Isaiah 9:1 Komentář

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.

The first words of this chapter plainly refer to the close of the foregoing chapter, where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness - very bad, yet not so bad but that to the upright there shall arise light in the darkness (Psa 112:4) and at evening time it shall be light, Zac 14:7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been. Note, In the worst of times God's people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (Co2 4:9), sorrowful yet always rejoicing, Co2 6:10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (Isa 45:7) has appointed to both their bounds and set the one over against the other, Gen 4:4. He can say, "Hitherto the dimness shall go, so long it shall last, and no further, no longer." I. Three things are here promised, and they all point ultimately at the grace of the gospel, which the saints then were to comfort themselves with the hopes of in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second coming, though that be now, as his first coming then was, a thing at a great distance. The mercy likewise which God has in store for his church in the latter days may be a support to those that are mourning with her for her present calamities. We have here the promise, 1. Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay remote and most exposed to the inroads of the neighbouring enemies), and afterwards he more grievously afflicted the land by the way of the sea and beyond Jordan (Isa 9:1), referring probably to those days when God began to cut Israel short and to smite them in all their coasts, Kg2 10:32. Note, God tries what less judgments will do with a people before he brings greater; but if a light affliction do not do its work with us, to humble and reform us, we must expect to be afflicted more grievously; for when God judges he will overcome. Well, those were dark times with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the Gentiles, both in respect of ignorance (they did not speak according to the law and the testimony, and then there was no light in them, Isa 8:20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, Ch2 15:3, Ch2 15:5. Israel has been without the true God and a teaching priest, and in those times there was no peace. But the dimness threatened (Isa 8:22) shall not prevail to such a degree; for (Isa 9:2) the people that walked in darkness have seen a great light. (1.) At this time when the prophet lived, there were many prophets in Judah and Israel, whose prophecies were a great light both for direction and comfort to the people of God, who adhered to the law and the testimony. Besides the written word, they had prophecy; there were those that had shown them how long (Psa 74:9), which was a great satisfaction to them, when in respect of their outward troubles they sat in darkness, and dwelt in the land of the shadow of death. (2.) This was to have its full accomplishment when our Lord Jesus began to appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in Galilee of the Gentiles. And the Old Testament prophets, as they were witnesses to him, so they were types of him. When he came and dwelt in the borders of Zebulun and Naphtali, then this prophecy is said to have been fulfilled, Mat 4:13-16. Note, [1.] Those that want the gospel walk in darkness, and know not what they do nor whither they go; and they dwell in the land of the shadow of death, in thick darkness, and in the utmost danger. [2.] When the gospel comes to any place, to any soul, light comes, a great light, a shining light, which will shine more and more. It should be welcome to us, as light is to those that sit in darkness, and we should readily entertain it, both because if is of such sovereign use to us and because it brings its own evidence with it. Truly this light is sweet. 2. Of a glorious increase, and a universal joy arising from it, (Isa 9:3) "Thou, O God! hast multiplied the nation, the Jewish nation which thou hast mercy in store for; though it has been diminished by one sore judgment after another, yet now thou hast begun to multiply it again." The numbers of a nation are its strength and wealth if the numerous be industrious; and it is God that increases nations, Job 12:23. Yet it follows, "Thou hast not increased the joy - the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of God, with an eye to him." This is very applicable to the times of gospel light, spoken of Isa 9:2. Then God multiplied the nation, the gospel Israel. "And to him" (so the Masorites read it) "thou hast magnified the joy, to every one that receives the light." The following words favour this reading: "They joy before thee; they come before thee in holy ordinances with great joy'; their mirth is not like that of Israel under their vines and fig-trees (thou hast not increased that joy), but it is in the favour of God and in the tokens of his grace." Note, The gospel, when it comes in its light and power, brings joy along with it, and those who receive it aright do therein rejoice, yea, and will rejoice; therefor the conversion of the nations is prophesied of by this (Psa 67:4), Let the nations be glad, and sin for joy. See Psa 96:11. (1.) It is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Luk 10:21), and that is before God. In the eye of the world they are always as sorrowful, and yet, in God's sight, always rejoicing, Co2 6:10. (2.) It is great joy; it is according to the joy in harvest, when those who sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel brings with it plenty and victory; but those that would have the joy of it must expect to go through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an abundant recompence for the toil. See Act 8:8, Act 8:39. 3. Of a glorious liberty and enlargement (Isa 9:4, Isa 9:5): "They shall rejoice before thee, and with good reason, for thou hast broken the yoke of his burden, and made him easy, for he shall no longer be in servitude; and thou hast broken the staff of his shoulder and the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous," as the Midianites' yoke was broken from off the neck of Israel by the agency of Gideon. If God makes former deliverances his patterns in working for us, we ought to make them our encouragements to hope in him and to seek to him, Psa 83:9. Do unto them as to the Midianites. What temporal deliverance this refers to is not clear, probably the preventing of Sennacherib from making himself master of Jerusalem, which was done, as in the day of Midian, by the immediate hand of God; and, whereas other battles were usually won with a great deal of noise and by the expense of much blood, this shall be done silently and without noise. Under his glory God shall kindle a burning (Isa 10:16); a fire not blown shall consume him, Job 20:26. But doubtless it looks further, to the blessed fruits and effects of that great light which should visit those that sat in darkness; it would bring liberty along with it, deliverance to the captives, Luk 4:18. (1.) The design of the gospel, and the grace of it, is to break the yoke of sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of God. Christ broke the yoke of the ceremonial law (Act 15:10; Gal 5:1), and delivered us out of the hand of our enemies, that we might serve him without fear, Luk 1:74, Luk 1:75. (2.) This is done by the Spirit working like fire (Mat 3:11), not as the battle of the warrior is fought, with confused noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment and the Spirit of burning, Isa 4:4. It is done as in the day of Midian, by a work of God upon the hearts of men. Christ is our Gideon; it is his sword that doeth wonders. II. But who, where, is he that shall undertake and accomplish these great things for the church? The prophet tells us (Isa 9:6, Isa 9:7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (Isa 7:14), and now speaks of, in the prophetic style, as a thing already done: the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because the church before his incarnation reaped great benefit and advantage by his undertaking in virtue of that first promise concerning the seed of the woman, Gen 3:15. As he was the Lamb slain, so he was the child born, from the foundation of the world, Rev 13:8. All the great things that God did for the Old Testament church were done by him as the eternal Word, and for his sake as the Mediator. He was the Anointed, to whom God had respect (Psa 84:9), and it was for the Lord's sake, for the Lord Christ's sake, that God caused his face to shine upon his sanctuary, Dan 9:17. The Jewish nation, and particularly the house of David, were preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to the church of God then that it should be preserved, and be the special care of the divine Providence, than this, that God had so great a mercy in reserve for it? The Chaldee paraphrast understands it of the man that shall endure for ever, even Christ. And it is an illustrious prophecy of him and of his kingdom, which doubtless those that waited for the consolation of Israel built much upon, often turned to, and read with pleasure. 1. See him in his humiliation. The same that is the mighty God is a child born; the ancient of days becomes an infant of a span long; the everlasting Father is a Son given. Such was his condescension in taking our nature upon him; thus did he humble and empty himself, to exalt and fill us. He is born into our world. The Word was made flesh, and dwelt among us. He is given, freely given, to be all that to us which our case, in our fallen state, calls for. God so loved the world that he gave him. He is born to us, he is given to us, us men, and not to the angels that sinned. It is spoken with an air of triumph, and the angel seems to refer to these words in the notice he gives to the shepherds of the Messiah's having come (Luk 2:11), Unto you is born, this day, a Saviour. Note, Christ's being born and given to us is the great foundation of our hopes, and fountain of our joys, in times of greatest grief and fear. 2. See him in his exaltation. This child, this son, this Son of God, this Son of man, that is given to us, is in a capacity to do us a great deal of kindness; for he is invested with the highest honour and power, so that we cannot but be happy if he be our friend. (1.) See the dignity he is advanced to, and the name he has above every name. He shall be called (and therefore we are sure he is and shall be) Wonderful, Counsellor, etc. His people shall know him and worship him by these names; and, as one that fully answers them, they shall submit to him and depend upon him. [1.] He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, Psa 16:7; Rev 3:18. He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him. [2.] He is the mighty God - God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it. [3.] He is the everlasting Father, or the Father of eternity; he is God, one with the Father, who is from everlasting to everlasting. He is the author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them. He is the Father of the world to come (so the Septuagint reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Heb 2:5. He was, from eternity, Father of the great work of redemption: his heart was upon it; it was the product of his wisdom as the counsellor, of his love as the everlasting Father. [4.] He is the prince of peace. As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects. (2.) See the dominion he is advanced to, and the throne he has above every throne (Isa 9:6): The government shall be upon his shoulder - his only. He shall not only wear the badge of it upon his shoulder (the key of the house of David, Isa 22:22), but he shall bear the burden of it. The Father shall devolve it upon him, so that he shall have an incontestable right to govern; and he shall undertake it, so that no doubt can be made of his governing well, for he shall set his shoulder to it, and will never complain, as Moses did, of his being overcharged. I am not able to bear all this people, Num 11:11, Num 11:14. Glorious things are here spoken of Christ's government, Isa 9:7. [1.] That it shall be an increasing government. It shall be multiplied; the bounds of his kingdom shall be more and more enlarged, and many shall be added to it daily. The lustre of it shall increase, and it shall shine more and more brightly in the world. The monarchies of the earth were each less illustrious than the other, so that what began in gold ended in iron and clay, and every monarchy dwindled by degrees; but the kingdom of Christ is a growing kingdom, and will come to perfection at last. [2.] That it shall be a peaceable government, agreeable to his character as the prince of peace. He shall rule by love, shall rule in men's hearts; so that wherever his government is there shall be peace, and as his government increases the peace shall increase. The more we are subject to Christ the more easy and safe we are. [3.] That it shall be a rightful government. He that is the Son of David shall reign upon the throne of David and over his kingdom, which he is entitled to. God shall give him the throne of his father David, Luk 1:32, Luk 1:33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion, on which Christ reigns, Psa 2:6. [4.] That it shall be administered with prudence and equity, and so as to answer the great end of government, which is the establishment of the kingdom: He shall order it, and settle it, with justice and judgment. Every thing is, and shall be, well managed, in the kingdom of Christ, and none of his subjects shall ever have cause to complain. [5.] That it shall be an everlasting kingdom: There shall be no end of the increase of his government (it shall be still growing), no end of the increase of the peace of it, for the happiness of the subjects of this kingdom shall last to eternity and perhaps shall be progressive in infinitum - for ever. He shall reign henceforth even for ever; not only throughout all generations of time, but, even when the kingdom shall be delivered up to God even the Father, the glory both of the Redeemer and the redeemed shall continue eternally. [6.] That God himself has undertaken to bring all this about: "The Lord of hosts, who has all power in his hand and all creatures at his beck, shall perform this, shall preserve the throne of David till this prince of peace is settled in it; his zeal shall do it, his jealousy for his own honour, and the truth of his promise, and the good of his church." Note, The heart of God is much upon the advancement of the kingdom of Christ among men, which is very comfortable to all those that wish well to it; the zeal of the Lord of hosts will overcome all opposition.

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.

Nevertheless, the dimness shall not be such as was in her vexation,.... The words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them (f); so Jarchi, who interprets it of the king of Assyria; but it is better to understand it of Titus Vespasian, who would not be weary of, but indefatigable in carrying on the siege of Jerusalem, and in distressing the Jews in all parts: or thus, "for there shall be no fleeing from him that is oppressed in it" (g); either that is besieged in Jerusalem, or distressed in Judea; and so the words are a reason of the former distress, and a continuation and amplification of it; though many interpreters think they are to be understood by way of comfort, and as a mitigation of it, which is the sense of our version: when at first he lightly afflicted the land of Zebulun and the land of Naphtali; either by Pul king of Assyria, in the reign of Menahem king of Israel, Kg2 15:19 or rather by Tilgathpilneser king of Assyria, in the reign of Pekah king of Israel, since by him Galilee, and all the land of Naphtali, were carried captive, Kg2 15:29 which at the time of this prophecy was past, and was but a light affliction in comparison of what followed: and afterwards did more grievously afflict her: by Shalmaneser king of Assyria, in the reign of Hoshea king of Israel, who took Samaria, and carried Israel or the ten tribes into captivity, from whence they returned not; and yet it is suggested, that the tribulation and distress that should come upon the Jews by the Romans should be greater than the heaviest of these; there should be no fleeing, no escape, no, not of any, as at those times mentioned, but wrath should come upon them to the uttermost, and particularly in the places following: by the way of the sea; which some understand of the Mediterranean sea, and of that part of the land of Israel which lay next it; but it seems rather to design the sea of Tiberias or Galilee, as Jarchi rightly interprets it: beyond Jordan; a part of the land of Israel so called, known by the name of Peraea; See Gill on Mat 4:25, in Galilee of the nations; which was inhabited not only by Jews, but by persons of other nations, and therefore so called; now these places suffered much in the wars between the Jews and the Romans, by skirmishes, sieges, robberies, plunders, &c. as appears from the history of Josephus. Some interpreters understand all this, as before observed, as an alleviation of those times of trouble, as if it would be less than in former times; but it is certain that it was to be, and was, greater than ever was known, Mat 24:21 it is true, indeed, it may be considered as an alleviation of it, and as affording some comfort in a view of it, that in those very parts where there should be so much distress and misery, the Messiah, previous to it, would appear, and honour it with his presence, who is afterwards spoken of, and so, in connection with the following words, these may be rendered thus; as by De Dieu, "but obscurity shall not be brought to it" (the land) "to which distress is brought; as at the first time he caused reproach towards the land of Zebulun, and towards the land of Naphtali, so in the last" (time) "he will give glory by the way of the sea, beyond Jordan, on the border of the nations": and if it be asked what that glory should be, the answer is, "the people that walked in darkness", &c. and so the sense may be, that whereas the inhabitants of Zebulun and Naphtali, and all Galilee, were lightly esteemed of, being mean and illiterate, not famous for any arts or sciences, and having no prophet among them, should, in the days of the Messiah, be highly honoured, and made glorious by his presence, ministry, and miracles among them (h). See Mat 14:13, where it is quoted, and applied to Christ's being in those parts. (f) "quia non defatigatio ei angustanti eos." Quidam in Gataker; so Jarchi. (g) "Et non poterit avolare de angustia sua", Hieron. (h) See my book of the Prophecies of the Messiah, &c. p. 148.

Now when Jesus had heard that John was cast into prison, he departed into Galilee; And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. [Isaiah 9:1-2] From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

(Chapter 9, verses 1 and following) In the first time, the land of Zebulun and the land of Naphtali were relieved, and in the last time the way of the sea beyond the Jordan of the Galilee of the Gentiles was made heavy. 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 shone. LXX: Drink this first, quickly make it for the region of Zebulun, the land of Naphtali, and the rest of you who are near the sea beyond the Jordan of the Galilee of the Gentiles. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. We have made two editions, because the testimony has been spread and used by the evangelist Matthew, so that either the diversity of interpretation or the similarity may be known. First, it should be noted that the evangelist Matthew placed this testimony not according to the Septuagint, but according to the Hebrews. For the Gospel narration says: When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, to fulfill what was spoken through the prophet Isaiah: 'Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles: the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, upon them a light has dawned.' From that time Jesus began to preach and say: 'The kingdom of heaven is at hand' (Matt. 4:13 et seqq.). And John the Evangelist reports that Jesus, with his disciples, was invited to a wedding in Cana of Galilee, and there he performed his first sign by turning water into wine. This Jesus did, the beginning of his signs in Cana of Galilee, and he manifested his glory, and his disciples believed in him (John 2:11). And in the Septuagint it is said: Drink this first, do it quickly, for the land of Zebulun and the land of Naphtali will see the first miracles of Christ, so that they may be the first to drink the potion of faith, which they first saw the Lord performing signs. And, according to the Hebrew, it is said to have been relieved of the burden of sins in the first time: because in the regions of the two tribes, the Savior first preached the Gospel. Therefore, in the sixty-seventh Psalm it is said: Bless the Lord from the fountains of Israel. There Benjamin, the youngest (Psalm 67:27-28; Acts 9); Paul the Apostle, in the excess of his mind, who also elsewhere speaks: or when we are out of our minds, we are out of our minds for God (2 Corinthians 5:13): the princes of Zebulun, the princes of Naphtali, their leaders; because in these tribes there were villages, from which our Apostles believed their leaders. And they believed quickly according to Symmachus when they heard: Come, follow me, and I will make you fishers of men (Matthew 4:19), and immediately they left their father and the boat behind. But in the most recent times their faith was worsened by many Jews who remained in error. This sea is called the Sea of Galilee, which is formed by the flow of the Jordan River; on its shores are located Capernaum, Tiberias, Bethsaida, and Chorazin: in this particular region the Lord stayed the most, so that the people who were sitting or walking in darkness could see a great light, not small like the other prophets, but great like the one who speaks in the Gospel: I am the light of the world (John 8:12). And those who dwelt in the region of the shadow of death, a light has arisen for them. Between death and the shadow of death, I believe this refers to the death of those who have descended to the underworld with dead works: For the soul that sins shall die (Ezek. XVIII, 20); but the shadow of death belongs to those who sin, yet have not yet departed from this life: for they can, if they wish, repent. For Galilee of the Gentiles, Aquila understands the borders of the Gentiles, Symmachus interprets as the borders of the Gentiles; we understand "tumulos arenarum" to mean the hills of sand, which are either on the shores or on the banks. The Hebrews who believed in Christ explained this passage as follows. In the first place, during the time of Elia, two tribes, Zabulon and Nephthali, were captured by the Assyrians and taken to a hostile land; and Galilee became desolate (2 Kings 15), which the prophet now says has been restored, because it bore the sins of the people. But afterwards, not only two tribes, but also the remaining tribes, which lived beyond the Jordan and in Samaria, were taken into captivity (2 Kings 17 and 18). And this, they say, Scripture now declares, that the region whose people were first led into captivity and began to serve the Babylonians, and which previously was in the darkness of error, saw for the first time the light of Christ proclaiming, and from there the Gospel was sown into all nations. The Nazarenes, whose opinion I have presented above, attempt to explain this passage in the following way: When Christ came and his preaching shone forth, the first land to be freed from the errors of the Scribes and Pharisees was the land of Zebulun and the land of Naphtali, and it shook off the heaviest yoke of Jewish traditions from its neck. Afterwards, through the Gospel of the Apostle Paul, who was the last of all the Apostles, the preaching became heavier, that is, multiplied: and the Gospel of Christ shone forth unto the ends of the earth and the way of the whole sea. Finally, the whole world, which had previously walked or sat in darkness and was held bound by idolatry and the chains of death, beheld the clear light of the Gospel.

297. At the first time the land of Zabulon. Here he sets out the mode and order of destruction: and first, according to the diversity of punishers; second according to the diversity of punishments, where it says, the Lord sent (Isa 9:8). The first of these is divided into three, according to the three persecutions made by the Assyrians into the land of the promise. 298. For first, Theglathphalasar, in the reign of Phacee in Samaria, captured the two and half tribes which were across the Jordan in respect to Jerusalem, and from the tribes of Zabulon and Nephtali, which were on the near side of the Jordan, only what could equal a half tribe. And as to this he says, at the first time, that is, at the time of the first captivity, the land of Zabulon, and the land of Nephtali was lightly touched, that is, was reduced in its inhabitants, which was perhaps not too grave for those who remained because more possessions remained for them. And this is spoken of in 2 Kings 15:29. 299. Second, Salmanasar came in the ninth year of Osee and captured the rest of the ten tribes, who were on the near side of the Jordan in respect to Judaea. And as to this he says, at the last, that is, at the last general captivity of the ten tribes, the way of the sea, that is, the region through which one goes to the sea of Genesareth; of the Galilee, that is, which is in Galilee, of the Gentiles, which is across the Jordan, in respect to the Assyrians, although on the near side in respect to Judaea; was heavily loaded, that is, pressed by the heavy weight of tribulation. Now Galilee is divided in two: one part in the tribe of Zabulon, the other in the tribe of Nephtali, near Tyre, and it is said to be of the Gentiles, either because of the many gentiles which lived there, or because it was ruled by gentiles, for Solomon had given it to the king of Tyre (2 Kings 17).

The prophet bitterly laments the terrible judgments about to be inflicted upon his countrymen, and points out some of the evils which have provoked the Divine Majesty, Jer 9:1-9. Judea shall be utterly desolated, and the inhabitants transplanted into heathen countries, Jer 9:10-17. In allusion to an ancient custom, a band of mourning women is called to lament over the ruins of Jerusalem, Jer 9:17, Jer 9:18; and even the funeral dirge is given in terms full of beauty, elegance, and pathos, Jer 9:19-22. God is the fountain of all good; man, merely an instrument by which a portion of this good is distributed in the earth; therefore none should glory in his wisdom, might, or riches, Jer 9:23, Jer 9:24. The judgments of God shall fall, not upon the land of Judea only, but also upon many heathen nations, Jer 9:25, Jer 9:26.

Dimness "Accumulated darkness" - Either מנדחה menuddechah, fem. to agree with אפלה aphelah; or אפל המנדח aphel hammenuddach, alluding perhaps to the palpable Egyptian darkness, Exo 10:21. The land of Zebulun - Zebulun, Naphtali, Manasseh, that is, the country of Galilee all round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian invasion under Tiglath-pileser; see Kg2 15:29; Ch1 5:26. And they were the first that enjoyed the blessings of Christ's preaching the Gospel, and exhibiting his miraculous works among them. See Mede's Works, p. 101, and 457. This, which makes the twenty-third verse of chap. 8 in the Hebrew, is the first verse in chap. 9 in our authorized version. Bishop Lowth follows the division in the Hebrew.

CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7) Nevertheless, &c.--rather, "For 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 Isa 8:9-10, Isa 8:17-18. Do not despair, for, &c. when at the first, &c.--rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, Kg2 15:29, 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 (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, &c.]. Galil in Hebrew 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 Phœnician race (Jdg 1:30; Kg1 9:11). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (Kg1 15:20). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (Kg2 17:24). Hence arose the contempt for it on the part of the southern Jews of purer blood (Joh 1:46; Joh 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Mat 4:13, Mat 4:15-16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in Deu 33:18-19; Act 2:7; Psa 68:27-28, 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 (Mat 9:13). 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 Israel, near the Gentiles.

After the prophet has thus depicted the people as without morning dawn, he gives the reason for the assumption that a restoration of light is to be expected, although not for the existing generation. "For it does not remain dark where there is now distress: in the first time He brought into disgrace the land of Zebulun and the land of Naphtali, and in the last He brings to honour the road by the sea, the other side of Jordan, the circle of the Gentiles." כּי is neither to be taken as equivalent to the untranslatable ὃτι recitativum (Knobel), nor is there any necessity to translate it "but" or "nevertheless," and supply the clause, "it will not remain so." The reason assigned for the fact that the unbelieving people of Judah had fallen into a night without morning, is, that there was a morning coming, whose light, however, would not rise upon the land of Judah first, but upon other parts of the land. Mū‛âp and mūzâk are hophal nouns: a state of darkness and distress. The meaning is, There is not, i.e., there will not remain, a state of darkness over the land (lâh, like bâh in Isa 8:21, refers to 'eretz), which is now in a state of distress; but those very districts which God has hitherto caused to suffer deep humiliation He will bring to honour by and by (hēkal = hēkēl, according to Ges. 67, Anm. 3, opp. hicbı̄d, as in Isa 23:9). The height of the glorification would correspond to the depth of the disgrace. We cannot adopt Knobel's rendering, "as at a former time," etc., taking עת as an accusative of time and כּ as equivalent to כּאשׁר, for כּ is never used conjunctionally in this way (see Psalter, i. 301, and ii. 514); and in the examples adduced by Knobel (viz., Isa 61:11 and Job 7:2), the verbal clauses after Caph are elliptical relative clauses. The rendering adopted by Rosenmller and others (sicut tempus prius vilem reddidit, etc., "as a former time brought it into contempt") is equally wrong. And Ewald, again, is not correct in taking the Vav in v'hâ-acharōn as the Vav of sequence used in the place of the Cēn of comparison. הראשׁון כּעת and האחרון are both definitions of time. The prophet intentionally indicates the time of disgrace with כּ, because this would extend over a lengthened period, in which the same fate would occur again and again. The time of glorification, on the other hand, is indicated by the accus. temporis, because it would occur but once, and then continue in perpetuity and without change. It is certainly possible that the prophet may have regarded hâ-acharōn as the subject; but this would destroy the harmony of the antithesis. By the land or territory of Naphtali ('artzâh, poet. for 'eretz, as in Job 34:13; Job 37:12, with a toneless ah) we are to understand the upper Galilee of later times, and by the land of Zebulun lower Galilee. In the antithetical parallel clause, what is meant by the two lands is distinctly specified: (1.) "the road by the sea," derek hayyâm, the tract of land on the western shore of the sea of Chinnereth; (2.) "the other side of Jordan," ‛ēber hayyardēn, the country to the east of the Jordan; (3.) "the circle of the Gentiles," gelı̄l haggōyim, the northernmost border-land of Palestine, only a portion of the so-called Galilaea of after times. Ever since the times of the judges, all these lands had been exposed, on account of the countries that joined them, to corruption from Gentile influence and subjugation by heathen foes. The northern tribes on this side, as well as those on the other side, suffered the most in the almost incessant war between Israel and the Syrians, and afterwards between Israel and the Assyrians; and the transportation of their inhabitants, which continued under Pul, Tiglath-pileser, and Shalmanassar, amounted at last to utter depopulation (Caspari, Beitr. 116-118). But these countries would be the very first that would be remembered when that morning dawn of glory should break. Matthew informs us (Mat 4:13.) in what way this was fulfilled at the commencement of the Christian times. On the ground of this prophecy of Isaiah, and not of a "somewhat mistaken exposition of it," as Renan maintains in his Vie de Jsus (Chapter 13), the Messianic hopes of the Jewish nation were really directed towards Galilee. (Note: The Zohar was not the first to teach that the Messiah would appear in Galilee, and that redemption would break forth from Tiberias; but this is found in the Talmud and Midrash (see Litteratur-blatt des Orients, 1843, Col. 776).) It is true that, according to Jerome, in loc., the Nazarenes supposed Isa 9:1 to refer to the light of the gospel spread by the preaching of Paul in terminos gentium et viam universi maris. But "the sea" (hayyâm) cannot possibly be understood as referring to the Mediterranean, as Meier and Hofmann suppose, for "the way of the sea" (derek hayyâm) would in that case have been inhabited by the Philistines and Phoenicians; whereas the prophet's intention was evidently to mention such Israelitish provinces as had suffered the greatest affliction and degradation.