isaiah 9:7 commentary

However, he cautions against seeing the promised liberation as being either exclusively spiritual or exclusively political: “Two extremes are to be avoided here. Isaiah 9:7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. Regarding a possible emendation of the phrase “you have enlarged the nation,” see the discussion of translation issues in Isaiah 9:1-7 – Step Three – Closer Study of Content. Check your inbox or spam folder to confirm your subscription. “The words admit, as in the parallels of Psalm 21:4; Psalm 61:6-7; 2 Samuel 7:12-16, of being interpreted of the perpetuity of the dynasty of which the anointed king is to be the founder; but the ‘Everlasting Father’ of the context, and the parallels of Psalm 45:6; Psalm 110:4, are in favour of its referring to a personal immortality of sovereignty.”[48], Oswalt comments: “Again, it becomes clear that Isaiah has an eschatological figure in mind. … ‘Father of Eternity’ describes the king, not as ‘possessor of the attribute of eternity’ but as one who continually acts as a father to his people.”[42], Roberts writes: “‘Everlasting father’ points to a long reign for the king as the father and protector of his people. Raymond Dillard, in his book, Faith in the Face of Apostasy: The Gospel according to Elijah & Elisha, says the name of the king traditionally translated “Mighty God,” could also be translated, “the Warrior God.” Dillard writes, “This captain of the heavenly armies, this warrior God, is the one who has fought our battles for us.”[55]. judgment … justice—It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Isa 42:21; Ps 45:6, 7), attainable only in and by Messiah. It lies in the coming of a person, thus fitting biblical thought throughout.”[26]. (Isaiah 9 Commentary) Clendenen notes that "Father is a relatively rare way of describing God in the Hebrew Bible (Dt 32:6; Jer 3:4,19; Isa 63:16; 64:7; Mal 2:10) and a rarer way of describing a king (1Sa 24:12), though the Israelites are frequently called God’s sons (Ex 4:22, 23). They had made God their enemy, and knew not how to make him their friend. Henceforth even for ever.—The words admit, as in the parallels of Psalm 21:4; Psalm 61:6-7; 2Samuel 7:12-16, of being interpreted of the perpetuity of the dynasty of which the anointed king is to be the founder; but the “Everlasting Father “of the context, and the parallels of Psalm 45:6; Psalm 110:4, are in favour of its referring to a personal immortality of sovereignty. This king will have God’s true might about him, power so great that it can absorb all the evil which can be hurled at it until none is left to hurl (53:2–10; 59:15–20; 63:1–9).[41]. It will only happen because of God’s passionate involvement with his people. To order it - To raise up, or confirm it. The commentaries connect the reference to “the day of Midian” in verse 3 with the victory of Gideon over the Midianites described in Judges 7.[18]. The refrain ties Is 9:7–20 together as a unit, but 9:20 is far too abrupt to be the original conclusion to the oracle. Barnes's Isaiah 9:7 Bible Commentary Of the increase... - The word rendered "government" here, משׂרה mis'râh, means properly his government as a prince - his principality, and is a continuation of the idea in the previous verse, 'the Prince of Peace.' God is strong enough to overcome his enemies by becoming vulnerable, transparent, and humble—the only hope, in fact, for turning enmity into friendship.”[30], Motyer writes: “The emphasis rests not on to us but on a child is born. Ellicott (on Bible Hub) gives a good explanation of what this verse is saying: “The prophet had seen in the closing verses of Isaiah 8 the extreme point of misery. Isaiah 9:8 The Lord sent a word into Jacob, and it hath lighted upon Israel. Ahaz, in fear, called them two powerful princes. Nevertheless the gloom will not be upon her who is distressed,As when at first He lightly esteemedThe land of Zebulun and the land of Naphtali,And afterward more heavily oppressed her,By the way of the sea, beyond the Jordan,In Galilee of the Gentiles.The people who walked in darknessHave seen a great light;Those who dwelt in the land of the shadow of death,Upon them a light has shined.a. Commentary on Isaiah 7:1-9 (Read Isaiah 7:1-9) Ungodly men are often punished by others as bad as themselves. ↑, Roberts, J. J. M. First Isaiah: A Commentary. ↑, Childs, Brevard S. Isaiah: A Commentary. Minneapolis, MN: Fortress Press, 2015. It is two-sided. The zeal - The word used here denotes "ardor," intense desire in accomplishing an object; and means that the establishment of this kingdom was an object of intense and ardent desire on the part of Yahweh. Isaiah 7:14-16, where the promise of ‘a child,’ ‘a son,’ is first made – a child who was, like this Child, to be ‘God with us’).”[27], “The reference to the birth of a child in v. 5 has been variously interpreted, but despite attempts to connect the child Immanuel (Isa 7:14) with the child mentioned here and to interpret Isa 9:5 as an actual birth announcement of a new male baby just born to the royal family, such an interpretation is highly unlikely….”, “The parallels to Isa 9:5, both biblical and nonbiblical, suggest that it is better to take the birth imagery in the verse as the metaphorical language of the coronation service. We keep your data private and share your data only with third parties that make this service possible. Isaiah 6:1-13 Isaiah Called to be a Prophet. It is because Jehovah loves the daughter of Zion with an absorbing love that He purposes such great things for her future, and that what He purposes will be assuredly performed. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Ellicott's Commentary for English Readers, Keil and Delitzsch Biblical Commentary on the Old Testament. For jealousy contends for the object of its love against everything that touches either the object or the love itself. We may compare, with Guthe and others, the high-sounding titles assumed by Egyptian and Babylonian monarchs in their inscriptions, such as, “Giver of Life in perpetuity,” “Ever Living,” “Lord of Life,” “Lord of Eternity and Infinity” &c.”[34], Roberts sees evidence of an Egyptian background in this part of the verse as well as in the first part. All rights reserved. Copyright © 2021 Timothy J. Regarding the reference to a child being born, he comments: “If a crown prince’s birth is not in view, then what is the meaning of the emphasis upon this person as a child? The throne of David, which is to be forever, will be preserved into the eternal state. Jehovah loves His nation. (New American Commentary: Isaiah 1-39) The Messiah succeeds to David’s throne and is doubtless conceived as his lineal descendant.”[52]. Zeal and jealousy are two sides of the same concept. Ezekiel 5:13.). Both bespeak a kind of concern for someone that desires an exclusive place in that person’s affections.”[54]. The ‘yoke’ is that of sin, the ‘oppressor’ is that prince of darkness, who had well-nigh brought all mankind under his dominion when Christ came.”[14]. – Why the reference here to deliverance from oppressive slavery? It is either the royal bombast typical of the ancient Near East, which is, in fact, atypical for Israel, or it is a serious statement of a sort of fatherhood which will endure forever.”[44]. 1. Review what several Bible commentaries say about the text. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Psalm 72:7 and all this will issue in eternal peace in the world to come: upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David's son, according to the flesh, and so his heir; see Luke 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit: to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances: and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Isaiah 2:2. from henceforth, even for ever; Christ's throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows (w), thus. His purpose to do this is their only encouragement - and a sufficient encouragement - to excite their zeal in this great and glorious work. ↑, Carson, D. A. What sort of king is this? With judgment ... - That is, under an administration that shall be just and right. 227. p. 387. That is, from the time which was the period of the prophet's vision, when he saw in vision the Messiah rising in the dark parts of Galilee; Notes, Isaiah 9:1-2. And peace - This does not signify in the original, as our translation would seem to do, that there should be no end to the increase of his peace, but that there should be no limit to peace, that is, that his reign should be one of unlimited peace. Isaiah 9.7: His Government and Peace (part 1) Grace Community Church. – What is the meaning of the name, “Mighty God”? 101. Being in great distress and confusion, the Jews gave up all for lost. Ezekiel 5:13. 20:10. Read Isaiah 9 commentary using Matthew Henry Commentary on the Whole Bible (Complete). 130. (Note: Cf., Weber, On the Wrath of God (p. xxxv). The word, also, is sometimes used to denote to found a kingdom. [I have added a commentary on Isaiah 9:2, 6 to give you a better context for your study.] Rather, he will be the final king, the king to end all kings.”[49], Childs writes: The description of his reign makes it absolutely clear that his role is messianic.”[50], On Bible Hub, Ellicott comments: “The ‘throne of David,’ though in harmony with the whole body of prophetic tradition as to the Messiah, may be noted as the first appearance of that tradition in Isaiah.”[51], The Cambridge Bible for Schools and Colleges says, “On the throne and kingdom of David. I. The zeal of the LORD of hosts will perform this. (l) His singular love and care for his elect. B. Eerdmans Publishing Co., 1986. But how will he do that? ↑,, accessed 10/5/19. Biblical Commentary Isaiah 9:2-7 EXEGESIS: ISAIAH 7:1 – 9:1. ↑. For it is true wisdom which knows that in weakness is strength, in surrender is victory, and in death is life (42:1–4; 49:4, 21; 50:4–9; 52:13–53:12; 55:6–9; 57:15; 58:6–12; John 12:24–26).”[38]. Child: his human descent. Instead of depopulation and dwindling away (7:20–23), the nation swells and grows (49:19–23)….”[13]. However, he says the prophecy became part of the Messianic hope and was understood by Christians to be fulfilled in Jesus Christ.[17]. "No other writer uses this expression." 98b), that Hezekiah was actually the Messiah of Israel, and no other was to be expected, is nothing but the perverted fancy of an empty brain. The accentuation is likely to mislead here, inasmuch as it makes it appear as though the words "from henceforth even for ever" (me‛attâh v‛ad ōlâm) belonged to the closing sentence, whereas the eternal perspective which they open applies directly to the reign of the great Son of David, and only indirectly to the work of the divine jealousy. the burning of the weapons of Gog’s host in Ezekiel 39:9 f.”[20], Roberts understands the victory to be over the Assyrians: “The last vestiges of the frightening enemy will be gone; Assyrian battle sandals and blood-splattered cloaks left behind in the imminent Assyrian retreat will be burned as fuel for the fire.”[21]. According to the Pulpit Commentary (Bible Hub): “The coming of the Messiah sets the Israelites free, removes the yoke from off their neck, breaks the rod wherewith their shoulders were beaten, delivers them from bondage into the ‘glorious liberty of the children of God.’ Not, however, in an earthly sense, since the Messiah’s kingdom was not of this world. Isaiah 9:2-7 has been chosen for Christmas Eve because of its the theme of light shining in the darkness (v. 2) and its reference to a child “born for us” who will usher in justice and righteousness “from this time forward and for evermore” (v. 7). Parkhurst, Jr. -Why the change from prose to poetry in this verse? 3, 4, 5), each introduced by kî (“because,” “for”): the yoke of slavery has been broken, the weapons of battle removed, and a miraculous child has been born to rule.”[10], “Darkness is used here as a metaphor for political oppression and injustice, and light is the contrasting metaphor for political release from such oppression. . Of the increase ... - The word rendered "government" here, ׂ mis'râh , means properly his government as a prince - his principality, and is a continuation of the idea in the previous verse, ' the Prince of Peace. In addition, the angelic announcement in Luke 2:11 may … Continue reading "Commentary on Isaiah 9:2-7" The zeal of the Lord of hosts will perform this. 32:18). They center around the birth, life and eternal reign of Christ Jesus. But when the gospel comes to … Isaiah 11:1-16 Peace at Last. The uniqueness of the reign of David was, that he reigned over the people of God. On Bible Hub, Ellicott writes: “The picture is one of unmingled brightness; the return as of a golden age, the population growing to an extent never attained before (comp. By the mere fact of the King’s birth.”[25], Oswalt sees verses 2-6 as building on one another: “There is joy because God has delivered from oppression, and he does that because he has brought an end to war. Isaiah 9:1-7 The Government of the Promised Son. Isaiah 10:1-19 Arrogant Assyria is Judged. The prophet must teach them to despise their enemies, in faith and dependence on God. Tyndale Old Testament Commentaries. Isaiah 9:7 NIV - Of the greatness of his government and - Bible Gateway Of the greatness of his government and peace there will be no end. Introduction. (2) If Yahweh feels this zeal, and if he will certainly accomplish this, then Christians should be encouraged in their efforts to spread the gospel. Commentary on Isaiah 9:8-21 (Read Isaiah 9:8-21) Those are ripening apace for ruin, whose hearts are unhumbled under humbling providences. That He should leave it in the hands of such bad Davidic kings as Ahaz, and give it up to the imperial power of the world, would be altogether irreconcilable with this love, if continued long. The New International Commentary on the Old Testament. – Why is it said that “there will be no end” to the increase of the king’s government and peace, and that he will reign with justice and righteousness “from this time forth and forever more”? The International Bible Lesson ( Uniform Sunday School Series ) for December 19, 2010 , is from Isaiah 9:7; 11:1-8. But His love flares up, consumes all that is adverse, and gives to His people the true King, in whom that which was only foreshadowed in David and Solomon reaches its highest antitypical fulfilment. – What is the meaning of the statement, “and the government will be on his shoulder”? The zeal of the LORD Almighty will accomplish this." – Why is it said that “the zeal of the LORD of hosts will do this”? The Assyrian Era (With Other Prophecies), Isaiah 1-39 I.A. Isaiah 9:8-21 The Punishment of Israel. – How is this verse connected with verses 2-5? He was chosen for this purpose from humble life; was declared in his administration to be a man after God's own heart; and his long and prosperous reign was a reign over the people of God. Ed. The lands of Zebulun and Naphtali, the region afterwards known as the Upper and Lower Galilee, had been laid waste and spoiled by Tiglath-pilneser (2 Kings 15:29). Isaiah 26:15; Jeremiah 31:27; Ezekiel 36:11).”[12], Oswalt comments: “As a result of God’s revelation of himself through his Messiah, joy sweeps over the people, the joy of abundance. [39], Roberts give the following meaning: “‘Mighty God’ (cf. Neither extreme is adequate in itself. and that his reign will be far-extended and prosperous. Government was regarded as a burden, to be born on the back or shoulders, and was sometimes symbolized by a key laid upon the shoulder (Isaiah 22:22).”[32], Motyer writes: “His people’s shoulders (4) are delivered when his shoulders accept the burden of rule.”[33]. Tremper Longman III and J. Alan Groves. Now there breaks in the dawn of a glorious day.”, Ellicott then refers to Matthew’s use of Isaiah’s words to refer to the coming of Jesus Christ. is not a participle here, but a substantive after the forms מראה, מעשׂה, and that not from הרבּה, but from רבה, an infinitive noun expressing, according to its formation, the practical result of an action, rather than the abstract idea. See also Oswalt, 243 and Roberts, 149. Video Isaiah 9:8-10:4 ; Ultimate Judgment: When presenting the gospel, we must not only teach that God's love extends to all people, but that His judgment will ultimately come when His offer of salvation is rejected. If Christ is your Saviour he must be your King. Frst has given the correct explanation in his Lehrgebude der Aram. The zeal of the Lord of hosts will perform . The Church forgets either yoke at its peril.” [15], Childs comments: “The oracle may well reflect the conventional language of its milieu, but far more significant for determining its meaning is to recognize the predominantly eschatological movement of the oracle.”[16], Roberts believes the deliverance Isaiah had in mind was deliverance from the yoke of Assyrian oppression. It is evident that by kin'âh, ζῆλος, we are to understand the energy of love following up its violated claims upon the creature, from the comparison so common in the Scriptures between the love of God to His church and connubial affection. There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. [1], The Cambridge Bible for Schools and Colleges has this comment: “The way if the sea] either ‘in the direction of the (Mediterranean) Sea,’ or ‘the region along the West side of the Sea of Gennesareth.’”[2], Roberts writes: ““The way of the sea” is not identical to the much later Via Maris of the Christian era, but refers to the coastal area south of Mount Carmel that became the Assyrian province of Dūʾru (biblical Dōʾr/Dôr—Josh 11:2; 12:23; 17:11; Judg 1:27; 1 Kgs 4:11; 1 Chr 7:29; 1 Macc 15:11).”[3]. See also oswalt, John N. the Book of Isaiah, Chapters 1–39 similarity in the Face of:! Born of human parentage but also given by the unjust overthrow of.... Does this verse in the utmost danger utmost danger security and peace part!: his government and peace that this king ’ s Publishing Company, 1997 ), seals. This New epoch of Davidic sovereignty was still only a few of the reference to “ words... 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