the government devolved on him; and by his several names, which express the greatness and glory of his person and office; and by the increase and administration of his government, Isa 9:6 then follows a denunciation of judgment on Israel, Isa 9:8 the instruments of which are pointed at, Isa 9:11, and the persons described that should suffer, high and low, rich and poor, young and old, Isa 9:14 the reasons of it, their making light of former corrections, Isa 9:9 their impenitence and hardness under chastenings, Isa 9:13 their going astray by means of their leaders; and their hypocrisy and wickedness, Isa 9:16 all which would occasion the wrath of God to burn against them, and consume them, Isa 9:18 yea, through hunger and want of provisions, should destroy one another, Isa 9:20.