Text -- Isaiah 9:8--10:4 (NET)

God’s Judgment Intensifies

9:8 The sovereign master decreed judgment on Jacob, and it fell on Israel. 9:9 All the people were aware of it, the people of Ephraim and those living in Samaria. Yet with pride and an arrogant attitude, they said, 9:10 “The bricks have fallen, but we will rebuild with chiseled stone; the sycamore fig trees have been cut down, but we will replace them with cedars.” 9:11 Then the Lord provoked their adversaries to attack them, he stirred up their enemies– 9:12 Syria from the east, and the Philistines from the west, they gobbled up Israelite territory. Despite all this, his anger does not subside, and his hand is ready to strike again. 9:13 The people did not return to the one who struck them, they did not seek reconciliation with the Lord who commands armies. 9:14 So the Lord cut off Israel’s head and tail, both the shoots and stalk in one day. 9:15 The leaders and the highly respected people are the head, the prophets who teach lies are the tail. 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. 10:1 Those who enact unjust policies are as good as dead, those who are always instituting unfair regulations, 10:2 to keep the poor from getting fair treatment, and to deprive the oppressed among my people of justice, so they can steal what widows own, and loot what belongs to orphans. 10:3 What will you do on judgment day, when destruction arrives from a distant place? To whom will you run for help? Where will you leave your wealth? 10:4 You will have no place to go, except to kneel with the prisoners, or to fall among those who have been killed. Despite all this, his anger does not subside, and his hand is ready to strike again.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 9:8

The prophet, having inserted some consolatory passages for God's faithful people, returns to his former comminution against the rebellious Israelites.

Wesley: Isa 9:8

Heb. it fell, that is, it shall fall, in the prophetical style. It shall certainly be accomplished.

Wesley: Isa 9:9

They shall know whether my word be true or false.

Wesley: Isa 9:9

The people of the ten tribes, and particularly Ephraim, the proudest of them all.

Wesley: Isa 9:9

The strongest place, and the seat of the king and court.

Wesley: Isa 9:10

We have received some damage; but, we doubt not we shall quickly repair it with advantage.

Wesley: Isa 9:11

To chastise your pride, and defeat your hopes.

Wesley: Isa 9:11

The Assyrians, who, presently after this prophecy, prevailed against him, 2Ki 16:7. He mentions Rezin, because he was confederate with Ephraim.

Wesley: Isa 9:11

So that they shall invade him from several quarters.

Wesley: Isa 9:11

Not Rezin's, but Ephraim.

Wesley: Isa 9:12

For though Rezin, king of Syria was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterwards.

Wesley: Isa 9:12

Heb. on the east: for Syria stood eastward from Israel.

Wesley: Isa 9:12

On the western side of the land of Israel.

Wesley: Isa 9:12

Like wild beasts.

Wesley: Isa 9:13

To God.

Wesley: Isa 9:14

High and low.

Wesley: Isa 9:14

The goodly branches of tall trees, the mighty and noble.

Wesley: Isa 9:14

The bulrush, the weakest and meanest persons.

Wesley: Isa 9:14

All together, one as well as another.

Wesley: Isa 9:15

Whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to shew the extent of the calamity, that it should reach all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by shewing that those false prophets, which had fed their vain hopes, should perish, and their false prophecies with them.

Wesley: Isa 9:15

The basest part of the whole people.

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.

Wesley: Isa 10:1

Unto those magistrates who make unjust laws, and give unjust sentences.

Wesley: Isa 10:1

Grievous things, such unjust decrees as cause grief and vexation to their subjects.

Wesley: Isa 10:2

From obtaining a just sentence.

Wesley: Isa 10:3

From the Assyrians. This he adds, because the Israelites, having weakened the Jews and being in amity with the Assyrians their next neighbours, were secure.

Wesley: Isa 10:3

To be kept safe for your use.

Wesley: Isa 10:3

Your wealth.

Wesley: Isa 10:4

Without my favour and help, which you have forfeited.

Wesley: Isa 10:4

Notwithstanding all your succours.

JFB: Isa 9:8

Against the ten tribes [LOWTH].

JFB: Isa 9:8

Fallen from heaven by divine revelation (Dan 4:31).

JFB: Isa 9:9

To their cost: experimentally (Hos 9:7).

JFB: Isa 9:9

The capital of Ephraim (compare as to phrase, Isa 1:1).

JFB: Isa 9:10

In the East generally sun-dried, and therefore soon dissolved by rain. Granting, say the Ephraimites to the prophet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see the judgments of God (Isa 26:11).

JFB: Isa 9:10

(1Ki 5:17).

JFB: Isa 9:10

Growing abundantly on the low lands of Judea, and though useful for building on account of their antiseptic property (which induced the Egyptians to use them for the cases of their mummies), not very valuable. The cedar, on the other hand, was odorous, free from knots, durable, and precious (1Ki 10:27). "We will replace cottages with palaces."

JFB: Isa 9:11

The Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim). This is the punishment of Ephraim's pride in making light (Isa 9:10) of the judgment already inflicted by God through Tiglath-pileser (2Ki 15:29). A second Assyrian invasion (see on Isa 7:1) shall follow. The reading "princes" for "adversaries" in uncalled for.

JFB: Isa 9:11

Rather, "arm"; cover with armor [MAURER].

JFB: Isa 9:11

Rezin's.

JFB: Isa 9:12

Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in Isa 9:11, refers to this. Conquering nations often enlist in their armies the subject races (Isa 22:6; compare 2Ki 16:9; Jer 35:11), [ABEN EZRA, GESENIUS]. HORSLEY less probably takes "Syrians before," as the Syrians to the east, that is, not Rezin's subjects, but the Assyrians: "Aram" being the common name of Syrians and Assyrians.

JFB: Isa 9:12

Of Palestine.

JFB: Isa 9:12

From the west: in marking the points of the compass, Orientalists face the east, which is before them: the west is behind. The right hand is the south: the left, the north.

JFB: Isa 9:12

As a ravenous beast (Isa 1:20; Jer 10:25; Jer 30:16; Num 14:9).

JFB: Isa 9:12

The burden of each strophe.

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 9:14

Proverbial for the highest and lowest (Deu 28:13, Deu 28:44).

JFB: Isa 9:14

Another image for the same thought (Isa 19:15). The branch is elevated on the top of the tree: the rush is coarse and low.

JFB: Isa 9:15

The older.

JFB: Isa 9:15

The man of rank.

JFB: Isa 9:15

There were many such in Samaria (1Ki 22:6, 1Ki 22:22-23; compare as to "tail," Rev 9:19).

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).

JFB: Isa 10:1

Fourth strophe. (Isa 10:1-4)

JFB: Isa 10:1

Namely, unrighteous judges.

JFB: Isa 10:1

Not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Isa 65:6) [MAURER], (Isa 1:10, Isa 1:23).

JFB: Isa 10:2

The effect of their conduct is to pervert the cause of the needy [HORSLEY]. In English Version "from judgment" means "from obtaining justice."

JFB: Isa 10:2

"make plunder of the right" (rightful claim) [HORSLEY].

JFB: Isa 10:3

What way of escape will there be for you?

JFB: Isa 10:3

Of God's wrath (Isa 26:14; Job 35:15; Hos 9:7).

JFB: Isa 10:3

From Assyria.

JFB: Isa 10:3

Rather, "deposit (for safekeeping) your wealth" [LOWTH]. So Psa 49:17.

JFB: Isa 10:4

Not having Me to "flee to" (Isa 10:3).

JFB: Isa 10:4

Bereft of strength they shall fall; or else, they shall lie down fettered.

JFB: Isa 10:4

Rather, "among" (literally, "in the place of") [HORSLEY]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [MAURER].

Clarke: Isa 9:8

Lord "Jehovah"- For אדני Adonai , thirty MSS. of Kennicott’ s, and many of De Rossi’ s, and three editions, read יהוה Yehovah .

Clarke: Isa 9:9

Pride and stoutness of heart "Carry themselves haughtily"- וידעו veyadeu , "and they shall know;"so ours and the Versions in general. But what is it that they shall know? The verb stands destitute of its object; and the sense is imperfect. The Chaldee is the only one, as far as I can find, that expresses it otherwise. He renders the verb in this place by ואתרברבו veithrabrabu , "they exalt themselves, or carry themselves haughtily; the same word by which he renders גבהו gabehu , Isa 3:16. He seems, therefore, in this place to have read ויגבהו vaiyigbehu , which agrees perfectly well with what follows, and clears up the difficulty. Archbishop Secker conjectured וידברו vayedabberu , referring it to לאמר lemor , in the next verse, which shows that he was not satisfied with the present reading. Houbigant reads וירעו vaiyereu , et pravi facti sunt , they are become wicked, which is found in a MS.; but I prefer the reading of the Chaldee, which suits much better with the context

Houbigant approves of this reading; but it is utterly unsupported by any evidence from antiquity: it is a mere mistake of ר resh for ד daleth ; and I am surprised that it should be favored by Houbigant.

Clarke: Isa 9:10

The bricks - "The eastern bricks,"says Sir John Chardin, (see Harmer’ s Observ. I., p. 176), "are only clay well moistened with water, and mixed with straw, and dried in the sun."So that their walls are commonly no better than our mud walls; see Maundrell, p. 124. That straw was a necessary part in the composition of this sort of bricks, to make the parts of the clay adhere together, appears from Exodus 5. These bricks are properly opposed to hewn stone, so greatly superior in beauty and durableness. The sycamores, which, as Jerome on the place says, are timber of little worth, with equal propriety are opposed to the cedars. "As the grain and texture of the sycamore is remarkably coarse and spongy, it could therefore stand in no competition at all (as it is observed, Isa 9:10) with the cedar, for beauty and ornament."- Shaw, Supplement to Travels, p. 96. We meet with the same opposition of cedars to sycamores, 1Ki 10:27, where Solomon is said to have made silver as the stones, and cedars as the sycamores in the vale for abundance. By this mashal, or figurative and sententious speech, they boast that they shall easily be able to repair their present losses, suffered perhaps by the first Assyrian invasion under Tiglath-pileser; and to bring their affairs to a more flourishing condition than ever

Some of the bricks mentioned above lie before me. They were brought from the site of ancient Babylon. The straw is visible, kneaded with the clay; they are very hard, and evidently were dried in the sun; for they are very easily dissolved in water.

Clarke: Isa 9:11

The adversaries of Rezin against him "The princes of Retsin against him"- For צרי tsarey , enemies, Houbigant, by conjecture, reads שרי sarey , princes; which is confirmed by thirty of Kennicott’ s and De Rossi’ s MSS., (two ancient), one of my own, ancient; and nine more have צ tsaddi , upon a rasure, and therefore had probably at first שרי sarey . The princes of Retsin, the late ally of Israel, that is, the Syrians, expressly named in the next verse, shall now be excited against Israel

The Septuagint in this place give us another variation; for רצין Retsin , they read הר ציון har tsiyon , ορος Σιων, Mount Sion, of which this may be the sense; but Jehovah shall set up the adversaries of Mount Sion against him, (i.e., against Israel), and will strengthen his enemies together; the Syrians, the Philistines, who are called the adversaries of Mount Sion. See Simonis Lex. in voce סכך sachach .

Clarke: Isa 9:12

With open mouth "On every side"- בכל פה bechol peh , in every corner, in every part of their country, pursuing them to the remotest extremities, and the most retired parts. So the Chaldee בכל אתר bechol athar , in every place.

Clarke: Isa 9:14

In one day - Thirteen MSS. of Kennicott and De Rossi read ביום beyond in a day; and another has a rasure in the place of the letter ב beth .

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.

Clarke: Isa 10:2

My people - Instead of עמי ammi , my people, many MSS., and one of my own, ancient, read עמו ammo , his people. But this is manifestly a corruption.

Clarke: Isa 10:4

Without me - That is, without my aid: they shall be taken captive even by the captives, and shall be subdued even by the vanquished. "The י yod in בלתי bilti is a pronoun, as in Hos 13:4."- Kimchi on the place. One MS. has לבלתי lebilti

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.

Calvin: Isa 9:8

8.The Lord hath sent a word Here he relates a new prediction, for I think that this discourse is separated from the former, because the Prophet now returns to speak of the future condition of the kingdom of Israel, which was at that time hostile to the Jews. Now, we know that the Jews had good reason for being alarmed at the forces and power of that kingdom, especially when it had made a league with the Syrians, because they saw that they had not sufficient strength to oppose them. In order, therefore, to yield comfort to the godly, he shows what will be the future condition of the kingdom of Israel

By Jacob and Israel he means the same thing; but the diversity of expression is elegant, and is intended to show that the wicked gain nothing by their opposition, when they endeavor either to turn away from them, or to alter the judgment of God. He alludes to the speech of those who think that they can escape by means of their witticisms, and who turn into jest and sport all that is threatened by the Prophets; just as if one were to attempt to drive away a storm by the breath of his mouth. It is, therefore, an ironical admission, as if he had said, “In your opinion, what God pronounces against you will fall on others; but all the threatenings which he utters against Jacob will light upon Israel. ”

To send means to appoint. The preposition ב ( beth) means in Jacob himself. The word of God must dwell and rest in him, for it cannot vanish away without producing any effect. This is what he afterwards lays down in other words, “ My word shall not return to me void; that is, because it is an effectual publication of that which I have once decreed.” (Isa 55:11.) By the word, it hath fallen, ¹⁴⁵ he points out the certainty of the effect and result; as if he had said, “I do not conjecture these things, nor do I contrive them out of my own head; but God hath spoken, who cannot be deceived, and cannot change.”

Calvin: Isa 9:9

9.And the people shall know By the word people I understand, not the Jews, but rather the Israelites; and, indeed, the Prophet removes doubt by expressly naming Ephraim. He likewise adds Samaria, which was the metropolis of that people, or of the ten tribes; for fortified cities, conceiving themselves to be placed beyond the reach of danger, are much more insolent in their pretensions. They think that they will always have the remedy in their hands by capitulating with the enemy, though the whole country were laid waste. On this account Isaiah threatens that they will not be exempted from the general calamity. He says that all will feel that the predictions which were uttered by the mouth of God will not be without effect. By the word know, which relates to actual experience, he indirectly reproves their unbelief; as if he had said, “Since I speak to the deaf, and you set no value on the warnings which I now address to you, the actual event will teach you, but too late.”

Who say Here the Prophet attacks the obstinacy and rebellion of that people, because, though they had once and again been chastised by God’s scourges, and that sharply, they were so far from repentance that they reckoned their losses to be gain, and became more hardened. Assuredly they who thus insolently mock at God are not brought to obedience without being reduced to utter weakness. Now, such an insult openly and avowedly provokes God’s anger, and therefore the Prophet says that it proceeds from the haughtiness and pride of the heart. Hence it follows that it is right to apply to knotty timber chisels that are harder still.

Calvin: Isa 9:10

10.The bricks are fallen down These are the words of men who were obstinate, and who despised the calamity which they had sustained, as if it had been of advantage to them, because it afforded them an opportunity of adorning with greater splendor both their houses and their fields. “ We shall build, ” they say, “ more magnificently. The brick houses have been thrown down that we may dwell in splendid palaces; and since the trees have been cut down, we shall plant more fruitful ones.” This was not the fault of a single age, for at this day we see the same obstinacy in the world. 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 splendor. What then should we expect but to be bruised with heavier blows?

Calvin: Isa 9:11

11.But the Lord will set up the adversaries of Rezin against him The Israelites having been proud of their alliance with the king of Syria, and hoping that everything would succeed to their wish, Isaiah threatens a new change which will take away all their hope and utterly frustrate their designs, for the Assyrians afterwards took arms and waged war with the Syrians. Accordingly, when Rezin had been slain, (2Kg 16:9,) that country was entirely ruined. Still more does he heighten this, by adding, he shall mingle; ¹⁴⁶ for he means that the Lord will gather together and mingle various enemies whom he will commission to destroy the king of Syria, as the soldiers who composed the army of that vast monarchy were collected out of various nations.

Calvin: Isa 9:12

12.Syria in front ¹⁴⁷ The Prophet shows what will be the nature of this change, and what will happen after the death of Rezin, (2Kg 16:9,) who had allied himself with Israel against Judah; namely, that the Syrians, after the death of their king, from being allies will suddenly become enemies, and will make war against Israel, which took place. (2Kg 17:3.) This is what he means when he says that Syria will be in front; for I do not agree with those expositors who make Syria to mean “those on the East,” and the Philistines “those on the West.” A more natural meaning is, that the enemies will invade them on every side; because on all sides they who had been regarded as faithful friends will rise up to destroy them. The phrases in front and behind agree with the ordinary modes of speaking, so that we ought not to seek an interpretation that is new and foreign to the purpose.

From this example we ought to learn what it is to rely on human power and the alliances of kings, and especially when, in consequence of being entangled by unlawful covenants, we become careless and fall asleep; for as soon as the Lord pleases, they who were formerly on our side will, in the smallest portion of time, be turned against us to our ruin; and remedies, which we thought would be useful to us will prove to be our destruction, and will assist us both before and behind. We ought also to observe that God does not all at once expend all his scourges, but when we proceed obstinately, and provoke him more and more, he increases and multiplies the chastisements, and still inflicts a new kind of punishment, till at length he subdues our obstinacy and rebellion.

And will devour Israel with the whole mouth ¹⁴⁸ The phrase with the whole mouth, ¹⁴⁹ is equivalent to an ordinary idiom of our own, ( a pleine bouche ,) with full mouth. As if he had said, “Israel will be exposed as a prey to her enemies, so that on every hand she will be devoured with open mouth, both by the Syrians and by the Philistines.”

His anger is not turned away This is the severest of all, and beyond everything else ought to have terrified the ungodly, that if they had suffered much, they have more to endure; that new punishments continually await them, because by going on in their obstinacy they inflame still more the wrath of God. Men take this as an incentive to more obstinate and determined wickedness, that, having suffered some punishment, they think that they have nothing more to suffer, and become more hardened. They do not even believe that they are any longer exposed to the judgment of God, who has already spent his rods; and as if they were altogether out of his power, they give themselves greater indulgence, and shake off every yoke.

But his hand is stretched out still What we have now stated is the reason why Isaiah threatens that the hand of the Lord is still stretched out, that they may not think that they have escaped that hand. Now, this is said not for the purpose of instructing, but of accusing, though the threatenings have also a tendency to make doctrine better understood; but as he had to do with obstinate men, on whom no chastisement produced any good effect, he therefore announces that the chastisements are not yet at an end; and that, although God has for a time discontinued those chastisements, still he has not dispensed with them, but has his hand lifted up to inflict a new wound.

Calvin: Isa 9:13

13.But the people hath not turned ¹⁵⁰ The copulative ו ( vau) is rendered by some interpreters for, as if the Prophet were assigning a reason why the Lord does not cease to employ his scourges in the continual infliction of chastisements; that is, because the people are so hardened and obstinate that they will not repent. When there is no repentance, it is unreasonable to expect that God will yield to obstinate men, as if he were vanquished; and the consequence is, that he prepares himself for inflicting severer punishment. Since, therefore, no chastisements had produced any amendment in Israel, he must perish; for when they had been so frequently struck and punished, and did not at all repent, this was a proof of the most desperate wickedness.

This is a very severe rebuke, that although the Lord not only admonishes us by words, but actually pushes us forward, and constrains us by various chastisements, still we grow hardened, and do not suffer ourselves to be drawn away from our crimes and our lusts. Desperate wickedness is thus evinced, and nothing more heinous could be spoken or conceived. It is a heinous offense, when men do not receive instruction as soon as it is delivered to them; it is more heinous, when they are not affected by rebukes; it is the most heinous of all, when, in spite even of chastisements, they grow hardened, and even kick, or by their headstrong behavior inflame still more the indignation of the Judge, and do not consider why they were punished, or what it is to which the Lord calls them. Accordingly, when no remedies produce any good effect, what must we think but that the disease is incurable and utterly desperate?

This rebuke applies not to the Israelites only but to us also. Already hath the Lord chastised the whole world by various afflictions, so that hardly any part could be exempted from distresses and calamities. And yet all appear to have obstinately conspired against God, so that, whatever He does, they cease not to retain their former character, and to carry on their wicked courses. Justly, therefore, might the Lord address to us the same expostulation, and assuredly he addresses us by the mouth of Isaiah; and we ought not to look for another Prophet to threaten new chastisements, seeing that our case is not different from that of the Israelites, and we are involved in the same blame with them.

Nor have they sought the Lord of hosts This is immediately added as an explanation, for the reason why God inflicts punishment is, to bring back the wanderers to himself. By this method, indeed, he appears to drive men to a greater distance from him; but as it belongs to him to bring out of the grave those whom he appeared to have wounded and slain, by terrifying sinners he only humbles them, in order that they may return to him. And indeed the beginning of conversion is to seek God, or rather it is the only rule of living well; if we turn aside from it we have no rest for the sole of our foot. But we must now inquire what it is to seek God, or in what manner we ought to seek him; for hypocrites will always be ready to plead, that by prayers and fastings, and tears, and a sorrowful countenance, they earnestly entreat God and implore forgiveness. But God chooses to be sought in another manner; that is, when the sinner truly subdued, willingly takes the yoke which he had shaken off, and yields obedience to him whom he had despised.

Calvin: Isa 9:14

14.Therefore the Lord will cut off from Israel He intimates that God’s vengeance will be universal, and will involve all ranks; for the whole nation was corrupted, and the contagion had spread over the whole country, to such an extent that no part was left whole or sound. Now, when iniquity thus abounds, every one flatters himself, and they think that they have concealed themselves by an admirable veil, because they have many who are like them; and when they compare themselves with others, they think that they have pleaded their excuse. This is the reason why he threatens that vengeance generally against all; for not one was free from the general disease.

Head and tail, branch and reed ¹⁵¹ By branch he means the stronger and more powerful; by reed or rush he means the feebler, that is, men of the lowest rank, and who had scarcely any wealth. He therefore means that the vengeance of God hangs over them, and spares neither the strong nor the weak, neither the highest nor the lowest, because no part is sound or uninfected by the general disease.

Calvin: Isa 9:15

15.The ancient and honorable, he is the head What he had spoken allegorically about the head and the tail he explains more plainly and without a figure. He says that the heads are the princes and nobles who had the charge of public affairs, and sat at the helm of the commonwealth. To these he adds the false prophets, and says that they are meant by the tail. But he explains only the first part of the verse, and says nothing about the branch and reed. The reason why he omitted them is easily explained. It is, because he intended to press hardest on those who were more heinous transgressors, and who led others to commit sin, in consequence of the influence which they obtained from their high rank. He gives to the prophets the name of the tail, not because they were mean and contemptible, as some think; but he intended to denote the lowest parts of the whole body. By the head he means magistrates and judges, and by the tail he means false prophets, because they deceive and impose upon men by falsehoods and hypocrisy, as if he had compared the one to lions or bears, and the other to foxes.

This passage warns us that we ought not to slumber in our sins, because wickedness and profligacy abound in all ranks, and no class of men is sound or uninfected; for the more that vices abound, so much the more will the wrath of God be kindled against the highest and the lowest. We ought, especially in the present day, amidst that pestilence of every kind of evils, to fear lest, when the wrath of God hath begun to burn, it may consume everything, high and low.

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.

Calvin: Isa 10:1

1.Woe to them that decree He now attacks the people more closely, as he did in the first and second chapters, to make them feel that they are justly afflicted; for men never acknowledge that they are justly punished till they have been manifestly convicted and constrained. Though they were sufficiently convicted by former proofs, still he found it necessary to come to particulars, that by means of them their hypocrisy might be exposed; for men are so brazen-faced as to think that any excuse shields them, and openly to accuse God. When they had become so shameless, it was impossible for him to rebuke them too sharply, or to carry his accusations beyond proper limits, so as to shut their mouths, whether they would or not.

עמל ( gnamal) and און ( aven) are often joined together in Scripture, as in Psa 7:14 און signifies vanity and iniquity, but the latter meaning agrees better with this passage. עמל , ( gnamal,) on the other hand, denotes vexation, and often the very cause of the vexation, that is, the oppression inflicted by the stronger on the weaker, when they abuse their authority and power. Having formerly shown that the wickedness originated from the governors themselves, (Isa 1:10,) he places them in the first rank, that they may undergo the punishment of the crimes which they had occasioned. This ought to be carefully observed, for they who are elevated to the highest rank imagine that they are exempted from the ordinary lot of other men, and that they are not bound to give account to God; and therefore he threatens that they will have this privilege, that they will be the first that are punished.

Some think that two classes are here described, and draw a distinction between חקקים , ( chokekim,) those who decree, and מכתבים , ( mechattebim,) those who write ¹⁵⁵ But I do not approve of this, for he attacks generally, and without distinction, princes and magistrates, who oppressed the people by unjust and tyrannical decrees, in such a manner that they approached to absolute robbery; and therefore he includes every class of magistrates and governors.

Calvin: Isa 10:2

2.To keep back ¹⁵⁶ Others render it, to cause them to turn aside; but the true meaning is, to keep back the poor from judgment, or make them lose their cause. This is the iniquity and oppression which he had mentioned in the former verse, that the poor are deprived of their rights, and are robbed for the sake of the rich, and go away mocked from the judgment-seat, while everything is laid open to plunder. He chiefly mentions the poor, because for the most part they are destitute of help and assistance. While magistrates and judges ought to have assisted them more than others, they allow themselves greater liberty, and indulge more contemptuously in oppressing them. Those who have wealth, or friends, or favor, are less liable to be oppressed; for they have arms in their hands to defend, and even to revenge themselves. But the Lord says that he takes peculiar care of the poor, (Exo 22:23,) though they are commonly despised; and that he takes such care of them that he does not allow oppression inflicted on them to pass unpunished; for it is not without good ground that he calls himself the protector and defender of such persons. (Psa 68:5.) From this consideration, therefore, the poor and weak ought to derive consolation, and more calmly to endure distresses and afflictions, because they learn that God takes care of them, and will not permit any injustice done to them to pass unpunished. The powerful and wealthy are at the same time warned not to take it as an incentive to sin that they have not been punished; for though no avenger be now seen, still the Lord will avenge, and will undertake the cause of those whom they imagined to be destitute of all assistance.

Calvin: Isa 10:3

3.And what will you do? Here the Prophet severely threatens princes, who were careless and indolent amidst their distresses, as men intoxicated by prosperity are wont to despise haughtily every danger. He therefore warns them that, though God delay, still he has fixed a time for judgment, and already it is close at hand. In consequence of having vanquished the neighboring nations in war, and fortified themselves by an alliance with a very powerful nation, they had no longer any fear; and therefore he expressly declares that their calamity will come from afar

In the day of visitation By visitation is here meant judgment, for God visits us in two ways, that is, in mercy and in judgment. In both ways he reveals himself and his power to us, both when, in compassion on us, he rescues us from dangers, and when he punishes those who are ungodly and who despise the word. Both kinds of visitation have the same object in view, for we do not see the Lord but in his works; and we think that he is absent unless he give us a token of his presence. This visitation, therefore, the Scripture accommodates to our capacity; for when we are pressed down by afflictions, and when the ungodly freely give themselves up to wickedness, we suppose that God is at a great distance, and takes no interest in our affairs.

Accordingly, visitation must here be understood to mean the judgment by which God, in opposition to the waywardness and insolence of the ungodly, will bring them back like deserters. But if the judgments of God be so dreadful in this life, how dreadful will he be when he shall come at last to judge the world! All the instances of punishment that now produce fear or terror, are nothing more than preparations for that final vengeance with which he will thunder against the reprobate, and many things which he appears to pass by, he purposely reserves and delays till that last day. And if the ungodly are not able to bear these chastisements, how much less will they be capable of enduring his glorious and inconceivable majesty, when he shall ascend that awful tribunal, before which the angels themselves tremble!

And when the desolation shall come from afar When he says from afar, it is proper to observe that we must not allow the prosperity which we now enjoy to bereave us of our senses; for they who carelessly sleep amidst their vices, and by this wicked indifference call in question the power of God, will quickly feel that in a moment, whenever he pleases, he can shake heaven and earth from east to west.

To whom will you flee? He declares that it is in vain for them to rely on their resources, for, in opposition to the hand of God, they will be fruitless and of no avail whatever. At the same time he likewise shows that this will be a most righteous reward; for when they are cruel towards others, they will justly be made to feel that they have now no help either from God or from men.

They will have judgment without mercy who have showed no mercy. (Jas 2:13.)

This applies especially to the judges, who ought to have been a protection to the whole people; for they have been appointed for the purpose of defending the poor and wretched. But if they shall neglect and betray, and even plunder them, it is right that they should be made to feel, by their own destitute condition, how greatly this cruelty offends God.

Where will you deposit your glory? This is understood by commentators to mean that they will be thrown down from their high rank. They suppose it to be an ironical and contemptuous question put by the Prophet, “What will become of that illustrious rank of which the nobles cruelly and foolishly vaunt, whenever God spares them for a little?” But as this was a forced rendering, I rather think that Isaiah asks, “Where will they find a safe hiding-place in which they may deposit their glory ?” Thus I consider the meaning to be, to leave, ¹⁵⁷ for the sake of being preserved; and the two clauses correspond to each other, To whom will you flee ? and, “Where will you find a refuge for your glory in order to preserve it?” But perhaps a preference will be given to a different view, which I have noted in the margin; ¹⁵⁸ for the verb עזב ( gnazab) signifies also to strengthen. Again, if God thus devotes to destruction princes who are thrown down from an elevated position, what will become of the lowest? No one, therefore, has any reason to flatter himself; for we shall all be like stubble when the wrath of the Lord has been kindled against us. (Psa 83:13.)

Calvin: Isa 10:4

4.If they shall not fall down As the meaning of the particle בלתי ( bilti) is ambiguous, various interpretations of it have been given by commentators. Some take it in an exclusive sense, as in many other passages of Scripture; as if he had said, Only he shall fall down among the bound and slain; that is, because all will be condemned and given up either to captivity or to death. Others render it, Without me they shall fall. If this rendering be preferred, the Prophet shows that the cause of their destruction is, that they have revolted from God; and unquestionably the cause of all our distresses is, to forsake the fountain of life and of salvation, and of all blessings. In this manner he sharply reproves the madness of the ungodly, who vaunt of having been forsaken by God, as if nothing were more desirable or pleasant than to withdraw to the greatest distance from him; and thus it will be an ironical reproof, that their calamity will arise from no other source than from the absence of God, in whom, without any good ground, they had rejoiced.

Others consider it to be an elliptical expression, that they will have no hiding-place but by throwing themselves down under the captives and the slain. It might also be a form of an oath, If they shall not; ¹⁵⁹ and the meaning would be highly appropriate, that God swears in wrath that he will spare none of them, but will abandon some to captivity, and will deliver up others to be put to death. In a word, this declaration shows what are the consequences that await all those who, after having been warned by the word of God, do not repent. From what immediately follows, we learn that a dreadful and alarming destruction is threatened; for he repeats what he had already said frequently, that the wrath of the Lord is not yet apparent, that he will find out more frightful punishments for avenging himself. This teaches us that nothing is more truly desirable than to be moved by a sincere feeling of repentance, and to acknowledge our fault, that we may obtain pardon from the Lord.

TSK: Isa 9:8

sent a word : Isa 7:7, Isa 7:8, Isa 8:4-8; Mic 1:1-9; Zec 1:6, Zec 5:1-4; Mat 24:35

TSK: Isa 9:9

And all : Isa 26:11; 1Ki 22:25; Job 21:19, Job 21:20; Jer 32:24, Jer 44:28, Jer 44:29; Eze 7:9, Eze 7:27; Eze 30:19, Eze 33:33

even Ephraim : Isa 7:9, Isa 10:9-11

in the pride : Isa 46:12, Isa 48:4; Pro 16:18; Mal 3:13, Mal 4:1; 1Pe 5:5

TSK: Isa 9:10

bricks : 1Ki 7:9-12, 1Ki 10:27; Mal 1:4

TSK: Isa 9:11

set up : Isa 8:4-7, Isa 10:9-11, Isa 17:1-5; 2Ki 15:29, 2Ki 16:9

join : Heb. mingle

TSK: Isa 9:12

Syrians : 2Ki 16:6; 2Ch 28:18; Jer 35:11

devour Israel : Deu 31:17; Psa 79:7, Psa 129:3-6; Jer 10:25

open mouth : Heb. whole mouth

For all : Isa 9:17, Isa 9:21, Isa 5:25, Isa 10:4; Jer 4:8

TSK: Isa 9:13

the people : Isa 1:5, Isa 26:11, Isa 57:17; 2Ch 28:22; Job 36:13; Jer 5:3, Jer 31:18-20; Eze 24:13; Hos 5:15, Hos 7:10,Hos 7:16

neither : Isa 31:1; Deu 4:29; Jer 29:11, Jer 50:4, Jer 50:5; Hos 3:4, Hos 3:5

TSK: Isa 9:14

will cut : Isa 3:2, Isa 3:3, Isa 19:15; 2Ki 17:6-20; Hos 1:4, Hos 1:6, Hos 1:9, Hos 4:5, Hos 5:12-14, Hos 8:8, Hos 9:11-17; Hos 13:3; Amo 2:14-16, Amo 3:12, Amo 5:2, Amo 5:3, Amo 6:11, Amo 7:8, Amo 7:9, Amo 7:17, Amo 9:1-9; Mic 1:6-8

in one day : Isa 10:17, Isa 30:13; Hos 10:15; Rev 18:8, Rev 18:10,Rev 18:17

TSK: Isa 9:15

ancient : Isa 3:5, Isa 5:13; 1Sa 9:6

the prophet : Isa 28:17, Isa 29:10; 1Ki 13:18, 1Ki 22:22-24; Jer 5:31, Jer 14:14, Jer 14:15; Jer 23:9, Jer 23:14, Jer 23:15, Jer 23:25-27, Jer 27:9, Jer 27:10,Jer 27:14, Jer 27:15, Jer 28:15, Jer 28:16, Jer 29:21, Jer 29:22; Ezek. 13:1-16, Eze 13:19, Eze 13:22; Hos 9:8; Mal 2:9; Mat 7:15, Mat 24:24; 2Co 11:13-15; Gal 1:8, Gal 1:9; 2Th 2:9-12; 2Ti 4:2, 2Ti 4:3; 2Pe 2:1-3; 1Jo 4:1; Rev 19:20

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

TSK: Isa 10:1

am 3291, bc 713

Woe : Isa 3:11, Isa 5:8, Isa 5:11, Isa 5:18, Isa 5:20-22; Jer 22:13; Hab 2:6, Hab 2:9, Hab 2:12, Hab 2:15, Hab 2:19; Mat 11:21; Mat 23:13-16, Mat 23:23, Mat 23:27, Mat 23:29, Mat 26:24; Luk 11:42-44, Luk 11:46, Luk 11:47, Luk 11:52; Jud 1:11

them : 1Ki 21:13; Est 3:10-13; Psa 58:2, Psa 94:20,Psa 94:21; Dan 6:8, Dan 6:9; Mic 3:1-4, Mic 3:9-11; Mic 6:16; Joh 9:22, Joh 19:6

that write grievousness : or, to the writers that write grievousness

TSK: Isa 10:2

turn aside : Isa 29:21; Lam 3:35; Amo 2:7, Amo 5:11, Amo 5:12; Mal 3:5

that widows : Isa 1:23, Isa 3:14, Isa 5:7; Jer 7:6; Eze 22:7; Mat 23:14

TSK: Isa 10:3

And what : Isa 20:6, Isa 33:14; Job 31:14; Jer 5:31; Eze 24:13, Eze 24:14; Rev 6:15, Rev 6:16

the day : Isa 26:21; Hos 9:7; Luk 19:44; 1Pe 2:12

in the desolation : Isa 5:26, Isa 30:27, Isa 30:28, Isa 39:3, Isa 39:6, Isa 39:7; Deu 28:49

to whom : Isa 30:1-3, Isa 30:16, Isa 31:1-3; Hos 5:13

where : Isa 2:20,Isa 2:21, Isa 5:14; Gen 31:1; 2Ki 7:6-8, 2Ki 7:15; Psa 49:16, Psa 49:17; Pro 11:4; Zep 1:18

TSK: Isa 10:4

Without me : Lev 26:17, Lev 26:36, Lev 26:37; Deu 31:15-18, Deu 32:30; Jer 37:10; Hos 9:12

For all this : Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 9:8

The Lord sent - Not Yahweh here, but "Adonai."It is apparent that this verse is the commencement of a new prophecy, that is not connected with that which precedes it. The strain of the preceding prophecy had respect to Judah; this is confined solely to Israel, or Ephraim. Here the division of the chapter should have been made, and should not have been again interrupted until Isa 10:4, where the prophecy closes. The prophecy is divided into four parts, and each part is designed to threaten a distinct judgment on some particular, prominent vice.

I. "Crime"- their pride and ostentation, Isa 9:8-9. "Punishment"- the land would be invaded by the Syrians and the Philistines, Isa 9:11-12.

II. "Crime"- they had apostatized from God, and the leaders had caused them to err, Isa 9:13, Isa 9:16. "Punishment"- Yahweh would cut off the chief men of the nation, Isa 9:14-15, Isa 9:17.

III. "Crime"- prevalent wickedness in the nation, Isa 9:18. "Punishment"- the anger of Yahweh, consternation, anarchy, discord, and want, Isa 9:19-21.

IV. "Crime"- prevalent injustice; Isa 10:1-2. "Punishment"- foreign invasion, and captivity; Isa 10:3-4.

The poem is remarkably regular in its structure (Lowth), and happy in its illustrations. At what time it was composed is not certain, but it has strong internal evidence that it immediately followed the preceding respecting Judah.

A word - A message, or prediction; Note, Isa 2:1.

Into Jacob - Jacob was the ancestor of the nation. But the name came to be appropriated to the ten tribes, as constituting the majority of the people. It was at first used to denote all the Jews Num 23:7, Num 23:10, Num 23:23; Num 24:17, Num 24:19; Deu 32:9; 1Ch 16:13; Psa 14:7; Psa 20:1; but it came, after the revolt of the ten tribes under Jeroboam, to be used often to denote them alone; Amo 6:8; Mic 1:5; Mic 3:1; Mic 5:8. The word or message which was sent, refers undoubtedly to that which immediately follows.

And it hath lighted upon - Hebrew ‘ It fell.’ This is but a varied expression for, he sent it to Israel.

Israel - The same as Jacob the ten tribes - the kingdom of Ephraim.

Barnes: Isa 9:9

And all the people shall know - Shall know the message; or shall know the judgment which God denounces against their crimes. The Chaldee renders this, ‘ All the people have exalted themselves, Ephraim and the inhabitants of Samaria, in their magnitude, and in the pride of thee heart.’

Ephraim - This is another name for Israel, as Ephraim was the principal tribe; Note, Isa 7:2.

And the inhabitants of Samaria - The capital of Ephraim or Israel; Note, Isa 7:9.

That say in the pride - This is a description of general and prevalent pride; and it is traced to the source of all pride - the heart. It was a desire of splendor, power, and magnificence, originating in the heart, and manifesting itself by the language of self-confidence and defiance at the judgments of God.

Stoutness - Hebrew ‘ Greatness.’ It means a self-confident purpose; and indicates the state of feeling in a man when he trusts to his own resources, and not to God.

Barnes: Isa 9:10

The bricks are fallen down - The language of this verse is figurative; but the sentiment is plain. It contains the confession of the inhabitants of Samaria, that their affairs were in a ruinous and dilapidated state; but also their self-confident assurance that they would be able to repair the evils, and restore their nation to more than their former magnificence.

Bricks, in oriental countries, were made of clay and straw, and were rarely turned. Hence, exposed to suns and rains, they soon dissolved. Walls and houses constructed of such materials would not be very permanent, and to build with them is strongly contrasted with building in a permanent and elegant manner with hewn stone.

The meaning is, that their former state was one of less splendor than they designed that their subsequent state should be. Desolation had come in upon their country, and this they could not deny. But they confidently boasted that they would more than repair the evil.

We will build - Our ruined houses and walls.

With hewn stones - At once more permanent and elegant than the structures of bricks had been.

The sycamores - These trees grew abundantly on the low lands of Judea, and were very little esteemed; 1Ki 10:27; 2Ch 1:15; 2Ch 9:27.

‘ This curious tree seems to partake of the nature of two different species,’ says Calmet, ‘ the mulberry and the fig; the former in its leaf, and the latter in its fruit. Its Greek name, συκόμορος sukomoros , is plainly descriptive of its character, being compounded of συκος sukos , a fig tree, and μορος moros , a mulberry tree. It is thus described by Norden: "They have in Egypt divers sorts of figs; but if there is any difference between them, a particular kind differs still more. I mean that which the sycamore bears, that they name in Arabic giomez . This sycamore is of the height of a beech, and bears its fruit in a manner quite different from other trees. It has them on the trunk itself, which shoots out little sprigs in form of a grapestalk, at the end of which grows the fruit close to one another, most like bunches of grapes. The tree is always green, and bears fruit several times in the year, without observing any certain seasons, for I have seen some sycamores which had fruit two months after others. This sort of tree is pretty common in Egypt."’ They were not highly valued, though it is probable they were often employed in building.

They are contrasted with cedars here -

(1) Because the cedar was a much more rare and precious wood.

(2) Because it was a much more smooth and elegant article of building.

(3) Because it was more permanent. The grain and texture of the sycamore is remarkably coarse and spongy, and could, therefore, stand in no competition with the cedar for beauty and ornament.

We will change them - We will employ in their stead.

Cedars - The cedar was a remarkably fine; elegant, and permanent wood for building. It was principally obtained on mount Lebanon, and was employed in temples, palaces, and in the houses of the rich; see the note at Isa 2:18.

The sycamore is contrasted with the cedar in 1Ki 10:27 : ‘ Cedars he made to be as sycamore trees.’ The whole passage denotes self-confidence and pride; an unwillingness to submit to the judgments of God, and a self-assurance that they would more than repair all the evils that would be inflicted on them.

Barnes: Isa 9:11

Therefore - This verse indicates the punishment that would come upon them for their pride.

The Lord shall set up - Hebrew, ‘ Shall exalt.’ That is, they shall overcome and subdue him.

The adversaries of Rezin - King of Syria, Isa 7:1. It should be observed here, that twenty-one manuscripts, instead of adversaries, read princes of Rezin. The sense seems to require this; as in the following verse, it is said that the Syrians will be excited against them.

Against him - Against Ephraim.

And join his enemies together - Hebrew, ‘ Mingle them together.’ They shall be excited into wild and agitated commotion, and shall pour down together on the land and devour it. In what way this would be done is specified in Isa 9:12.

Barnes: Isa 9:12

The Syrians - Isa 7:1. The Syrians had been the allies of the Israelites. But after the death of Rezin, it is probable that they joined the Assyrians, and united with them in the invasion of Samaria. - Aben Ezra; Grotius. "Before."Hebrew ‘ From the east.’ Syria was situated to the east of Samaria, and the meaning is here, that they would pour in upon Samaria from that side.

And the Philistines - The Philistines occupied the country southwest of Samaria, lying along on the shores of the Mediterranean. It is not particularly mentioned in the Scriptures that they invaded Samaria after this prediction of Isaiah, but such a thing is by no means improbable. They were long unsubdued; were full of hostility to the Jewish people; and were many times engaged with them in wars and several times subdued them; Judg. 13; 14; 2Ch 28:18. The name Palestine is derived from Philistine, although this people occupied but a small part of the country; see Reland’ s Palestine, c. vii.

Behind - That is, from the west - the region where they dwelt. The sacred writers speak as if looking toward the east, the rising sun, and they speak of the west as the region behind them; see the notes at Job 23:8-9.

And they shall devour - Hebrew, ‘ They shall eat.’ This figure is taken from a ravenous beast; and means that they should come up with raging desires, and fierce impetuosity, to destroy the nation.

With open mouth - Hebrew, ‘ With the whole mouth.’ The metaphor is derived from raging and furious animals. Chaldee, ‘ In every place.’

For all this - Notwithstanding all this.

His anger ... - see the note at Isa 5:25.

Barnes: Isa 9:13

For the people ... - This is a reason why his anger would not cease, and it is, at the same time, the suggestion of a new crime for which the divine judgment would rest upon them. It commences the second part of the oracle.

Turneth not - It is implied here that it was the design of the chastisement to turn them to God. In this case, as in many others, such a design had not been accomplished.

Unto him that smiteth them - To God, who had punished them.

Neither do they seek - They do not seek his protection and favor; they do not worship and honor him.

The Lord of hosts - Note, Isa 1:9.

Barnes: Isa 9:14

Will cut off head and tail - This is a proverbial expression, which is explained in the following verse; see also Deu 28:13-14. The head is often used to denote those in honor and authority. The tail is an expression applicable to the lower ranks, and would commonly indicate more than simply the common people. It would imply contempt; a state of great abjectness and meanness.

Branch and rush - This is also a proverbial expression, meaning the highest and lowest; see the note at Isa 19:15. The word here translated branch, means properly the bough or top of the palm tree. The palm grew to a great height before it gave out any branches, and hence, the image is a beautiful one to denote those high in office and authority. The word rush means the coarse, long-jointed reed, that grows in marshes - an apt emblem of the base and worthless classes of society.

Barnes: Isa 9:15

The ancient - The elder; the old man.

And honorable - Hebrew, ‘ The man of elevated countenance.’ The man of rank and office.

The prophet that teacheth lies - The false prophet. Of those there were many; and probably at this time many in Samaria.

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.

Barnes: Isa 10:1

Wo unto them that decree unrighteous decrees - To those who frame statutes that are oppressive and iniquitous. The prophet here refers, doubtless, to the rulers and judges of the land of Judea. A similar description he had before given; Isa 1:10, Isa 1:23, ...

And that write ... - Hebrew, ‘ And to the writers who write violence.’ The word translated "grievousness," עמל ‛âmâl , denotes properly "wearisome labor, trouble, oppression, injustice."Here, it evidently refers to the judges who declared oppressive and unjust sentences, and caused them to be recorded. It does not refer to the mere scribes, or recorders of the judicial opinions, but to the judges themselves, who pronounced the sentence, and caused it to be recorded. The manner of making Eastern decrees differs from ours: they are first written, and then the magistrate authenticates them, or annuls them. This, I remember, is the Arab manner, according to D’ Arvieux. When an Arab wanted a favor of the emir, the way was to apply to the secretary, who drew up a decree according to the request of the party; if the emir granted the favor, he printed his seal upon it; if not, he returned it torn to the petitioner. Sir John Chardin confirms this account, and applies it, with great propriety, to the illustration of a passage which I never thought of when I read over D’ Arvieux. After citing Isa 10:1, ‘ Wo unto them that decree unrighteous decrees, and to the writers that write grievousness,’ for so our translators have rendered the latter part of the verse in the margin, much more agreeably than in the body of the version, Sir John goes on, ‘ The manner of making the royal acts and ordinances hath a relation to this; they are always drawn up according to the request; the first minister, or he whose office it is, writes on the side of it, "according to the king’ s will,"and from thence it is sent to the secretary of state, who draws up the order in form.’ - Harmer.

Barnes: Isa 10:2

To turn aside - Their sentences have the effect, and are designed to have, to pervert justice, and to oppress the poor, or to deprive them of their rights and just claims; compare Isa 29:21; Pro 27:5.

The needy - daliym - דלים dalı̂ym . Those of humble rank and circumstances; who have no powerful friends and defenders. "From judgment."From obtaining justice.

And to take away - To take away by violence and oppression. The word גזל gāzal , is commonly applied to robbery, and to oppression; to the taking away of spoils in battle, etc.

That widows may be their prey - That they may rob widows, or obtain their property. This crime has always been one particularly offensive in the sight of God; see the note at Isa 1:23. The widow and the orphan are without protectors. Judges, by their office, are particularly bound to preserve their rights; and it, therefore, evinces special iniquity when they who should be their protectors become, in fact, their oppressors, and do injustice to them without the possibility of redress. Yet this was the character of the Jewish judges; and for this the vengeance of heaven was about to come upon the land.

Barnes: Isa 10:3

And what will ye do - The prophet here proceeds to denounce the judgment, or punishment, that would follow the crimes specified in the previous verses. That punishment was the invasion of the land by a foreign force. ‘ What will ye do? To whom will you fly? What refuge will them be?’ Implying that the calamity would be so great that there would be no refuge, or escape.

In the day of visitation - The word "visitation"( פקדה p^e qûddâh ) is used here in the sense of God’ s coming to punish them for their sins; compare Job 31:14; Job 35:15; Isa 26:14; Eze 9:1. The idea is probably derived from that of a master of a family who comes to take account, or to investigate the conduct of his servants, and where the visitation, therefore, is one of reckoning and justice. So the idea is applied to God as designing to visit the wicked; that is, to punish them for their offences; compare Hos 9:7.

And in the desolation - The destruction, or overthrowing. The word used here - שׁואה shô'âh - usually denotes a storm, a tempest Pro 1:27; and then sudden destruction, or calamity, that sweeps along irresistibly like a tempest; Zep 1:15; Job 30:3, Job 30:14; Psa 35:8.

Which shall come from far - That is, from Assyria, Media, Babylonia. The sense is, ‘ a furious storm of war is about to rage. To what refuge can you then flee? or where can you then find safety?’

Where will ye leave your glory - By the word "glory"here, some have understood the prophet as referring to their aged men, their princes and nobles, and as asking where they would find a safe place for them. But he probably means their "riches, wealth, magnificence."Thus Psa 49:17 :

For when he dieth, he shall carry nothing away;

His glory shall not descebd after him.

See also Hos 9:2; Isa 66:12. The word "leave"here, is used in the sense "of deposit,"or commit for safe keeping; compare Job 39:14. ‘ In the time of the invasion that shall come up like a tempest on the land, where will you deposit your property so that it shall be safe?’

Barnes: Isa 10:4

Without me - בלתי biltı̂y . There has been a great variety of interpretation affixed to this expression. The sense in which our translators understood it was, evidently, that they should be forsaken of God; and that, as the effect of this, they should bow down under the condition of captives, or among the slain. The Vulgate and the Septuagint, however. and many interpreters understand the word bore as a simple negative. ‘ Where will you flee for refuge? Where will you deposit your wealth so as not to bow down under a chain?’ Vulgate, Ne incurvemini sub vinculo . Septuagint, Τοῦ μὴ ἐμπεσεῖν εἰς ἀπαγωνήν tou mē empesein eis apagōnēn - ‘ Not to fall into captivity.’ The Hebrew will bear either mode of construction. Vitringa and Lowth understand it as our translators have done, as meaning that God would forsake them, and that without him, that is, deprived of his aid, they would be destroyed.

They shall bow down - They shall be subdued, as armies are that are taken captive.

Under the prisoners - That is, under the "condition"of prisoners; or as prisoner. Some understand it to mean, that they should bear down "in the place of prisoners;"that is, in prison, But it evidently means, simply, that they should be captives.

They shall fall under the slain - They shall be slain. Gesenius renders it, "‘ Among the prisoners, and "among"the slain.’ "The Chaldee reads it, ‘ You shall be east into chains out of your own land, and beyond your own cities you shall be cast out slain.’ Vitringa supposes that the prophet, in this verse, refers to the custom, among the ancients, of placing prisoners in war under a yoke of wood to indicate their captivity. That such a custom obtained, there can be no doubt; but it is not probable that Isaiah refers to it here. The simple idea is, that many of them should be taken captive, and many of them slain. This prediction was fulfilled in the invasion of Tiglath-pileser; 2 Kings 15; 16.

For all this - Notwithstanding these calamities. The cup of punishment is not filled by these, but the divine judgment shall still be poured out further upon the nation. The anger of God shall not be fully expressed by these minor inflictions of his wrath, but his hand shall continue to be stretched out until the whole nation shall be overwhelmed and ruined; see the note at Isa 10:12.

Poole: Isa 9:8

Sent a word a prophetical and threatening message by me; for now the prophet, having inserted some consolatory passages for the support of God’ s faithful people, returns to his former work of commination against the rebellious Israelites.

It lighted Heb. it fell , i.e. it shall fall, in the prophetical style. It shall certainly be accomplished.

Israel the same with Jacob in the former clause, the posterity of Jacob or Israel.

Poole: Isa 9:9

Shall know to wit, by experience; they shall know whether my word be true or false; they shall feel the effects of it.

Even Ephraim the people of the ten tribes, and particularly Ephraim, the strongest and proudest of them all.

The inhabitant of Samaria the strongest place, and the seat of the king and court, who were most secure and presumptuous.

That say within themselves, and one to another. They purpose and boast of it.

Poole: Isa 9:10

The bricks are fallen down, but we will build with hewn stones It is true, we have received some damages from our enemies; but Rezin and the Syrians being now our friends and confederates, we doubt not we shall quickly repair them with great glory and advantage.

Sycomores wild fig trees, a contemptible sort of trees, if compared with cedars, 1Ki 10:27 .

We will change them into cedars putting cedars into our buildings instead of sycomores. See Jer 22:13,15 .

Poole: Isa 9:11

Therefore to chastise your pride, and defeat your hopes and resolutions.

Set up Heb. exalt ; advance their power, and give them success against him.

The adversaries of Rezin the Assyrians, who, presently after this prophecy, fought and prevailed against him, 2Ki 16:7 . He mentions Rezin, partly because he was confederate with Ephraim, and so his enemies were their enemies also, and partly because the Israelites trusted to his powerful assistance.

Against him either,

1. Against Rezin last mentioned; or rather,

2. Against Ephraim or Israel, who may easily be understood either from the foregoing or following verse; for against them this prophecy is directed, and of them he speaks both in the next clause of this verse, and in the next verse; and it seems reasonable that him in this clause, and his in the next clause, should be understood of the same persons.

Join Heb. mingle , i.e. unite them so that they shall agree together to fight against Israel, and shall invade him from several quarters.

His not Rezin’ s, but Ephraim’ s, as appears from the next verse, which is added to explain this clause.

Poole: Isa 9:12

The Syrians for although Rezin king of Syria was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and served under him in his wars, and upon his command invaded Israel afterwards.

Before Heb. on the east ; for Syria stood eastward from Israel.

The Philistines behind on the western side of the land of Israel.

With open mouth like wild and furious beasts, with great greediness and cruelty.

His hand is stretched out still his justice is not fully satisfied, but he will yet take further vengeance upon them.

Poole: Isa 9:13

Turneth not from their wicked courses unto God by true repentance.

Neither do they seek the Lord of hosts they do not study and endeavour to procure his favour by sincere and fervent supplication, and by removing the causes of his just displeasure.

Poole: Isa 9:14

Head and tail high and low, honourable and contemptible, as the next verse explains it.

Branch the goodly branches of tall and strong trees, the mighty and noble.

Rush the bulrush, the weakest and meanest persons.

In one day all together, one as well as another, without any distinction.

Poole: Isa 9:15

He is i.e. signifies, as that word is commonly used in the Hebrew tongue, as Gen 41:26,27 , and every where.

The prophet that teacheth lies whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to show the extent of the calamity, that it should reach all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by showing that those false prophets, which had fed their vain hopes, should perish, and all their false prophecies of peace with them.

He is the tail these I mean by the tail, as being in’ truth the basest part of the whole body of the people.

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" .

Poole: Isa 10:1

Woe unto them that decree unrighteous decrees! unto those magistrates who make unjust laws, and give unjust sentences.

That write either,

1. The scribes, who were assistant to the magistrates, and ofttimes did promote or execute such decrees; or,

2. The unjust magistrates, whose decrees were usually written. So the same thing is repeated in other words. Only this writing may note their obstinacy or perseverance in their unjust decrees, and their proceeding to the execution of them.

Grievousness grievous things, such unjust decrees as cause grief and vexation to their subjects.

Poole: Isa 10:2

From judgment or, from their right , as it is in the next clause; or, from obtaining a just sentence, because they either denied or delayed to hear their causes, or gave a wrong sentence.

From the poor whom I have in a special manner committed to your care.

Of my people of Israelites. who profess themselves to be my people, and whom I did take into covenant with myself; and therefore this is an injury not only to them, but to me also.

Poole: Isa 10:3

What will ye do to save yourselves? In the day of visitation: when I shall come to visit you in wrath, as the next words limit it, and as this phrase is oft used; although sometimes it signifies a visitation in mercy, as Luk 19:14 , and elsewhere.

From far from the Assyrians. This he adds, because the Israelites, having weakened the Jews, and being in amity with the Syrians their next neighbours, were secure.

To whom will ye flee for help? to the Syrians, as now you do? But they shall be destroyed together with you, as they were, 2Ki 16 .

Where will you leave to be kept safe for your use, and to be restored to you when you call for it, your glory? either,

1. Your power and authority, which now you so wickedly abuse; or,

2. Your wealth, got by injustice, as glory is taken, Gen 31:1 Psa 49:16,17 , &c.

Poole: Isa 10:4

Without me they shall bow down: the words thus translated seem to contain an answer to the foregoing questions: In vain do you seek for a refuge and help from others; for without me, without my favour and help which you have forfeited, and do not seek to recover, and which I shall withdraw from you, or because you are without me, or forsaken by me,

you shall bow down notwithstanding all your succours. In the Hebrew here is a change of the person and number, which is very usual in prophetical writings. The LXX., and some others, join these words to the foregoing verse, and translate them thus, that you may not bow down : so the sense of the place is, What will you do to prevent your captivity or slaughter? And it is true, that the first word is elsewhere taken for a negative particle. But the former translation seems more genuine.

Under the prisoners or rather, in the place (as this particle signifies, and is rendered by interpreters, Gen 30:2 50:19 Exo 16:29 Jos 5:8 , and elsewhere) of the prisoners , or among the prisoners ; and so in the next clause, among or in the place of the slain .

Haydock: Isa 9:8

Word. Septuagint, "death." This also agrees with the Hebrew term, and with the context.

Haydock: Isa 9:9

Cedars. They speak in a proverbial way, that they will shortly repair the injuries done by the Assyrians depending on king Osee.

Haydock: Isa 9:11

Him. Israel. Salmanasar came to ruin the kingdom. (Calmet)

Haydock: Isa 9:12

Still. God punishes the impenitent throughout eternity, ver. 12., and chap. x. 4. (Worthington)

Haydock: Isa 9:14

Him. Hebrew, "the branch and the rush." (Calmet) ---

Septuagint, "the great and the small."

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)

Haydock: Isa 10:1

Injustice. These great ones excite God's indignation. (Calmet) ---

Jeroboam forbidding any to go to Jerusalem; and the Pharisees establishing their wicked traditions, ruined all. (Worthington)

Haydock: Isa 10:3

Afar. When Salmanasar shall come from Ninive to destroy Samaria, to punish the people for their idolatry (Calmet) and oppressions. (Haydock) ---

Glory. Golden calves, (Osee viii. 5., and x. 5.) or possessions, chap. ix. 8.

Gill: Isa 9:8

The Lord sent a word unto Jacob,.... The prophet, having comforted Judah with the promise of the Messiah, returns to denounce the judgments of God upon the ten tribes, under the names of Jacob and Israel, which signify the same; for the "word" here is not the word of promise, the comfortable word concerning the Messiah before mentioned; but a word of threatening, ruin, and destruction, to the kingdom of Israel, after enlarged upon, which the Lord sent unto them by his prophets before hand, to warn them of it, and bring them to repentance; by which they would know, when it came to pass, that their destruction was of the Lord, and not a matter of chance: the Septuagint version is, "the Lord sent death upon Jacob"; and so the Arabic version, following it; the same word, differently pointed, being used for the pestilence, but is not the sense here; the Targum, Syriac, and Vulgate Latin versions, render it, "a word", as we do:

and it hath lighted upon Israel, or "hath fallen" ^x; as an arrow shot out of a bow, as some think; or as seed cast upon the earth; or rather like a thunderbolt: it denotes the sure and full accomplishment of the word of God upon the persons to whom it was sent; for as his word of promise, so of threatening, does not return to him void and empty, Isa 55:10. The Targum is,

"the Lord sent a word into the house of Jacob, and it was heard in Israel.''

Gill: Isa 9:9

And all the people shall know,.... The word of the Lord, and that it is his; and by sad experience shall feel the weight of it; or, "the people shall know the whole of it" ^y; shall find that the whole of it will be accomplished, every punctilio in it; whatever is said is done, everything predicted by it, the substance of it, and every circumstance relating to it: or they shall be punished, they shall bear, know, and feel the punishment of their sins; in which sense the word "know", in the Arabic language, is frequently used, of which Schultens ^z has given many instances:

even Ephraim, and the inhabitants of Samaria: the ten tribes are meant by Ephraim; and the inhabitants of Samaria are particularly mentioned, because Samaria was the metropolis of Ephraim, Isa 7:9 and because it was to suffer, and did suffer much in the threatened calamity, being besieged three years, then taken, and its inhabitants carried captive; and so experimentally knew the word of the Lord, and the truth of it, 2Ki 17:5,

that say in the pride and stoutness of heart; being proud and haughty, stout hearted, and far from righteousness, and the fear of God; hardening themselves against him, despising his word, and defying, as it were, his power and providence; saying, as follows:

Gill: Isa 9:10

The bricks are fallen down,.... Houses made of bricks, which were without the cities besieged and destroyed by the Assyrians; of which the haughty Israelites made no account, looking upon such a desolation as little, or no loss at all:

but we will build with hewn stone, so that the houses will be better and stronger, more beautiful, and more durable:

the sycamores are cut down; which grew in the fields, and outer parts of the cities, and were but a mean sort of wood, and which the Assyrians cut down to serve several purposes in their siege; of this sort of trees; see Gill on Luk 19:4,

but we will change them into cedars; that is, will plant cedars in place of them; trees tall and large, very delightful to look at, of great worth and usefulness, and very durable; though this may regard not so much the planting of them as the use of them in building, and the sense be agreeable to the former clause; that as, instead of brick, they would build houses with hewn stone; so, instead of sycamore wood, which was not so substantial and durable, and fit for building, they would make use of cedar, which was both beautiful and lasting; so the Septuagint,

"the bricks are fallen, let us hew stones, and cut down sycamores and cedars, and build for ourselves a tower;''

and so the Arabic version; so that, upon the whole, they flattered themselves they should be gainers, and not losers, by the Assyrian invasion; thus deriding it, and despising the prophecy concerning it. Jarchi interprets the bricks and sycamores of the kings that went before, as Jehoahaz, the son of Jehu, in whose days they were lessened, and were like a building of brick, broken and falling; but their present king, Pekah, the son of Remaliah, was strong, like a building of hewn stone, and so cedars were better for building than sycamores; and to this sense agrees the Targum,

"the heads (or princes) are carried captive, but we will appoint better in their room; goods are spoiled, but what are more beautiful than them we will purchase.''

Gill: Isa 9:11

Therefore the Lord shall set up the adversaries of Rezin against him,.... Set them up on high, as the word ^a signifies; exalt them above him, and make them superior to him, and conquerors of him, meaning the Assyrians; who, being sent for by Ahab, went up against Damascus, took it, and carried the people captive, and slew Rezin the king of Syria, the head of which was Damascus, 2Ki 16:7 this is mentioned, because the Israelites put great trust and confidence in this prince, with whom they were in alliance; and this is said to abate their pride, arrogance, and haughtiness, before expressed:

and join his enemies together; or mix them; the Assyrian army, consisting of a mixture of various nations; or "stir" them "up", as the Targum; instigate them against him. Some understand the whole of Israel, against whom the adversaries of Rezin, namely, the Assyrians, would come, as they did, and invade their land, and carry them captive; with whom were various other people, as follows.

Gill: Isa 9:12

The Syrians before, and the Philistines behind,.... Rezin, king of Syria, the confederate of the Israelites, being slain, his people joined the Assyrians against Israel; and they, with others mentioned, beset them on all sides, before and behind, east and west; and so the Targum, Septuagint, and other versions, render it, the Syrians on the east, or from the rising of the sun; and the Philistines on the west, or from the setting of the sun; for, as Kimchi observes, Syria lay east of the land of Israel, and Palestine on the West ^b:

and they shall devour Israel with open mouth: greedily and presently; make, as it were, but one morsel of him:

for all this his anger is not turned away, but his hand is stretched out still; that is, the anger of God, that was not turned away; he had not yet stirred up all his wrath, he had not done with them, he had still other judgments to bring upon them; and his hand continued to be stretched out to inflict them, seeing they were not brought to repentance by what was already done unto them; so the Targum,

"for all this they do not return from their sins, that he may turn away his anger from them, but still retain their sins; and yet his stroke will be to take vengeance on them.''

Gill: Isa 9:13

For the people turneth not to him that smiteth them,.... Who was the Lord of hosts, as it is explained in the next clause; it was he that had smote the people with the rod of correction and chastisement, by various afflictions and distresses which he had brought upon them; in order to bring them to a sense of their sin and duty, to reclaim and recover them from their backslidings; but they had not such an effect upon them; they returned not to him by repentance and reformation, from whom they had turned themselves by their evil ways; nor to his worship, as the Targum interprets it, to his word and ordinances; for afflictions; unless sanctified, are of no use to restore backsliders. This is to be understood of the people of Israel, the ten tribes, whom the prophet calls "the people", not my people, nor the people of the Lord, because unworthy of that character. The Septuagint render the words, "the people returned not until they were smitten", and so the Syriac version intimating, as if they did return when smitten; but the following words, and the whole context, show the contrary:

neither do they seek the Lord of hosts; by prayer and supplication, for pardoning grace and mercy through Christ the Mediator; nor in his word and ordinances, for his presence and communion with him, or instruction or doctrine from him, as the Targum; to be taught true doctrine, and their duty to God and man; this is one part of the character of an unregenerate man, Rom 3:11.

Gill: Isa 9:14

Therefore the Lord will cut off from Israel head and tail,.... The former of these is afterwards interpreted of "the ancient and honourable", men in high places, civil magistrates, judges, governors, and elders of the people, the king as supreme, and all subordinate officers; and so the Targum,

"the Lord will destroy from Israel the prince and the ruler;''

and the latter is interpreted of the false prophet. The people of Israel are compared to a beast with a tail, being so sadly degenerated and corrupted; as the Romish antichrist, in both his capacities, civil and ecclesiastical, is compared to a beast; the one being the head, and the other the tail, Rev 13:1 and Rome Pagan to a dragon with a tail, Rev 12:3 and the Saracens and Turks to locusts with tails like the tails of scorpions, Rev 9:10,

branch and rush, in one day. The Septuagint render it, "great and small"; and so the Arabic version; the first word intending the great men of the nation, in flourishing circumstances, like branches of trees; the latter the common, people, like reeds and rushes, weak and feeble; so Kimchi explains them,

"the strong and the weak;''

though the Targum interprets both of the governor and lord; and so Jarchi says they signify kings and governors; but Aben Ezra renders the word root and branch; and so they may denote the utter destruction of the people of Israel, fathers and children, high and low, rich and poor. See Mal 4:1.

Gill: Isa 9:15

The ancient and honourable, he is the head,.... The elder in office, not in age; and who, on account of his office, dignity, and riches, is honoured by men, is of a venerable countenance himself, and is reverenced when seen and looked upon by others, and received by persons with pleasure and cheerfulness; as the phrase used signifies. The Septuagint and Arabic versions render it, "who admire", or "have" men's "persons in admiration"; which is the character Jude gives of false teachers, Jud 1:16 who are next described:

and the prophet that teacheth lies, he is the tail; so called from their low extract, being often of a mean original and descent; or rather from the meanness of their spirits, their flattery of princes and great men, to whom they tell lies, and prophesy smooth and false things, for the sake of a little sordid gain, in allusion to dogs that wag their tails at their masters; or from the poison of their doctrines, some creatures having poison in their tails, and do much mischief with them. See Rev 9:19.

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.

Gill: Isa 10:1

Woe unto them that decree unrighteous decrees,.... Or, "O ye that decree", &c. הוי being a sign of the vocative case, and an interjection of calling, as Aben Ezra observes; though the Targum and other versions understand it of a threatening denounced; and is to be understood as lying against lawgivers and judges, political rulers and governors of the people, that made unrighteous laws; laws which were not agreeable to the law of God, nor right reason; and were injurious to the persons and properties of men; and which were calculated for the oppression of good men, especially the poor, and for the protection of wicked men, who made no conscience of spoiling them:

and that write grievousness which they have prescribed; laws grievous and intolerable being made by them, they wrote them, or ordered them to be written, to be engrossed and promulgated, published them, and obliged the people to be subject to them. This some understand of the scribes of judges, who sat in court, and wrote out the decrees and sentences made by them; but it rather intends the same persons as before; and not ecclesiastical but political governors are meant, and such as lived before the Babylonish captivity; or otherwise the whole is applicable to the Scribes and Pharisees, to the Misnic doctors, the authors of the oral law, the fathers of tradition, whose decisions and decrees were unrighteous and injurious, and contrary to the commands of God; heavy burdens, and grievous to be borne, and very oppressive of the poor, the fatherless, and the widow; for which they are reproved by Christ, Mat 15:3 Jarchi says it is an Arabic ^g word, which signifies scribes.

Gill: Isa 10:2

To turn aside the needy from judgment,.... Such laws being made as discouraged them from any application for justice; and, when they did, were harassed with such long, vexatious, and expensive suits, as obliged them to desist, and the cause being generally given against them, and for the rich:

and to take away the right from the poor of my people; for not to do justice to the poor is the same as to rob and plunder them, and take away by force what of right belongs to them; wherefore it follows:

that widows may be their prey, and that they may rob the fatherless; who have none to protect and defend them, and whose protectors judges ought to be, in imitation of God, whom civil magistrates represent, who is the Judge of the widows and the fatherless; and therefore this is observed as an aggravation of their sin, which was very great indeed: it is very wicked in a judge to pervert the judgment of the poor and needy, the widow and the fatherless, contrary to laws that are made by God and men; but to make and prescribe wicked and unrighteous laws, that wickedness may be framed, and mischief committed by a law, that the poor and the needy, the widows and fatherless, may be injured under colour and pretence of law and justice, is the height of injustice. See Psa 94:20.

Gill: Isa 10:3

And what will ye do in the day of visitation,.... Not in a way of grace and mercy, but of wrath and anger, as the following clause explains it, when God should come and punish them for their sins; and so the Targum,

"what will ye do in the day that your sins shall be visited upon you?''

it designs the Babylonish captivity, as the next words show; the same phrase is used of the destruction of the Jews by the Romans, Luk 19:44,

and in the desolation which shall come from far? from Assyria, which was distant from the land of Judea: the word ^h for "desolation" signifies a storm, tumult, noise, and confusion; referring to what would be made by the Assyrian army, when it came upon them:

to whom will ye flee for help? Rezin king of Syria, their confederate, being destroyed; and Syria, with whom they were in alliance, now become their enemy, see Isa 9:11,

and where will ye leave your glory? either their high titles, and ensigns of honour, as princes, judges, and civil magistrates, which they should be stripped of; or rather their mammon, as Aben Ezra interprets it, their unrighteous mammon, which they got by perverting the judgment of the poor and needy, the widow and the fatherless, of which they gloried; and which now would be taken away from them, when they should go into captivity.

Gill: Isa 10:4

Without me they shall bow down under the prisoners, and they shall fall under the slain,.... That is, either, being forsaken by me, and destitute of my help, they shall bow down; or, "because they are without me", are not my people, and do not hearken to me, therefore they shall bow down, so David Kimchi; or, were it not for me, they would, as others; or that they might not bow down and fall; and so the words may be connected with the preceding verse Isa 10:3, others render the word, translated "without me, besides"; and the sense is either, as Moses Kimchi, besides their bowing in their own land, when subdued by the Gentiles, a greater affliction shall befall them, captivity; when they should be either carried captive or slain; or besides him that shall bow down under the prisoners, they shall fall under the slain; besides those that are taken, others shall be killed; or none shall escape, but, or "except", him that bows, and hides himself under the prisoners, or in the place of the slain, that he might not be thought to be alive: or the sense is, the desolation shall be so general, that none shall escape, either they shall be taken prisoners, or they shall be slain; agreeably to which Noldius ⁱ renders the words, "without me", everyone "shall bow down among the prisoners, or shall fall among the slain"; which gives the best sense of them; that, being left of God for their sins, they would either be bound and carried captive, or else slain with the sword, and one or the other would be the lot of everyone of them:

for all this his anger is not turned away, but his hand is stretched out still; the final and utter destruction of the nation of the Jews being then not yet come, when carried captive to Babylon, there remained a greater calamity for them, to come by the hands of the Romans. These first four verses Isa 10:1 seem more properly to belong to the preceding chapter Isa 9:1, and this should begin with the next verse Isa 10:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 9:8

¹ sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733 b.c., or sometime between that invasion and the downfall of Samaria in 722 b.c. The structure of the speech displays four panels, each of which ends with the refrain, “Through all this, his anger did not subside; his hand remained outstretched” (9:12b; 17b; 21b; 10:4b): Panel I: (A) Description of past judgment (9:8); (B) Description of the people’s attitude toward past judgment (9:9-10); (C) Description of past judgment (9:11-12a); (D) Refrain (9:12b); Panel II: (A) Description of the people’s attitude toward past judgment (9:13); (B) Description of past judgment (9:14-17a); (C) Refrain (9:17b); Panel III: (A) Description of past judgment (9:18-21a); (B) Refrain (9:21b); Panel IV: (A) Woe oracle announcing future judgment (10:1-4a); (B) Refrain (10:4b).

² tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).

³ tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”

⁴ tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.

NET Notes: Isa 9:9

¹ tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”

² tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”

³ tn Heb “with pride and arrogance of heart, saying.”

NET Notes: Isa 9:10

¹ sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).

NET Notes: Isa 9:11

¹ tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.

² tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735 b.c. (see 7:1), the hostilities described probably occurred earlier, while Israel was still pro-Assyrian. In this case one might understand the phrase צָרֵי רְצִין (tsare rÿtsin, “adversaries of Rezin”) as meaning “adversaries sent from Rezin.” However, another option, the one chosen in the translation above, is to emend the phrase to צָרָיו (tsarayv, “his [i.e., their] adversaries”). This creates tighter parallelism with the next line (note “his [i.e., their] enemies”). The phrase in the Hebrew text may be explained as virtually dittographic.

³ tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.

NET Notes: Isa 9:12

¹ tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”

² tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)

NET Notes: Isa 9:13

¹ tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

NET Notes: Isa 9:14

¹ sn The metaphor in this line is that of a reed being cut down.

NET Notes: Isa 9:15

¹ tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

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.

NET Notes: Isa 10:1

¹ tn Heb “Woe [to] those who decree evil decrees.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.

² tn Heb “[to] the writers who write out harm.” The participle and verb are in the Piel, suggesting repetitive action.

NET Notes: Isa 10:2

¹ tn Or “rob” (ASV, NASB, NCV, NRSV); KJV “take away the right from the poor.”

² tn Heb “so that widows are their plunder, and they can loot orphans.”

sn On the socio-economic background of vv. 1-2, see the note at 1:23.

NET Notes: Isa 10:3

¹ tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.

NET Notes: Isa 10:4

¹ tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.

² tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”

sn See the note at 9:12.

Geneva Bible: Isa 9:8

The Lord sent a word into Jacob, and it hath lighted upon ^{( m )} Israel.

^{( m )} This is another prophecy against them of Samaria who were mockers and contemners of God's promises and menaces.

Geneva Bible: Isa 9:10

The ^{( n )} bricks have fallen down, but we will build with hewn stones: the sycamores are cut down, but we will change [them into] cedars.

^{( n )} We were but weak, when the enemy overcame us, but we will make ourselves so strong, that we will neither care for our enemies, nor fear God's threatenings.

Geneva Bible: Isa 9:11

Therefore the LORD shall set up the adversaries of ^{( o )} Rezin against him, and join his enemies together;

^{( o )} Rezin king of Syria, who was in league with Israel, was slain by the Assyrians, after whose death, Aram that is, the Syrians were against Israel, who on the other side were assailed by the Philistines.

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.

Geneva Bible: Isa 10:1

Woe to them that decree unrighteous decrees, and that ^{( a )} write grievousness [which] they have prescribed;

^{( a )} Who write and pronounce a wicked sentence to oppress the people: meaning, that the wicked magistrate, who were the chief cause of mischief, would be first punished.

Geneva Bible: Isa 10:3

And what will ye do in the day of visitation, and in the desolation [which] shall come from ^{( b )} far? to whom will ye flee for help? and where will ye leave your ^{( c )} glory?

^{( b )} That is, from Assyria.

^{( c )} Your riches and authority, that they may be safe and that you may receive them again.

Geneva Bible: Isa 10:4

^{( d )} Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand [is] stretched out still.

^{( d )} Because they have forsaken me, some will go into captivity and the rest will be slain.

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.

TSK Synopsis: Isa 10:1-34

1 The woe of tyrants.

5 Assyria, the rod of hypocrites, for his pride shall be broken.

20 A remnant of Israel shall be saved.

24 Judah is comforted with promise of deliverance from Assyria.

Maclaren: Isa 9:3-8

The Kingdom And The King

The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined, 3. Thou hast multiplied the nation, and not increased the joy: they joy before Thee according to the joy In harvest, and as men rejoice when they divide the spoil. 4. For Thou hast broken the yoke of His burden, and the staff of His shoulder, the rod of His oppressor, as in the day of Midian. 5. For every battle of the warrior is with: confused noise, and garments rolled in blood: but this shall be with burning and fuel of fire. 6. For unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace. 7. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.'--Isaiah 9:2-7.

THE darker the cloud, the brighter is the rainbow. This prophecy has for its historical background the calamitous reign of the weak and wicked Ahaz, during which the heart of the nation was bowed, like a forest before the blast, by the dread of foreign invasion and conquest. The prophet predicts a day of gloom and anguish, and then, out of the midst of his threatenings, bursts this glorious vision, sudden as sunrise. With consummate poetic art, the consequences of Messiah's rule are set forth before He Himself is brought into view.

I. Image is heaped on image to tell the blessedness of that reign (Isaiah 9:2-5).

Each trait of the glowing description is appropriate to the condition of Israel under Ahaz; but each has a meaning far beyond that limited application. Isaiah may, or may not, have been aware of what' or what time' his words portrayed in their deepest, that is, their true meaning, but if we believe in supernatural prediction which, though it may have found its point of attachment in the circumstances of the present, was none the less the voice of the Spirit of God, we shall not make, as is often done now, the prophet's construction of his words the rule for their interpretation. What the prophecy was discerned to point to by its utterer or his contemporaries, is one thing; quite another is what God meant by it.

First we have the picture of the nation groping in a darkness that might be felt, the emblem of ignorance, sin, and sorrow, and inhabiting a land over which, like a pall, death cast its shadow. On that dismal gloom shines all at once a great light,' the emblem of knowledge, purity, and joy. The daily mercy of the dawn has a gospel in it to a heart that believes in God; for it proclaims the divine will that all who sit in darkness shall be enlightened, and that every night but prepares the way for the freshness and stir of a new morning. The great prophecy of these verses in its indefiniteness goes far beyond its immediate occasion in the state of Judah under Ahaz. As surely as the dawn floods all lands, so surely shall all who walk in darkness see the great light; and wherever is a land of the shadow of death,' there shall the light shine. It is the light of the world.'

Isaiah 9:3 gives another phase of blessing. Israel is conceived of as dwindled in number by deportation and war. But the process of depopulation is arrested and reversed, and numerical increase, which is always a prominent feature in Messianic predictions, is predicted. That increase follows the dawning of the light, for men will flock to the brightness of its rising.' We know that the increase comes from the attractive power of the Cross, drawing men of many tongues to it; and we have a right to bring the interpretation, which the world's history gives, into our understanding of the prophecy. That enlarged nation is to have abounding joy.

Undoubtedly, the rendering To it thou hast increased the joy' is correct, as that of the Authorized Version (based upon the Hebrew text) is clearly one of several cases in which the partial similarity in spelling and identity in sound of the Hebrew words for not' and to it,' have led to a mistaken reading. The joy is described in words which dance and sing, like the gladness of which they tell. The mirth of the harvest-field, when labour is crowned with success, and the sterner joy of the victors as they part the booty, with which mingles the consciousness of foes overcome and dangers averted, are blended in this gladness. We have the joy of reaping a harvest of which we have not sowed the seed. Christ has done that; we have but to enjoy the results of His toil. We have to divide the spoil of a victory which we have not won. He has bound the strong man, and we share the benefits of His overcoming the world.

That last image of conquerors dividing the spoil leads naturally to the picture in verse 4 of emancipation from bondage, as the result of a victory like Gideon's with his handful. Who the Gideon of this new triumph is, the prophet will not yet say. The yoke of his burden' and the rod of his oppressor' recall Egypt and the taskmasters.

Isaiah 9:5 gives the reason for the deliverance of the slaves; namely, the utter destruction of the armour and weapons of their enemy. The Revised Version is right in its rendering, though it may be doubtful whether its margin is not better than its text, since not only are boot' and booted' as probable renderings of the doubtful words as armour' and armed man,' but the picture of the warrior striding into battle with his heavy boots is more graphic than the more generalised description in the Revised Version's text. In any case, the whole accoutrements of the oppressor are heaped into a pile and set on fire; and, as they blaze up, the freed slaves exult in their liberty. The blood-drenched cloaks have been stripped from the corpses and tossed on the heap, and, saturated as they are, they burn. So complete is the victory that even the weapons of the conquered are destroyed. Our conquering King has been manifested, that He might annihilate the powers by which evil holds us bound. His victory is not by halves. He taketh from him all his armour wherein he trusted.'

II. Now we are ready to ask, And who is to do all this?

The guarantee for its accomplishment is the person of the conquering Messiah. The hopes of Israel did not, and those of the world do not, rest on tendencies, principles, laws of progress, advance of civilisation, or the like abstractions or impersonalities, but on a living Person, in whom all principles which make for righteousness and blessedness for individuals and communities are incarnated, and whose vital action works perpetually in mankind.

In this prophecy the prophet is plainly speaking greater things than he knew. We do not get to the meaning if we only ask ourselves what did he understand by his words, or what did his hearers gather from them? They and he would gather the certainty of the coming of Messiah with wondrous attributes of power and divine gifts, by whose reign light, gladness, liberty would belong to the oppressed nation. But the depth of the prophecy needed the history of the Incarnation for its disclosure. If this is not a God-given prediction of the entrance into human form of the divine, it is something very like miraculous that, somehow or other, words should have been spoken, without any such reference, which fit so closely to the supernatural fact of Christ's incarnation.

The many attempts to translate Isaiah 9:6 so as to get rid of the application of Mighty God," Everlasting Father,' to Messiah, cannot here be enumerated or adequately discussed. I must be content with pointing out the significance of the august fourfold name of the victor King. It seems best to take the two first titles as a compound name, and so to recognise four such compounds.

There is a certain connection between the first and second of these which respectively lay stress on wisdom of plan and victorious energy of accomplishment, while the third and fourth are also connected, in that the former gathers into one great and tender name what Messiah is to His people, and the latter points to the character of His dominion throughout the whole earth. A wonder of a counsellor,' as the words may be rendered, not only suggests His giving wholesome direction to His people, but, still more, the mystery of the wisdom which guides His plans. Truly, Jesus purposes wonders in the depth of His redeeming design. He intends to do great things, and to reach them by a road which none would have imagined. The counsel to save a world, and that by dying for it, is the miracle of miracles. Who hath been His counsellor in that overwhelming wonder?' He needs no teacher; He is Himself the teacher of all truth.

All may have His direction, and they who follow it will not walk in darkness.

The mighty God.' Isaiah 10:21 absolutely forbids taking this as anything lower than the divine name. The prophet conceives of Messiah as the earthly representative of divinity, as having God with and in Him as no other man has. We are not to force upon the prophet the full new Testament doctrine of the oneness of the incarnate Word with the Father, which would be an anachronism. But we are not to fall into the opposite error, and refuse to see in these words, so startling from the lips of a rigid monotheist, a real prophecy of a divine Messiah, dimly as the utterer may have perceived the figure which he painted. Note, too, that the word mighty' implies victorious energy in battle. It is often applied to human heroes, and here carries warlike connotations, kindred with the previous picture of conflict and victory. Thus strength as of God, and, in some profound way, strength which is divine, will be the hand obeying the brain that counsels wonder, and all His plans shall be effected by it.

But these are not all His qualities. He is the Father of Eternity '--a name in which tender care and immortal life are marvellously blended. This King will be in reality what, in old days, monarchs often called themselves and seldom were,--the Father of His people, with all the attributes of that sacred name, such as guidance, love, providing for His children's wants. Nor can Christians forget that Jesus is the source of life to them, and that the name has thus a deeper meaning. Further, He is possessed of eternity. If He is so closely related to God as the former name implies, that predicate is not wonderful. Dying men need and have an undying Christ. He is the same yesterday, and to-day, and for ever.'

The whole series of names culminates in' the Prince of Peace,' which He is by virtue of the characteristics expressed in the foregoing names. The name pierces to the heart of Christ's work. For the individual He brings peace with God, peace in the else discordant inner nature, peace amid storms of calamity--the peace of submission, of fellowship with God, of self-control, of received forgiveness and sanctifying. For nations and civic communities He brings peace which will one day hush the tumult of war, and burn chariots and all warlike implements in the fire. The vision tarries, because Christ's followers have not been true to their Master's mission, but it comes, though its march is slow. We can hasten its arrival.

Isaiah 10:7-8 declare the perpetuity of Messiah's kingdom, His Davidic descent, and those characteristics of His reign, which guarantee its perpetuity. Judgment' which He exercises, and righteousness' which He both exercises and bestows, are the pillars on which His throne stands; and these are eternal, and it never will totter nor sink, as earthly thrones must do. The very life-blood of prophecy, as of religion, is the conviction that righteousness outlasts sin, and will survive the wreck of matter and the crash of worlds.'

The great guarantee for these glowing anticipations is that the zeal of the Lord of hosts' will accomplish them. Zeal, or rather jealousy, is love stirred to action by opposition. It tolerates no unfaithfulness in the object of its love, and flames up against all antagonism to the object. He that toucheth you, toucheth the apple of Mine eye.' So the subjects of that Messiah may be sure that a wall of fire is round about them, which to foes without is terror and destruction, and to dwellers within its circuit glows with lambent light, and rays out beneficent warmth.

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.

MHCC: Isa 10:1-4

These verses are to be joined with the foregoing chapter. Woe to the superior powers that devise and decree unrighteous decrees! And woe to the inferior officers that draw them up, and enter them on record! But what will sinners do? Whither will they flee?

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.

Matthew Henry: Isa 10:1-4

Whether they were the princes and judges of Israel of Judah, or both, that the prophet denounced this woe against, is not certain: if those of Israel, these verses are to be joined with the close of the foregoing chapter, which is probable enough, because the burden of that prophecy ( for all this his anger is not turned away ) is repeated here (Isa 10:4); if those of Judah, they then show what was the particular design with which God brought the Assyrian army upon them - to punish their magistrates for mal-administration, which they could not legally be called to account for. To them he speaks woes before he speaks comfort to God's own people. Here is,

I. The indictment drawn up against these oppressors, Isa 10:1, Isa 10:2. They are charged, 1. With making wicked laws and edicts: They decree unrighteous decrees, contrary to natural equity and the law of God: and what mischief they prescribe those under them write it, enrol it, and put it into the formality of a law. "Woe to the superior powers that devise and decree these decrees! they are not too high to be under the divine check. And woe to the inferior officers that draw them up, and enter them upon record - the writers that write the grievousness, they are not too mean to be within the divine cognizance. Principal and accessaries shall fall under the same woe."Note, It is bad to do hurt, but it is worse to do it with design and deliberation, to do wrong to many, and to involve many in the guilt of doing wrong. 2. With perverting justice in the execution of the laws that were made. No people had statutes and judgments to righteous as they had, and yet corrupt judges found ways to turn aside the needy from judgment, to hinder them from coming at their right and recovering what was their due, because they were needy and poor, and such as they could get nothing by nor expect any bribes from. 3. With enriching themselves by oppressing those that lay at their mercy, whom they ought to have protected. They make widows' houses and estates their prey, and they rob the fatherless of the little that is left them, because they have no friend to appear for them. Not to relieve them if they had wanted, not to right them if they were wronged, would have been crime enough in men that had wealth and power; but to rob them because on the side of the oppressors there was power, and the oppressed had no comforter (Ecc 4:1), was such apiece of barbarity as one would think none could ever be guilty of that had either the nature of a man or the name of an Israelite.

II. A challenge given them with all their pride and power to outface the judgments of God (Isa 10:3): " What will you do? To whom will you flee? You can trample upon the widows and fatherless; but what will you do when God riseth up? "Job 31:14. Great men, who tyrannise over the poor, think they shall never be called to account for their tyranny, shall never hear of it again, or fare the worse for it; but shall not God visit for these things? Jer 5:29. Will there not come a desolation upon those that have made others desolate? Perhaps it may come from far, and therefore may be long in coming; but it will come at last (reprieves are not pardons), and coming from far, from a quarter whence it was least expected, it will be the greater surprise and the more terrible. What will then become of these unrighteous judges? Now they see their help in the gate (Job 31:21); but to whom will they then flee for help? Note, 1. There is a day of visitation coming, a day of enquiry and discovery, a searching day, which will bring to light, to a true light, every man, and every man's work. 2. The day of visitation will be a day of desolation to all wicked people, when all their comforts and hopes will be lost and gone, and buried in ruin, and themselves left desolate. 3. Impenitent sinners will be utterly at a loss, and will no know what to do in the day of visitation and desolation. They cannot fly and hide themselves, cannot fight it out and defend themselves; they have no refuge in which either to shelter themselves from the present evil ( to whom will you flee for help? ) or to secure to themselves better times hereafter: " Where will you leave your glory, to find it again when the storm is over?"The wealth they had got was their glory, and they had no place of safety in which to deposit that, but they should certainly see it flee away. If our souls be our glory, as they ought to be, and we make them our chief care, we know where to leave them, and into whose hands to commit them, even those of a faithful Creator. 4. It concerns us all seriously to consider what we shall do in the day of visitation, in a day of affliction, in the day of death and judgment, and to provide that we may do well.

III. Sentence passed upon them, by which they are doomed, some to imprisonment and captivity ( they shall bow down among the prisoners, or under them - those that were most highly elevated in sin shall be most heavily loaded and most deeply sunk in trouble), others to death: they shall fall first, and so shall fall under the rest of the slain. Those that had trampled upon the widows and fatherless shall themselves be trodden down, Isa 10:4. "This it will come to,"says God, " without me, that is, because you have deserted me and driven me away from you."Nothing but utter ruin can be expected by those that live without God in the world, that cast him behind their back, and so cast themselves out of his protection.

And yet, for all this, his anger is not turned away, which intimates not only that God will proceed in his controversy with them, but that they shall be in a continual dread of it; they shall, to their unspeakable terror, see his hand still stretched out against them, and there shall remain nothing but a fearful looking for of judgment.

Keil-Delitzsch: Isa 9:8-12

The great light would not arise till the darkness had reached its deepest point. The gradual increase of this darkness is predicted in this second section of the esoteric addresses. Many difficult questions suggest themselves in connection with this section. 1. Is it directed against the northern kingdom only, or against all Israel? 2. What was the historical standpoint of the prophet himself? The majority of commentators reply that the prophet is only prophesying against Ephraim here, and that Syria and Ephraim have already been chastised by Tiglath-pileser. The former is incorrect. The prophet does indeed commence with Ephraim, but he does not stop there. The fates of both kingdoms flow into one another here, as well as in Isa 8:5., just as they were causally connected in actual fact. And it cannot be maintained, that when the prophet uttered his predictions Ephraim had already felt the scourging of Tiglath-pileser. The prophet takes his stand at a time when judgment after judgment had fallen upon all Israel without improving it. And one of these past judgments was the scourging of Ephraim by Tiglath-pileser. How much or how little of the events which the prophet looks back upon from this ideal standpoint had already taken place, it is impossible to determine; but this is a matter of indifference so far as the prophecy is concerned. The prophet, from his ideal standing-place, had not only this or that behind him, but all that is expressed in this section by perfects and aorists (Ges. §129, 2, b ). And we already know from Isa 2:9; Isa 5:25, that he sued the future conversive as the preterite of the ideal past. We therefore translate the whole in the present tense. In outward arrangement there is no section of Isaiah so symmetrical as this. In chapter 5 we found one partial approach to the strophe in similarity of commencement, and another in chapter 2 in similarity of conclusion. But here Isa 5:25 is adapted as the refrain of four symmetrical strophes. We will take each strophe by itself.

Strophe 1. Isa 9:8-12 "The Lord sends out a word against Jacob, and it descends into Israel. And all the people must make atonement, Ephraim and the inhabitants of Samaria, saying in pride and haughtiness of heart, 'Bricks are fallen down, and we build with square stones; sycamores are hewn down, and we put cedars in their place.' Jehovah raises Rezin's oppressors high above him, and pricks up his enemies: Aram from the east, and Philistines from the west; they devour Israel with full mouth. For all this His anger is not turned away, and His hand is stretched out still." The word (dâbâr ) is both in nature and history the messenger of the Lord: it runs quickly through the earth (Psa 147:15, Psa 147:18), and when sent by the Lord, comes to men to destroy or to heal (Psa 107:20), and never returns to its sender void (Isa 55:10-11). Thus does the Lord now send a word against Jacob ( Jacob , as in Isa 2:5); and this heavenly messenger descends into Israel (nâphal , as in Dan 4:28, and like the Arabic nazala , which is the word usually employed to denote the communication of divine revelation), taking shelter, as it were, in the soul of the prophet. Its immediate commission is directed against Ephraim, which has been so little humbled by the calamities that have fallen upon it since the time of Jehu, that the people are boasting that they will replace bricks and sycamores (or sycamines, from shikmin ), that wide-spread tree (1Ki 10:27), with works of art and cedars. " We put in their place: " nachaliph is not used here as in Job 14:7, where it signifies to sprout again ( nova germina emittere ), but as in Isa 40:31; Isa 41:1, where it is construed with כּח (strength), and signifies to renew ( novas vires assumere ). In this instance, when the object is one external to the subject, the meaning is to substitute ( substituere ), like the Arabic achlafa , to restore. The poorest style of building in the land is contrasted with the best; for "the sycamore is a tree which only flourishes in the plain, and there the most wretched houses are still built of bricks dried in the sun, and of knotty beams of sycamore."

(Note: Rosen, Topographisches aus Jerusalem .)

These might have been destroyed by the war, but more durable and stately buildings would rise up in their place. Ephraim, however, would be made to feel this defiance of the judgments of God (to "know,"as in Hos 9:7; Eze 25:14). Jehovah would give the adversaries of Rezin authority over Ephraim, and instigate his foes: sicsēc , as in Isa 19:2, from sâcac , in its primary sense of "prick," figere , which has nothing to do with the meanings to plait and cover, but from which we have the words שׂך , סך , a thorn, nail, or plug, and which is probably related to שׂכה , to view, lit., to fix; hence pilpel , to prick up, incite, which is the rendering adopted by the Targum here and in Isa 19:2, and by the lxx at Isa 19:2. There is no necessity to quote the talmudic sicsēc , to kindle (by friction), which is never met with in the metaphorical sense of exciting. It would be even better to take our sicsēc as an intensive form of sâcac , used in the same sense as the Arabic, viz., to provide one's self with weapons, to arm; but this is probably a denominative from sicca , signifying offensive armour, with the idea of pricking and spearing - a radical notion, from which it would be easy to get at the satisfactory meaning, to spur on or instigate. "The oppressors of Rezin "tzâr Retzı̄n , a simple play upon the words, like hoi goi in Isa 1:4, and many others in Isaiah) are the Assyrians, whose help had been sought by Ahaz against Rezin; though perhaps not these exclusively, but possibly also the Trachonites, for example, against whom the mountain fortress Rezı̄n appears to have been erected, to protect the rich lands of eastern Hauran. In Isa 9:12 the range of vision stretches over all Israel. It cannot be otherwise, for the northern kingdom never suffered anything from the Philistines; whereas an invasion of Judah by the Philistines was really one of the judgments belonging to the time of Ahaz (2Ch 28:16-19). Consequently by Israel here we are to understand all Israel, the two halves of which would become a rich prize to the enemy. Ephraim would be swallowed up by Aram - namely, by those who had been subjugated by Asshur, and were now tributary to it - and Judah would be swallowed up by the Philistines. But this strait would be very far from being the end of the punishments of God. Because Israel would not turn, the wrath of God would not turn away.

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.

Keil-Delitzsch: Isa 10:1-4

Strophe 4. "Woe unto them that decree unrighteous decrees, and to the writers who prepare trouble to force away the needy from demanding justice, and to rob the suffering of my people of their rightful claims, that widows may become their prey, and they plunder orphans! And what will ye do in the day of visitation, and in the storm that cometh from afar? To whom will ye flee for help? and where will ye deposit your glory? There is nothing left but to bow down under prisoners, and they fall under the slain. With all this His anger is not turned away, but His hand is stretched out still." This last strophe is directed against the unjust authorities and judges. The woe pronounced upon them is, as we have already frequently seen, Isaiah's Ceterum censeo . Châkak is their decisive decree (not, however, in a denominative sense, but in the primary sense of hewing in, recording in official documents, Isa 30:8; Job 19:23); and Cittēb ( piel only occurring here, and a perfect, according to Gesenius, §126, 3) their official signing and writing. Their decrees are Chikekē 'aven (an open plural, as in Jdg 5:15, for Chukkē , after the analogy of גללי , עממי , with an absolute C hăkâkim underlying it: Ewald, §186-7), inasmuch as their contents were worthlessness, i.e., the direct opposite of morality; and what they wrote out was ‛ âmâl , trouble, i.e., an unjust oppression of the people (compare πόνος and πονηρός ).

(Note: The current accentuation, ומכתבים mercha , עמל tiphchah , is wrong. The true accentuation would be the former with tiphchah (and metheg ), the latter with mercha ; for ‛âmâl cittēbu is an attributive (an elliptical relative) clause. According to its etymon, ‛âmâl seems to stand by the side of μ ῶλος , moles , molestus (see Pott in Kuhn's Zeitschrift , ix. 202); but within the Semitic itself it stands by the side of אמל ,to fade, marcescere , which coincides with the Sanscrit root mlâ and its cognates (see Leo Meyer, Vergleichende Grammatik , i. 353), so that ‛âmâl is, strictly speaking, to wear out or tire out (vulg. to worry).)

Poor persons who wanted to commence legal proceedings were not even allowed to do so, and possessions to which widows and orphans had a well-founded claim were a welcome booty to them (for the diversion into the finite verb, see Isa 5:24; Isa 8:11; Isa 49:5; Isa 58:5). For all this they could not escape the judgment of God. This is announced to them in Isa 10:3, in the form of three distinct questions (commencing with ūmâh , quid igitur ). The noun pekuddah in the first question always signifies simply a visitation of punishment; sho'âh is a confused, dull, desolate rumbling, hence confusion ( turba ), desolation: here it is described as "coming from afar,"because a distant nation (Asshur) was the instrument of God's wrath. Second question: "Upon whom will ye throw yourselves in your search for help then"( nūs ‛al , a constr. praegnans , only met with here)? Third question: "Where, i.e., in whose hand, will ye deposit your wealth in money and possessions"( c âbōd , what is weighty in value and imposing in appearance); ‛ âzab with b'yad (Gen 39:6), or with Lamed (Job 39:14), to leave anything with a person as property in trust. No one would relieve them of their wealth, and hold it as a deposit; it was irrecoverably lost. To this negative answer there is appended the following bilti , which, when used as a preposition after a previous negation, signifies praeter ; when used as a conjunction, nisi ( bilti 'im , Jdg 7:14); and where it governs the whole sentence, as in this case, nisi quod (cf., Num 11:6; Dan 11:18). In the present instance, where the previous negation is to be supplied in thought, it has the force of nil reliquum est nisi quod (there is nothing left but). The singular verb ( c âra‛ ) is used contemptuously, embracing all the high persons as one condensed mass; and tachath does not mean aeque ac or loco (like, or in the place of), as Ewald (§217, k ) maintains, but is used in the primary and local sense of infra (below). Some crouch down to find room at the feet of the prisoners, who are crowded closely together in the prison; or if we suppose the prophet to have a scene of transportation in his mind, they sink down under the feet of the other prisoners, in their inability to bear such hardships, whilst the rest fall in war; and as the slaughter is of long duration, not only become corpses themselves, but are covered with corpses of the slain (cf., Isa 14:19). And even with this the wrath of God is not satisfied. The prophet, however, does not follow out the terrible gradation any further. Moreover, the captivity, to which this fourth strophe points, actually formed the conclusion of a distinct period.

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 7:1--9:8

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

A unifying theme in this subsection is children. The children were understandably a major concern of the Israelites threatened as they were with invasion. However, the children also embodied qualities that the adult Israelites needed to adopt to survive, such as innocence, trust, and acknowledged weakness. Indeed, a child promised in this passage, Jesus, would eventually save them.

Constable: Isa 8:11--9:8

Clarification of the issue 8:11-9:7

Having received two signs of God's dealing with them in the immediate crisis that they faced plus accompanying warnings, the people of Judah next received additional incentives to trust Yahweh.

Constable: Isa 9:3-8

The faithful king to come 9:2-7

In contrast to Ahaz, who refused to listen to and obey God, the Lord would raise up a faithful king who would be born and reign in the future (the Millennium). This pericope climaxes the present section (7:1-9:7) dealing with the signs of God's presence.¹¹⁷ Again a child is the centerpiece of the prophecy and provides a sign and hope for the future.

9:2 Light would come to those walking in darkness as they lived in a dark land (v. 1), namely, the Israelites.¹¹⁸ God would enlighten them by bringing new light to them even though they did not deserve it (cf. Matt. 4:15-16). This was revelation about the future that was sure compared to the unreliable predictions of mediums and wizards (cf. 8:19).

"The darkness-light motif points to a creative work of God, who alone can make such a transformation (cf. 4:5; Gn. 1:2-3; 2 Cor. 4:6)."¹¹⁹

9:3 God would reveal His presence to His people, and the results would be national growth (cf. 7:20-23; 49:19-23) and abundance (cf. 5:10; 33:23; 35:1-2), really every type of joy.

9:4 God would deliver them from their enemies, primarily physical but also spiritual enemies. The Assyrians would impose a yoke on the Israelites, but God would break that yoke off (cf. Exod. 1:11; 2:11; 3:7-8; 5:4-6, 10-14; 6:6-7; Lev. 26:13; Matt. 11:29-30). This deliverance would be entirely of God and against overwhelming odds, as when God broke the yoke of Midian (Judg. 6-7, cf. especially 6:35; 7:2-14, and 20).

9:5 God would not just give victory to Israel, but He would cause wars to cease (cf. Ps. 46:9-10). His people would enter into the fruits of a past victory, namely, the victory of their Messiah.

9:6 The end of war depends on the coming of a person, a royal person yet one never explicitly called a king here (cf. Matt. 11:27; 28:18; John 5:22). He would appear as a child (emphatic in the Hebrew text); he would not just be God come to earth but God born on earth, both human and divine. The "child born" points to His humanity and the "son given" to His deity.¹²⁰ God would not defeat Israel's enemies by using larger, more powerful armies, but through the influence of a child to be born (cf. Ps. 2:7; John 3:16). This child to be born to Isaiah's people would have traits that God was with them. Thus He would be the ultimate fulfillment of the Immanuel sign (7:14). Four titles underscore His deity and humanity.

"Wonderful Counselor" is literally "wonder of a counselor" (cf. Judg. 13:18). His counsel would transcend merely human wisdom. Jesus advised, for example, that strength lies in weakness, victory in surrender, and life in death. He would be "Mighty God," would possess all the power of God (cf. 10:21; Deut. 10:17; Jer. 32:18). He would not just be the father of the nation in the sense that Israel's kings were, but He would be the "Eternal Father" whose reign, because He is God, would last forever. In climax, He would be the "Prince of Peace," the monarch whose coming results in peace between God and man and between man and man.

"Isaiah does not intend that we should understand that in actual life the Child would bear or be addressed by these names, anymore than in actual life He should bear the name Immanuel. . . . The thought is that the Child is worthy to bear these names, and that they are accurate descriptions and designations of His being and character."¹²¹

"To summarize, the messianic ruler's titles depict Him as an extraordinary military strategist who will be able to execute His plans because of His supernatural abilities as a warrior. His military prowess will ensure His beneficent rule over His people, who will enjoy peace and prosperity because of His ability to subdue all His enemies."¹²²

The first two titles suggest divine wisdom and power, and the second two present the ends He would achieve through the use of those attributes, namely, fatherly care and sovereign peace.

There is an interesting alternation of the human and divine descriptions of the Messiah in this verse, which is especially clear in the Hebrew text.

9:7 He would be the final king whose reign would result in increasing peace forever. Most governments increase through war, but this one would grow through peace. He would be an eschatological figure yet He would be a Davidic king, the perfect Davidic descendant who would accomplish for Israel all that God intended in justice and righteousness (cf. 2 Sam. 7:12-17). This would happen because Yahweh of armies Himself would bring it to pass for the welfare of His people. It is, therefore, certain of fulfillment.

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 9:9-13

The pride of Ephraim 9:8-12

Isaiah explained that because the Northern Kingdom had not turned to Him for safety but to an alliance with Syria, He would not defend her from her enemy.¹²³

". . . the sin for Isaiah, the source of all other sin, is the pride which exalts humanity above God, which makes God but a tool for the achievement of our plans and dreams."¹²⁴

9:8 The prophet announced that God had pronounced a message (Heb. dabar, word) of judgment against the Northern Kingdom. It had all the force of Yahweh's sovereign power behind it, but it would come subject to Ephraim's continuing on the course it presently pursued.¹²⁵

9:9a Everyone in Ephraim and Samaria would know the truth of God's word.

9:9b-10 These people had demonstrated their pride by claiming that if some things were destroyed by invaders they would replace them with better things. They planned to overcome any disaster through their own work rather than by looking to the Lord for help.

9:11-12 Because of this pride Yahweh would raise up strong adversaries from the northeast and the southwest, the Syrians and the Philistines (cf. Num. 20:12; 2 Sam. 11:27). He would teach them that they could not overcome these enemies on their own and needed His salvation. Yet in spite of these judgments the Lord's anger would still be against Ephraim and His hand of judgment would be stretched out against her because she would not repent.

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.

Constable: Isa 10:1-4

The oppression of the helpless 10:1-4

10:1-2 The Ephraimite leaders were using their positions to deprive the needy of their rights and to obtain what the poor had for themselves. They were evidently favoring legislation that resulted in these ends as well as perverting the justice that was in place in the Mosaic system. The situation was so bad in Israel that the Lord had to abandon His customary defense of the defenseless.

10:3-4 When God brought Ephraim into judgment she would have nowhere to hide and no one to protect her (cf. Matt. 24:45-51). Then she would be the needy without defense or recourse. For the fourth time, God promised that he would judge Ephriam (cf. 9:12, 17, 21).

Ephraim had more reason to fear God than she had to fear Assyria. Yahweh would discipline her because of her pride, corrupt leadership, selfishness, and oppression of her vulnerable citizens. She would not suffer defeat because of military inferiority but for moral inadequacy.

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

Guzik: Isa 10:1-34

Isaiah 10 - Assyria Judged

Since Isaiah 10:1-4 connects with Isaiah 9, it is examined in the previous chapter.

A. God's judgment on arrogant Assyria.

1. (5-7) Assyria, the unintentional instrument in the hand of the LORD.

"Woe to Assyria, the rod of My anger and the staff in whose hand is My indignation. I will send him against an ungodly nation, and against the people of My wrath I will give him charge, to seize the spoil, to take the prey, and to tread them down like the mire of the streets. Yet he does not mean so, nor does his heart think so; but it is in his heart to destroy, and cut off not a few nations."

a. Woe to Assyria, the rod of My anger: In the previous section (Isaiah 7:1 through 10:4), the LORD revealed that He would use Assyria as an instrument of judgment against Syria, Israel, and Judah. But what about Assyria? Weren't they even more wicked than Syria, Israel, or Judah? Yes, the Assyrians were wicked; yet the LORD could use them as the rod of My anger. At the same time, none of it excused Assyria, so the LORD says, "woe to Assyria."

i. "A similar shift in the object of divine judgment occurred in the case of the Babylonians. God raised up the Babylonian armies between 605 and 686 B.C. to punish Judah (Hab. 1:6-11), and then He announced judgment on Babylon (Hab 2:6-17; Isa. 14:5)." (Wolf)

b. The rod of My anger . . . the staff in whose hand is My indignation: The rod and the staff were sticks used by shepherds to guide and correct their sheep. God is saying that Assyria was like a stick in His hand, used to correct Syria, Israel, and Judah.

c. I will send him against an ungodly nation, and against the people of My wrath: In this sense, Assyria was on a mission from God. They were doing the LORD's will, running His errands when they came against Syria, Israel, and Judah. God gave them permission (I will give them charge) to seize the spoil, to take the prey, and to tread them down like mire of the streets.

d. Yet he does not mean so, nor does his heart think so: Since Assyria was an instrument in God's hand, since they were doing the will of the LORD, does this excuse their attack on Syria, Israel, and Judah? Not at all! Though they were instruments in God's hand, they did not mean so, nor does his heart think so. They didn't care at all about God's will or glory in the matter. Instead, it is in his heart to destroy, and cut off not a few nations. Assyria didn't care about the will or glory of God; they wanted to destroy and cut off many nations.

i. Psalm 76:10 says Surely the wrath of man shall praise You. God can use the wickedness and carnality of man to further His will, without ever approving of the wickedness or carnality. In fact, God is totally justified in judging the very wickedness and carnality that He used!

ii. The pattern is repeated over and over through the Scriptures. Joseph's brothers sinned against Joseph, but God used it for His purpose, and disciplined Joseph's brothers. Saul sinned against David, but God used it for His purpose, and judged Saul. Judas sinned against Jesus, but God used it for His purpose, and judged Judas.

iii. This should help with questions that trouble many people. The first is "How can God bring any good through this evil that was done to me?" We can't often know in advance exactly how God will bring the good, but we can trust that He will as we continue to yield to Him and seek Him. The second is "Doesn't God care about what they did to me?" He does care, and He will bring His correction or judgment according to His perfect will and timing.

2. (8-14) The arrogance of Assyria.

"For he says, 'Are not my princes altogether kings? Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus? As my hand has found the kingdoms of the idols, whose carved images excelled those of Jerusalem and Samaria, as I have done to Samaria and her idols, shall I not do also to Jerusalem and her idols?'" Therefore it shall come to pass, when the LORD has performed all His work on Mount Zion and on Jerusalem, that He will say, "I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks." For he says: "By the strength of my hand I have done it, and by my wisdom, for I am prudent; also I have removed the boundaries of the people, and have robbed their treasuries; so I have put down the inhabitants like a valiant man. My hand has found like a nest the riches of the people, and as one gathers eggs that are left, I have gathered all the earth; and there was no one who moved his wing, nor opened his mouth with even a peep."

a. Are not my princes altogether kings? Assyria had such an inflated view of themselves that they regarded their princes to be on the level of the kings of other nations.

b. As I have done to Samaria and her idols, shall I not do also to Jerusalem and her idols? Here, the LORD describes the proud, arrogant heart of the Assyrians. Samaria was the capital of the northern kingdom of Israel, which was given over to gross idolatry. Jerusalem was the capital of the southern kingdom of Judah, which still maintained some worship of the Lord GOD. In their pride, they thought the Lord GOD nothing more than one of the idols that they had conquered in Samaria or in many other cities. The Assyrians were in for a rude wake-up call!

i. "The cities mentioned in verses 9 and 10 came under Assyrian control between 740 and 721 B.C., and none of the gods of these areas had provided the slightest help." (Wolf)

c. I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks: The pride of Assyria and her king was found in his arrogant heart, and exposed by his haughty looks. How much pride can be revealed by a haughty look!

i. The Bible describes God's opinion of haughty looks: A haughty look, a proud heart, and the plowing of the wicked are sin. (Proverbs 21:4) The one who has a haughty look and a proud heart, him I will not endure. (Psalm 101:5) For You will save the humble people, but will bring down haughty looks. (Psalm 18:27)

d. By the strength of my hand I have done it: Again, the LORD is revealing the heart of Assyria. They glory in their own strength and wisdom (by my wisdom, for I am prudent). They exaggerate their power (I have gathered all the earth).

i. Julius Caesar had this heart of pride when he said of his military conquests: Veni, vidi, vici ("I came, I saw, I conquered"). Charles V had a better heart when he said of his military conquests, Veni, vidi, sed Christus vicit ("I came, I saw, but Christ conquered").

3. (15-19) God assesses of the arrogance of Assyria.

Shall the ax boast itself against him who chops with it? Or shall the saw exalt itself against him who saws with it? As if a rod could wield itself against those who lift it up, or as if a staff could lift up, as if it were not wood! Therefore the Lord, the Lord of hosts, Will send leanness among his fat ones; and under his glory He will kindle a burning like the burning of a fire. So the Light of Israel will be for a fire, and his Holy One for a flame; it will burn and devour his thorns and his briers in one day. And it will consume the glory of his forest and of his fruitful field, both soul and body; and they will be as when a sick man wastes away. Then the rest of the trees of his forest will be so few in number that a child may write them.

a. Shall the ax boast itself against him who chops with it? The LORD uses the pictures of an ax, a saw, a rod, and a staff to make the point that the instrument should never take credit for what the worker does with the instrument. The scalpel can't take credit for what the surgeon does; the strength and the skill are in the user, not in the instrument.

i. If it is easy for an unknowing instrument of God to become proud, it is also easy for a willing instrument of God to become proud. Jesus said we should have a different attitude: So likewise you, when you have done all those things which you are commanded, say, "We are unprofitable servants. We have done what was our duty to do." (Luke 17:10) As wonderful as it is to be an instrument in the hand of God, the instrument deserves no special glory.

b. Therefore the Lord . . . will send leanness among his fat ones: Assyria sat "fat and sassy" at the time, but God would send leanness to them. His judgment will be like the burning of a fire among them, and it will consume the glory of his forest and of his fruitful field. The Lord will leave Assyria just a shadow of its former self.

c. Bultema on both soul and body: "Calvin warned against inferring from this that the soul is not immortal. What is meant, according to this keen expositor, is that the soul of this tyrant will have to pay for his wicked deeds on earth after the destruction of His body."

B. Despite the coming attack of the Assyrians, God will preserve a remnant of Israel.

1. (20-27) Do not be afraid of the Assyrian.

And it shall come to pass in that day that the remnant of Israel, and such as have escaped of the house of Jacob, will never again depend on him who defeated them, but will depend on the LORD, the Holy One of Israel, in truth. The remnant will return, the remnant of Jacob, to the Mighty God. For though your people, O Israel, be as the sand of the sea, a remnant of them will return; the destruction decreed shall overflow with righteousness. For the Lord GOD of hosts will make a determined end in the midst of all the land. Therefore thus says the Lord GOD of hosts: "O My people, who dwell in Zion, do not be afraid of the Assyrian. He shall strike you with a rod and lift up his staff against you, in the manner of Egypt. For yet a very little while and the indignation will cease, as will My anger in their destruction." And the LORD of hosts will stir up a scourge for him like the slaughter of Midian at the rock of Oreb; as His rod was on the sea, so will He lift it up in the manner of Egypt. It shall come to pass in that day that his burden will be taken away from your shoulder, and his yoke from your neck, and the yoke will be destroyed because of the anointing oil.

a. The LORD told Judah to not trust in Assyria as their deliverer when the threat from Syria and Israel came (Isaiah 7). The LORD promised that He would deliver them from Syria and Israel, and that they did not have to trust in Assyria. But Ahaz, king of Judah, did not take God's counsel and trusted in Assyria. The LORD would then use Assyria to defeat Syria and Israel as He had promised, but He would also use Assyria to judge Judah. Now, the LORD wants to prepare Judah for the attack from Assyria, reminding them that He is still in charge and they can still trust Him.

i. This shows the remarkable grace and longsuffering of God. We would not criticize the LORD if He said, "You want to trust in the Assyrians and not in Me? Fine. You are now on your own. Good luck!" But even in the midst of the judgment they deserved, brought through the Assyrians, God wants to comfort His people and bring them hope.

b. The remnant of Israel . . . will never again depend on him who defeated them, but will depend on the LORD. The LORD promises His people, "You are going through this now because you will not trust Me. But I am going to change you so that you trust Me again, and you will once again depend on the LORD."

c. Yet a remnant of them will return: The suffering of God's people at the hands of the Assyrians and others would make them feel as if they would certainly be destroyed. God assures them that this is not the case. He will always preserve His remnant.

d. The destruction decreed shall overflow with righteousness: When God allows destruction - whether in outright judgment or loving correction - it is always righteous, and never unfair. In fact, His judgment overflows with righteousness!

e. For the Lord GOD of hosts will make a determined end: An end of what? An end of Judah's trust in nations like Assyria. They will never again depend on him who defeated him.

f. Therefore . . . do not be afraid of the Assyrian: The LORD is telling His people, "Judgment and correction are coming, and it will hurt. But I have a plan, so don't be afraid." This is a hard word to believe, because judgment and correction, by their very nature, hurt! Yet we can decide to not be afraid and trust in the LORD, even when it hurts.

i. He shall strike you with a rod, yet do not be afraid. He will lift up his staff against you, but do not be afraid. Why shouldn't they fear? Because the Assyrians are not in charge, the LORD is. In a very little while . . . the indignation will cease, as will My anger. We can always be comforted by the fact that God will never leave His people to the mercy of their enemies. Even when He uses the Assyrians to bring judgment and correction, He is still in charge.

g. And the LORD of hosts will stir up a scourge for him like the slaughter of Midian: Judah should trust the LORD because He will indeed take care of the Assyrians. He will take care of them like He took care of Midian at the rock of Oreb. The LORD will strike Assyria as His rod was upon the sea.

i. Judges 7:25 describes Gideon's victory over the Midianites at the rock of Oreb. As miraculous and complete as Gideon's victory was, that is how miraculous and complete God's judgment on Assyria would be. As it happened, this was exactly the case. 2 Kings 19:35 describes how God simply sent the angel of the LORD, and killed 185,000 Assyrians in one night. When the people woke up, there were 185,000 dead Assyrian soldiers.

ii. Exodus 14:16 describes how the LORD used the rod of Moses to divide the Red Sea. In the same way, He would do something totally miraculous against Assyria.

iii. The LORD even took care of the king of the Assyrians according to His justice. 2 Kings 19:36-37 describes how when the king of the Assyrians returned home after attacking Judah, that he was murdered by his own sons as he worshipped in the temple of Nisroch his god.

h. It shall come to pass in that day that his burden will be taken from your shoulder, and his yoke from your neck: Assyria would indeed trouble and oppress Judah, but not forever. Instead, the yoke will be destroyed because of the anointing oil. Because of the presence and power of the Holy Spirit among Judah (represented by the anointing oil), the yoke of bondage would be destroyed.

i. Bultema thinks that because of the anointing oil should really be seen as because of the anointed one, the Messiah, Jesus Christ. He is the source of our victory and freedom from the yoke of bondage!

2. (28-32) A prophetic description of the arrival of the army of the Assyrians.

He has come to Aiath, he has passed Migron; at Michmash he has attended to his equipment. They have gone along the ridge, they have taken up lodging at Geba. Ramah is afraid, Gibeah of Saul has fled. Lift up your voice, O daughter of Gallim! Cause it to be heard as far as Laish; O poor Anathoth! Madmenah has fled, the inhabitants of Gebim seek refuge. As yet he will remain at Nob that day; he will shake his fist at the mount of the daughter of Zion, the hill of Jerusalem.

a. Because of the word of comfort and encouragement in the previous section, Judah might think that God wouldn't send judgment among them at all. This section, with the specific mention of many cities of Judah, is meant to show that God will indeed allow the invasion of the Assyrians, even though He will restore after the attack.

b. The listing of cities flows from the north to the south, describing the course of the Assyrian invasion. Nob is right on the outskirts of Jerusalem. This is as far as the army of the Assyrians came against Judah. They were stopped here when the LORD killed 185,000 Assyrian soldiers in one night.

i. "With a deft poetic touch, Isaiah told how the enemy moved through twelve different locations, coming ever closer to the capital." (Wolf)

3. (33-34) The LORD humbles the proud among the people of Judah.

Behold, the Lord, the LORD of hosts, will lop off the bough with terror; those of high stature will be hewn down, and the haughty will be humbled. He will cut down the thickets of the forest with iron, and Lebanon will fall by the Mighty One.

a. Those of high stature will be hewn down: The LORD promises that His judgment will extend even against those of high stature. A mighty forest seems invincible and seems as if it will stand forever, but the LORD can cut it down. Even so, the LORD will cut down the proud and those of high stature among Judah. All that will be left in a once-mighty forest will be stumps.

b. And Lebanon will fall by the Mighty One: The forests of Lebanon were known for their large, mighty cedar trees. God will judge the proud among Judah - and all the nations for that matter - and leave a once mighty forest of those of high stature as if they were just stumps. The bigger they are, the harder they fall!

© 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.

TSK: Isaiah 10 (Chapter Introduction)

Overview

Isa 10:1, The woe of tyrants; Isa 10:5, Assyria, the rod of hypocrites, for his pride shall be broken; Isa 10:20, A remnant of Israel shall be saved; Isa 10:24, Judah is comforted with promise of deliverance from Assyria.

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 .

Poole: Isaiah 10 (Chapter Introduction)

CHAPTER 10

The woe of unjust oppressors, Isa 10:1-4 : of Assyria for their pride and ambition: his folly in it, Isa 10:5-19 . A remnant of Israel shall be saved, and that speedily, Isa 10:20-27 . Sennacherib marching toward Jerusalem, Isa 10:28-31 . His judgment, Isa 10:32-34 .

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.

MHCC: Isaiah 10 (Chapter Introduction)

(Isa 10:1-4) Woes against proud oppressors.

(Isa 10:5-19) The Assyrian but an instrument in the hand of God for the punishment of his people.

(Isa 10:20-34) The deliverance from him.

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.

Matthew Henry: Isaiah 10 (Chapter Introduction)

The prophet, in this chapter, is dealing, I. With the proud oppressors of his people at home, that abused their power, to pervert justice, whom he would reckon with for their tyranny (Isa 10:1-4). II. With a threatening invader of his people from abroad, Sennacherib king of Assyria, concerning whom observe, 1. The commission given him to invade Judah (Isa 10:5, Isa 10:6). 2. His pride and insolence in the execution of that commission (Isa 10:7-11, Isa 10:13, Isa 10:14). 3. A rebuke given to his haughtiness, and a threatening of his fall and ruin, when he had served the purposes for which God raised him up (Isa 10:12, Isa 10:15-19). 4. A promise of grace to the people of God, to enable them to bear up under the affliction, and to get good by it (Isa 10:20-23). 5. Great encouragement given to them not to fear this threatening storm, but to hope that, though for the present all the country was put into a great consternation by it, yet it would end well, in the destruction of this formidable enemy (Isa 10:24-34). And this is intended to quiet the minds of good people in reference to all the threatening efforts of the wrath of the church's enemies. If God be for us, who can be against us? None to do us any harm.

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

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Copyright 2003 by Thomas L. Constable

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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.

Gill: Isaiah 10 (Chapter Introduction)

INTRODUCTION TO ISAIAH 10

This chapter contains denunciations of punishment, first on the governors of the Jewish nation, and then upon the Assyrians; a woe is denounced on the makers and imposers of bad laws, whereby the poor and the needy, the widows and the fatherless, were deprived of their right, Isa 10:1 which woe or punishment is explained to be a desolation of their country by the Assyrians, that should come afar off, and which they could not escape; under whom they should bow and fall; and yet there should not be an end of their punishment, Isa 10:3 next follows a prophecy of the destruction of the Assyrians themselves, for the comfort of God's people; in which is observed, that the Assyrian monarch was an instrument in the hand of the Lord to chastise his people, and therefore is called the rod and staff of his wrath and indignation, Isa 10:5 the people are described against whom he was sent, and the end for which is mentioned, Isa 10:6 though this was not his intention, nor did he design to stop here, but to destroy and cut off many other nations, Isa 10:7 which he hoped to do from the magnificence of his princes, who were as kings, and from the conquests he had made of kingdoms, and their chief cities, Isa 10:8 wherefore, when the Lord had done what he designed to do by him among his people the Jews, he was determined to punish him, because of the pride of his heart, and the haughtiness of his looks, and his boasting of his strength and wisdom, and of his robberies and plunders, without opposition; which boasting was as foolish as if an axe, a saw, a rod, and a staff, should boast, magnify, move, and lift up themselves against the person that made use of them, Isa 10:12 which punishment is said to come from the Lord, and is expressed by leanness, and by a consuming and devouring fire; for which reason his army is compared to thorns and briers, to a forest, and a fruitful field, which should be destroyed at once; so that what of the trees remained should be so few as to be numbered by a child, Isa 10:16 and, for the further consolation of the people of God, it is observed, that in the times following the destruction of the Assyrian monarchy, a remnant of the people of Israel should be converted, and no more lean upon an arm of flesh, but upon the Lord Christ, the Holy One of Israel; even a remnant only; for though that people were very numerous, yet a remnant, according to the election of grace, should be saved, when it was the determinate counsel of God, and according to his righteous judgment, to destroy the far greater part of them, for their perverseness and obstinacy, Isa 10:20 wherefore the people of God are exhorted not to be afraid of the Assyrian, though chastised by him; since in a little time the anger of the Lord would cease in his destruction, which should be after the manner of the Egyptians at the Red sea, and as the slaughter of Midian at the rock of Oreb; whereby they would be free from his burden and yoke, because of the anointed King that should reign, or the King Messiah, Isa 10:24 and then follows a description of the expedition of the king of Assyria into Judea, by making mention of the several places through which he should pass with terror to the inhabitants, until he should come to Jerusalem, against which he should shake his hand, Isa 10:28 and then, under the similes of lopping a bough, and cutting down the thickets of a forest, and the trees of Lebanon, is predicted the destruction of his army and its generals by an angel, Isa 10:33.