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99 lines
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Title = 'The Book of the Prophet Isaiah';
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<p id="Chapter9" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 9
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<p id="Isa9_1"><a onclick="return mV('Isa',9,'1-7');">Isa 9:1-7</a>. CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER.
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<p><b>1. Nevertheless,</b> etc.—rather, "<i>For</i> darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [HENGSTENBERG and MAURER]. The "for" refers, not to the words immediately preceding, but to the consolations in <a onclick="return mV('Isa',8,9,10,17,18);">Isa 8:9-10, 17-18</a>. Do not despair, <i>for,</i> etc.
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<br><br><b>when at the first,</b> etc.—rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, <a onclick="return mV('2Ki',15,29);">2Ki 15:29</a>, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but HENGSTENBERG, "by the side of") Jordan (<i>Perea,</i> east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, etc.]. <i>Galil</i> in <i>Hebrew</i> is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (<a onclick="return mV('Jdg',1,30);">Jdg 1:30</a>; <a onclick="return mV('1Ki',9,11);">1Ki 9:11</a>). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (<a onclick="return mV('1Ki',15,20);">1Ki 15:20</a>). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (<a onclick="return mV('2Ki',17,24);">2Ki 17:24</a>). Hence arose the contempt for it on the part of the southern Jews of purer blood (<a onclick="return mV('Jhn',1,46);">Jhn 1:46</a>; <a onclick="return mV('Jhn',7,52);">7:52</a>). The same region which was so darkened once, shall be among the first to receive Messiah's light (<a onclick="return mV('Mat',4,13,14,16);">Mat 4:13, 15-16</a>). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in <a onclick="return mV('Deu',33,18,19);">Deu 33:18-19</a>; <a onclick="return mV('Act',2,7);">Act 2:7</a>; <a onclick="return mV('Psa',68,27.28);">Psa 68:27-28</a>, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (<a onclick="return mV('Mat',9,13);">Mat 9:13</a>). It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of <i>Israel,</i> near the <i>Gentiles.</i>
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<p id="Isa9_2"><b>2. the people</b>—the whole nation, Judah and Israel.
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<br><br><b>shadow of death</b>—the darkest misery of captivity.
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<p id="Isa9_3"><b>3. multiplied...nation</b>—primarily, the rapid <i>increase</i> of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
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<br><br><b>not increased the joy</b>—By a slight change in the <i>Hebrew, its</i> (joy) is substituted by some for <i>not,</i> because "not increased the joy" seems opposite to what immediately follows, "the joy," etc. HENGSTENBERG, retains <i>not</i> thus: "Whose joy thou hadst not increased," (that is, hadst <i>diminished</i>). Others, "Hast thou not increased the joy?" The very difficulty of the reading, <i>not,</i> makes it less likely to be an interpolation. HORSLEY best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times—a land dark and thinly peopled—lit up by a sudden light-filled with new inhabitants—then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God.
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<br><br><b>before thee</b>—a phrase taken from sacrificial feasts; the tithe of harvest was eaten <i>before God</i> (<a onclick="return mV('Deu',12,7);">Deu 12:7</a>; <a onclick="return mV('Deu',14,26);">14:26</a>).
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<br><br><b>as men rejoice...divide...spoil</b>—referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.
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<p id="Isa9_4"><b>4.</b> The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (<a onclick="return mV('2Ki',16,8);">2Ki 16:8</a>), and of Israel's ten tribes from the oppressor (<a onclick="return mV('2Ki',15,19);">2Ki 15:19</a>), but of the Jewish Christian Church from its last great enemy.
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<br><br><b>hast</b>—the past time for the future, in prophetic vision; it expresses the <i>certainty</i> of the event.
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<br><br><b>yoke of his burden</b>—the yoke with which he was burdened.
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<br><br><b>staff of...shoulder</b>—the staff which strikes his shoulder [MAURER]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [ROSENMULLER].
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<br><br><b>day of Midian</b>— (<a onclick="return mV('Jdg',7,'8-22');">Jdg 7:8-22</a>). As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (<a onclick="return mV('Isa',9,6);">Isa 9:6</a>) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare <a onclick="return mV('Mic',5,'2-5');">Mic 5:2-5</a>), containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare <a onclick="return mV('2Cr',4,7);">2Cr 4:7</a>, with <a onclick="return mV('Jdg',7,22);">Jdg 7:22</a>. As the "dividing of the spoil" (<a onclick="return mV('Isa',9,3);">Isa 9:3</a>) was followed by that which was "not joy," the making of the idolatrous ephod (<a onclick="return mV('Jdg',8,'24-27');">Jdg 8:24-27</a>), so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist (<a onclick="return mV('Rev',20,3,7,8,9);">Rev 20:3, 7-9</a>), previous to Satan's last doom (<a onclick="return mV('Rev',20,10);">Rev 20:10</a>).
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<p id="Isa9_5"><b>5. every battle,</b> etc.—rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins <i>sagum</i>) rolled in blood, shall be for burning, (and) fuel for fire" [MAURER]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (<a onclick="return mV('Isa',2,4);">Isa 2:4</a>; <a onclick="return mV('Isa',11,6,7);">11:6-7</a>; <a onclick="return mV('Psa',46,9);">Psa 46:9</a>; <a onclick="return mV('Eze',39,9);">Eze 39:9</a>; <a onclick="return mV('Mic',5,5,10);">Mic 5:5, 10</a>; <a onclick="return mV('Zec',9,9,10);">Zec 9:9-10</a>). Compare <a onclick="return mV('Mal',4,1);">Mal 4:1</a>, as to the previous <i>burning</i> up of the wicked.
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<p id="Isa9_6"><b>6. For</b>—the ground of these great expectations,
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<br><br><b>unto us</b>—for the benefit of the Jews first, and then the Gentiles (compare "unto <i>you,</i>" <a onclick="return mV('Luk',2,11);">Luk 2:11</a>).
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<br><br><b>son...given</b>— (<a onclick="return mV('Psa',2,7);">Psa 2:7</a>). God's gratuitous gift, on which man had no claim (<a onclick="return mV('Jhn',3,16);">Jhn 3:16</a>; <a onclick="return mV('Rom',6,23);">Rom 6:23</a>).
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<br><br><b>government...upon...shoulder</b>—The ensign of office used to be worn <i>on the shoulder,</i> in token of <i>sustaining</i> the government (<a onclick="return mV('Isa',22,22);">Isa 22:22</a>). Here <i>the government on</i> Messiah's <i>shoulder</i> is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (<a onclick="return mV('Isa',9,4);">Isa 9:4</a>). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him (<a onclick="return mV('Dan',7,13,14);">Dan 7:13-14</a>).
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<br><br><b>name...called</b>—His <i>essential characteristics shall be.</i>
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<br><br><b>Wonderful</b>—(See on JFB for <a href="./Comm/jfb/Isa/Isa008.html#Isa8_18">Isa 8:18</a>; <a onclick="return mV('Jdg',13,18);">Jdg 13:18</a>, <i>Margin;</i> <a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>).
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<br><br><b>Counsellor</b>— (<a onclick="return mV('Psa',16,7);">Psa 16:7</a>; <a onclick="return mV('Rom',11,33,34);">Rom 11:33-34</a>; <a onclick="return mV('1Cr',1,24);">1Cr 1:24</a>; <a onclick="return mV('Col',2,3);">Col 2:3</a>).
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<br><br><b>mighty God</b>— (<a onclick="return mV('Isa',10,21);">Isa 10:21</a>; <a onclick="return mV('Psa',24,8);">Psa 24:8</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>) HORSLEY translates: "God the mighty man." "Unto us...God" is equivalent to "Immanuel" (<a onclick="return mV('Isa',7,14);">Isa 7:14</a>).
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<br><br><b>everlasting Father</b>—This marks Him as "Wonderful," that He is "a child," yet the "everlasting <i>Father</i>" (<a onclick="return mV('Jhn',10,30);">Jhn 10:30</a>; <a onclick="return mV('Jhn',14,9);">14:9</a>). Earthly kings leave their people after a short reign; He will reign over and bless them <i>for ever</i> [HENGSTENBERG].
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<br><br><b>Prince of Peace</b>—(See on JFB for <a href="./Comm/jfb/Isa/Isa009.html#Isa9_5">Isa 9:5</a>; <a onclick="return mV('Gen',49,10);">Gen 49:10</a>; <i>Shiloh,</i> "The Tranquillizer"). Finally (<a onclick="return mV('Hsa',2,18);">Hsa 2:18</a>). Even already He is "our peace" (<a onclick="return mV('Luk',2,14);">Luk 2:14</a>; <a onclick="return mV('Eph',2,14);">Eph 2:14</a>).
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<p id="Isa9_7"><b>7. Of...increase...no end</b>—His princely rule shall perpetually increase and be unlimited (<a onclick="return mV('Dan',2,44);">Dan 2:44</a>).
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<br><br><b>throne of David</b>— (<a onclick="return mV('1Ki',8,25);">1Ki 8:25</a>; <a onclick="return mV('Psa',2,6);">Psa 2:6</a>; <a onclick="return mV('Psa',132,11);">132:11</a>; <a onclick="return mV('Jer',3,17,18);">Jer 3:17-18</a>; <a onclick="return mV('Eze',34,'23-26');">Eze 34:23-26</a>; <a onclick="return mV('Eze',37,16,22);">37:16, 22</a>; <a onclick="return mV('Luk',1,32,33);">Luk 1:32-33</a>; <a onclick="return mV('Act',2,30);">Act 2:30</a>).
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<br><br><b>judgment...justice</b>—It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (<a onclick="return mV('Isa',42,21);">Isa 42:21</a>; <a onclick="return mV('Psa',45,6);">Psa 45:6-7</a>), attainable only in and by Messiah.
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<br><br><b>zeal,</b> etc.—including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (<a onclick="return mV('Isa',59,17);">Isa 59:17</a>; <a onclick="return mV('Psa',9,'6-8');">Psa 9:6-8</a>).
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<p id="Isa9_8"><a onclick="return mV('Isa',9,'8-');">Isa 9:8-10:4</a> . PROPHECY AS TO THE TEN TRIBES.
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<p>Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into <i>chapters</i> was made by Cardinal Hugo, in A.D. 1250; and into <i>verses,</i> by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (<a onclick="return mV('2Ki',16,9);">2Ki 16:9</a>); <a onclick="return mV('Isa',9,'8-11','17-20');">Isa 9:8-11, 17-20</a>, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's <i>crime</i> and consequent <i>punishment,</i> and ending with the formula, "For all this His anger is not turned away," etc. (<a onclick="return mV('Isa',9,12,17,21);">Isa 9:12, 17, 21</a>, and <a onclick="return mV('Isa',10,4);">Isa 10:4</a>).
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<p><b>8.</b> <i>Heading of the prophecy;</i> (<a onclick="return mV('Isa',9,'8-12');">Isa 9:8-12</a>), the <i>first</i> strophe.
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<br><br><b>unto Jacob</b>—<i>against</i> the ten tribes [LOWTH].
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<br><br><b>lighted upon</b>—fallen from heaven by divine revelation (<a onclick="return mV('Dan',4,31);">Dan 4:31</a>).
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<p id="Isa9_9"><b>9. know</b>—to their cost: experimentally (<a onclick="return mV('Hsa',9,7);">Hsa 9:7</a>).
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<br><br><b>Samaria</b>—the capital of Ephraim (compare as to phrase, <a onclick="return mV('Isa',1,1);">Isa 1:1</a>).
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<p id="Isa9_10"><b>10. bricks</b>—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 (<a onclick="return mV('Isa',26,11);">Isa 26:11</a>).
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<br><br><b>hewn stones</b>— (<a onclick="return mV('1Ki',5,17);">1Ki 5:17</a>).
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<br><br><b>sycamores</b>—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 <i>cedar,</i> on the other hand, was odorous, free from knots, durable, and precious (<a onclick="return mV('1Ki',10,27);">1Ki 10:27</a>). "We will replace cottages with palaces."
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<p id="Isa9_11"><b>11. adversaries of Rezin</b>—the Assyrians, who shall first attack Damascus, shall next advance "against <i>him</i>" (Ephraim). This is the punishment of Ephraim's pride in making light (<a onclick="return mV('Isa',9,10);">Isa 9:10</a>) of the judgment already inflicted by God through Tiglath-pileser (<a onclick="return mV('2Ki',15,29);">2Ki 15:29</a>). A <i>second</i> Assyrian invasion (see on JFB for <a href="./Comm/jfb/Isa/Isa007.html#Isa7_1">Isa 7:1</a>) shall follow. The reading "princes" for "adversaries" in uncalled for.
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<br><br><b>join</b>—rather, "arm"; cover with armor [MAURER].
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<br><br><b>his</b>—Rezin's.
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<p id="Isa9_12"><b>12. Syrians</b>—Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in <a onclick="return mV('Isa',9,11);">Isa 9:11</a>, refers to this. Conquering nations often enlist in their armies the subject races (<a onclick="return mV('Isa',22,6);">Isa 22:6</a>; compare <a onclick="return mV('2Ki',16,9);">2Ki 16:9</a>; <a onclick="return mV('Jer',35,11);">Jer 35:11</a>), [ABEN EZRA, GESENIUS]. HORSLEY less probably takes "Syrians before," as <i>the Syrians to the east,</i> that is, not Rezin's subjects, but the <i>Assyrians:</i> "Aram" being the common name of Syrians and Assyrians.
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<br><br><b>Philistines</b>—of Palestine.
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<br><br><b>behind</b>—from the <i>west:</i> in marking the points of the compass, Orientalists face the east, which is <i>before</i> them: the west is <i>behind. The right hand</i> is the south: <i>the left,</i> the north.
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<br><br><b>devour</b>—as a ravenous beast (<a onclick="return mV('Isa',1,20);">Isa 1:20</a>; <a onclick="return mV('Jer',10,25);">Jer 10:25</a>; <a onclick="return mV('Jer',30,16);">30:16</a>; <a onclick="return mV('Num',14,9);">Num 14:9</a>).
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<br><br><b>For all this,</b> etc.—The burden of each strophe.
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<p id="Isa9_13"><b>13-17.</b> Second strophe. <p><b>turneth not</b>—the design of God's chastisements; not fulfilled in their case; a new cause for punishment (<a onclick="return mV('Jer',2,20);">Jer 2:20</a>; <a onclick="return mV('Jer',5,3);">5:3</a>).
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<p id="Isa9_14"><b>14. head and tail</b>—proverbial for <i>the highest and lowest</i> (<a onclick="return mV('Deu',28,13, 44);">Deu 28:13, 44</a>).
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<br><br><b>branch and rush</b>—another image for the same thought (<a onclick="return mV('Isa',19,15);">Isa 19:15</a>). The branch is <i>elevated</i> on the top of the tree: the rush is coarse and <i>low.</i>
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<p id="Isa9_15"><b>15. ancient</b>—the older.
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<br><br><b>honourable</b>—the man of rank.
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<br><br><b>prophet...lies,...tail</b>—There were many such in Samaria (<a onclick="return mV('1Ki',22,6,22,23);">1Ki 22:6, 22-23</a>; compare as to "tail," <a onclick="return mV('Rev',9,19);">Rev 9:19</a>).
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<p id="Isa9_16"><b>16. leaders,</b> etc.—(See <a onclick="return mV('Isa',3,12);">Isa 3:12</a>, <i>Margin,</i> and see on JFB for <a href="./Comm/jfb/Isa/Isa003.html#Isa3_12">Isa 3:12</a>.)
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<p id="Isa9_17"><b>17. no joy</b>—the parallelism, "neither...mercy," shows that this means, He shall have <i>no such delight</i> in their youthful warriors, however much they be the nation's delight and reliance, as to <i>save</i> them from the enemy's sword (<a onclick="return mV('Isa',31,8);">Isa 31:8</a>; compare <a onclick="return mV('Jer',18,21);">Jer 18:21</a>).
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<br><br><b>fatherless,</b> etc.—not even the usual objects of His pity (<a onclick="return mV('Psa',10,14,18);">Psa 10:14,18</a>; <a onclick="return mV('Psa',68,5);">68:5</a>; <a onclick="return mV('Jer',49,11);">Jer 49:11</a>; <a onclick="return mV('Hsa',14,3);">Hsa 14:3</a>) shall be spared.
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<br><br><b>hypocrite</b>—rather, a libertine, polluted [HORSLEY].
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<br><br><b>folly</b>—wickedness (<a onclick="return mV('Psa',14,1);">Psa 14:1</a>).
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<br><br><b>still</b>—Notwithstanding all these judgments, more remain.
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<p id="Isa9_18"><b>18-21.</b> Third strophe. <p><b>burneth</b>—maketh consumption, not only <i>spreading</i> rapidly, but also <i>consuming</i> like fire: sin is its own punishment.
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<br><br><b>briers...thorns</b>—emblem of the wicked; especially those of low rank (<a onclick="return mV('Isa',27,4);">Isa 27:4</a>; <a onclick="return mV('2Sa',23,6);">2Sa 23:6</a>).
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<br><br><b>forest</b>—from the humble <i>shrubbery</i> the flame spreads to the vast <i>forest;</i> it reaches <i>the high,</i> as well as <i>the low.</i>
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<br><br><b>mount up like...smoke</b>—rather. "They (<i>the thickets of the forest</i>) shall <i>lift themselves proudly aloft</i> [the <i>Hebrew</i> is from a <i>Syriac</i> root, <i>a cock,</i> expressing stateliness of motion, from his strutting gait, HORSLEY], in (in passing into) volumes of ascending smoke" [MAURER].
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<p id="Isa9_19"><b>19. darkened</b>—namely, with smoke (<a onclick="return mV('Isa',9,18);">Isa 9:18</a>). The <i>Septuagint</i> and <i>Chaldee</i> render it, "is burnt up," So MAURER, from an <i>Arabic</i> root meaning "suffocating heat."
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<br><br><b>no man...spare...brother</b>—intestine discord snapping asunder the dearest ties of nature.
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<p id="Isa9_20"><b>20. hungry</b>—not literally. Image from unappeasable hunger, to picture internal factions, reckless of the most tender ties (<a onclick="return mV('Isa',9,19);">Isa 9:19</a>), and insatiably spreading misery and death on every side (<a onclick="return mV('Jer',19,9);">Jer 19:9</a>).
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<br><br><b>eat</b>—not literally, but <i>destroy</i> (<a onclick="return mV('Psa',27,2);">Psa 27:2</a>; <a onclick="return mV('Job',19,22);">Job 19:22</a>).
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<br><br><b>flesh of...arm</b>—those nearest akin: their former support (helper) (<a onclick="return mV('Isa',32,2);">Isa 32:2</a>) [MAURER].
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<p id="Isa9_21"><b>21. Manasseh, Ephraim</b>—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" (<a onclick="return mV('2Ki',15,10,30);">2Ki 15:10, 30</a>).
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