Chapter commentary
Isaiah Chapter 9
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The prophet in this chapter (according to the directions given him, Isa 3:10,11) saith to the righteous, It shall be well with thee, but Woe to the wicked, it shall be ill with him. Here are, I. Gracious promises to those that adhere to the law and to the testimony; while those that seek to familiar spirits shall be driven into darkness and dimness, they shall see a great light, relief in the midst of their distresses, typical of gospel grace. 1. In the doctrine of the Messiah, Isa 9:1-3. 2. His victories, Isa 9:4,5. 3. His government and dominion as Immanuel, Isa 9:6,7. II. Dreadful threatenings against the people of Israel, who had revolted from and were enemies to the house of David, that they should be brought to utter ruin, that their pride should bring them down (Isa 9:8-10), that their neighbours should make a prey of them (Isa 9:11,12), that, for their impenitence and hypocrisy, all their ornaments and supports should be cut off (Isa 9:13-17), and that by the wrath of God against them, and their wrath one against another, they should be brought to utter ruin, Isa 9:18-21. And this is typical of the final destruction of all the enemies of the Son of David and his kingdom.
1-7
Judgment and Mercy; The Promise of Gospel Grace; The Promise of Messiah; The Titles of Messiah (740 BC)
简体中文
审判与怜悯；福音恩典的应许；弥赛亚的应许；弥赛亚的名称（公元前740年）
¹ 但那受过痛苦的，必不再见幽暗。从前神使西布伦地和拿弗他利地被藐视，末后却使这沿海的路、约旦河外、外邦人的加利利地得着荣耀。 ² 在黑暗中行走的百姓看见了大光；住在死荫之地的人，有光照耀他们。 ³ 你使这国民繁多，加增他们的喜乐；他们在你面前欢喜，好像收割的欢喜，像人分掳物那样的快乐。 ⁴ 因为他们所负的轭和肩头上的杖，并欺压人的棍，你都已经折断，好像在米甸的日子一样。 ⁵ 战士在乱杀之间所穿带血的靴，并那滚在血中的衣服，都必作为烧火的柴。 ⁶ 因有一婴孩为我们而生，有一子赐给我们，政权必担在他的肩头上。他名称为奇妙、策士、全能的神、永在的父、和平的君。 ⁷ 他的政权与平安必加增无穷。他必在大卫的宝座上治理他的国，以公平公义使国坚定稳固，从今直到永远。万军之耶和华的热心必成就这事。
本章首几句显然指向前一章末了——那里一切看来都是黑暗忧郁：看哪，艰难、黑暗、昏暗——极其糟糕，却并非糟糕到正直人黑暗中有光向他升起（诗 112:4），黄昏的光必成为光明（亚 14:7）的地步。然而这昏暗不像从前那样（无论是指性质还是程度）。注意，即使在最坏的世代，神的百姓也有一个然而可作安慰，可使他们的患难减轻平衡：他们受逼迫，却不被丢弃（林后 4:9）；似乎忧愁，却是常常快乐（林后 6:10）。我们也可以得安慰：当事物最幽暗时，那造光又造暗的主（赛 45:7）已经为两者定了界限，使两者相对立（创 4:4）。他能说：「昏暗只到这里，只存这么久，不再往前，不再更长。」
一、此处有三项应许，三者最终都指向福音的恩典——圣徒在每一个被云遮蔽的黑暗日子里，要以此盼望自慰，正如我们如今在患难中以基督第二次再来的盼望自慰一样，虽然那再来如今如同当初他的第一次来一样，是极其遥远的事。神在后日为他教会所存留的怜悯，也能扶持那些为教会现今灾难而哀哭的人。我们有以下应许：
1. 荣耀的光——这光要如此调整昏暗，并逐渐驱散它，使它不再如从前那样：不像从前那样；不再如从前那样黑暗——从前他使西布伦和拿弗他利地被藐视（它们地处偏远，最易受邻敌侵扰），末后却使这沿海的路、约旦河外那地得着荣耀（赛 9:1）——大概指那些日子，神开始削减以色列，击打他们四境（王下 10:32）。注意，神先用较轻的审判试验百姓，然后才降下更大的；但若轻的患难在我们身上不能尽其功用——使我们谦卑改革——我们就必受更重的患难；因为神审判时必得胜。西布伦和拿弗他利地的日子是黑暗的，外邦人的加利利地有困苦的昏暗——既因无知（他们不照律法和法度说话，他们其中没有光，赛 8:20），又因患难，并他们外面光景的绝境；二者我们都有（代下 15:3,5）：以色列多日没有真神，没有教训的祭司，那些时日没有平安。 但（赛 8:22）所威吓的昏暗不能到那等地步；因为（赛 9:2）在黑暗中行走的百姓看见了大光。（1）先知在世之时，犹大和以色列中有许多先知，他们的预言对那些持守律法和法度的神百姓，是引路和安慰的大光。除了写下来的道，他们还有预言；有指给他们看还有多久的（诗 74:9），这是他们极大的满足——当他们因外面的患难坐在黑暗中，住在死荫之地时。（2）这话要完全应验在我们的主耶稣开始以先知身份显现、在西布伦和拿弗他利地、在外邦人的加利利地传福音之时。旧约的先知既为他作见证，也是他的预表。当他来住在西布伦和拿弗他利的边境上时，这预言就说是应验了（太 4:13-16）。注意：[1.] 缺少福音的人在黑暗中行走，不知自己所作，不知自己何往；他们住在死荫之地，住在幽暗之中，并在至大的危险中。[2.] 当福音临到任何地方、临到任何灵魂，光就来到——是大光、是照明的光，并且越照越明。我们当欢迎它，如同坐在黑暗中的人欢迎光一样；当欣然接受，既因它于我们有如此至高的用处，又因它本身带着自己的证据。这光真是甘甜。
2. 荣耀的加增，以及由此而有的普世喜乐（赛 9:3）：「你（神啊！）使这国民繁多——你所存留怜悯的犹太国；它虽因一次又一次重重的灾祸而减少，如今你却开始再使它繁多。」 一国之人口若是勤勉的，便是它的力量和财富；加增列国的是神（伯 12:23）。然而下文却说：「你没有加增喜乐」——属肉体的喜乐欢笑，以及那些通常作喜乐之因之事。但尽管如此，他们却在你面前欢喜；他们中间有大量严肃的属灵喜乐——在神面前、带着仰望他的喜乐。 这非常适用于赛 9:2 所说的福音光照之时。那时神使这国民——福音的以色列——繁多。「向他」（马所拉文本如此读）「你加增了喜乐，给每一个接受这光的人。」 下文的话也支持这种读法：「他们在你面前欢喜；他们带着大喜乐来到你面前，行在圣洁的礼仪中；他们的欢笑不像以色列在葡萄树和无花果树下那种（你没有加增那种喜乐），而是在神的恩宠中，在他恩典的凭据中。」 注意，福音在它的光和能力中来到时，必带着喜乐而来；凡正意接受的人在其中欢喜，并且欢喜；所以列国的归正也借这话预言（诗 67:4）：愿列邦欢喜，因喜乐而歌唱。 参诗 96:11。（1）这是圣洁的喜乐：他们在你面前欢喜——他们灵里喜乐（正如基督所行，路 10:21），那就是在神面前。在世人眼中他们似乎忧愁，在神眼中却常常快乐（林后 6:10）。（2）这是极大的喜乐：好像收割的欢喜——那流泪撒种、长久忍耐等候宝贵果实的，必欢呼收割；又如在争战中，人经过危险的争战之后，分掳物而欢喜。福音带来丰收和得胜；但要得这喜乐的人，必须预备经过艰苦的工作，如同农夫在收割之喜乐前要先劳苦；要经过艰苦的争战，如同兵丁在分掳物之喜乐前要先争战；但喜乐来到时，必丰富地报偿那劳苦。参徒 8:8,39。
3. 荣耀的自由和扩张（赛 9:4,5）：「他们要在你面前欢喜，理由充足——因为你已经折断了他所负的轭，使他得释放，他不再作奴仆；你也折断了他肩头上的杖，并欺压人的棍——那长久压在义人身上的恶人之杖」，正如米甸人的轭借基甸的手从以色列人颈项上折断。神若以从前的拯救为他在我们身上作工的样式，我们就当以它们为我们的鼓励，去盼望他、寻求他（诗 83:9）：求你待他们如待米甸人。 这话所指属世的拯救是什么并不清楚，可能是阻止西拿基立攻取耶路撒冷——那是如同米甸的日子借神亲手所行的；别的战役通常在喧嚣和大量流血中得胜，这一件却要默默无声地成就。在他荣耀之下神必点火焚烧（赛 10:16）；不是吹的火要将他烧灭（伯 20:26）。但这话无疑看得更远——指向那大光要探访坐在黑暗中之人的蒙福果效和效果；那光必带来自由——被掳的得释放（路 4:18）。（1）福音和它的恩典，其设计是要折断罪和撒但的轭，除去罪咎和败坏的重担，释放我们脱离那些欺压者的杖，使我们得以进入神儿女荣耀的自由。基督折断了礼仪律的轭（徒 15:10；加 5:1），并救我们脱离仇敌的手，使我们可以毫无畏惧地事奉他（路 1:74,75）。（2）这事是借着那如火焰运行的圣灵所成就（太 3:11），不像战士的战役在混乱的喧哗中打响；不，我们争战的兵器本不是属血气的；乃是借着审判的灵和焚烧的灵（赛 4:4）。这事是如同米甸的日子借着神在人心中之工所成就。基督是我们的基甸；行奇事的就是他的刀。
二、但那为教会承担并成就这些大事的是谁？在哪里？先知告诉我们（赛 9:6,7），这些事要借弥赛亚——以马内利，就是他曾预言要从童女而生之子（赛 7:14）——成就；如今他在预言的体裁中说这话，仿佛已经成就了一般：有一婴孩生了——不但因为这事是确实的，他对此的把握如同已经成就了一样；更因为教会在他道成肉身之前，就已借着他女人的后裔那第一个应许（创 3:15）之工大得益处。他既是创世以来被杀之羔羊，也是创世以来所生之婴孩（启 13:8）。神为旧约教会所行的一切大事，都是借他——那永恒的道——所行，也是为他——那中保——的缘故。他是神所看重的受膏者（诗 84:9），是为主基督的缘故，神使他的脸光照他的圣所（但 9:17）。犹太全国，特别是大卫家，屡次从近在眼前的毁灭中被保全，只因那祝福在其中。那么，除了神为它存留如此大的怜悯之外，还有什么更能保证神的教会要被保全、受神圣护理的特别看顾呢？迦勒底意译本将这话理解为那永远长存的人——即基督。这是关于他和他的国的一篇辉煌预言，那些等候以色列的安慰的人，无疑十分倚重这话，常翻阅它，并乐意阅读。
1. 请看他降卑的光景。那全能的神就是所生的婴孩；那亘古常在者成为只有一拃长的婴孩；那永在的父是所赐之子。这就是他取了我们本性时的降卑（condescension）；他如此降卑、倒空自己，为要升高我们、充满我们。他生在我们的世界中——道成了肉身，住在我们中间。他被赐下，白白地赐下，要作我们在堕落光景中所需要的一切。神爱世人，将他赐下。他是为我们而生，为我们而赐——为我们这些世人，不是为那些犯罪的天使。这话带着胜利的口吻，天使似乎正是引用这话向牧羊人宣告弥赛亚已经来到（路 2:11）：今天在大卫的城里，为你们生了救主。 注意，基督为我们而生、为我们而赐，是我们在极大忧愁恐惧之时盼望的伟大根基，是喜乐的源泉。
2. 请看他升高的光景。这婴孩、这子——这神的儿子、人的儿子——既已赐给我们，就能向我们大施恩惠；因为他被赋予最高的尊荣和权能，以致他若作我们的朋友，我们就必享福。
（1）请看他所升到的尊荣，以及他超乎万名之上的名。他名称为（因此我们确知他是、也必是）奇妙、策士…… 他的百姓要借这些名认识他、敬拜他；并因他完全相称于这些名，他们要顺服他、倚靠他。[1.] 他是奇妙、策士。他配称为奇妙，因为他既是神又是人。他的爱是天使和得荣圣徒的惊奇；他的降生、生平、受死、复活、升天，都令人惊奇。一连串的奇事不断伴随他，无可争议地，关于他的敬虔奥秘实在伟大。他是策士，因为他从永恒就亲密地知道神的谋略，又将谋略赐给人——在其中他顾念我们的福祉。正是借他，神将谋略赐给我们（诗 16:7；启 3:18）。他是父的智慧，又被神使我们成为智慧。有人将这两者连起来：他是奇妙的策士，一位如奇事般的策士；在这件事上，如同在别的事上一样，他居首位；没有人像他那样教导。[2.] 他是全能的神——大能的神。他既有智慧，也有能力来完成他的事业：他能拯救到底；中保的工如此之大，唯有全能神的大能才能成就。[3.] 他是永在的父，或作永恒之父；他是神，与父原为一，从永远到永远。他是他们永生和永福的源头，因此是他们蒙福永恒的父。他是将来世界的父（七十士译本如此读）——福音时代的父，福音时代服在他脚下，不服在天使脚下（来 2:5）。他从永恒就是救赎大工的父：他的心在其上；那是他如策士的智慧的产品，是他如永在的父的爱的产品。[4.] 他是和平的君。作为君王，他保护平安、命令平安，更在他国中创造平安。他是我们的平安，他的平安既保守他百姓的心，又治理他们。他不仅是和平的君，他的治理也是和平的，他更是他的百姓今世和来生福祉——那平安——的源头和赐予者。
（2）请看他所升到的统治权，以及他超乎一切宝座的宝座（赛 9:6）：政权必担在他的肩头上——单在他的肩头上。他不但要肩头戴着统治的徽号（大卫家的钥匙，赛 22:22），更要担起统治的重担。父要将它交托给他，使他对治理有无可争辩的权利；他又要承担它，使他治理得好不容置疑——因为他要尽上他的肩膀，永不抱怨，如摩西那样抱怨自己担得太重：我不能独自担当这百姓（民 11:11,14）。此处论到基督的国度有荣耀的话（赛 9:7）。[1.] 那必是日益加增的国度。它必加增；他国的疆界要越来越扩大，每日有许多人加添。它的光辉要加增，要在世上越照越明。地上的列国每一个都比上一个不光辉，以致始于金的，终于铁和泥，每一个国度都渐渐式微；但基督的国是增长的国，至终要达到完全。[2.] 那必是和平的国度，与他和平之君的身份相称。他要以爱治理，要在人心中治理；以致他的治理在哪里，那里就有平安；他的治理增加，平安也增加。我们越顺服基督，就越安乐安稳。[3.] 那必是合法的国度。那作大卫子孙的，要在大卫的宝座上治理他的国——这是他有权柄得的。神要把他祖大卫的位给他（路 1:32,33）。福音的教会——犹太人和外邦人在其中合而为一——就是锡安的圣山，基督在其上为王（诗 2:6）。[4.] 那必以智慧和公平治理，并如此达成治理的伟大目标——国度的建立：他以公平公义使国坚定稳固。 在基督的国里，一切都被治理得当，他的百姓永无理由抱怨。[5.] 那必是永远的国：他的政权与平安的加增没有穷尽（要不断加增），他国之平安的加增也没有穷尽，因为这国百姓的福祉要存到永远，或许要无穷尽地长进。他从今直到永远作王——不仅在世世代代之中，更在国度交归父神之时，救赎主和被赎者的荣耀都必永续。[6.] 神亲自承担要成就这一切：万军之耶和华——手中握有一切权能、一切受造之物都听他调遣的——必要成就这事——他必保全大卫的宝座，直到这和平之君在其上坚立；他的热心必成就这事——他为自己尊荣、为他应许的真实、为他教会的好处所发的热心。注意，神的心极其看重基督国度在人间的扩展，这对一切愿他昌盛的人是极大的安慰；万军之耶和华的热心必胜过一切敌挡。
English original
Judgment and Mercy; The Promise of Gospel Grace; The Promise of Messiah; The Titles of Messiah (740 BC)
¹ Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.
² The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.
³ Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.
⁴ For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
⁵ For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
⁶ For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
⁷ Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
The first words of this chapter plainly refer to the close of the foregoing chapter, where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness—very bad, yet not so bad but that to the upright there shall arise light in the darkness (Ps 112:4) and at evening time it shall be light, Zec 14:7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been. Note, In the worst of times God's people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (2Co 4:9), sorrowful yet always rejoicing, 2Co 6:10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (Isa 45:7) has appointed to both their bounds and set the one over against the other, Ge 4:4. He can say, "Hitherto the dimness shall go, so long it shall last, and no further, no longer."
I. Three things are here promised, and they all point ultimately at the grace of the gospel, which the saints then were to comfort themselves with the hopes of in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second coming, though that be now, as his first coming then was, a thing at a great distance. The mercy likewise which God has in store for his church in the latter days may be a support to those that are mourning with her for her present calamities. We have here the promise,
1. Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay remote and most exposed to the inroads of the neighbouring enemies), and afterwards he more grievously afflicted the land by the way of the sea and beyond Jordan (Isa 9:1), referring probably to those days when God began to cut Israel short and to smite them in all their coasts, 2Ki 10:32. Note, God tries what less judgments will do with a people before he brings greater; but if a light affliction do not do its work with us, to humble and reform us, we must expect to be afflicted more grievously; for when God judges he will overcome. Well, those were dark times with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the Gentiles, both in respect of ignorance (they did not speak according to the law and the testimony, and then there was no light in them, Isa 8:20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, 2Ch 15:3,5. Israel has been without the true God and a teaching priest, and in those times there was no peace. But the dimness threatened (Isa 8:22) shall not prevail to such a degree; for (Isa 9:2) the people that walked in darkness have seen a great light. (1.) At this time when the prophet lived, there were many prophets in Judah and Israel, whose prophecies were a great light both for direction and comfort to the people of God, who adhered to the law and the testimony. Besides the written word, they had prophecy; there were those that had shown them how long (Ps 74:9), which was a great satisfaction to them, when in respect of their outward troubles they sat in darkness, and dwelt in the land of the shadow of death. (2.) This was to have its full accomplishment when our Lord Jesus began to appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in Galilee of the Gentiles. And the Old-Testament prophets, as they were witnesses to him, so they were types of him. When he came and dwelt in the borders of Zebulun and Naphtali, then this prophecy is said to have been fulfilled, Mt 4:13-16. Note, [1.] Those that want the gospel walk in darkness, and know not what they do nor whither they go; and they dwell in the land of the shadow of death, in thick darkness, and in the utmost danger. [2.] When the gospel comes to any place, to any soul, light comes, a great light, a shining light, which will shine more and more. It should be welcome to us, as light is to those that sit in darkness, and we should readily entertain it, both because if is of such sovereign use to us and because it brings its own evidence with it. Truly this light is sweet.
2. Of a glorious increase, and a universal joy arising from it, (Isa 9:3) "Thou, O God! hast multiplied the nation, the Jewish nation which thou hast mercy in store for; though it has been diminished by one sore judgment after another, yet now thou hast begun to multiply it again." The numbers of a nation are its strength and wealth if the numerous be industrious; and it is God that increases nations, Job 12:23. Yet it follows, "Thou hast not increased the joy—the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of God, with an eye to him." This is very applicable to the times of gospel light, spoken of Isa 9:2. Then God multiplied the nation, the gospel Israel. "And to him" (so the Masorites read it) "thou hast magnified the joy, to every one that receives the light." The following words favour this reading: "They joy before thee; they come before thee in holy ordinances with great joy'; their mirth is not like that of Israel under their vines and fig-trees (thou hast not increased that joy), but it is in the favour of God and in the tokens of his grace." Note, The gospel, when it comes in its light and power, brings joy along with it, and those who receive it aright do therein rejoice, yea, and will rejoice; therefore the conversion of the nations is prophesied of by this (Ps 67:4), Let the nations be glad, and sin for joy. See Ps 96:11. (1.) It is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Lu 10:21), and that is before God. In the eye of the world they are always as sorrowful, and yet, in God's sight, always rejoicing, 2Co 6:10. (2.) It is great joy; it is according to the joy in harvest, when those who sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel brings with it plenty and victory; but those that would have the joy of it must expect to go through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an abundant recompence for the toil. See Ac 8:8,39.
3. Of a glorious liberty and enlargement (Isa 9:4,5): "They shall rejoice before thee, and with good reason, for thou hast broken the yoke of his burden, and made him easy, for he shall no longer be in servitude; and thou hast broken the staff of his shoulder and the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous," as the Midianites' yoke was broken from off the neck of Israel by the agency of Gideon. If God makes former deliverances his patterns in working for us, we ought to make them our encouragements to hope in him and to seek to him, Ps 83:9. Do unto them as to the Midianites. What temporal deliverance this refers to is not clear, probably the preventing of Sennacherib from making himself master of Jerusalem, which was done, as in the day of Midian, by the immediate hand of God; and, whereas other battles were usually won with a great deal of noise and by the expense of much blood, this shall be done silently and without noise. Under his glory God shall kindle a burning (Isa 10:16); a fire not blown shall consume him, Job 20:26. But doubtless it looks further, to the blessed fruits and effects of that great light which should visit those that sat in darkness; it would bring liberty along with it, deliverance to the captives, Lu 4:18. (1.) The design of the gospel, and the grace of it, is to break the yoke of sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of God. Christ broke the yoke of the ceremonial law (Ac 15:10, Ga 5:1), and delivered us out of the hand of our enemies, that we might serve him without fear, Lu 1:74,75. (2.) This is done by the Spirit working like fire (Mt 3:11), not as the battle of the warrior is fought, with confused noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment and the Spirit of burning, Isa 4:4. It is done as in the day of Midian, by a work of God upon the hearts of men. Christ is our Gideon; it is his sword that doeth wonders.
II. But who, where, is he that shall undertake and accomplish these great things for the church? The prophet tells us (Isa 9:6,7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (Isa 7:14), and now speaks of, in the prophetic style, as a thing already done: the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because the church before his incarnation reaped great benefit and advantage by his undertaking in virtue of that first promise concerning the seed of the woman, Ge 3:15. As he was the Lamb slain, so he was the child born, from the foundation of the world, Re 13:8. All the great things that God did for the Old-Testament church were done by him as the eternal Word, and for his sake as the Mediator. He was the Anointed, to whom God had respect (Ps 84:9), and it was for the Lord's sake, for the Lord Christ's sake, that God caused his face to shine upon his sanctuary, Da 9:17. The Jewish nation, and particularly the house of David, were preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to the church of God then that it should be preserved, and be the special care of the divine Providence, than this, that God had so great a mercy in reserve for it? The Chaldee paraphrast understands it of the man that shall endure for ever, even Christ. And it is an illustrious prophecy of him and of his kingdom, which doubtless those that waited for the consolation of Israel built much upon, often turned to, and read with pleasure.
1. See him in his humiliation. The same that is the mighty God is a child born; the ancient of days becomes an infant of a span long; the everlasting Father is a Son given. Such was his condescension in taking our nature upon him; thus did he humble and empty himself, to exalt and fill us. He is born into our world. The Word was made flesh, and dwelt among us. He is given, freely given, to be all that to us which our case, in our fallen state, calls for. God so loved the world that he gave him. He is born to us, he is given to us, us men, and not to the angels that sinned. It is spoken with an air of triumph, and the angel seems to refer to these words in the notice he gives to the shepherds of the Messiah's having come (Lu 2:11), Unto you is born, this day, a Saviour. Note, Christ's being born and given to us is the great foundation of our hopes, and fountain of our joys, in times of greatest grief and fear.
2. See him in his exaltation. This child, this son, this Son of God, this Son of man, that is given to us, is in a capacity to do us a great deal of kindness; for he is invested with the highest honour and power, so that we cannot but be happy if he be our friend.
(1.) See the dignity he is advanced to, and the name he has above every name. He shall be called (and therefore we are sure he is and shall be) Wonderful, Counsellor, etc. His people shall know him and worship him by these names; and, as one that fully answers them, they shall submit to him and depend upon him. [1.] He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, Ps 16:7, Re 3:18. He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him. [2.] He is the mighty God—God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it. [3.] He is the everlasting Father, or the Father of eternity; he is God, one with the Father, who is from everlasting to everlasting. He is the author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them. He is the Father of the world to come (so the LXX. reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Heb 2:5. He was, from eternity, Father of the great work of redemption: his heart was upon it; it was the product of his wisdom as the counsellor, of his love as the everlasting Father. [4.] He is the prince of peace. As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.
(2.) See the dominion he is advanced to, and the throne he has above every throne (Isa 9:6): The government shall be upon his shoulder—his only. He shall not only wear the badge of it upon his shoulder (the key of the house of David, Isa 22:22), but he shall bear the burden of it. The Father shall devolve it upon him, so that he shall have an incontestable right to govern; and he shall undertake it, so that no doubt can be made of his governing well, for he shall set his shoulder to it, and will never complain, as Moses did, of his being overcharged. I am not able to bear all this people, Nu 11:11,14. Glorious things are here spoken of Christ's government, Isa 9:7. [1.] That it shall be an increasing government. It shall be multiplied; the bounds of his kingdom shall be more and more enlarged, and many shall be added to it daily. The lustre of it shall increase, and it shall shine more and more brightly in the world. The monarchies of the earth were each less illustrious than the other, so that what began in gold ended in iron and clay, and every monarchy dwindled by degrees; but the kingdom of Christ is a growing kingdom, and will come to perfection at last. [2.] That it shall be a peaceable government, agreeable to his character as the prince of peace. He shall rule by love, shall rule in men's hearts; so that wherever his government is there shall be peace, and as his government increases the peace shall increase. The more we are subject to Christ the more easy and safe we are. [3.] That it shall be a rightful government. He that is the Son of David shall reign upon the throne of David and over his kingdom, which he is entitled to. God shall give him the throne of his father David, Lu 1:32,33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion, on which Christ reigns, Ps 2:6. [4.] That it shall be administered with prudence and equity, and so as to answer the great end of government, which is the establishment of the kingdom: He shall order it, and settle it, with justice and judgment. Every thing is, and shall be, well managed, in the kingdom of Christ, and none of his subjects shall ever have cause to complain. [5.] That it shall be an everlasting kingdom: There shall be no end of the increase of his government (it shall be still growing), no end of the increase of the peace of it, for the happiness of the subjects of this kingdom shall last to eternity and perhaps shall be progressive in infinitum—for ever. He shall reign henceforth even for ever; not only throughout all generations of time, but, even when the kingdom shall be delivered up to God even the Father, the glory both of the Redeemer and the redeemed shall continue eternally. [6.] That God himself has undertaken to bring all this about: "The Lord of hosts, who has all power in his hand and all creatures at his beck, shall perform this, shall preserve the throne of David till this prince of peace is settled in it; his zeal shall do it, his jealousy for his own honour, and the truth of his promise, and the good of his church." Note, The heart of God is much upon the advancement of the kingdom of Christ among men, which is very comfortable to all those that wish well to it; the zeal of the Lord of hosts will overcome all opposition.
8-21
Threatenings against Judah; Threatenings against Israel (740 BC)
简体中文
对犹大的警告；对以色列的警告（主前740年）
⁸ 主使一言进入雅各，落于以色列。
⁹ 众百姓，就是以法莲和撒玛利亚的居民，都必知道；他们凭骄傲自大的心说：
¹⁰ 「砖墙塌了，我们却要凿石头建筑；桑树砍了，我们却要换作香柏树。」
¹¹ 因此，耶和华要兴起利汛的仇敌来攻击他，又使他的敌人联合起来；
¹² 东有亚兰人，西有非利士人；他们必张口吞吃以色列。虽然如此，耶和华的怒气仍未转消，他的手仍伸出不缩。
¹³ 这百姓仍不归向击打他们的，也不寻求万军之耶和华。
¹⁴ 因此，耶和华一日之间从以色列中剪除头与尾、棕枝与芦苇。
¹⁵ 长老和尊贵人就是头，以谎言教人的先知就是尾。
¹⁶ 因为引导这百姓的使他们走错了路；被引导的都必败亡。
¹⁷ 所以主必不喜悦他们的少年人，也不怜恤他们的孤儿寡妇；因为各人都是假冒为善的，是行恶的，并且各人的口都说愚妄的话。虽然如此，耶和华的怒气仍未转消，他的手仍伸出不缩。
¹⁸ 邪恶像火焚烧，吞灭荆棘和蒺藜，在稠密的树林中着起来，就成为烟柱，旋转上腾。
¹⁹ 因万军之耶和华的烈怒，地都烧遍，百姓成为柴火；无人顾惜弟兄。
²⁰ 有人右边抢夺，仍受饥饿；左边吞吃，仍觉不饱；各人吃自己膀臂上的肉。
²¹ 玛拿西吞吃以法莲；以法莲吞吃玛拿西；他们又一同攻击犹大。虽然如此，耶和华的怒气仍未转消，他的手仍伸出不缩。
这里宣告了可怕的警告，首先是指着以色列——那十个支派的国，以法莲和撒玛利亚——其倾覆在此被预言，连同作为那倾覆之先声的一切惨状混乱；这一切都在数年之后应验了；但这些话也看得更远，关乎基督——大卫之子——的国度和宝座的一切仇敌，也宣判了一切忘记神、不愿基督作王管辖他们的列国之命运。请观察，
一、这一预言的引言（赛 9:8）：「主使一言进入雅各」——借着他仆人众先知差遣这话。他在击打之前先警告。他预先通知所要作的，好叫他们在审判的路上迎见他；他们却不肯留意，毫不设法使他的怒气转消，于是这话便落于以色列；因为神的话没有一句会落空。这话临到他们，如同从高处而来的暴雨冰雹，他们无法躲避：「这话已经临到他们」——即这事之必临到，如同已经临到一样确定；而众百姓必因亲身经历而认识他们从前不肯凭听见而认识的事。那些甘心不认识神从天上所启示、针对罪和罪人之忿怒的人，神必使他们认识。
二、所控告以色列民的罪，正是这些罪惹动神将审判临到他们。1. 他们对神公义的傲慢挑衅，自以为能与他相匹：「他们『凭骄傲自大的心』说，任凭神自己尽其所能；我们要守住自己的，与他一较高下。他若毁坏我们的房屋，我们要修理，比从前更坚固、更华美。我们的房东虽收不到我们的租，也不能把我们赶出去，我们必守住产业。砖房若在战争中被拆毁，我们要用凿成的石头重建，更不容易被推倒。敌人若砍伐了桑树，我们要栽上香柏树代替它们。我们要把神的审判当作得利之机，从中获益，从而胜过审判。」请注意，那些在使人降卑的护理之下心仍不自卑的人，正在飞速地走向灭亡；因为神必向那些如此与他背道而驰、惹动他嫉妒——仿佛比他更强——的人，照样背道而驰。2. 他们在护理至今一切击打之下的顽梗不化（赛 9:13）：「这百姓仍不归向击打他们的」（未被感化去改正他们的行为，离弃罪恶，尽他们当尽的本分），「也不寻求万军之耶和华」；他们或是无神论者，根本没有宗教；或是拜偶像之人，寻求那些他们自己心思的产物和自己手所造的神明。请注意，神击打我们的目的，乃是要使我们转向他，寻求他；若较小的审判不能成就这一点，更大的便可期待。神击打，为要不杀死。3. 他们普遍的风气败坏和盛行的亵渎。（1）那些本该使他们归正的人，反而帮助他们堕落（赛 9:16）：「引导这百姓的使他们走错了路」——纵容他们的恶行，姑息恶人，又给他们留下坏的榜样；那么被引导的人受欺骗而被毁灭，就不足为奇了。当一个民族的医师是他们最致命的疾病时，这民族就糟了。「那称这百姓为有福的」（旁注如此读）——那些奉承他们、在他们的恶行上安抚他们、向他们高呼「平安了，平安了」的人——「使他们走错了路；那些被他们称为有福的，不知不觉就被吞灭了」。我们实在有理由惧怕那些在我们行恶时称赞我们的人；参看箴 24:24、29:5。（2）恶行是普遍的，人人都被感染了（赛 9:17）：「各人都是假冒为善的，是行恶的。」若有好人，他们也不敢显露，因为各人的口都说愚妄邪恶的话；「各人都是亵渎神的」（原文如此含意），又是「对人的行恶者」。这两样通常并行：不敬畏神的人也不尊重人；于是各人的口都说愚妄、虚谎和毁谤的话，既对神、又对人；因为「心里所充满的，口里就说出来」。
三、因着他们的恶行而向他们宣告的审判；他们休想免受刑罚。
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总的说来，他们因此暴露在神的忿怒之下，那忿怒既如火吞灭，又如烟变黑。（1）必如火吞灭（赛 9:18）：「邪恶必如火烧」；因罪而惹动的神的不悦，必吞灭罪人——他们已使自己在其前如荆棘蒺藜，如密林丛林，是易燃之物；万军之耶和华、大能者的忿怒必穿透而过，将这一切一同焚烧。（2）必如烟变黑。荆棘蒺藜被火烧灭之时，必「成为烟柱，旋转上腾」，以致全地都因此变为幽暗；他们必陷入困境，看不见出路（赛 9:19）：「百姓必如柴火。」神的忿怒只抓住那些使自己成为其燃料的人；于是他们如献祭的烟柱上腾，作了神圣公义的祭物。
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神必使四围的强国攻击他们（赛 9:11-12）。此时以色列国正与亚兰国结盟攻击犹大；但与亚兰人为敌的亚述人既征服了亚兰，必入侵以色列；神必激动他们如此行，又使以色列的仇敌彼此结盟攻击他们——这些仇敌虽各有自己的目的，却未曾察觉神在他们联盟中的手。请注意，当仇敌被设立、彼此结盟攻击一国之时，必须承认神的手在其中。还要注意，凡在罪上同伙的，如亚兰和以色列之同侵犹大，必在罪的刑罚上同分。不但如此，他们如今所结盟的亚兰人自己，也要成为他们的鞭责（一同犯罪的人彼此翻脸，本是常事）——有的从前面攻击，有的从侧面或后方袭击；以致他们四面受敌，敌人必「张口吞吃他们」（赛 9:12）。非利士人如今不被视为可怕的仇敌，亚兰人则被视为可靠的朋友；然而这些人却要吞吃以色列。当人的道路讨不了主的喜悦时，他使他们的朋友也变为与他们交战。
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神必从他们中间除掉他们所信赖、所指望得救的人（赛 9:14-15）。因为百姓不求告神，他们所寻求、所倚靠的人必对他们毫无帮助。「耶和华必一日之间剪除头与尾、棕枝与芦苇」，这在赛 9:15 解明了。（1）他们的官长——因出身和职任而尊贵的，就是百姓中的长老——这些是「头」，这些是「棕枝」，他们指望从中得着能力和果实；但因为这些人使他们走错了路，所以必被剪除；当他们滥用尊严和权力正是大挑衅之时，他们的尊严和权力并不能保护他们；而百姓失去他们的君王乃是审判，即使这些君王本非应当。（2）他们的先知——他们的假先知——是「尾」和「芦苇」，是最可鄙的。一个恶的传道人是最坏的。「最好的腐败了就成为最坏的。」瞎子领瞎子，于是都掉在坑里；而瞎眼的领路者先掉下去，掉得最低。
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荒凉必如败坏一样普遍，无人能逃脱（赛 9:17）。（1）连那些讨人喜悦的对象也不得幸免。无人因爱蒙怜悯：「主必不喜悦他们的少年人」——他们正在青春年华；他也不说：「为我的缘故宽待少年人」；不，「让他们与其余的人一同倒下，让下一代的种子与他们一同灭亡。」（2）连那些惹人怜悯的对象也不得幸免。无人因怜悯蒙怜恤：「他也不怜恤他们的孤儿寡妇」——虽然他特别作这类人的保护者。他们和别人一样败坏了自己的道；他们境遇的贫穷和无助既不能使他们远离罪，他们也不能指望这会成为神保护他们免受审判的理由。
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他们必彼此撕咬，各人加速共同的灭亡，并且对自己相食，彼此相食：「无人顾惜弟兄」——若他挡了野心或贪欲的路，或他有何冠冕堂皇的复仇之机；他们既彼此毫不怜悯，怎能指望神怜悯他们呢？人彼此之间的忿怒和残暴，激怒神向他们众人发怒，也证明他如此发怒。内战不久便使一国的国土荒凉。以色列正是如此：「因国的过犯，君王也多」（箴 28:2）。
（1）在这些内争之中，人「右边抢夺，却仍受饥饿」，又「吃自己膀臂上的肉」——因饥饿而噬食自己，或噬食那如自己骨肉的至亲（赛 9:20）。这表明，[1] 极大的饥荒和匮乏；人虽尽力把一切抢到手，所得却如此之少，仍觉饥饿——至少神不赐福其中之物，于是「他们吃，却不得饱」（该 1:6）。[2] 极大的劫掠和抢夺。「罪恶被律法所设立。」财产的藩篱——那保护人产业的藩篱——必被拔起，各人把自己能拿到手的一切都当作自己的（「他们以抢夺为生，好客之道尽遭破坏」）；然而，当人如此抢夺不属于自己的东西时，仍不得满足。贪婪的欲望永无止境，凡以不正当手段所得的，必带着这咒诅——它永不能亨通。
（2）这些内争不仅在个人和私人家族之中，也在各支派之间（赛 9:21）：「玛拿西吞吃以法莲，以法莲吞吃玛拿西」，虽然他们联合起来攻击犹大。那些能联合攻击犹大的，却不能彼此联合；他们那针对「安然住在他们旁边」之邻舍的罪恶联盟，被他们彼此的分裂所惩罚，本是公义的。或者犹大既与玛拿西和以法莲同样犯罪，就不仅要与他们同受苦，更要受苦于他们。请注意，神的以色列各支派之间彼此的敌意和仇恨，是使他们成熟至于灭亡的罪，也是灭亡加速临到的可悲征兆。若以法联反玛拿西，玛拿西反以法莲，二者又同反犹大，他们不久就必成为共同仇敌轻易的掠物。
- 虽然这一切审判接连临到，神仍不放下他与他们的争辩。这是这篇沉重负担之诗歌中的重担（赛 9:12、17、21）：「虽然如此，耶和华的怒气仍未转消，他的手仍伸出不缩。」意思是：（1）他们并未作什么使他的怒气转消；他们不悔改归正，不自卑祷告，无人站在破口，无人回应神的呼召，不顺服他护理的旨意，反而刚硬安然。（2）因此他的怒气仍向他们燃烧，「他的手仍伸出不缩」。神的审判之所以延长，是因为目的未达，罪人未借此悔改。「这百姓仍不归向击打他们的」，所以他继续击打；因为神审判之时必得胜，最骄傲最顽梗的罪人不是屈服，就是折断。
English original
Threatenings against Judah; Threatenings against Israel (740 BC)
⁸ The Lord sent a word into Jacob, and it hath lighted upon Israel.
⁹ And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,
¹⁰ The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars.
¹¹ Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;
¹² The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still.
¹³ For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.
¹⁴ Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.
¹⁵ The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail.
¹⁶ For the leaders of this people cause them to err; and they that are led of them are destroyed.
¹⁷ Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is a hypocrite and an evil doer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.
¹⁸ For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke.
¹⁹ Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother.
²⁰ And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
²¹ Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.
Here are terrible threatenings, which are directed primarily against Israel, the kingdom of the ten tribes, Ephraim and Samaria, the ruin of which is here foretold, with all the woeful confusions that were the prefaces to that ruin, all which came to pass within a few years after; but they look further, to all the enemies of the throne and kingdom of Christ the Son of David, and read the doom of all the nations that forget God, and will not have Christ to reign over them. Observe,
I. The preface to this prediction (Isa 9:8): The Lord sent a word into Jacob, sent it by his servants the prophets. He warns before he wounds. He sent notice what he would do, that they might meet him in the way of his judgments; but they would not take the hint, took no care to turn away his wrath, and so it lighted upon Israel; for no word of God shall fall to the ground. It fell upon them as a storm of rain and hail from on high, which they could not avoid: It has lighted upon them, that is, it is as sure to come as if come already, and all the people shall know by feeling it what they would not know by hearing of it. Those that are willingly ignorant of the wrath of God revealed from heaven against sin and sinners shall be made to know it.
II. The sins charged upon the people of Israel, which provoked God to bring these judgments upon them. 1. Their insolent defiance of the justice of God, thinking themselves a match for him: "They say, in the pride and stoutness of their heart, Let God himself do his worst; we will hold our own, and make our part good with him. If he ruin our houses, we will repair them, and make them stronger and finer than they were before. Our landlord shall not turn us out of doors, though we pay him no rent, but we will keep in possession. If the houses that were built of bricks be demolished in the war, we will rebuild them with hewn stones, that shall not so easily be thrown down. If the enemy cut down the sycamores, we will plant cedars in the room of them. We will make a hand of God's judgments, gain by them, and so outbrave them." Note, Those are ripening apace for ruin whose hearts are unhumbled under humbling providences; for God will walk contrary to those who thus walk contrary to him and provoke him to jealousy, as if they were stronger than he. 2. Their incorrigibleness under all the rebukes of Providence hitherto (Isa 9:13); The people turn not unto him that smiteth them (they are not wrought upon to reform their lives, to forsake their sins, and to return to their duty), neither do they seek the Lord of hosts; either they are atheists, and have no religion, or idolaters, and seek to those gods that are the creatures of their own fancy and the works of their own hands. Note, That which God designs, in smiting us, is to turn us to himself and to set us a seeking him; and, if this point be not gained by less judgments, greater may be expected. God smites that he may not kill. 3. Their general corruption of manners and abounding profaneness. (1.) Those that should have reformed them helped to debauch them (Isa 9:16): The leaders of this people mislead them, and cause them to err, by conniving at their wickedness and countenancing wicked people, and by setting them bad examples; and then no wonder if those that are led of them be deceived and so destroyed. But it is ill with a people when their physicians are their worst disease. "Those that bless this people, or call them blessed (so the margin reads it), that flatter them, and soothe them in their wickedness, and cry Peace, peace, to them, cause them to err; and those that are called blessed of them are swallowed up ere they are aware." We have reason to be afraid of those that speak well of us when we do ill; see Pr 24:24,29:5. (2.) Wickedness was universal, and all were infected with it (Isa 9:17): Every one is a hypocrite and an evil doer. If there be any that are good, they do not, they dare not appear, for every mouth speaks folly and villany; every one is profane towards God (so the word properly signifies) and an evil doer towards man. These two commonly go together: those that fear not God regard not man; and then every mouth speaks folly, falsehood, and reproach, both against God and man; for out of the abundance of the heart the mouth speaks.
III. The judgments threatened against them for this wickedness of theirs; let them not think to go unpunished.
1. In general, hereby they exposed themselves to the wrath of God, which should both devour as fire and darken as smoke. (1.) It should devour as fire (Isa 9:18): Wickedness shall burn as the fire; the displeasure of God, incurred by sin, shall consume the sinners, who have made themselves as briers and thorns before it, and as the thickets of the forest, combustible matter, which the wrath of the Lord of hosts, the mighty God, will go through and burn together. (2.) It should darken as smoke. The briers and thorns, when the fire consumes them, shall mount up like the lifting up of smoke, so that the whole land shall be darkened by it; they shall be in trouble, and see no way out (Isa 9:19): The people shall be as the fuel of the fire. God's wrath fastens upon none but those that make themselves fuel for it, and then they mount up as the smoke of sacrifices, being made victims to divine justice.
2. God would arm the neighbouring powers against them, Isa 9:11,12. At this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians, who were adversaries to the Syrians, when they had conquered them should invade Israel, and God would stir them up to do it, and join the enemies of Israel together in alliance against them, who yet had particular ends of their own to serve and were not aware of God's hand in their alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians themselves, whom they were now in league with, should be a scourge to them (for it is no unusual thing for those to fall out that have been united in sin), one attacking them in the front and the other flanking them or falling upon their rear; so that they should be surrounded with enemies on all sides, who should devour them with open mouth, Isa 9:12. The Philistines were not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends; and yet these shall devour Israel. When men's ways displease the Lord he makes even their friends to be at war with them.
3. God would take from the midst of them those they confided in and promised themselves help from, Isa 9:14,15. Because the people seek not God, those they seek to and depend upon shall stand them in no stead. The Lord will cut off head and tail, branch and rush, which is explained in the Isa 9:15. (1.) Their magistrates, who were honourable by birth and office and were the ancients of the people, these were the head, these were the branch which they promised themselves spirit and fruit from; but because these caused them to err they should be cut off, and their dignity and power should be no protection to them when the abuse of that dignity and power was the great provocation: and it was a judgment upon the people to have their princes cut off, though they were not such as they should have been. (2.) Their prophets, their false prophets, were the tail and the rush, the most despicable of all. A wicked minister is the worst of all. A wicked minister is the worst of men. Corruptio optimi est pessima—The best things become when corrupted the worst. The blind led the blind, and so both fell into the ditch; and the blind leaders fell first and fell undermost.
4. That the desolation should be as general as the corruption had been, and none should escape it, Isa 9:17. (1.) Not those that were the objects of complacency. None shall be spared for love: The Lord shall have no joy in their young men, that were in the flower of their youth; nor will he say, Deal gently with the young men for my sake; no, "Let them fall with the rest, and with them let the seed of the next generation perish." (2.) Not those that were the objects of compassion. None shall be spared for pity: He shall not have mercy on their fatherless and widows, though he is, in a particular manner, the patron and protector of such. They had corrupted their way like all the rest; and, if the poverty and helplessness of their state was not an argument with them to keep them from sin, they could not expect it should be an argument with God to protect them from judgments.
5. That they should pull one another to pieces, that every one should help forward the common ruin, and they should be cannibals to themselves and one to another: No man shall spare his brother, if he come in the way of his ambition of covetousness, or if he have any colour to be revenged on him; and how can they expect God should spare them when they show no compassion one to another? Men's passion and cruelty one against another provoke God to be angry with them all and are an evidence that he is so. Civil wars soon bring a kingdom to desolation. Such there were in Israel, when, for the transgression of the land, many were the princes thereof, Pr 28:2.
(1.) In these intestine broils, men snatched on the right hand, and yet were hungry still, and did eat the flesh of their own arms, preyed upon themselves for hunger or upon their nearest relations that were as their own flesh, Isa 9:20. This bespeaks, [1.] Great famine and scarcity; when men had pulled all they could to them it was so little that they were still hungry, at least God did not bless it to them, so that they eat and have not enough, Hag 1:6. [2.] Great rapine and plunder. Jusque datum sceleri—iniquity is established by law. The hedge of property, which is a hedge of protection to men's estates, shall be plucked up, and every man shall think all that his own which he can lay his hands on (vivitur ex rapto, non hospes ab hospite tutus—they live on the spoil, and the rites of hospitality are all violated); and yet, when men thus catch at that which is none of their own, they are not satisfied. Covetous desires are insatiable, and this curse is entailed on that which is ill got, that it will never do well.
(2.) These intestine broils should be not only among particular persons and private families, but among the tribes (Isa 9:21): Manasseh shall devour Ephraim, and Ephraim Manasseh, though they be combined against Judah. Those that could unite against Judah could not unite with one another; but that sinful confederacy of theirs against their neighbour that dwelt securely by them was justly punished by this separation of them one from another. Or Judah, having sinned like Manasseh and Ephraim, shall not only suffer with them, but suffer by them. Note, Mutual enmity and animosity among the tribes of God's Israel is a sin that ripens them for ruin, and a sad symptom of ruin hastening on apace. If Ephraim be against Manasseh, and Manasseh against Ephraim, and both against Judah, they will all soon become a very easy prey to the common enemy.
6. That, though they should be followed with all these judgments, yet God would not let fall his controversy with them. It is the heavy burden of this song (Isa 9:12,17,21): For all this his anger is not turned away, but his hand is stretched out still, that is, (1.) They do nothing to turn away his anger; they do not repent and reform, do not humble themselves and pray, none stand in the gap, none answer God's calls nor comply with the designs of his providences, but they are hardened and secure. (2.) His anger therefore continues to burn against them and his hand is stretched out still. The reason why the judgments of God are prolonged is because the point is not gained, sinners are not brought to repentance by them. The people turn not to him that smites them, and therefore he continues to smite them; for when God judges he will overcome, and the proudest stoutest sinner shall either bend or break.
先知在本章中（按照赛3:10,11所赐给他的指示）对义人说："你必享福"；对恶人说："祸哉！你必遭祸"。此处有： I. 对那些坚守律法与训诲之人的恩惠应许；当那些求问交鬼的人必被驱入黑暗幽暗之时，他们必看见大光——在他们的患难之中得着解救，预表福音的恩典。 1. 论及弥赛亚的教义，赛9:1-3。 2. 论及祂的得胜，赛9:4,5。 3. 论及祂以以马内利之身份所有的政权与统治，赛9:6,7。 II. 对以色列民的可怕警告——这些人已经背离大卫家，且成为其仇敌——他们必被带至彻底的毁灭；他们的骄傲必将使他们倾覆（赛9:8-10），他们的邻邦必将他们当作掠物（赛9:11,12），因他们的不悔改与虚伪，他们一切华美的装饰与倚靠都必被剪除（赛9:13-17），并且因神向他们所发的烈怒，以及他们彼此之间的相争相吞，他们必被带至彻底的毁灭，赛9:18-21。 这也预表了大卫子孙之国度一切仇敌最终的灭亡。