Isaías 9
John MacArthur · Citado em PreceptAustin
Isaías 9
MacArthur comments that "The region of Galilee originally had been given by the Lord to the tribes of Asher, Zebulun and Naphtali when Israel began to settle in Canaan (see Josh 19:10–39). But, contrary to God’s command, Zebulun and Naphtali failed to expel all of the Canaanites from their territories (Jdg 1:30, 33-note). From the beginning, therefore, these unfaithful Jews suffered the problem of mixed marriages and the inevitable pagan influence which that practice brought. (MacArthur, J: Matthew 1-7 Chicago: Moody Press) The land of Naphtali - See location of this tribe in an excellent Biblical historical review at The Tribe of Naphtali. Naphtali - 50v in Scripture - Gen 30:8; 35:25; 46:24; 49:21; Ex 1:4; Num 1:15, 42f; 2:29; 7:78; 10:27; 13:14; 26:48, 50; 34:28; Deut 27:13; 33:23; 34:2; Josh 19:32, 39; 20:7; 21:6, 32; Jdg 1:33; 4:6, 10; 5:18; 6:35; 7:23; 1Kgs 4:15; 7:14; 15:20; 2Kgs 15:29; 1Chr 2:2; 6:62, 76; 7:13; 12:34, 40; 27:19; 2Chr 16:4; 34:6; Ps 68:27; Isa 9:1; Ezek 48:3f, 34, Mt 4:13, 15, Rev 7:6. Here is the summary of Naphtali… The inheritance of Naphtali fell in the region of Galilee. Centered around the shores of the Sea of Galilee, this tribe possessed the most fertile and productive region in all of Canaan. Shepherds and farmers alike found the soil and vegetation of this area extremely fertile, and able to support large flocks and herds. The whole of the land is fed by hidden springs emanating from Mount Herman. This area is well watered by multiple sources; principally the Jordan River, the springs of Mt. Herman, and the Sea of Galilee… The tribe of Naphtali figures in prominently to the history of Israel. This tribe followed in the footsteps of its founder, the sixth son of Jacob, Naphtali. As he was a godly man, so was his tribe. However, they eventually fell into apostasy, as did the other tribes of the Northern Kingdom. (Ed: Recall that in about 931BC in punishment for Solomon's idolatry [see 1Kings 11:1-43 for one of the sadder chapters in Israel's history] the 12 tribes were divided into 10 northern tribes, which included Naphtali and Zebulun, and 2 southern tribes, Judah and Benjamin.) Naphtali left an imprint on the Old Testament through their exploits on the battle field. They were praised by Deborah in the Song of Deborah. They provided one of the major workers on the Temple. Naphtali produced officials in both the courts of David and Solomon. Despite their later falling away from God, the tribe of Naphtali was blessed by God. They are one of nine tribes which appear in all lists of the 12 tribes of Israel. They are mentioned in the only New Testament list of the tribes, found in Revelation 7. In the final days of God's judgment, the tribe of Naphtali will produce 12,000 people sealed on the forehead as servants of God. (Tribe of Naphtali) Treated… contempt (NET = "humiliated", CSB = "humbled"; lightly esteemed) (07043) (qalal) has the basic sense of something with the quality of slightness. The idea in the present context is to treat lightly and is used this way later in Isaiah… The Lord of hosts has planned it, to defile the pride of all beauty, to despise all the honored of the earth. (Is 23:9) But later (NLT = there will be a time in the future) - But marks another contrast with between treating Zebulun and Naphtali with contempt and later making them glorious. While they deserved God's allowing them to be treated with contempt because of their unfaithfulness and their sins, they did not deserve the gracious promise of a Savior Who would minister powerfully where sin had previously abounded greatly. Such is the amazing grace of God! As Jesus said He did not come for the healthy but for the sick (Mt 9:12)! As Ray Ortlund observed "God came to His people first where they had suffered the most, and from that place He launched salvation for the world.He shall make it glorious - Who is He and When will He make this land glorious? Jesus Christ will shine on the land at His first coming. Zebulun and Naphtali came under the yoke of Tiglath-Pileser III of Assyria (see 2Ki 15:29 above). But because Christ would later live, and minister, in Galilee (the same geographical area), these lands are described as glorious. John MacArthur comments that "One of the most beautiful metaphors used to describe Jesus’ nature and character is that of light. It conveys the idea of the illuminating, truth-revealing, and sin-exposing ministry of the Son of God. After first presenting Jesus Christ as the creative Word of God, John tells us, “In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it” (John 1:4, 5). (MacArthur, J: Matthew 1-7 Chicago: Moody Press) Her who was in anguish - This refers to the lands that were occupied by the Northern Kingdom of Israel after the split in 931BC. These lands experienced gloom and anguish at the hands of the Assyrian invaders. These were the same geographic areas that fell by lot to the tribes of Zebulun and Naphtali. In earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious - This states that these regions in northern Galilee, the tribes of Zebulun and Naphtali which had suffered the most from Assyria, would experience deliverance. Related Resources: Map - Galilee at time of Jesus Map - Jesus' Ministry in Galilee Map of Israel During the Time of Jesus - Galilee lies north of Samaria. Galilee of the Gentiles - Galilee means "circuit" (other meanings from various sources include = cylinder, ring, circle, hence a "district, region" [latter definition from New Bible Dictionary], Dictionary of NT Background = "We derive the name Galilee historically from the Hebrew word for "area" or "region" = galil. The Exhaustive Dictionary of Bible names by Cornwall & Smith says Galilee means "Circuit - as enclosed or rolled around; rolling; revolving"). So this phrase might read something like y "the circuit or region or district of the Gentiles" and was called by this name because this northernmost part of ancient Israel was the gateway through which Gentiles entered the land of Israel, either as traders or invaders (in the present context the Gentile invaders were the Assyrians). Young adds that "The circuit of the nations is the northern boundary of Palestine in which there was a large mixed population… Being most remote from Judah it was nearest to the foreign countries and so subject to heathen influences. Not only the location of the district contributed to its disgrace, but it had been the first to tremble in awe before the might of Assyria. This despised district, despised even in New Testament times, was glorified when God honored it, and the fulfillment of the prophecy occurred when Jesus Christ the Son of God dwelt in Capernaum (Matt. 4:13ff.). (The Book of Isaiah 3 Vol. Edward J. Young) Regarding Galilee of the Gentiles, Smith's Bible Dictionary writes that "Upper Galilee embraced the whole mountain range lying between the upper Jordan and Phoenicia. To this region the name Galilee of the Gentiles is given in the Old and New Testaments. (Isa 9:1; Mt 4:16) Galilee was the scene of the greater part of our Lord's private life and public acts. It is a remarkable fact that the first three Gospels are chiefly taken up with our Lord's ministrations in this province, while the Gospel of John dwells more upon those in Judea. (Galilee) By way of the sea - The way of the sea was known in later centuries as the Via Maris (map - purple line = Via Maris) and was a portion of the most important international route through Israel. It ran about 1,770 miles from Ur in Mesopotamia, northwest through Haran, then southwest through Palestine to Thebes in southern Egypt. Parts of the road had names. The way of the sea was the portion that ran from Gaza to Hazor, often coming near the coast, and passing along the shore of the Sea of Galilee. The NET Bible Note offers another interpretation for the way of the sea "The way of the sea is the province of Dor, (Dor on map) along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and Galilee of the nations (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. (Isaiah 9 Commentary) Another sources adds that "The Via Maris was an ancient trade route which connected Egypt and Syria, running along the Mediterranean coastline of Palestine. At Dor, the Via Maris cut through the Jezreel Valley en route to Damascus. This cut through the tribe's land (Naphtali and Zebulun), thus opening them up to a number of outside influences and threats. These influences seemingly played a role in the Israelites losing focus of God's call, and mingling with the foreign gods and pagan religious practices and lifestyles of their neighbors. Gentiles (01471) (goy, plural goyim) means people or nation. Gentile refers to all who are not Jews. While some of the uses of goy refer to nations in general (before Israel became a distinct national entity - Ge 10:5, 25:23), the majority of the uses of goy translated nations refer to Gentiles. Goy is used over 500x in the OT and is translated -- every nation(2), Gentiles(1), Goiim(1), Harosheth-hagoyim*(3), herds(1), nation(120), nations(425), people(4). In a very real sense the Bible can be divided into Jews and non-Jews or Gentiles. Most of the Bible deals with the Jews (even the early church was primarily Jewish!). The introduction of Gentiles shows how God's heart is for all mankind, both Jew and Gentile. Peter expresses the Father's heart this way… The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance (Yes, repentance is an integral, inseparable aspect of genuine salvation contrary to much modern teaching which "jettisons" the need for personal repentance!). (2Pe 3:9-note) And so here in the midst of a description of wrath that is to be poured out soon on God's chosen people (especially the northern kingdom, but later on the southern kingdom), God remembers mercy and offers hope not only to His chosen people, the Jews, but to the Gentiles. Notice how Jesus phrased it near the end of His earthly ministry… I have come as light into the world, that everyone (This would include both Jew and Gentile) who believes in Me may not remain in darkness (Ed: Unbelief is spiritual darkness!). (Jn 12:46) Paul reminds his primarily Gentile converts in the church at Ephesus of their former plight before the great light!… Therefore remember (present imperative = Continually have this mindset. We Gentiles are so prone to forget how desperate our situation was without the intervention of the great light of the Jewish Messiah. May we continually be great "rememberers" so that we might continually be great "thankers" who are motivated to by our gratefulness to walk worthy of our calling as redeemed Gentiles in Christ our Light and Life - Hallelujah!), that formerly you, the Gentiles in the flesh (in context physical flesh, not the old "flesh" nature irrevocably opposed to God and all that is good), who are called "Uncircumcision" by the so-called "Circumcision," (the ethnic Jews - remembering that not all Jews are really Jews in the sense of being sharers in the divine life of Christ by grace through faith - Ro 2:28, 29) which is performed in the flesh (removal of the foreskin) by human hands--remember that you were at that time (1) separate from Christ, (2) excluded from the commonwealth of Israel, and (3) strangers to the covenants of promise (Abrahamic - Ge 12:1-3, New Covenant - Jer 31:31, 32, 33, Ezekiel 36:24, 25, 26, 27- see Abrahamic vs Old vs New Covenant), (4) having no hope and (5) without God in the world. (Ep 2:11,12-note) Isaiah 9:2 The people who walk in darkness will see a great light. Those who live in a dark land, the light will shine on them: walk: Isa 50:10 60:1-3,19 Mic 7:8,9 Mt 4:16 Lk 1:78,79 2:32 Jn 8:12 Jn 12:35,46 Eph 5:8,13,14 1Pe 2:9 1Jn 1:5-7 Land: Job 10:21 Ps 23:4 107:10,14 Amos 5:8 Isaiah 9 Resources - Multiple Sermons and Commentaries ESV Isaiah 9:2 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. NIV Isaiah 9:2 The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned. THE PROPHETIC PERFECT ILLUSTRATED MESSIAH WOULD BE A LIGHT BRINGER Notice that the NAS says "will see" and "will shine" but other versions like ESV, KJV, NKJV, CSB, NJB, NAB and NIV translate these future prophetic events as past tense in English. Thus the ESV has "have seen" and "has light shone." In the Hebrew text the verbs have seen and has…shined are both in the perfect tense and in this context are what is referred to as "prophetic perfect" (See illustration above)! The point is that although Isaiah is describing future events, the fulfillment of those events is viewed as so certain that they are translated with past tense (as if they had already transpired). That is how certain God's promises are beloved! Walk in darkness (cp same Hebrew word choshek in Isa 8:22) - In Scripture the metaphor of walking is repeatedly used to refer to the way one lives their life or how they behave. In the Bible life is viewed as a journey and walking pictures the course of one's life. These people were living their lives in total spiritual darkness! THOUGHT - Where have you "walked" this past week, dear holy one (saint) of the Most High God? Darkness (02822) (choshek) means darkness, an absence of light and figurative an absence of moral values. Choshek is first seen in Genesis 1:2 (cf Ge 1:4, 5, 18) describing "darkness… over the surface of the deep." Choshek means “deep shadow” and is poetical for intense darkness. In the present context the darkness is figurative and refers to spiritual darkness (cp Job 12:25, 37:19, Pr 2:13, Ezek 8:12). The Lxx translates choshek with skotos (word study) which can describe physical darkness (eg, Jesus' crucifixion! = Mt 27:45, Mk 15:33, Lk 23:44) but also is used to describe spiritual darkness (And thus skotos is used in the NT quote from Isaiah 9:2 = Mt 4:16, cp similar meaning of skotos in Jn 3:19, Acts 26:18, Ro 2:19, 2Cor 6:14, 1Pe 2:9, 1Jn 1:6). Sins are described as "the deeds of darkness (skotos)" (Ro 13:12). Baker - A masculine noun meaning darkness. As in English, the word has many symbolic uses. In its first occurrence, it is associated with disorder (Gen. 1:2) and is distinguished and separated from light (Ge 1:4). In subsequent uses, whether used in a physical or a symbolic sense, it describes confusion and uncertainty (Job 12:25; 37:19); evil done in secret (Job 24:16; Prov. 2:13; Ezek. 8:12); obscurity, vanity, things forgotten (Job 3:4; 10:21; Eccl. 6:4); death (1 Sam. 2:9; Ps. 88:12[13]). Although God created darkness (Isa. 45:7) and uses it to judge His enemies (Ex. 10:21, 22; figuratively, Ps. 35:6), He enlightens the darkness of His people (Isa. 9:2[1]); bringing them out of desperate situations (Ps. 107:10, 14; Mic. 7:8); observing secret actions (Job 34:22; Ps. 139:11, 12); and giving insight and freedom (Isa. 29:18; 42:7). (Complete Word Study Dictionary – Old Testament) Gilbrant on choshek - When used in reference to a literal darkness, the word may refer to the dark part of the twenty-four hour day, to an act of judgment or to a theophany. In the beginning, God created light and separated it from the darkness over the surface of the watery earth. He called the darkness "night," and He created the moon and stars to govern the darkness cycle of the day (Gen. 1:2, 4f, 18). In other examples of chōsheKh the city gates were shut at the time of darkness (Josh. 2:5), the animals of the forest crept about (Ps. 104:20) and evil men committed their crimes (Job 24:16). In the account of the Exodus, darkness came as an act of judgment. It was one of the plagues brought on Egypt (Exo. 10:21f). While Israel crossed the Red Sea, the cloud stood between Israel and the Egyptians, giving light to Israel but keeping the Egyptians in darkness (Exo. 14:20). Darkness is also a characteristic of several other theophanies recorded in the OT. The presence of the Lord was seen at Mount Sinai in the form of fire and darkness (Deut. 4:11), and Israel heard his voice come from the darkness (Deut. 5:23). In his song of deliverance, David speaks of the Lord as surrounded in darkness (2 Sam. 22:12). This darkness around the Lord speaks of his hiddenness and mystery. His presence is real, but no one knows the fullness of God's nature and ways. The word is used to refer metaphorically to "trouble," "death," "judgment," "evil," "prison" and "hidden things." Darkness is used as an image for difficult times in life (Job 19:8; 22:11; 23:16f). The preacher exhorts people to enjoy all of life and to remember the many days of darkness they experience (Ecc. 11:8). Isaiah 5:30 connects the word with a word meaning "distress," and Isa. 59:9 associates it with a word meaning "gloom" or "calamity." Forming light is equated with making peace, and creating darkness is equated with creating trouble. Isaiah says that the Lord does both, indicating his sovereignty over all things (Isa. 45:7). David also claimed that the Lord turned his darkness into light, meaning that the Lord helped him in his time of trouble (2 Sam. 22:29; Ps. 139:11f). The image of darkness is associated with death. In this regard, the word often occurs with a compound word composed of the words "shadow" and "death." This word refers to a death shadow (Job 10:21) or to something hidden in the deep darkness of the earth (Job 28:3). The land of darkness is the place of death (Job 10:21), and it is contrasted with light as the place of the living (Job 18:18). Darkness is not only associated with the place of the dead but also with the day the wicked die (Job 15:22f). Darkness is also associated with the grave, a place of ruin in Sheol, and the land of forgetfulness (Ps. 88:12f). Darkness is used in the imagery of judgment. Darkness comes upon the wicked even during the day (Job 5:14), which is a sign of the Lord's judgment against them. The Lord guards the feet of his righteous, but He silences the wicked in darkness (1 Sam. 2:9). The Day of the Lord, which is a time of intense judgment, is described as a day of darkness (Joel 2:2). Evil is another concept that is metaphorically spoken of as darkness. The way of darkness is contrasted to the paths of the upright (Prov. 2:13), and only a fool (which is a person of corrupt moral character in the wisdom literature) walks in darkness (Ecc 2:14). Darkness is used as a metaphor for a prison or bondage. Those in prison sit in a place of darkness (Isa. 42:7; 49:9). Those in the land of the Babylonian exile walked in darkness and the death shadow; but a light shone in the darkness, indicating their hope of deliverance was coming and that the Lord would break their yoke of bondage (Isa. 9:2ff). This was a bondage compared to a death experience. Those who rebel against the Lord become prisoners in a place of darkness, but when they repent, He sets them free from their chains (Ps. 107:10). Darkness is also used as a metaphor for "hidden" or "unknown things." Part of God's wisdom and power is demonstrated in his ability to reveal things from the darkness (Job 12:22). Silver, gold, iron and copper are found in the darkness of the earth. When people mine them, they put an end to that darkness (Job 28:3). The word is joined with a word meaning "secret" or "hiding places," indicating the place were treasures are hidden. God knows these places, and He can bring the treasures to light and give them to whomever He chooses. The wicked may attempt to hide in the darkness, thinking they can escape God's observance, but God sees sin even in the darkness (Job 34:22; Ezek. 8:12). (Complete Biblical Library Hebrew-English Dictionary) Choshek - 77v in the NAS - Ge 1:2, 4f, 18; Ex 10:21f; 14:20; Dt 4:11; 5:23; Josh 2:5; 1 Sam 2:9; 2 Sam 22:12, 29; Job 3:4f; 5:14; 10:21; 12:22, 25; 15:22f, 30; 17:12f; 18:18; 19:8; 20:26; 22:11; 23:17; 24:16; 26:10; 28:3; 29:3; 34:22; 37:19; 38:19; Ps 18:11, 28; 35:6; 88:12; 104:20; 105:28; 107:10, 14; 112:4; 139:11f; Pr 2:13; 20:20; Eccl 2:13f; 5:17; 6:4; 11:8; Isa 5:20, 30; 9:2; 29:18; 42:7; 45:3, 7, 19; 47:5; 49:9; 58:10; 59:9; 60:2; Lam 3:2; Ezek 8:12; 32:8; Joel 2:2, 31; Amos 5:18, 20; Mic 7:8; Nah 1:8; Zeph 1:15 The people who walk in darkness will see a great light - A future prophetic hope (not a "hope so" but a "hope sure) for a land that in Isaiah's day appeared hopeless and forsaken. And yet God had not forgotten nor forsaken this land! Vine feels that from this verse "to the end of verse 7 the prophecy stretches across another interval and passes to the overthrow of the Antichrist, the oppressor, and the establishment of the Messiah’s kingdom of peace and righteousness." Rob Morgan on this great light - In Matthew chapter 4, this passage is quoted word-for-word as applying to Jesus when He moved into the city of Capernaum. When Jesus came to earth there was an explosion of light. I can’t read these words without remembering that when He came, the skies overhead were illumined by a wondrous star (Mt 2:2), and when He began to teach He called Himself the “Light of the World.” (Jn 8:12) And when He rose from the dead, it was at the moment of sunrise. And when we get to heaven, we’ll find no need for a lamp or light, for the Lamb is its light. Jesus brings intellectual light, for He logically explains to us who God is and what God is like, which is the very basis of all knowledge. He brings spiritual light, for His presence banishes the darkness of sin and shame and guilt. He brings emotional light, for His presence cheers His people. He brings everlasting light because He gives eternal life. (Isaiah 9: Jesus Prince of Peace) ILLUSTRATION - We have read that near the North Pole, the night lasting for months and months, when the people expect the day is about to dawn, some messengers go up to the highest point to watch; and when they see the first streak of day they put on their brightest possible apparel, and embrace each other and cry, "Behold the sun!" and the cry goes around all the land, "Behold the sun!" The world was in darkness. Long centuries had the people lain in ignorance and in sin. The cry of Zacharias was the joyful one: "Behold the Sun! Behold the Sun of righteousness is rising with healing in His wings I The Day-spring from on high hath visited us!" These words well express the purpose of Christ's coming. It was to give light. What the sun is in the material world that Christ is to us in the spiritual world. (Robert Neighbour) Light - Isaiah makes frequent use of the idea of light (sometimes referring to literal light and other times using light figuratively, sometimes contrasted with darkness as in the present passage) - Isa 2:5; 5:20, 30; 9:2; 10:17; 13:10; 30:26; 42:6, 16; 45:7; 49:6; 50:10, 11; 51:4; 58:8, 10; 59:9; 60:1, 3, 19, 20; Elsewhere God is the light (Ps 27:1) or God’s words are compared to a light (Ps 119:105; Isa 8:20). (Compare the frequent use of darkness in Isaiah - Isa 5:20, 30; 9:2; 29:18; 42:7; 45:3, 7, 19; 47:5; 49:9; 58:10; 59:9; 60:2) Motyer observes that "The darkness-light motif points to a creative work of God, Who alone can make such a transformation (cf. Isa 4:5-note; Ge 1:2, 3; 2Co 4:6-note)." Great light - This figure is a prophecy of Jesus Christ. This prophecy was fulfilled, at least in part, when Jesus--the Light of the world--ministered in Galilee, Matthew recording that (Context - Nothing in God's plan happens by accident!) Now when Jesus heard that John had been taken into custody, He withdrew (often to convey the thought of escaping danger) into Galilee and leaving Nazareth (cp Lk 4:24 - His hometown rejected Him!), He came and settled in Capernaum (map), which is by the sea, in the region of Zebulun and Naphtali. (Mt 4:12-13) This (Jesus change of ministry venue from Judea to Galilee) was to fulfill what was spoken through Isaiah the prophet, saying, 15 "THE LAND OF ZEBULUN AND THE LAND OF NAPHTALI, BY THE WAY OF THE SEA, BEYOND THE JORDAN, GALILEE OF THE GENTILES--16 "THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND TO THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED." From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” (Mt 4:14,15, 16, 17 cp Isa 42:6, 7, How the Light shone in Cana of Galilee [map] is recorded in Jn 2:1-11). Pulpit Commentary: For thirty years he had dwelt at Nazareth, in Zebulon. There he had first come forward to teach in a synagogue (Le 4:16-21); in Galilee he had done his first miracles (Jn 2:11; 4:54); at Capernaum. “upon the sea coast, in the borders of Zebulon and Naphtali.” he commenced his preaching of repentance (Mt. 4:13-17). The “light” first streamed forth in this quarter, glorifying the region on which contempt had long been poured. Jesus identified Himself as the "great light" Who Isaiah had prophesied of over 700 years before His first coming… Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” (Jn 8:12) Comment: See other allusions to light in reference to Jesus - Jn 1:4, 5, 3:19, 20, 21, 9:5. 12:35, 36, 46 Ps 36:9. 78:14. Is 60:1-3 Lk 1:78, 79. 2:32. Acts 13:47, 48. 26:18, 23 2 Cor 4:6-note 1 Jn 2:8. According to Jewish tradition, Light was one of the names of the Messiah. (Isa 9:1, 2; 42:6; 49:6; 60:1, 2, 3; Mal 4:2; Lk 2:32). In this passage Isaiah presents an indisputable prophecy of the coming Messiah. Those who live in the dark - KJV = "they that dwell in the land of the shadow of death", ESV = "those who dwelt in a land of deep darkness" In the Gospel of Luke Zacharias, the father of John (the Baptist), uttered a beautiful song of praise of God (Lk 1:64) Luke recording that he was "filled with (controlled by) the Holy Spirit and prophesied in Luke 1:68-79 quoting several times from the Old Testament, the last quote being from Isaiah 9:2... Because of the tender mercy of our God, with which the Sunrise from on high (MESSIAH) will visit us, TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the way of peace.” (Lk 1:78-79+) MacArthur - Just as Isaiah had predicted eight centuries earlier, the despised, sin-darkened, and rebellious Galileans were the first to glimpse the Messiah, the first to see the dawning of God’s New Covenant (study)! Not mighty and beautiful Jerusalem, the queen city of the Jews, but Galilee of the Gentiles would first hear Messiah’s message. Not the learned, proud, and pure Jews of Jerusalem, but the mongrel, downcast, nontraditional mixed multitude of Samaria and Galilee had that great honor. To those who were neediest, and who were most likely to recognize their need, Jesus went first. The fact that Jesus began His ministry in Samaria and Galilee, rather than in Jerusalem and Judea, emphasizes the fact that His gospel of salvation was for the whole world… It was no coincidence of history that “the light of the world” (John 8:12) first proclaimed Himself in Galilee of the Gentiles. It was in and around Galilee that Jesus had spent all but a small part of His childhood and early manhood, and it was there that His ministry first developed and began to spread. As the new day of the gospel dawned, the first rays of light shined in Galilee. (MacArthur, J: Matthew 1-7 Chicago: Moody Press) GREAT LIGHT For those who lie awake, night is a long time in passing. For those who endure tribulation, their night of sorrow seems to be endless; no gleaming of sunrise breaks the gloom and no horizon is lightened. For Israel, before He comes, conditions will be as dark as they ever have been and prospects of glory will seem to be a far off dream. Who can possibly bring light to the darkness, peace to the heart and joy to the soul? The faithful remnant know the answer and have been watching for His coming, waiting for the light to dawn. What joy and worship will fill their hearts when the Sun of Righteousness arises and spreads the warmth of His light throughout the land. The way of the sea, the western shore of Galilee will feel it; beyond Jordan, the eastern lands on the other side of the river will enjoy the rays, and Galilee of the nations, the most northern parts, will be flooded with this great light. All these have felt the force of Gentile subjection and corruption and to them first He spreads the glorious light of His presence. The places which endured humiliation will be visited with the glory of this light. But had there not been a glorious foretaste of this? Were these not the areas visited by the Lord Jesus while He was here, Matt. 4:14–16? They saw the miracles, signs and wonders that came from His hands. They heard His teaching and they watched His walk. Yet still He was the rejected Christ. Today when He comes into our lives in salvation we see the same light of His presence, the same joy when the darkness which wrapped our souls is dispelled as the great light bursts on us. After the church has been raptured to heaven, there will be a time of tribulation which will be terminated by His return. How the world needs that glorious day and how devoted souls will long for and pray for this. What a world it will be when His light breaks through the gloom and when its warmth and brightness dispels all darkness. There will be no rejection of Him then, no refusal of Him at that time. He comes to reign and all who long for that day will declare, ‘Thy kingdom come’. (John Bennett - Day by Day - Divine Titles) Christmas Lights Read: Matthew 5:13-16 The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death Light has dawned. —Matthew 4:16 In December each year, a neighborhood of 13 families near where we live sets up a dazzling display of 300,000 Christmas lights. People drive for miles and wait in line for hours to see the flashing, colorful lights and hear the music that is programmed to go with it. The sound-and-light display is so elaborate that it requires a network of 64 computers to keep everything synchronized. When I think about these holiday lights, I am reminded of the Light that makes Christmas a holiday for many—a single Light so bright that it illuminates the whole world with truth, justice, and love. This Light—Jesus—is everything that the world is longing and looking for (Isa. 9:2,6-7). And He has told His followers to display His light so that others will see and glorify God (Matt. 5:16). Imagine if Christians worked as hard at shining and synchronizing the light of God’s love as the families of that neighborhood work when they illuminate their street with Christmas lights. Perhaps then the people still living in darkness would make an effort to see this great Light. When Christians work together to display God’s love, the gospel will shine more brightly and attract more people to Jesus—the Light of the world. O to be filled with His life divine; O to be clothed with His power and might; O to reflect my dear Savior sublime— Always to shine as the saints in light! —Anon. Our witness for Christ is a light in a dark world. Light And Shadow Read: Isaiah 9:1-7 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 shined. —Isaiah 9:2 Art historian Seymour Slive described the great Dutch artist Rembrandt (1606–1669) as the master of light and shadow, a compelling storyteller on canvas. Rembrandt’s painting The Adoration of the Shepherds portrays the darkened stable in Bethlehem where two shepherds kneel beside the manger while other people stand farther away. One man holds a lantern, but the brightest light shines not from his lantern but from the Christ-child, illuminating those who have gathered close to Him. (See Rembrandt's Painting) Seven centuries before Jesus’ birth, Isaiah used an image of light and shadow to foretell the coming of a Savior for Israel: “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 shined. . . . For unto us a Child is born, unto us a Son is given” (Isa. 9:2,6). Each person may see a different story in Rembrandt’s painting, but perhaps each of us is represented somewhere in that stable. Are we kneeling in worship, standing back in hesitation, or hiding from the light that has penetrated our darkness? Christmas invites us to step out of the shadows of darkness and to allow the light of Christ to shine into our hearts. Observing God’s love from afar Is only a passing delight; But when we experience Christ’s presence, Our darkness is turned into light. —Hess Faith in Christ is not a leap into the dark; it’s a step into the Light. A Great Light Read: Isaiah 9:1-7 The people who walked in darkness have seen a great light. —Isaiah 9:2 I was driving through the mountains of western Maryland on a cold December night. As I topped a ridge near Rocky Gap State Park, a brilliant sea of lights caught my attention. What in the world is that? I wondered as the exit road flashed past. It so aroused my curiosity that 5 miles down the interstate I turned around and drove back to see what it was—a local community’s celebration in lights during the Christmas season. At noon, I wouldn’t have noticed anything. But at night, the dazzling display couldn’t be ignored. Strange, isn’t it, that we complain about the moral and spiritual darkness of our world, yet it is the perfect setting for the radiance of the Lord Jesus Christ. At Christmas, we often read these prophetic words: “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 shined” (Isaiah 9:2). O Holy One of glorious birth Who lives within our heart, May we to all men everywhere Your wondrous love impart. —Brandt To lead others out of the darkness, let them see your light. To follow up on the thought of the preceding devotional we do well to hear and heed Jesus' command in the Sermon on the Mount Let your light shine (aorist imperative = command to do this without delay. It is urgent! The only way to obey this command is by jettisoning self-reliance and relying wholly on the Holy Spirit for His supernatural enabling power to "supernaturally shine" forth! cf Eph 5:18+) before men in such a way (A WAY THAT THEIR ATTENTION IS NOT DRAWN TO YOU BUT DIRECTED TO GOD) that they may see your good works (GOOD WORKS ARE WORKS WITH AN "O" KNOCKED OUT = "GOD WORKS"), and glorify (YOUR VISIBLE SUPERNATURAL WORKS GIVE A PROPER OPINION OF A FATHER NO MAN HAS EVER SEEN!) your Father Who is in heaven. (Matthew 5:16+) Isaiah 9:3 You shall multiply the nation. You shall increase their gladness. They will be glad in Your presence as with the gladness of harvest, as men rejoice when they divide the spoil: multiply: Isa 26:15 49:20-22 Ne 9:23 Ps 107:38 Ho 4:7 Zec 2:11 8:23 10:8 They will be glad: Isa 12:1 25:9 35:2,10 54:1 55:12 61:7,10 65:18 66:10 Ps 4:7 Ps 126:5,6 Jer 31:7,12-14 Ac 8:8 Php 4:4 1Pe 1:8 As when: Isa 16:9,10 as men: Jdg 5:3 1Sa 30:16 2Ch 20:25-28 Ps 119:162 Lk 11:22 Isaiah 9 Resources - Multiple Sermons and Commentaries MESSIAH WOULD BE A JOY BRINGER You - This has to be Jehovah because of the effects He produces. Here again the NAS translates this as "you shall multiply the nation," which clearly speaks of a future prophecy. The ESV on the other hand again translates the Hebrew perfect tense of "multiply" as "You have enlarged the nation" a "prophetic perfect" (see schematic) as discussed in Isaiah 9:2. Multiply the nation - What nation? This may seem obvious but some commentators veer off course and generalize these promises to all nations (e.g., Ray Ortlund fails to interpret these passages as specifically related to Israel in Isaiah: God Saves Sinners - Preaching the Word - Ortlund also refers to the "church" 282 times in his comments on a prophecy that never mentions the church once!). If context is king (and it is!) in assuring accurate Interpretation, the present context leaves no doubt that the nation is Israel. However since the nature of the promises (eg, end of wars Isa 9:5) begs a future fulfillment of the promise to Israel, some who believe that God is finished with Israel are forced to find some other way of trying to explain these great promises. God is not finished with Israel (The miraculous re-birth of Israel as a nation in May, 1948 should be sufficient support that God still has some "unfinished business" with and in Israel! See related study - Israel of God - Is God "Finished" with Israel in His prophetic plan?) As an aside, dear reader, if one jettisons the literal interpretation of Isaiah's prophecy and tries to explain the prophetic references to Israel as actually speaking of "the church", then many passages in Isaiah become almost impossible to interpret. But if one holds to a literal (I am a literalist, not a dispensationalist!) interpretation of the text and believes firmly that God is not finished with Israel, the prophecies of Isaiah which are not yet fulfilled become exciting and imminently understandable. The reason this point is being emphasized is to alert the Acts 17:11 (note) "Berean" reader that he or she needs to be very careful in reading commentaries on Isaiah (including the one you are reading), because many of the commentaries are geared to be compatible with one's overall theological leaning (eg, reformed theology, dispensational theology, covenant theology, etc) rather than simply allowing the text to speak for itself (See Read the Text Literally). So what Isaiah is saying here is that God will cause the nation of Israel to grow and will also increase their joy. What has been only a small believing remnant of Jews over the centuries will be increased at the end of this age (As an aside, the number of Jews coming to a saving knowledge of Jesus Christ in recent years [these notes are written in Dec, 2011] is reported to be dramatically increasing! Praise the LORD!) - see Zech 13:8, 9 which teach that 1/3 of Israel will believe in the Messiah (see why they will believe in Zech 12:10 - it is not because they are good but because God is good and keeps His covenant promises forever!), which is far more than at any time in history (See also Is 26:15; 54:1, 2, 3, 4, 5; 66:7-14). They will be glad in Your presence - This indicates Jehovah will be in their midst (presence). Gladness… glad… gladness… rejoice - This will be a time of great joy. As alluded to above a number of commentaries on Isaiah seek to explain the promises to Israel in an indirect manner. For example, Ortlund (see note above) comments that "this miraculous joy's (is) breaking upon the world." (Bolding added) That is not what the text teaches. This multiplied joy relates specifically to the nation of Israel. That does not preclude the joy spilling over to all nations, but all nations are not the primary recipient of this prophetic promise! So when will As with the gladness of harvest - This is a term of comparison for harvest time was well known to be a time of great joy (cp joy at Feast of Weeks - Dt 16:9, 10, 11,12), and a similar joy describes the times when Jehovah is present. Is this not our time of greatest joy today, when we sense His presence in our lives. If you are missing that joy that comes only from fellowship with Jehovah (1Jn 1:3), you might ask God's Spirit to search your heart for any unconfessed sins. In Psalm 51 we see David repeatedly allude to joy in the context of confession of sins and a broken and contrite heart. As men rejoice when they divide the spoil - A second simile ("as" or "like" identify similes), emphasizing the greatness of the joy in this presence of Jehovah. W E Vine comments that the events described in this passage have "never been fulfilled in the nation yet. Only a remnant returned from the captivity. The very opposite of these conditions has prevailed under successive Gentile domination. At the close of the coming great tribulation, when the Lord comes in Person to deliver His earthly people, they will joy over blessings granted and destruction averted. The Millennium will see a vast increase in the nation’s population. They will joy before the Lord. That ever should be the character of our joy—not mere exuberance of natural feeling, not merely joy in mercy and prosperity, in deliverance and supply, but joy before the Lord, a joy that exults in Him, His power and presence. (Collected writings of W. E. Vine. Nashville: Thomas Nelson) Given the fact that this is a prophecy that speaks of a time of great joy and gladness, it begs the question, "Can we know when this will be fulfilled?" or "Has this already been fulfilled?" My interpretation is that it was partially fulfilled when Messiah came the first time (cf Mt 2:10 - His birth was associated with "great joy", Lk 2:10 - angel brought "good news of great joy" at His birth, Mt 28:8, Lk 24:41- His resurrection was associated with joy, the joy in those who believed in Messiah - e.g., Acts 13:52, 15:2, 1 Th 1:6, et al) There will be final fulfillment when the Messiah returns to "ransom captive Israel" as described in a number of many prophetic passages such as the glorious prophecy in Isaiah 35 (commentary) which describes the conditions in the Messianic Age (observe the repetition of descriptions that speak of joy or gladness)... The wilderness and the desert will be glad, And the Arabah will rejoice and blossom; Like the crocus 2 It will blossom profusely And rejoice with rejoicing and shout of joy. The glory of Lebanon will be given to it, The majesty of Carmel and Sharon. They will see the glory of the LORD, The majesty of our God (MESSIAH WILL REIGN IN JERUSALEM - SEE Zech 14:8-10+). 3 Encourage the exhausted, and strengthen the feeble. 4 Say to those with anxious heart, “Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, But He will save you (ISRAEL).” (MESSIAH'S SECOND COMING) 5 Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. 6 Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. 7 The scorched land will become a pool And the thirsty ground springs of water; In the haunt of jackals, its resting place, Grass becomes reeds and rushes. 8 A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it. 9 No lion will be there, Nor will any vicious beast go up on it; These will not be found there. But the redeemed (BELIEVERS IN MESSIAH) will walk there, 10 And the ransomed of the LORD will return And come with joyful shouting to Zion, With everlasting joy upon their heads. They will find gladness and joy, And sorrow and sighing will flee away. (Isaiah 35:1-10+) Isaiah 9:4 For You shall break the yoke of their burden and the staff on their shoulders, the rod of their oppressor, as at the battle of Midian: Break: Isa 14:25 47:6 Ge 27:40 Lev 26:13 Jer 30:8 Na 1:13 staff: Isa 10:5,27 14:3-5 30:31,32 Ps 125:3 As at the battle of Midian: Isa 10:26 Jdg 6:1-6 7:22-25 8:10-12 Ps 83:9-11 Isaiah 9 Resources - Multiple Sermons and Commentaries REASON FOR PROMISED JOY For- This term of explanation explains why the Jews will have such an overflowing joy (Isa 9:3). As the subsequent verses show, burdens, staffs and rods will be removed! Notice that the next two passages also begin with for, together giving a threefold explanation for the "four fold joy" in Isa 9:3 (Gladness… glad… gladness… rejoice). You - This is Jehovah, the "Mighty God" (Isaiah 9:6) the One Who is a Warrior for Israel and Who is supernaturally able to break the yoke… staff… rod! For You shall break the yoke of their burden and the staff (cp Lev 26:13)- Picture an ox weighed down by a heavy yoke. Using this very picturesque comparison, Isaiah continues his description of Jehovah's hand of blessing on His people. Here he foretells that they will be set free from the yoke of their burden (the Gentile nation's burden). Break… the staff on their shoulders - NLT = "lift the heavy burden from their shoulders" For their oppressive yoke and the club that strikes their shoulders, the cudgel the oppressor uses on them, you have shattered, as in the day of Midian's defeat. (Isa 9:4 NET) NET Note - Hebrew = "for the yoke of his burden, and the staff of his shoulder, the scepter of the oppressor against him." The singular pronouns are collective, referring to the people. The oppressed nation is compared to an ox weighed down by a heavy yoke and an animal that is prodded and beaten. (Midian's defeat) alludes to Gideon's victory over Midian (Judg 7–8), when the Lord delivered Israel from an oppressive foreign invader. The rod of their oppressor - Oppressor is literally a taskmaster which is the same word used of the Egyptian taskmasters (Ex 1:11, 2:11, 5:4, 5, 6, 6:6,7) As at the battle of Midian - Isaiah uses another term of comparison which would have been familiar to his readers -- the improbable odds ( = supernatural because God reduced Gideon's army from 32,000 to 300!) against victory over the formidable Midianite forces (Jdg 6:5 "they would come in like locusts for number, both they and their camels were innumerable and they came into the land to devastate it") which God gave to Israel through His instrument (leader) Gideon (Jdg 6:1-40-note, Jdg 7:1-25-note) It is also notable that Gideon was the deliverer of Asher, Zebulun and Naphtali (Jdg. 6:35), which are two of the tribes addressed in Isaiah 9:1. When will these supernatural effects take place (the yoke, staff, rod removed)? When Messiah returns. It is sad but Scriptural that there will be no peace for Israel until the Prince of peace returns. O prince of Peace! crowned, yet discrowned, They say no war nor battle's sound Was heard the tired world around; They say the hour that Thou didst come, The trumpet's voice was stricken dumb, And no one beat the battle drum... And when, not yet in God's sunshine, The smoke drifts from the embattled line Of warring hearts that would be Thine, We bid our doubts and passions cease, Our restless hearts be stilled with these, Counsellor, Father, Prince of Peace. Oswalt comments that "It is not necessary to look for some specific liberation which Isaiah has in mind. It is apparent from the whole context that it is final deliverance which is in view. (Ed: The final deliverance of Israel at the end of this age) This is what God holds out to His people and that for which they justly pray and believe. Two extremes are to be avoided here. One extreme is to take the way that the Christian Church has often taken, saying that true bondage is to personal sin from which Christ frees us, and thus turning a blind eye on actual physical oppression (Ed: In other words they spiritualize a passage which can be interpreted literally! Edward Young takes this approach in his highly respected 3 volume commentary on Isaiah). The other extreme is the way of certain forms of liberation theology that seem to suggest that the only sin is the sin of political oppression, and that Christ’s only purpose in coming was to give human beings political freedom. (Bolding added) (The Book of Isaiah, Chapters 1–39) Rob
Isaías 9
MacArthur comments that: Zechariah moves to the Second Advent of Christ and the establishment of His universal kingdom Comment: If you do not believe in a Millennial kingdom, with Christ reigning on earth, note the passage in Zechariah 9:10 says clearly that "His dominion will be… to the ends of the earth." In short, Messiah's kingdom is predicted to be a worldwide kingdom! Isaiah 9:6 For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace: For a child: Isa 7:14 Lk 1:35 2:11 a son: Jn 1:14 3:16,17 Ro 8:32 1Jn 4:10-14 government: Isa 22:21,22 Ps 2:6-12 110:1-4 Jer 23:5,6 Zec 6:12,13 9:9,10 Mt 11:27 28:18 1Co 15:25 Eph 1:21,22 Rev 19:16) (name: Isa 7:14 Jdg 13:18 Jer 31:22 Mt 1:23 1Ti 3:16 Counselor: Isa 28:29 Zec 6:13 Lk 21:15 Jn 1:16 1Co 1:30 Col 2:3 mighty God : Isa 45:24,25 Ps 45:3,6 50:1 Jer 23:5,6 Jn 1:1,2 Ac 20:28 Ro 9:5 Tit 2:13 Heb 1:8 1Jn 5:20) Father: Isa 8:18 53:10 Pr 8:23 Heb 2:13,14 Prince of Peace: Isa 11:6-9 53:5 Ps 72:3,7 85:10 Da 9:24,25 Mic 5:4,5 Lk 2:14 Jn 14:27 Ac 10:36 Ro 5:1-10 2Co 5:19 Eph 2:14-18 Col 1:20,21 Heb 7:2,3 13:20) Isaiah 9 Resources - Multiple Sermons and Commentaries (see some on this page under the notes for Isaiah 9:7) What are the different names and titles of Jesus Christ? Is Jesus God? Did Jesus ever claim to be God? What are the strongest biblical arguments for the divinity of Christ? Is Jesus God in the flesh? Why is it important that Jesus is God in the flesh? NET Isaiah 9:6 For a child has been born to us, a son has been given to us. He shoulders responsibility and is called: Extraordinary Strategist, Mighty God, Everlasting Father, Prince of Peace. THE FOUNDATION FOR THE PREVIOUS PROPHECIES: A PERSON WITH A FOURFOLD DESCRIPTION! After the "Hallelujah Chorus" the next most well-known aria of Handel's Messiah is based upon this verse. Play and worship as you play For Unto Us a Child is Born from Handel's Messiah. Or this Vocal - Wonderful, Merciful Savior. Note that some of the translations present this prophecy as if it was fulfilled in Isaiah's day (ESV - "For to us a child is born". Also KJV, NIV). The idea is that the future prophecy was so certain to transpire , that it was presented as if it were an accomplished fact in Isaiah's day. See diagram above illustrating the prophetic perfect. For- The third successive term of explanation - see comment related to "for" under Isaiah 9:4. This third "for" introduces the reason the accoutrements of war are no longer needed and can be burned (Isa 9:5), why there will be a removal of burden, etc (Isa 9:4) and why there will be overflowing joy (Isa 9:3). In other words, joy comes from divine deliverance from oppression which God brings about by ending war, all of which related to the coming of a Person, a Child, a Son -- The foundation for all the previous prophecies is the ultimate prophecy of the Messiah, in Whom all the promises of God are "yea and in Him amen" (2Cor 1:20KJV) A child will be born to us (Other versions such as ESV, NIV have "is" instead of "will be") - Us is the Jews - for their benefit. This child will come from the Jews and is the well known prediction of the birth of the Messiah. The fact that He will be born indicates that has human parents and thus speaks of the incarnation of Christ, Who is born of a the virgin Mary (Mt 1:20, 21, 23) so that He might become Immanuel, God with us (Isa 7;14), fully God and fully Man (Jn 1:14; Col 2:9-note)! It should also be emphasized that Jesus remains a man eternally (Acts 7:55, 56, 1Ti 2:5) and did not relinquish His humanity on His ascension. And while He emptied Himself of His divine prerogatives, He never ceased being God (Php 2:5, 6, 7-note, Php 2:8, 9, 10-note). The Child was not be a created angel but a Man. In order to become our Redeemer, He had to first become our Kinsman, which the writer of Hebrews phrases this way… Since then the children (Those who have believed in Messiah and are born again) share in flesh and blood, He Himself (Messiah) likewise also partook of the same (humanity), that (Explanation of the purpose) through death (This sums up the purpose of His Coming) He might render powerless him who had the power of death, that is, the devil and might deliver those who through fear of death were subject to slavery all their lives. (Heb 2:14, 15-note). Comment: For more detailed discussion see study of Goel - Our Kinsman Redeemer - In Shadow (Type) & Substance Oswalt comments that "Medieval Jewish commentators, combating the prevailing messianic claims of Christians, argued that all this was simply in recognition of the birth of the crown prince, Hezekiah, and was only a simple royal birth hymn. However, this view flies in the face of the chronology of Hezekiah’s birth, and even more seriously, it is evident from the language that no merely human king is being spoken of. This is clearly an eschatological figure, the Messiah. (The Book of Isaiah, Chapters 1–39) Joseph Alexander says that "The modern Jews, in order to sustain their antichristian exegesis, have devised a new construction of the sentence which applies all these epithets, except the last, to God Himself… The doctrine that this prophecy relates to the Messiah, was not disputed even by the Jews, until the virulence of antichristian controversy drove them from the ground which their own progenitors had steadfastly maintained. (The Prophecies of Isaiah) A son will be given to us - God is the giver of this good gift! (Jas 1:17-note) This description emphasizes that Messiah is a gift and that He is a male (son). While He was a Son, He was the unique, only begotten Son of God. Israel did not deserve His coming (none of did for that matter), but God gave His begotten only Son as the supreme manifestation of His infinite grace! By first describing Him as a child and then as a Son, Isaiah is using the Hebrew literary tool of repetition for emphasis. The apostle John describes this same event in the Revelation emphasizing His humanity and His maleness… And she (the nation of Israel) gave birth to a son, a male child (Messiah's First Coming, born as a Man - Now notice how the text fast forwards at least 2000 years signifying a prophetic time gap) Who is to rule all the nations with a rod of iron (This describes Messiah's Second Coming to set up His kingdom in which He rules for 1000 years - the Millennium); and her child was caught up to God (The Ascension of Christ after His resurrection) and to His throne (At the right hand of His Father in Heaven). (Rev 12:5-note) Psalm 2 speaks of Christ's sonship (and future rule over the nations)… I will surely tell of the decree of the Lord: He said to Me, ‘You are My Son, Today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. You shall break them with a rod of iron, You shall shatter them like earthenware.’ .(Ps 2:7, 8, 9 -commentary) The government will rest on His shoulders - What government? While not everyone will agree with this interpretation (especially if you do not accept a literal millennium), this almost certainly refers to Messiah's rule from Zion on earth during His 1000 year reign (Millennium). In John's passage quoted above we see that the Messiah is to "rule all the nations" which clearly parallels the "government… on His shoulders". Motyer comments… Note also how ‘their shoulders’ (Ed: In context referring to Israel) are released from burdens (Isa 9:4) when He (Ed: Messiah, Mighty God) shoulders the burden of rule. (The Prophecy of Isaiah An Introduction Commentary 1993) Summary of Some of the Political Characteristics during the Millennium (for complete list of a Biblical description of the Millennium see Millennium)… 1. Israel reunited as a nation -Jer 3:18; Ezek 37:15, 16, 17, 18, 19, 20, 21, 22, 23 2. Israel at peace in the land - Deut. 30:1, 2, 3, 4, 5, 6, 7, 8, 9, 10; Is 32:18; Ho 14:5, 7; Am 9:15; Mic 4:4; 5:4, 5a; Zec 3:10; 14:11 3. Abrahamic Covenant land-grant boundaries established - Ge 15:18, 19, 20, 21; Ezek 47:13-48:8, 23, 24, 25, 26, 27 4. Christ in Jerusalem rules over Israel - Isa 40:11; Mic 4:7; 5:2b 5. Davidic Covenant fulfilled with Christ on the throne of David - 2Sa 7:11, 12, 13, 14, 15, 16; Is 9:6, 7; Jer 33:17, 18, 19, 20, 21, 22, 23, 24, 25, 26; Am 9:11,12, Lk 1:32, 33 6. Christ rules over and judges the nations - Is 11:3, 4, 5; Mic 4:2,3a; Zec 14:9; Re 19:15-note 7. Resurrected saints reign with Christ - Mt 19:28; 2Ti 2:12; Re 5:10-note; Re 20:4-note 8. Universal peace prevails - Is 2:4-note; Is 32:17,18; 60:18; Ho 2:18; Mic 4:2, 3, 4; 5:4; Zec 9:10 9. Jerusalem made the world’s capital - Jer 3:17; Ezek 48:30, 31, 32, 33, 34, 35; Joel 3:16, 17; Mic 4:1, 6, 7, 8; Zec 8:2, 3 10. Israel exalted above the Gentiles - Isa 14:1, 2; 49:22, 23; 60:14, 15, 16, 17; 61:5, 6, 7, 8, 9 11. The world blessed through Israel - Mic 5:7 12. Righteousness and justice prevails - Is 9:7; 11:4; 42:1, 2, 3, 4; Jer 23:5 WONDERFUL In English wonderful means extraordinarily good or great, exciting a feeling of wonder; marvelous, extremely good, exciting or causing marvel, tending to excite wonder; surprising, extraordinary, surprisingly excellent; very admirable, extremely impressive. THOUGHT - When was the last time the Name of Jesus caused you to marvel? Do you stand in awe of the Name of Jesus Christ? Or have you become cool, apathetic, "hoe-hum," oblivious? Do you not get excited when you think of the Name of Jesus? If not, you have lost the wonder. "You have calluses on your soul." (Rogers) Dearly beloved, Jesus is wonderful. Amen? "Wonderful in His birth. Wonderful in His life. Wonderful in His teaching. Wonderful in His miracles. Wonderful in His death. Wonderful in His resurrection. And oh yes, wonderful in His second coming. His name is wonderful." (Rogers) Play What a Beautiful Name it Is. His name will be called - In the OT names were a "commentary" on one's character or attributes or essence of one's being and so we are given insights into multi-faceted picture of the Messiah, the glorious Son of God Who will one day reign on earth. Motyer comments that "God has come to birth, bringing with him the qualities which guarantee his people’s preservation (wisdom) and liberation (warrior strength). Everlasting Father and Prince of Peace describe the conditions the King’s birth will bring. (The Prophecy of Isaiah An Introduction Commentary 1993) Adrian Rogers says "Jesus is wonderful. Everything about Him is wonderful: His birth is wonderful; His life is wonderful; His works are wonderful; His words are wonderful; His death is wonderful; His resurrection is wonderful; His ascension is wonderful; His intercession for us is wonderful; His coming again is wonderful. I heard of a preacher who was on a train, and he noticed a man looking out the window. And, as they went past the landscape—and it was beautiful landscape—but that man kept saying, “Wonderful—wonderful.” He’d pause and look for a while, wipe the tears from his eyes, and would say, “Wonderful.” The preacher’s curiosity was aroused, and he went over and sat by this man. And, he said, “I’ve never seen someone enjoy a train ride quite so much. Can you tell me why it is so wonderful?” He said, “Sir, you don’t understand.” He said, “I’ve just had surgery,” and he said, “I have been without sight for years and years and years and years; and now, I am seeing things that I’d long since forgotten. I’d forgotten how blue the sky was, how green the grass was, how beautiful the trees, how bright the flowers.” He said, “It’s wonderful—it’s wonderful.” I pray God today that He’ll just open our blinded eyes, that you just might see how wonderful—wonderful—the Lord Jesus is. His name is Wonderful. (The Christmas Story According to Isaiah)...I heard of a man riding on a train one time looking out the window and he was saying, "Wonderful, wonderful, wonderful, wonderful, wonderful". And the man sitting next to him said, "Why do you think everything is wonderful?" He said, "I've been blind and I've just had surgery and I'm seeing things that I had long since forgotten how beautiful they are. And they are wonderful to me." Friend, if Jesus is not wonderful to you, you need something done to your spiritual eyes so you can see just how wonderful Jesus is. There is wonder in His name. (His Name is Wonderful) Wonderful Counselor (Literally - "Wonder of a Counselor") - Note that some translations see two titles for the Messiah (e.g., Isa 9:6KJV, Isa 9:6ASV - see Vine's comment below). This name means something like "either ‘a supernatural counselor’ or ‘one giving supernatural counsel’" (Motyer). This coming King will be a wise counselor in contrast to King Ahaz who was clever in fleshly terms but was not wise in the sense of godly wisdom. King Ahaz's decision to not ask God for a sign and to seek security in the arm of flesh (alliance with the Assyrian king) resulted in God's hand of judgment against the entire nation. The counsel of a nation's ruler has great impact on the course of that nation. The coming King will rule with the wisdom of God for He is God and the nation will reap the benefits thereof. Even in Christ's first coming, He never sought the counsel of man, and He never asked for the advice of man. He needs no counselor! (cp Ro 11:34-note). Vine sees Wonderful Counselor as two distinct names writing "For the first of these titles compare Judges 13:18; for the second, see Isaiah 11:2; and for the two together, Is 25:1. These two are not to be combined into one phrase as if the first was an adjective describing the Counselor as wonderful: each is a noun. Contrast Is 28:29, where the phrase is different. Robert