Isaiah 9:7
Verse
Context
Unto Us a Child Is Born
6For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore. The zeal of the LORD of Hosts will accomplish this.
Sermons
David Wilkerson
Chuck Smith
John Piper
Roger Ellsworth
Mike BickleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Of the increase - In the common Hebrew Bibles, and in many MSS., this word is written with the close or final למרבה ם. But in twelve of Kennicott's MSS., and twelve of De Rossi's, it is written with the open מ mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah. This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Savior; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given - the human nature, in which the fullness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Mat 1:20, Mat 1:21, Mat 1:23, Mat 1:25, and Luk 1:35, and Isa 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace - not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government - this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered - every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in Him! Isaiah 9:8-10:4 This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offense - of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isa 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song. "Post hoc comma (cap. Isa 9:4) interponitur spatium unius lineae, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis 9." Kennicott, Var. Lect. "After this clause (Isa 9:4) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. 9."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"To the increase of government and to peace without end, upon the throne of David, and over his Kingdom, to strengthen it, and to support it through judgment and righteousness from henceforth even for ever. The jealousy of Jehovah of hosts will fulfil this." למרבּה (written with Mêm clausum in the middle of the one word, and, according to Elias Levita, properly to be read רבּה לם, iis magnificando, in accordance with this way of writing the word) (Note: When Bar-Kappara says (b. Sanhedrin 94a) that God designed to make Hezekiah the Messiah and Sennacherib Gog and Magog, but that Hezekiah was not found worthy of this, and therefore the Mem of l'marbeh was closed, there is so far some sense in this, that the Messianic hopes really could centre for a certain time in Hezekiah; whereas the assertion of a certain Hillel (ib. 98b), that Hezekiah was actually the Messiah of Israel, and no other was to be expected, is nothing but the perverted fancy of an empty brain. For an instance of the opposite, see Neh 2:13, פרוצים הם, on which passage the Midrash observes, "The broken walls of Jerusalem will be closed in the day of salvation, and the government which has been closed up to the time of the King Messiah will be opened then.")) is not a participle here, but a substantive after the forms מראה, מעשׂה, and that not from הרבּה, but from רבה, an infinitive noun expressing, according to its formation, the practical result of an action, rather than the abstract idea. (Note: We have already observed at p. 101, that this substantive formation had not a purely abstract meaning even at the first. Frst has given the correct explanation in his Lehrgebude der Aram. Idiome, 130.) Ever extending dominion and endless peace will be brought in by the sublime and lofty King's Son, when He sits upon the throne of David and rules over David's kingdom. He is a semper Augustus, i.e., a perpetual increaser of the kingdom; not by war, however, but with the spiritual weapons of peace. And within He gives to the kingdom "judgment" (mishpât) and "righteousness" (zedâkâh), as the foundations and pillars of its durability: mishpât, judgment or right, which He pronounces and ordains; and righteousness, which He not only exercises Himself, but transfers to the members of His kingdom. This new epoch of Davidic sovereignty was still only a matter of faith and hope. But the zeal of Jehovah was the guarantee of its realization. The accentuation is likely to mislead here, inasmuch as it makes it appear as though the words "from henceforth even for ever" (me‛attâh v‛ad ōlâm) belonged to the closing sentence, whereas the eternal perspective which they open applies directly to the reign of the great Son of David, and only indirectly to the work of the divine jealousy. "Zeal," or jealousy, kin'âh, lit., glowing fire, from קנּא, Arab. kanaa, to be deep red (Deu 4:24), is one of the deepest of the Old Testament ideas, and one of the most fruitful in relation to the work of reconciliation. It is two-sided. The fire of love has for its obverse the fire of wrath. For jealousy contends for the object of its love against everything that touches either the object or the love itself. (Note: Cf., Weber, On the Wrath of God (p. xxxv). It is evident that by kin'âh, ζῆλος, we are to understand the energy of love following up its violated claims upon the creature, from the comparison so common in the Scriptures between the love of God to His church and connubial affection. It is the jealousy of absolute love, which seeks to be loved in return, and indeed demands undivided love, and asserts its claim to reciprocity of love wherever this claim is refused. In a word, it is the self-vindication of scornful love. But this idea includes not only jealousy seeking the recovery of what it has lost, but also jealousy that consumes what cannot be saved (Nah 1:2; Heb 10:27); and the Scriptures therefore deduce the wrath, by which the love resisted affirms itself, and the wrath which meets those who have resisted love in the form of absolute hostility-in other words, the jealousy of love as well as the jealousy of hatred-not from love and holiness as two entirely distinct sources, but from the single source of absolute holy love, which, just because it is absolute and holy, repels and excludes whatever will not suffer itself to be embraced (Jos 24:19).) Jehovah loves His nation. That He should leave it in the hands of such bad Davidic kings as Ahaz, and give it up to the imperial power of the world, would be altogether irreconcilable with this love, if continued long. But His love flares up, consumes all that is adverse, and gives to His people the true King, in whom that which was only foreshadowed in David and Solomon reaches its highest antitypical fulfilment. With the very same words, "the zeal of Jehovah of hosts," etc., Isaiah seals the promise in Isa 37:32.
Jamieson-Fausset-Brown Bible Commentary
Of . . . increase . . . no end--His princely rule shall perpetually increase and be unlimited (Dan 2:44). throne of David-- (Kg1 8:25; Psa 2:6; Psa 132:11; Jer 3:17-18 Eze 34:23-26; Eze 37:16, Eze 37:22; Luk 1:32-33; Act 2:30). judgment . . . justice--It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Isa 42:21; Psa 45:6-7), attainable only in and by Messiah. zeal, &c.--including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (Isa 59:17; Psa 9:6-8). Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (Kg2 16:9); Isa 9:8-11, Isa 9:17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c. (Isa 9:12, Isa 9:17, Isa 9:21, and Isa 10:4).
John Gill Bible Commentary
Of the increase of his government,.... That is, of the Prince of peace, on whose shoulders it is; which, from small beginnings, will rise to a very great pitch and height of glory; this is signified by the stone cut out of the mountain without hands; that smote the image, became a great mountain, and filled the whole earth, Dan 2:34 and by the parable of the mustard seed, the least of all seeds, and yet, when grown up, becomes a great tree, in which the birds of the air build their nests, Mat 13:31. Christ's kingdom and interest, his dominion and government, may be said to be increased, when his Gospel is spread far and near, which is called the Gospel of the kingdom, and the doctrines of it, the mysteries of the kingdom; by means of which men become subjects of it, and so his kingdom is enlarged. At first it was only preached in Judea; and then it was carried into the Gentile world, where it met with great success, and was spread to the overthrow of Paganism in the Roman empire; a stop was put to its progress by the appearance and power of antichrist, the man of sin; but at the Reformation it broke out again, and spread itself over many nations; and though of late years there has been a decline, in the latter day the knowledge of it will cover the earth, as the waters do the sea, and multitudes shall be converted by it; which is meant by the increase of Christ's government. In the days of his flesh on earth, few believed in him; after his ascension to heaven, there was a large increase of his followers in Jerusalem, and in the Gentile world; the Gospel being preached there, more were the children of the desolate than of the married wife; large numbers were converted, and churches raised and formed everywhere; and in the latter day the church shall fill the earth, and the kingdoms of this world will become the church of Christ; all nations will flow unto it; the people of the Jews, in a body, will be converted, and the fulness of the Gentiles will be brought in; the interest of Christ, which made so contemptible a figure at first, consisting chiefly of the poor of this world, harassed with persecution, and disturbed by heretics, will now make a very great one; the kings of the earth coming into it, the wealth and riches of the world falling into the hands of the saints, the greatness of the kingdom under the whole heaven being given to them; Christianity will be the universal religion of men, and which will be attended with the greatest spirituality, holiness of life, purity of doctrine, worship, and discipline, and freedom from persecution, as follows. In the word rendered, "of the increase", the letter in the middle of it, is shut, which in other places is open. The Jews seek for mysteries in this. Aben Ezra says, it respects the miracle of the sun, whose shadow returned back in Hezekiah's time; this is said, to serve an hypothesis; Kimchi observes, on the contrary, that in, Ezra (it is in Neh 2:13) the same letter at the end of a word is open, which used to be shut, where mention is made of the walls of Jerusalem being broken down; and thinks is has this mystery in it, that at the time of the salvation, the walls of Jerusalem, that were broken down during the captivity, should be stopped up, and then the government should be opened, which was shut, until the King Messiah came. If there is any mystery in this, it may denote that the government of Christ, which would be for a time straitened, and kept in narrow bounds and limits, should hereafter be extended throughout the world, to the four corners of it, to be firm and stable, perfect and complete; which the figure of this letter, being, shut, and foursquare, may be an emblem of. See Rev 21:16. And peace there shall be no end; this respects both the increase and perpetuity of the peace of Christ's kingdom. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Psa 72:7 and all this will issue in eternal peace in the world to come: upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David's son, according to the flesh, and so his heir; see Luk 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit: to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances: and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Isa 2:2, from henceforth, even for ever; Christ's throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows (w), thus, from henceforth, even for ever. The zeal of the Lord of hosts will perform this; all that is said in this verse, and in the context, respecting the incarnation of Christ and his kingdom; the veracity, faithfulness, and power of God, are engaged to perform whatever he has purposed and promised; and his zeal, which is no other than his fervent flaming love, will move him to it, and is effectual to accomplish it; his fervent love for his own glory, which is his ultimate end in all his works of nature, providence, and grace, will engage him to fulfil whatever is foretold concerning the birth of Christ, and redemption by him, and his offices and kingdom; since this is greatly concerned in all these things, his zeal or fervent love to his Son, shown in giving all things into his hands, in committing all judgment to him, that men may honour him as they do the Father, will move him to increase his government and peace, and make him his firstborn higher than the kings of the earth; and his zeal or fervent love to his people will put him upon all this, since it is for their good, as well as for his own glory, and the honour of his Son; what the queen of Sheba said of Solomon may be said of Christ and his people, Kg1 10:9. (w) So Junius and Tremellius, whom Reinbeck commends, De Accent. p. 387.
Tyndale Open Study Notes
9:7 Like Ahaz, this ruler will be a descendant of David. Unlike Ahaz and the rulers of Jerusalem (1:21-23), he would trust God and rule with justice and righteousness (11:1-3). Jesus the Messiah reigns for all eternity (Luke 1:32-33).
Isaiah 9:7
Unto Us a Child Is Born
6For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore. The zeal of the LORD of Hosts will accomplish this.
- Scripture
- Sermons
- Commentary
Satan's Final War Plan Exposed
By David Wilkerson5.1K55:19ISA 9:7ISA 59:191CO 2:151CO 11:312CO 10:4JAS 4:7This sermon emphasizes the importance of spiritual warfare and the need for believers to be vigilant against the devil's schemes. It highlights the strategy of the enemy to target spiritual leaders and the importance of judging sin and walking in the government of Jesus Christ. The message calls for a demonstration of the Holy Spirit's power to bring about conviction, repentance, and a deeper commitment to living in obedience to God.
Unto Us a Son Is Given
By Chuck Smith1.6K31:33Son Of GodISA 2:4ISA 9:7ISA 66:12HAB 2:14LUK 2:1PHP 4:7REV 11:15In this sermon, the preacher focuses on the love story of God as depicted in the book of Luke. He emphasizes that God, the Creator of the universe, entered time and dwelt on earth as the Word made flesh. The preacher highlights the fall of humanity into sin and the resulting chaos and death in the world. However, he also emphasizes God's love for humanity, as demonstrated by sending His Son to save them. The sermon concludes with the retelling of the Christmas story, where the shepherds are visited by an angel who announces the birth of the Savior, Jesus Christ.
Prayer and the Victory of God
By John Piper1.3K38:01ISA 9:7MAT 6:9MAT 24:14MAT 24:29LUK 18:1ACT 4:311TH 4:152TH 1:6TIT 2:13REV 1:7REV 8:4
This sermon emphasizes the power of prayer in bringing about the victory of God. Through various biblical passages and examples, the message highlights how prayers play a crucial role in ushering in God's ultimate triumph over evil and establishing His kingdom on earth. It encourages believers to pray boldly, connecting their everyday lives to the grand purpose of God's victory.
Christ as Our King
By Roger Ellsworth47530:28ChristEXO 20:7EXO 20:14PSA 93:1ISA 9:7MAT 6:33ROM 10:17PHP 2:10HEB 1:1HEB 4:12REV 6:15REV 19:16In this sermon, the preacher emphasizes the importance of treating God's name with reverence and honoring the Sabbath as a holy day. He also highlights God's commandments against sexual immorality, theft, and murder. The preacher warns that there will come a time when Jesus Christ will return to the earth, and those who have scoffed at him will mourn and fear his wrath. Ultimately, every knee will bow and every tongue will confess that Jesus Christ is Lord, bringing glory to God the Father. The preacher shares his personal experience of once being a rebel against God's laws but acknowledges that God can still extend grace and forgiveness to rebels.
Reigning on Earth in the Age to Come
By Mike Bickle241:21:12Reigning with ChristEternal RewardsISA 9:7MAT 19:28LUK 19:17ROM 8:181CO 6:32CO 4:17EPH 1:10REV 3:21REV 5:10REV 20:4Mike Bickle emphasizes the profound truth that God desires to elevate weak and broken people to reign with Him on earth in the age to come. He highlights the biblical theme of eternal rewards, particularly the significance of reigning with Jesus, which is often overlooked by believers. Bickle encourages the congregation to understand the implications of their obedience in this life, as it directly correlates to their roles in the millennial kingdom. He stresses the importance of overcoming spiritual passivity and immorality to receive the promised rewards and positions of authority in the age to come. Ultimately, he calls for a deeper commitment to loving and serving God now, as it prepares us for our eternal assignments.
The Millennial Kingdom: Jesus' 1,000-Year Reign on Earth
By Mike Bickle2343:45Millennial KingdomEnd TimesPSA 110:6ISA 2:3ISA 9:7ISA 61:4ISA 64:1MAT 24:30JHN 15:16EPH 1:9HEB 12:26REV 20:4Mike Bickle discusses the Millennial Kingdom, emphasizing the importance of correcting common false assumptions about Jesus' 1,000-year reign on Earth. He explains that this period will be characterized by Jesus ruling from Jerusalem, affecting all aspects of life, and that the natural realm will not be suspended but will continue to function alongside the supernatural. Bickle highlights the need for a paradigm shift in understanding the continuity between the current age and the Millennial Kingdom, stressing that social improvements will be gradual and require human involvement. He also clarifies misconceptions about the second coming and the rapture, asserting that they are distinct events. Ultimately, Bickle encourages believers to engage with Scripture to reshape their understanding of the end times.
Jesus' Primary Governmental Strategy in the Millennium
By Mike Bickle191:12:30Jesus as KingThe Role of IntercessionGEN 1:26PSA 2:7ISA 9:7ISA 62:6ZEC 14:9MAT 28:19LUK 18:1COL 1:17HEB 7:17REV 1:5Mike Bickle discusses Jesus' primary governmental strategy during the Millennium, emphasizing His role as a human king over the earth and the importance of intercession in His governance. Bickle highlights that Jesus will fulfill the cultural mandate and the Great Commission by discipling nations through a combination of supernatural power and natural processes, with intercession being the key method of His rule. He explains that the church must embrace a deeper understanding of Jesus as a king who operates through prayer and worship, and that the millennial kingdom will be characterized by a house of prayer where all nations will seek the Lord. The sermon calls for believers to prepare for their roles in this divine government by cultivating a spirit of prayer and meekness.
Epistle 284
By George Fox0Living in RighteousnessUnity in FaithISA 9:7ISA 32:1AMO 5:24JHN 1:12JHN 12:36ROM 14:17EPH 4:161TH 5:51PE 1:31PE 1:23George Fox emphasizes the importance of living in the peace and truth of Christ, who removes the curse and rules in righteousness. He encourages believers to let righteousness flow among them and to maintain a spirit of love, kindness, and gentleness in their gatherings. Fox warns against abusing the power received through Christ and stresses the need for purity and holiness in their meetings, ensuring that God is honored and glorified. He calls for unity in faith and encourages everyone to set their affections on heavenly things, contending for the faith that brings victory. Despite his burdens and travels, Fox rejoices in the power of Christ that sustains and leads them.
Ezekiel 44:1
By Chuck Smith0Second Coming Of ChristProphecy FulfillmentISA 9:7ISA 55:11MAT 6:10MAT 24:21MAT 25:341TH 4:172TH 2:82PE 3:3REV 1:6REV 19:11Chuck Smith emphasizes the imminent return of Christ, detailing the events that must precede His coming, including the rapture of the church, the tribulation, the revelation of the anti-Christ, and the battle of Armageddon. He highlights the purpose of Christ's return, which is to establish God's kingdom, restore the earth, and honor those who have served Him. Smith reassures believers of the certainty of Christ's coming, referencing the fulfillment of over 300 prophecies regarding both His first and second comings. He encourages the congregation to recognize the signs of the times and to trust in God's unwavering promise.
Governed by the Word of God
By David Wilkerson0Authority of ChristGovernance by the Word of GodPSA 66:7PSA 103:19PSA 119:11PSA 119:105PSA 119:162ISA 9:7ISA 14:5ISA 14:12ISA 14:15LUK 17:21HEB 1:1David Wilkerson emphasizes that if Christ is the supreme authority over His kingdom, then our lives must be governed by Him in every aspect. He explains that to be governed by Jesus means allowing Him to control our thoughts, words, and actions, as He rules not only our hearts but also the nations. Despite the moral decay and challenges in society, Wilkerson reassures that God remains in control, and His kingdom is established within us. He encourages believers to increase their submission to Christ's rule and highlights the importance of the Word of God as the means by which Jesus governs us. Ultimately, the sermon calls for a deeper commitment to living under the authority of Christ and His teachings.
Of Zeal.
By John Gill0Zeal for GodTrue vs. False Zeal1KI 18:21ISA 9:7MAT 23:15ROM 10:22CO 7:112CO 11:2GAL 4:18PHP 3:9TIT 2:14REV 3:15John Gill emphasizes the significance of zeal as a fervent love for God and His glory, distinguishing between genuine zeal and various forms of misguided zeal. He explains that true zeal is characterized by a passionate commitment to God's righteousness, worship, and the promotion of the gospel, while false zeal can stem from ignorance, hypocrisy, or misguided intentions. Gill outlines the different types of zeal, including the zeal of God, mistaken zeal, superstitious zeal, and hypocritical zeal, urging believers to pursue a true and informed zeal that aligns with God's will. He encourages Christians to be fervent in their faith and actions, reflecting the zeal of Christ in their lives.
Righteousness in the Old Testament
By Art Katz0Covenant RelationshipRighteousness1SA 24:17PSA 15:2PSA 51:14PSA 82:3PRO 14:34ISA 9:7ISA 33:15ISA 54:14JER 22:3ROM 5:8Art Katz explores the concept of righteousness in the Old Testament, emphasizing that it is fundamentally about fulfilling the demands of relationships, particularly with God and the community. He argues that righteousness is not merely about legalistic adherence to laws but is rooted in grace and the covenant relationship established by Yahweh. Katz highlights that the righteous are those who maintain communal peace and care for the marginalized, while God's righteousness is demonstrated through His faithfulness to His covenant despite Israel's unfaithfulness. He concludes that true righteousness is found in faith and dependence on God, who justifies and restores His people.
The Changed Position of the Companions
By T. Austin-Sparks0Companionship with ChristThe Transition from Earthly to HeavenlyISA 9:7JHN 1:122CO 4:7HEB 2:1HEB 11:40HEB 12:11HEB 12:26T. Austin-Sparks emphasizes the significance of the Letter to the Hebrews as a divine appeal for companions of Christ, particularly during a time of crisis for the Hebrew Christians. He highlights the transition from the old earthly system to a new heavenly calling, urging believers to recognize that God is actively seeking companions who will move forward with Him. The sermon underscores that God's communication is centered in His Son, Jesus Christ, who embodies the fullness of God's message and purpose. Sparks warns that just as the old system was shaken, so too will earthly systems face upheaval, calling Christians to embrace their identity in Christ and the transformative power of suffering. Ultimately, he encourages believers to trust in God's discipline as a sign of His love and to seek the deeper knowledge of the Lord through trials.
The Alpha and the Omega (Revelation 1:8)
By T. Austin-Sparks0Christ as the Center of KnowledgeThe Sufficiency of ChristISA 9:7MAT 11:27JHN 14:6ROM 11:36PHP 4:19COL 2:9HEB 12:2REV 1:8REV 21:6REV 22:13T. Austin-Sparks emphasizes that Jesus Christ is the Alpha and Omega, the beginning and the end, highlighting that all knowledge and communication from God is centered in Him. He explains that understanding God as Father begins with knowing Jesus, and that all human needs are comprehended within Christ. Sparks further illustrates that Christ is the initiator and completer of redemption, making sense of life and providing a pattern for existence. He concludes that God speaks to us through the life of Christ within us, which transcends mere words and communicates divine wisdom and understanding.
Epistle 372
By George Fox0ISA 9:7JHN 1:9ROM 4:251CO 15:47HEB 2:101JN 5:10REV 22:13George Fox preaches about Christ's government and peace reigning in the hearts of believers, emphasizing that those who accept Christ's light and life come under His rule, while those who reject His light reject His order and justice. He highlights the importance of receiving Christ's grace and truth, which leads to salvation and establishes His government in the hearts of His followers. Fox stresses the significance of being led by the Spirit of God, being baptized into one body, and keeping unity in the spirit to experience Christ's established peaceable government.
Epistle 254
By George Fox0ISA 9:7ROM 1:161CO 15:45EPH 5:27COL 3:2HEB 12:14HEB 13:171PE 2:9George Fox preaches about setting our affections on heavenly things to avoid bondage and evil influences, emphasizing the importance of true humility in Christ and keeping our focus on the immortal God. He urges believers to watch for their souls with an immortal eye, focusing on the immortal gospel and the sinless government of God. Fox highlights the establishment of the church in righteousness and truth, calling believers to holiness and purity to see God among them.
The Sure Performance of Prophecy.
By John Gill0Fulfillment of ProphecyThe Kingdom of ChristISA 9:7MAT 4:13John Gill emphasizes the certainty of prophecy's fulfillment, particularly regarding the coming of Christ and the establishment of His kingdom. He reflects on past prophecies that have been realized, such as Christ's ministry in Galilee, and argues that just as these have come to pass, so too will the remaining prophecies concerning the increase of Christ's government and the destruction of antichrist be fulfilled. Gill highlights the zeal of the Lord as the driving force behind these fulfillments, assuring believers of God's unwavering commitment to His promises. He encourages the congregation to trust in God's word and to remain steadfast in prayer as they await the complete realization of His prophecies.
Prophetic Views of the Messiah's Kingdom
By Thomas Reade0PSA 85:10ISA 9:7ISA 65:17EZK 47:1HOS 10:12JHN 8:12JHN 14:131TH 5:16HEB 9:28REV 22:20Thomas Reade preaches on the prophetic views of the glory of the Messiah's kingdom, emphasizing the increase of His government and peace without end as foretold in Isaiah 9:7. The sermon delves into the believer's ability, through faith, to see the unseen glories revealed in God's word, which reason cannot grasp. It highlights the necessity of faith, prayer, and the outpouring of the Holy Spirit for the Church's prosperity, holiness, and glory, as described in Ezekiel's vision of the temple and the living water symbolizing the Spirit's flow. The sermon encourages fervent prayer, unwavering trust in God's promises, and active participation in advancing the reign of grace on earth, leading to the ultimate fulfillment of God's kingdom.
The Remnant Principle - 3
By Chip Brogden0ISA 9:7DAN 3:25JHN 5:21Chip Brogden preaches on the importance of aligning ourselves with God's eternal purpose and the need for the Church to demonstrate the preeminence of Christ in the midst of a world filled with compromise and idolatry. He emphasizes the significance of overcoming daily temptations and trials by keeping Christ as the preeminent focus in our hearts, highlighting the story of Shadrach, Meshach, and Abednego who remained faithful to God even in the face of a fiery furnace. The sermon delves into the concept of Overcomers, individuals upon whose bodies the fire has no power, symbolizing the refining process believers go through to be conformed to the image of Christ.
He Must Increase
By Chip Brogden0ISA 9:7MAT 5:3MAT 7:14JHN 1:14JHN 3:302CO 12:9EPH 2:7PHP 2:10COL 1:27HEB 1:3Chip Brogden preaches on the profound truth found in John 3:30 - 'He must increase, but I must decrease.' This sermon delves into the mystery of God's plan to reveal His Son, Jesus Christ, and bring us into a deeper knowledge of Him. It emphasizes the necessity for Christ to have preeminence in all aspects of our lives, from individual discipleship to the Church and ultimately all of creation. The message explores the process of decreasing self and allowing Christ to increase within us, highlighting the importance of responding to life's challenges in a way that magnifies Christ.
Jesus, the Ultimate Example of Godly Exaltation
By Bob Hoekstra0ISA 9:7LUK 18:14ROM 14:11EPH 1:20PHP 2:81PE 5:6REV 19:11Bob Hoekstra preaches on the profound example of humility and exaltation demonstrated by Jesus Christ, who humbly surrendered to the Father's will, leading to the ultimate exaltation where every knee will bow and every tongue confess that Jesus Christ is Lord. Through Jesus' sacrificial death on the cross, salvation was secured for humanity, and God exalted Him above all names, raising Him victoriously from the dead and seating Him at the Father's right hand. Those who humbly bow and confess Jesus now will be exalted into heavenly realms and eventually share in His eternal exaltation, while those who resist will be separated from Him forever.
The Peace of God in Our Hearts
By W.H. Griffith Thomas0PSA 85:10ISA 9:7ISA 26:3ISA 32:17ROM 5:1PHP 4:7COL 3:151TH 5:23TIT 1:4W.H. Griffith Thomas preaches on the importance of letting the peace of God rule in our hearts, emphasizing that this peace assures us of acceptance with God and provides protection. The peace of Christ is meant to be the arbiter in our lives, settling conflicts of thoughts and feelings, and revealing God's will. This divine peace is especially powerful in the unity of the body of Christ, the Church, where believers are called to experience and maintain peace.
The Beatitudes and Christ
By A.W. Pink0The BeatitudesChrist as the Perfect ExamplePSA 69:29ISA 9:7MAT 5:3MAT 23:37MAT 26:67MRK 3:5LUK 4:29COL 1:20HEB 5:7REV 12:4A.W. Pink emphasizes that the Beatitudes reflect the character of Christ, who embodies each quality perfectly. He illustrates how Jesus exemplified being poor in spirit, mourning, meekness, hunger for righteousness, mercy, purity of heart, peacemaking, and enduring persecution. Pink highlights that Christ's life and actions serve as the ultimate model for Christians, showcasing His deep compassion and righteousness. Each Beatitude finds its fulfillment in Christ, who is the source of comfort, mercy, and peace for believers. The sermon calls for a deeper understanding and appreciation of Jesus as the perfect embodiment of these spiritual graces.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Of the increase - In the common Hebrew Bibles, and in many MSS., this word is written with the close or final למרבה ם. But in twelve of Kennicott's MSS., and twelve of De Rossi's, it is written with the open מ mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah. This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Savior; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given - the human nature, in which the fullness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Mat 1:20, Mat 1:21, Mat 1:23, Mat 1:25, and Luk 1:35, and Isa 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace - not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government - this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered - every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in Him! Isaiah 9:8-10:4 This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offense - of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isa 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song. "Post hoc comma (cap. Isa 9:4) interponitur spatium unius lineae, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis 9." Kennicott, Var. Lect. "After this clause (Isa 9:4) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. 9."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"To the increase of government and to peace without end, upon the throne of David, and over his Kingdom, to strengthen it, and to support it through judgment and righteousness from henceforth even for ever. The jealousy of Jehovah of hosts will fulfil this." למרבּה (written with Mêm clausum in the middle of the one word, and, according to Elias Levita, properly to be read רבּה לם, iis magnificando, in accordance with this way of writing the word) (Note: When Bar-Kappara says (b. Sanhedrin 94a) that God designed to make Hezekiah the Messiah and Sennacherib Gog and Magog, but that Hezekiah was not found worthy of this, and therefore the Mem of l'marbeh was closed, there is so far some sense in this, that the Messianic hopes really could centre for a certain time in Hezekiah; whereas the assertion of a certain Hillel (ib. 98b), that Hezekiah was actually the Messiah of Israel, and no other was to be expected, is nothing but the perverted fancy of an empty brain. For an instance of the opposite, see Neh 2:13, פרוצים הם, on which passage the Midrash observes, "The broken walls of Jerusalem will be closed in the day of salvation, and the government which has been closed up to the time of the King Messiah will be opened then.")) is not a participle here, but a substantive after the forms מראה, מעשׂה, and that not from הרבּה, but from רבה, an infinitive noun expressing, according to its formation, the practical result of an action, rather than the abstract idea. (Note: We have already observed at p. 101, that this substantive formation had not a purely abstract meaning even at the first. Frst has given the correct explanation in his Lehrgebude der Aram. Idiome, 130.) Ever extending dominion and endless peace will be brought in by the sublime and lofty King's Son, when He sits upon the throne of David and rules over David's kingdom. He is a semper Augustus, i.e., a perpetual increaser of the kingdom; not by war, however, but with the spiritual weapons of peace. And within He gives to the kingdom "judgment" (mishpât) and "righteousness" (zedâkâh), as the foundations and pillars of its durability: mishpât, judgment or right, which He pronounces and ordains; and righteousness, which He not only exercises Himself, but transfers to the members of His kingdom. This new epoch of Davidic sovereignty was still only a matter of faith and hope. But the zeal of Jehovah was the guarantee of its realization. The accentuation is likely to mislead here, inasmuch as it makes it appear as though the words "from henceforth even for ever" (me‛attâh v‛ad ōlâm) belonged to the closing sentence, whereas the eternal perspective which they open applies directly to the reign of the great Son of David, and only indirectly to the work of the divine jealousy. "Zeal," or jealousy, kin'âh, lit., glowing fire, from קנּא, Arab. kanaa, to be deep red (Deu 4:24), is one of the deepest of the Old Testament ideas, and one of the most fruitful in relation to the work of reconciliation. It is two-sided. The fire of love has for its obverse the fire of wrath. For jealousy contends for the object of its love against everything that touches either the object or the love itself. (Note: Cf., Weber, On the Wrath of God (p. xxxv). It is evident that by kin'âh, ζῆλος, we are to understand the energy of love following up its violated claims upon the creature, from the comparison so common in the Scriptures between the love of God to His church and connubial affection. It is the jealousy of absolute love, which seeks to be loved in return, and indeed demands undivided love, and asserts its claim to reciprocity of love wherever this claim is refused. In a word, it is the self-vindication of scornful love. But this idea includes not only jealousy seeking the recovery of what it has lost, but also jealousy that consumes what cannot be saved (Nah 1:2; Heb 10:27); and the Scriptures therefore deduce the wrath, by which the love resisted affirms itself, and the wrath which meets those who have resisted love in the form of absolute hostility-in other words, the jealousy of love as well as the jealousy of hatred-not from love and holiness as two entirely distinct sources, but from the single source of absolute holy love, which, just because it is absolute and holy, repels and excludes whatever will not suffer itself to be embraced (Jos 24:19).) Jehovah loves His nation. That He should leave it in the hands of such bad Davidic kings as Ahaz, and give it up to the imperial power of the world, would be altogether irreconcilable with this love, if continued long. But His love flares up, consumes all that is adverse, and gives to His people the true King, in whom that which was only foreshadowed in David and Solomon reaches its highest antitypical fulfilment. With the very same words, "the zeal of Jehovah of hosts," etc., Isaiah seals the promise in Isa 37:32.
Jamieson-Fausset-Brown Bible Commentary
Of . . . increase . . . no end--His princely rule shall perpetually increase and be unlimited (Dan 2:44). throne of David-- (Kg1 8:25; Psa 2:6; Psa 132:11; Jer 3:17-18 Eze 34:23-26; Eze 37:16, Eze 37:22; Luk 1:32-33; Act 2:30). judgment . . . justice--It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Isa 42:21; Psa 45:6-7), attainable only in and by Messiah. zeal, &c.--including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (Isa 59:17; Psa 9:6-8). Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (Kg2 16:9); Isa 9:8-11, Isa 9:17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c. (Isa 9:12, Isa 9:17, Isa 9:21, and Isa 10:4).
John Gill Bible Commentary
Of the increase of his government,.... That is, of the Prince of peace, on whose shoulders it is; which, from small beginnings, will rise to a very great pitch and height of glory; this is signified by the stone cut out of the mountain without hands; that smote the image, became a great mountain, and filled the whole earth, Dan 2:34 and by the parable of the mustard seed, the least of all seeds, and yet, when grown up, becomes a great tree, in which the birds of the air build their nests, Mat 13:31. Christ's kingdom and interest, his dominion and government, may be said to be increased, when his Gospel is spread far and near, which is called the Gospel of the kingdom, and the doctrines of it, the mysteries of the kingdom; by means of which men become subjects of it, and so his kingdom is enlarged. At first it was only preached in Judea; and then it was carried into the Gentile world, where it met with great success, and was spread to the overthrow of Paganism in the Roman empire; a stop was put to its progress by the appearance and power of antichrist, the man of sin; but at the Reformation it broke out again, and spread itself over many nations; and though of late years there has been a decline, in the latter day the knowledge of it will cover the earth, as the waters do the sea, and multitudes shall be converted by it; which is meant by the increase of Christ's government. In the days of his flesh on earth, few believed in him; after his ascension to heaven, there was a large increase of his followers in Jerusalem, and in the Gentile world; the Gospel being preached there, more were the children of the desolate than of the married wife; large numbers were converted, and churches raised and formed everywhere; and in the latter day the church shall fill the earth, and the kingdoms of this world will become the church of Christ; all nations will flow unto it; the people of the Jews, in a body, will be converted, and the fulness of the Gentiles will be brought in; the interest of Christ, which made so contemptible a figure at first, consisting chiefly of the poor of this world, harassed with persecution, and disturbed by heretics, will now make a very great one; the kings of the earth coming into it, the wealth and riches of the world falling into the hands of the saints, the greatness of the kingdom under the whole heaven being given to them; Christianity will be the universal religion of men, and which will be attended with the greatest spirituality, holiness of life, purity of doctrine, worship, and discipline, and freedom from persecution, as follows. In the word rendered, "of the increase", the letter in the middle of it, is shut, which in other places is open. The Jews seek for mysteries in this. Aben Ezra says, it respects the miracle of the sun, whose shadow returned back in Hezekiah's time; this is said, to serve an hypothesis; Kimchi observes, on the contrary, that in, Ezra (it is in Neh 2:13) the same letter at the end of a word is open, which used to be shut, where mention is made of the walls of Jerusalem being broken down; and thinks is has this mystery in it, that at the time of the salvation, the walls of Jerusalem, that were broken down during the captivity, should be stopped up, and then the government should be opened, which was shut, until the King Messiah came. If there is any mystery in this, it may denote that the government of Christ, which would be for a time straitened, and kept in narrow bounds and limits, should hereafter be extended throughout the world, to the four corners of it, to be firm and stable, perfect and complete; which the figure of this letter, being, shut, and foursquare, may be an emblem of. See Rev 21:16. And peace there shall be no end; this respects both the increase and perpetuity of the peace of Christ's kingdom. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Psa 72:7 and all this will issue in eternal peace in the world to come: upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David's son, according to the flesh, and so his heir; see Luk 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit: to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances: and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Isa 2:2, from henceforth, even for ever; Christ's throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows (w), thus, from henceforth, even for ever. The zeal of the Lord of hosts will perform this; all that is said in this verse, and in the context, respecting the incarnation of Christ and his kingdom; the veracity, faithfulness, and power of God, are engaged to perform whatever he has purposed and promised; and his zeal, which is no other than his fervent flaming love, will move him to it, and is effectual to accomplish it; his fervent love for his own glory, which is his ultimate end in all his works of nature, providence, and grace, will engage him to fulfil whatever is foretold concerning the birth of Christ, and redemption by him, and his offices and kingdom; since this is greatly concerned in all these things, his zeal or fervent love to his Son, shown in giving all things into his hands, in committing all judgment to him, that men may honour him as they do the Father, will move him to increase his government and peace, and make him his firstborn higher than the kings of the earth; and his zeal or fervent love to his people will put him upon all this, since it is for their good, as well as for his own glory, and the honour of his Son; what the queen of Sheba said of Solomon may be said of Christ and his people, Kg1 10:9. (w) So Junius and Tremellius, whom Reinbeck commends, De Accent. p. 387.
Tyndale Open Study Notes
9:7 Like Ahaz, this ruler will be a descendant of David. Unlike Ahaz and the rulers of Jerusalem (1:21-23), he would trust God and rule with justice and righteousness (11:1-3). Jesus the Messiah reigns for all eternity (Luke 1:32-33).