Chapter 9

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

1. The dimness. In Hebrew Bibles ch. 9:1 is ch. 8:23. Verses 1–7 of 9 are closely related to the closing verses of ch. 8, which present a picture of extreme misery and darkness. In Isaiah’s day the armies of Assyria brought misery and “darkness” (ch. 9:2) to Zebulun and Naphtali, two of the northernmost tribes of Israel. In the realization that this experience came as the result of spiritual darkness, Isaiah, with prophetic eye, looks forward to the “great light” (vs. 2, 6, 7), which will dispel the darkness of men’s souls (John 1:4–9; 8:12; 9:5). The same regions that once saw so much distress will see a revelation of glory and light. The picture is one of the coming of the world’s Messiah with His message of life and hope. Over a world shrouded in darkness (see DA 34, 35) the Sun of Righteousness will arise with healing in His wings (Mal. 4:2).

Zebulun. At the time Isaiah wrote these words the land of Israel was in great distress, particularly the border regions to the north and east, for Tiglath-pileser III had invaded the country and had taken “Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria” (2 Kings 15:29).

More grievously afflict. Literally, “cause to be [made, or, considered] more weighty,” that is, here probably, to be given greater consideration and thus to be honored or to be made glorious. The parallel of v. 2 between “darkness” and “light” seems to require a contrast in v. 1 between affliction and honor.

The way of the sea. In ancient times highways were given descriptive names (see Num. 21:22; Deut. 1:2; see on Num. 20:17; Deut. 2:27). Some identify the “way of the sea” with the famous caravan route that led from Damascus and the regions beyond the Jordan, across Galilee, to the Mediterranean Sea (see on Mark 2:14). Others identify “the way of the sea” with the coast road northward to Tyre and Sidon.

Galilee of the nations. The Kedesh mentioned in 2 Kings 15:29 was in Galilee, and was a city of refuge (Joshua 20:7; 21:32). In the days of Solomon the district of Galilee extended to the region of Tyre (1 Kings 9:11). The name “Galilee” means “circle” or “circuit.” In NT times Galilee included a somewhat larger area than formerly. It was called “Galilee of the nations” because it was always inhabited by a mixed populace, only a small portion of whom were Jews. This region, however, was linked to the world by means of roads leading to Damascus, the Euphrates, and Mesopotamia, to Tyre, Asia Minor, and Europe in the north, and to Samaria, Judea, and Egypt in the south. It was in such a region, readily accessible to the world, that Jesus spent much of His time in ministry to mankind.

2. A great light. To the people of Galilee, who lived in such impenetrable darkness, great light was suddenly to shine forth (see John 1:4–9). The mind of the prophet was carried forward to the coming of the world’s Messiah. These words met their fulfillment at the beginning of Christ’s public ministry in Galilee (see on Matt. 4:12–16). From the time of the captivity of the ten tribes in 723/722, Galilee was literally in darkness—subject to foreign powers and without the ministry of either priest or prophet—until the coming of Messiah.

3. Not increased the joy. Twenty Hebrew manuscripts, together with the Hebrew marginal reading, the Syriac, and the Targums, read lo instead of loХ, “to it” instead of “not,” which seems more appropriate to the context. The prophet presents a picture of a brighter and happier day, when Messiah has come to His people, bringing them peace and joy. They are increased in numbers (see Isa. 26:15; Eze. 36:10, 11), and their happiness is multiplied.

Joy in harvest. That is, joy like that of workers in the harvest season—in agricultural lands the happiest time of the year. In the autumn the Hebrews had their Feast of Tabernacles, a season of great gladness and thanksgiving (see Neh. 8:17). Their rejoicing was because they knew that God was with them (Phil. 3:1; 4:4). Christ came to proclaim peace and gladness to men (Isa. 61:3; Luke 2:13, 14).

4. Broken the yoke. Christ came to break the bonds of sin and to relieve men of the pressing burden of guilt and care that rested so heavily upon them (Isa. 61:1, 2; see on Luke 4:18, 19; Matt. 11:28–30).

The day of Midian. During the days of the judges Israel was frequently under the heavy hand of an oppressor, but eventually liberated by a national hero (see Vol. II, pp. 45–50). Gideon achieved a glorious victory over an overwhelming host, broke the power of the Midianites, and set his people free (Judges 7:19–25).

5. Every battle. The picture is one of strife and bloodshed, of tumult, turmoil, and death, but of eventual victory and the burning of the debris of battle. The age-long struggle between the forces of right and wrong reaches a climax in the great battle of Armageddon, the prelude to Messiah’s eternal reign (Rev. 16:14, 16; 19:11–19; see also Ps. 46:6–9; 76:2, 3; Isa. 63:1–6; Eze. 38:21, 22; 39:9; Joel 3:11, 16; Zech. 9:9, 10; Zech. 14:13).

6. Unto us a child. Isaiah concludes his picture of the coming era of peace with a striking prophecy of the great Prince of Peace. Peace is never to be realized in this world by the efforts of men. In his description of earth’s coming King, who will reign in righteousness and holiness, Isaiah employs terms that cannot belong to any earthly ruler.

There is, patently, but one Person in the universe to whom the description here given can fully and adequately apply, and that is Christ. Nowhere else in the Bible do we find the loftiness of thought, the beauty of expression, the intensity of feeling, found here in the description of the world’s Saviour and coming King. Truly, Isaiah had seen a vision of the Lord of glory when these words were written. The hand of God was upon him and an angel guided his pen, as with other OT writers. In Ps. 110 Christ is set forth as the coming King, who will be “a priest for ever after the order of Melchizedek”; in Ps. 2 He is pictured as breaking the nations with a rod of iron; and in Ps. 45 He is described as riding forth in majesty.

The government. Christ will rule over all heaven and earth (see Dan. 2:44, 45; Matt. 25:31; 28:18; Luke 1:32, 33; 1 Cor. 15:25, cf. Ps. 110:1; Phil. 2:10; Rev. 11:15).

Wonderful, Counsellor. That is, “wonderful Counsellor” (see chs. 11:2, 3; 25:1; 28:29). This name embodies the thought of wisdom, kindness, and consideration—a name that would call forth the rapture, adoration, and praise of all beings in heaven and earth, and in all the universe (see Phil. 2:9–11; Rev. 5:12, 13).

Mighty God. Jesus the Son is no less God than is the Father. He was one with the Father from the days of eternity (see Ps. 90:2; Prov. 8:22–30; Micah 5:2; John 1:1; 14:9, 11; DA 19).

Everlasting Father. As God the Father is eternal, so also is Christ. Isaiah calls Him the Father because He is Father to all mankind in a special sense, being the Creator of men and of the world (John 1:3; Eph. 3:9; Col. 1:16; Heb. 1:2; cf. Gen. 1:26). No other word than “Father” so fully expresses the love and care of Jesus toward His children. When Christ rules, it will be as a father to His people (Isa. 22:21, 22; cf. Rev. 3:7).

Prince of Peace. See Zech. 9:9, 10; Eph. 2:14. Peace comes only with righteousness (Isa. 32:17, 18), and Jesus is the righteous King (Jer. 23:5, 6; 33:15, 16), imputing and imparting His own righteousness to men. He came to the world to bring peace (Luke 2:14; John 14:27; see also Phil. 4:7).

7. His government. Daniel foretells that the kingdom of Christ will break in pieces all the kingdoms of the earth “and consume all these kingdoms, and it shall stand for ever” (Dan. 2:44; cf. Rev. 11:15). The angel Gabriel declared that “of his kingdom there shall be no end” (Luke 1:33).

The throne of David. David was a type of Christ, and it is through Christ that the throne of David will be established forever (Gen. 49:10; 2 Sam. 7:11–13; Ps. 89:3, 4, 29, 36; 132:11, 12; Jer. 23:5; 33:17; Luke 1:32; see on Deut. 18:15; 1 Chron. 28:7; >Matt. 1:1).

With judgment and with justice. Literally, “with justice and with righteousness” (see chs. 11:4, 5; 16:5).

The zeal. Why will the Lord do all this? He is moved by holy and ardent zeal, prompted by a spirit of love. His is a love that cannot remain inactive, which, when He thinks of men lost in sin, prompts Him to works of grace and glory. There is no stronger power than love, nothing that can move a man to greater sacrifice or more valiant service. The all-embracing love of Christ moves Him to rule with a spirit of unselfish service, “with justice and with righteousness.”

8. Into Jacob. As the context (vs. 9–17) makes clear, the following message was “against Jacob” in the sense that it presaged divine judgment. This verse begins a new section, extending through ch. 10:4, in which the Lord administers a rebuke to the nation of Israel. The vision of the King who will reign in glory has ended, and the prophet turns his attention to the problems of the immediate situation. The time is the same as that of the previous chapters, for Rezin of Syria is still alive (v. 11), and the message must therefore have been delivered between 735 and 732, when Rezin died.

Upon Israel. Both Jacob and Israel are mentioned in v. 8. The message of chs. 9:8 to 10:4 is primarily directed against the rebellious ten tribes, usually addressed as Ephraim or Samaria (ch. 9:9, 21). But in v. 14 the term “Israel” almost certainly refers to the northern nation. Does Israel in v. 8 refer to the northern nation, Israel, and Jacob, to Judah? If so, the meaning is that the Lord sent this message through Judah to Israel. However, in a more general sense Isaiah often uses the terms Jacob and Israel for all God’s chosen people (see chs. 10:20–22; 27:6; 29:23; 40:27; 41:8, 14; 43:1, 22, 28; 44:5; 46:3; 48:1, 12; 49:6). After the final fall of the northern kingdom both terms generally refer to Judah.

9. Ephraim. The Lord had given assurance that Ephraim and Syria would not succeed in their plans against Judah (ch. 7:4–7). They had already experienced some reverses, but Pekah, of Israel, was still determined to continue his attack on Judah.

Stoutness of heart. In perverse arrogance Pekah refused to accept the warnings delivered by Isaiah, determined rather to carry out his measures against Ahaz.

10. We will build. Isaiah here refers to the failure of earlier efforts by Pekah and to his plans to recoup past losses (see ch. 7:1). It is as if buildings of brick had been demolished, but Pekah would build again, this time with stone instead of brick; the “sycomores” (see on Luke 17:6; 19:4), having been cut down, Pekah would replace them with the more expensive and durable cedars (see 1 Kings 10:27). He was displaying his perversity and open defiance of the will of Heaven.

11. The adversaries. The Lord would send the Assyrians, the enemies of Rezin, against Israel. See 2 Kings 15:29 for an account of Tiglath-pileser’s measures against Pekah.

12. The Syrians. At this time Syria was allied with Ephraim against Judah (ch. 7:1, 2), but the Lord promised to turn the Syrians against Israel, their traditional enemy. Alliances between nations in the Orient were ephemeral, and an ally of one day might become a bitter enemy the next. The Syrians would attack Israel from the north and east, and the Philistines would come against them from the south and west. The Hebrews gave directions from the viewpoint of a man facing the east (see on Gen. 29:1; Ex. 3:1; Num. 3:23). Thus the Syrians were “before” and the Philistines were “behind.”

Stretched out still. Compare Ex. 7:19; 8:5; etc.; Isa. 5:25, where the same expression is used in connection with other judgments. The Lord had smitten Israel with judgments, but His hand was stretched out as if in the act of bringing further judgments upon the nation. Tiglath-pileser III took large sections of Israel, but did not destroy it; the siege of Shalmaneser V, still future, was to bring the nation to its final end.

13. Turneth not. God had sent His judgments, not to destroy, but to bring the people to repentance. They failed, however, to accept His messages of reproof, and continued in their wickedness and perversity; therefore additional, and more severe, judgments would inevitably follow.

Smiteth. Compare on ch. 1:5, 6.

14. Cut off from Israel. Because Israel failed to repent, the Lord had no recourse but to send further judgments, which would cut off from them both “head and tail” (see on v. 13). The nation would be utterly destroyed, with the judgments falling particularly upon those who had led the nation astray (see v. 16).

Branch and rush. The “branch” was probably that of the stately palm, answering to the nobles and rulers of the land. The “rush,” or reed, may refer to an affected lowliness (ch. 58:5), or, according to ch. 9:14, 15, to the false prophets.

15. The ancient. See ch. 3:2, 3. Princes, judges, civil officials, and military officers were among the outstanding leaders of the nation. Upon this class the coming judgment would be particularly severe.

That teacheth lies. The most contemptible class in the nation was that group of men who had the responsibility of providing spiritual leadership but led the people in ways of error and folly. Isaiah did not spare them in his messages of rebuke (chs. 28:7; 29:9, 10).

16. Cause them to err. Nations must have leaders, but leaders sometimes lead in the wrong direction. Many a nation has been doomed because its leaders have led their people astray. He who aspires to lead should consider seriously the heavy responsibilities of leadership. The fate of a nation depends upon the counsel he gives and the example he sets. Israel failed because its leaders led the people astray.

17. Have no joy in. The Dead Sea scroll 1QIs reads “not have pity,” which seems to be more nearly in harmony with the context.

An hypocrite. See on Matt. 6:2; 7:5; 23:3, 13. When Israel fell, the people had given themselves over wholly to evil. They still made a profession of religion, but openly rejoiced in iniquity. All classes were involved, and all classes would suffer, from young to old. When iniquity reached such a pass, justice demanded that judgments should fall.

18. Burneth as the fire. This is a striking description of the final effects of iniquity. Sin kills, but it does not heal. Wickedness burns and creates ashes and desolation, but it does not repair or build. Briers and thorns, fit only for destruction, symbolize the iniquity that prevailed among the people (see chs. 5:6; 7:23–25; 10:17; 27:4; 32:13). When the land became covered with a rank growth of brambles and briers that crowded out the good trees of the forest, then wickedness would break forth as a fire to consume itself. Sin would be punished; it would, in fact, bring about its own destruction (see Isa. 33:11, 12; Jer. 21:14; Joel 1:19, 20; Heb. 6:8). Thus the land would be left clear, ready for a new growth of wholesome verdure (see 2 Peter 3:10–13).

19. The land darkened. See on vs. 1, 2. The prophet views a scene of chaos and confusion. Men are utterly bewildered, and the country is filled with darkness. Passion and bitterness, hatred and vice, injustice and cruelty, have so torn the hearts of men and have so inflamed their spirits that every man is set against his neighbor. Such will be the ultimate effect of evil when “every man’s sword shall be against his brother” (Eze. 38:21) and when the hand of every man “shall rise up against the hand of his neighbour” (Zech. 14:13).

20. Flesh of his own arm. A striking picture of the ultimate effects of greed and corruption. Selfishness at length consumes itself. He who is not interested in his neighbor’s welfare is actually working against his own best interests. No man can, in the long run, be perfectly happy and prosperous unless his neighbor is also happy. When one man builds himself up by oppressing his neighbor he prepares the way for his own destruction. When nations destroy one another in order to further their own selfish interests they are engaging in the greatest possible folly, for they are thus destroying themselves and the world in which they live. As in the past, man has destroyed man, and nation has destroyed nation, by discord and greed, so the world today is in the process of working out its own destruction.

21. Manasseh, Ephraim. These two tribes were brethren and had common interests. But when Ephraim was arrayed against Manasseh and Manasseh against Ephraim, the common destruction of both was certain. And when these two tribes arrayed themselves against their brother Judah, they were making certain the fact that their final day of doom had come. No nation can pass through such a welter of crime, lust, and blood, as was the case with the northern kingdom during the early lifetime of Isaiah, and long endure.

Stretched out still. A further list of crimes for which the Lord’s hand continued to be stretched out in judgment is given in the following chapter, which continues the line of thought without a break.

Ellen G. White comments

1, 2 PK 373

2     CT 469; DA 56; PK 688; 8T 306

5     GC 37, 642, 672

6     DA 25, 56, 363, 578; Ed 73; GC 46; MB 27; PP 34, 755; TM 222; 5T 729

6, 7 8T 145; PK 688

12, 17, 21        6T 304; 7T 265