อิสยาห์ 9:22 วิจารณ์

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.

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.

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.

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.