Chapter Nine
1–7. Salvation which the Messiah grants to all God’s people. 8–21. God’s judgment against the Israelite kingdom for its disobedience to the Lord.
Isa 9:1-7 From the dark picture of the life of the Jewish people, the prophet’s gaze turns to the bright future which awaits this nation with the coming of the Messiah. Where oppressive darkness once reigned, the rays of life-giving light will spread widely. The joy of the Jewish people freed from the yoke of enemies will be extraordinary, because with the defeat of its enemies, all wars will end forever. The author of such a happy transformation already appears to the prophet as a newborn Child of Divine nature, to whom an eternal reign is destined and who will establish dominion of justice and peace on earth. 15
Isaiah 9:1. The former time brought low the land of Zebulun and the land of Naphtali; but the latter will magnify the coastal path, the trans-Jordanian country, Galilee of the nations. These words belong to the end of verse 22 of chapter 8: “but not forever shall there be darkness.” In the Masoretic text, verse 1 of chapter 9 is appended to chapter 8 as additional, verse 23. “The former time.” The prophet, properly speaking, has in mind the sorrowful present and near future of the Israelite kingdom or its sovereign regions. But since he sees these actions of the Israelite kingdom and the Jewish people in general as already covered by that joy which will be given to his countrymen with the coming of the Messiah, he calls his time and the near future “former time,” as if already passed. “The lands of Zebulun and... Naphtali” are mentioned by the prophet in place of two others, probably because these lands first of all suffered during the invasion of the Assyrians, who came from the north. “The coastal path” — this can be the road which ran along the western shore of the Tiberias Sea and led beyond the Jordan (thus it is more correct to translate the expression ever hajarden, which in the Russian Synodal translation is incorrectly rendered as “trans-Jordanian country”). “Galilee of the nations” — more correctly from the Hebrew “circuit” (gelil) of the heathen peoples. Here is meant that circuit which was populated by heathen peoples from the time when Solomon gave it to the king of Tyre — precisely the region of the tribe of Naphtali (1 Sam 15:20; 2 Sam 15:29). By pointing out that the region belonging to the Israelite tribe came to be called a circuit of heathen peoples, the prophet hereby clearly indicates what the diminishment of the Israelite kingdom consisted of. What the magnification of this country will consist of, the prophet speaks of in the following verses. The evangelist Matthew applies this prophecy to the appearance of Jesus Christ in Galilee (Matt 4:13-16).
Isaiah 9:2. The people who walk in darkness will see a great light; on those dwelling in the land of the shadow of death, light will shine forth. The prophet continues to depict the future well-being which will come to the northern kingdom and to all Israel in general with the coming of the Messiah. “The land of the shadow of death” — the same as Sheol, the underworld, where there is no light at all. Thus is named the entire land of Israel, where impenetrable darkness of troubles and superstitions reigns, and especially Galilee, which lay amid the influence of neighboring heathen states.
Isaiah 9:3. You will multiply the people, increase their joy. They will rejoice before You as they rejoice at the time of harvest, as they exult when dividing the spoils. The people, weakened in their numbers by losses in battles with enemies and by the captivity of a significant portion of them, will again, thanks to the Almighty, be multiplied and will rejoice from sensing themselves again in communion with the Lord (before You).
Isaiah 9:4. For the yoke that burdened him, and the rod that struck him, and the staff of his oppressor You will shatter, as on the day of Midian. Instead of “the rod that struck him” (an expression identical with the following), it is better to read “the collar on his shoulders.” “The day of Midian” — this is the day of the great defeat inflicted by Gideon upon the Midianites (Judg 7 and following).
Isaiah 9:5. For every boot of the warrior in the tumult of battle and every garment rolled in blood will be given to the fire, food for the flame. “The boot of the warrior” more precisely: heavy soldier’s boots (called among the Romans: caligae). “Garment” — a military cloak. From this it is evident that the enemy’s warriors will have nothing to dress in for setting out on a campaign against Israel, and that, therefore, Israel will be left unmolested by enemies.
Isaiah 9:6. For a Child is born to us — a Son is given to us; dominion is on His shoulders, and they will call His name: Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. “A Child.” The author of this change in the fate of Israel will be a Child, that is, clearly, that Child Immanuel of whom there was talk in chapter 7, verse 14, and of whom as the Lord and Protector of the Holy Land it is said in chapter 8. “Is born” — the prophet contemplates the birth of the Messiah as a Child as an already accomplished fact. “A Son” — understood either as God’s or as royal. In the latter case, the word son should receive the meaning of descendant (of course, of David). “Dominion,” that is, on His shoulders will be seen signs of royal dignity — for example, a golden chain. “They will call His name” — that is, they will recognize Him, fully in accordance with His actual dignity, as a Being of Divine nature. Such is the meaning of the following names of the Child. “Wonderful Counselor” (analogy with the following expression and rhythm compel joining both these words into one expression). “Mighty God” (Cf. Isa 10:21), Father of Eternity or the author of time, from whom the life of the world is in full dependence at all times (Isa 47:6). “Prince of Peace” (cf. Zech 9:9; Mic 5:2), who is able to establish on earth perfect peace.
Isaiah 9:7. Of the increase of His dominion and of peace there will be no end, on the throne of David and in His kingdom, to establish it and to uphold it with justice and righteousness from now and forever. The zeal of the Lord of hosts will accomplish this. This Child will sit on the throne of David and will reign, strong with His complete and perfect justice toward all His subjects. His kingdom will be eternal, because the Lord of hosts, who is zealous for the salvation of His people, grants Him the strength to accomplish all this work of salvation of the people of Israel, behind whom stands all mankind. The archangel Gabriel in his announcement to the Most Holy Virgin refers this prophecy to the activity of our Lord Jesus Christ (Luke 1:32-33). And all the preceding verses of chapter 9 also have direct prophetic relation to our Lord Jesus Christ. So to Him relates the prediction about the Light which will shine forth in the region of Galilee. Christ was not only for His people, but for all mankind the true Light, who enlightens every man (John 1:4; John 3:19; John 8:12). Further, the indication of Him as a Child serves as a prophecy of the Messiah’s assumption of our human nature and of His gradual growth. Likewise have been fulfilled in Christ the predictions about Him contained in the names given to the Child in verse 6. Christ indeed, as Mighty God, crushed the power of the devil (John 12:31) and became the Prince of Peace because, thanks to His mediation, men were reconciled again with God and with one another (Eph 2:14; 1 Tim 2:5; Col 1:20). Isa 9:8-21 From the bright picture of the future the prophet again turns to the sorrowful present. As the Israelite kingdom, so too the Judahite kingdom deserves punishment from God, and therefore calamities will break forth upon them one after another. Especially many misfortunes will be caused to Israel by mutual strife and discord.
Isaiah 9:8. The Lord sends a word against Jacob, and it comes down upon Israel. The speech beginning from verse 8 of chapter 9 and ending with verse 4 of chapter 10 was spoken immediately after the Syrian-Israelite invasion of Judea and the subsequent attack of Tiglath-Pileser on the kingdom of Israel. This is clearly indicated by verses 9 and 13. “A word” — God’s judgment, falling from heaven like lightning. “Jacob and... Israel” — here are hardly synonyms; where these words denote parts of the people, the latter indicates the northern Israelite kingdom, and the former the kingdom of Judah (cf. Isa 2:5; Isa 8:17).
Isaiah 9:9. So that all the people may know, Ephraim and the inhabitants of Samaria, who say with pride and haughtiness of heart: Isaiah 9:10. “The bricks have fallen — we will build with hewn stone; the sycamores have been cut down — we will replace them with cedars. The northern Israelite kingdom is distinguished by particular arrogance. Instead of bricks — a material quite fragile — it wants to erect its buildings from expensive and durable hewn stone; instead of sycamores or fairly common in Palestine fig trees, from which beams, doors, window lattices, and stairs were fashioned, to make these from cedar brought from Lebanon, a strong wood. By this, of course, the prophet symbolically points to the proud dreams of the Israelites regarding the restoration of their political significance.
Isaiah 9:11. And the Lord will raise up the adversaries of Rezin against him, and will stir up his enemies: “Against him,” that is, against the Israelite kingdom, the enemies of Rezin, that is, the Assyrians.
Isaiah 9:12. The Syrians from the east and the Philistines from the west; and they will devour Israel with full mouth. In spite of all this, His anger will not turn away, and His hand is still stretched out. “The Syrians” — former friends of Israel will also become its enemies. “The Philistines” were the ancient enemies of Judea (2 Chr 28 and following). (The Peshitta translation: Edom from the east (instead of Syrians) would fit in this place only on the assumption that verse 11 speaks of the kingdom of Judah, but as can be seen from verse 12, it speaks of Israel, to which the Idumeans did not have particular enmity).
Isaiah 9:13. But the people do not turn to Him who strikes them, and do not seek the Lord of hosts. Isaiah 9:14. And the Lord will cut off from Israel the head and the tail, the palm and the reed, in one day: Isaiah 9:15. The elder and honored man — this is the head; and the prophet, the false teacher, is the tail. Isaiah 9:16. And the leaders of this people lead them astray, and those who are led by them are destroyed. “He who strikes” — the Lord, sending the Assyrians upon the Israelite kingdom. “The head” — this is the lawfully established rulers and guides of the people, and the tail — false prophets (cf. verse 15), who had themselves assumed the title of guides of the people (1 Sam 22:6; Ezek 13:10).
Isaiah 9:17. Therefore the Lord does not rejoice in its young men, and does not have compassion on its orphans and widows; for all of them are godless and evildoers, and every mouth speaks ungodliness. In spite of all this, His anger will not turn away, and His hand is still stretched out. “The Lord does not rejoice.” An elderly man looks with consolation at the young generation growing up. But the young men of Israel will not gladden the Lord. “Orphans and widows He will not have compassion on.” It is necessary to assume that both widows and orphans in the Israelite people, by their sins, aroused such anger of God against themselves.
Isaiah 9:18. For iniquity is kindled like a fire, consuming the briers and thorns, and it blazes in the thickets of the forest, and the smoke rises up in columns. “Iniquity” of Israel the prophet likens to a forest fire, which, due to the dryness of trees in Palestine, spreads quickly.
Isaiah 9:19. The wrath of the Lord of hosts will burn the land, and the people will become as it were food for fire; a man will not spare his brother. Isaiah 9:20. And they will cut on the right side, and be hungry; and they will eat on the left side, and not be satisfied; each one will eat the flesh of his own arm: Isaiah 9:21. Manasseh devours Ephraim, and Ephraim Manasseh; together they will turn against Judah. In spite of all this, His anger will not turn away, and His hand is still stretched out. For this iniquity which destroys the inner strength of the Israelite kingdom, the Lord will direct His wrath upon it, which will fill the Israelite land like fire. The most vivid evidence of God’s anger against the Israelite kingdom will be the discord which will break out there. “To eat the flesh of his own arm,” that is, to destroy his own brothers, fellow countrymen, who should be dear to a man like his own hands.
2 Samuel 15:14. “Manasseh against Ephraim and Ephraim against Manasseh.” Here the prophet points to bloodshed which took place in the Israelite kingdom in general during the change of rulers, coming from different tribes. Each tribe, of course, stood behind the claimant belonging to that tribe (for example, 2 Kings 15:14, 30). The kingdom of Israel, therefore, soon perished. It lasted 257 years and had twenty kings in this time. As stated above, verse 1 of chapter 9 of the Russian translation should be referred to chapter 8. From verse 2 of chapter 9 to verse 5, the first strophe of the prophecy about the birth of the Messiah and about the liberation of the people from the yoke of enemies. Verses 6–7 — this is the second strophe of the same prophecy (each strophe contains two hemistiches). Verses 8 to 12 — the first strophe of the new prophecy — about the punishment which will befall Israel and Judah. (2+2+3 hemistiches). From verse 13 to 17 — the second strophe of the same prophecy, where the discourse is about the anarchy which will begin in the Israelite kingdom (2+2+3). From verses 18 to 21 — the third strophe, where the discourse is about the civil wars between the tribes of the Israelite kingdom and their enmity toward the kingdom of Judah (3+2+2). Some biblical critics do not acknowledge the authenticity of verses 2–7 of chapter 9, which contain the prophecy about the birth of the Messiah and His Divine dignity. But the grounds which these critics put forward in favor of their opinion are exceedingly shaky. Marti makes his main argument in this case the proposition that the idea of a personal Messiah is a later, even post-exilic idea. But what is said about the Messiah by the post-exilic prophets Haggai (Hag 2:7) and Zechariah (Zech 3 and following; Zech 6:12-13 and following) clearly testifies that the idea of the Messiah the King was long established in the consciousness of the Israelite people. Verses 6–7 of chapter 9 are read as a paremia on the feast of the Nativity of Christ, since the Church sees here a direct prophecy of the birth of the Savior of the world. * * * At the same time, in the preceding chapters the human origin of the Messiah is thoroughly established... He is not only God, but also man. Editor’s note.