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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.
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Judgment and Mercy; The Promise of Gospel Grace; The Promise of Messiah; The Titles of Messiah (740 BC)
審判與憐憫；福音恩典的應許；彌賽亞的應許；彌賽亞的稱號（主前740年）
¹ 但那受過痛苦的，必不再見幽暗。從前神使西布倫地和拿弗他利地被藐視，末後卻使這沿海的路、約旦河外、外邦人的加利利地得著榮耀。
² 在黑暗中行走的百姓，看見了大光；住在死蔭之地的人，有光照耀他們。
³ 你使這國民繁多，加增他們的喜樂；他們在你面前歡喜，好像收割的歡喜，像人分擄物那樣的快樂。
⁴ 因為他們所負的軛和肩頭上的杖並欺壓人的棍，你已經折斷，好像在米甸的日子一樣。
⁵ 戰士在亂殺之間所穿的盔甲，並那滾在血中的衣服，都必作為燒柴，葬在火中。
⁶ 因有一嬰孩為我們而生，有一子賜給我們；政權必擔在祂的肩頭上；祂名稱為奇妙、策士、全能的神、永在的父、和平的君。
⁷ 祂的政權與平安必加增無窮；祂必在大衛的寶座上治理祂的國，以公平公義使國堅定穩固，從今直到永遠。萬軍之耶和華的熱心必成就這事。
本章首幾句明明是指向前一章的結尾，那裡一切看來都是黑暗愁慘：看哪，艱難、黑暗、幽暗——極壞，卻還沒壞到正直人在黑暗中必有光照耀（Ps 112:4）、黃昏的時候必發光（Zec 14:7）的地步。然而那幽暗不再像從前（或指種類不同，或指程度不同）曾有過的那樣。當知道，在最壞的時代，神的百姓仍有一個然而可用以自慰，有事物可沖淡和平衡他們的患難；他們受逼迫，卻不被撇棄（2Co 4:9），似乎憂愁卻常是快樂的，2Co 6:10。我們在事情最暗之時可得安慰的是：那造光又造暗的（Isa 45:7）已為兩者定下界限，使此立於彼旁，Ge 4:4。祂能說：「幽暗只到這裡，如此之久，不得再進，不再延長。」
I. 這裡應許了三件事，都最終指向福音的恩典；那時的聖徒在每個陰霾黑暗的日子，要用這恩典的盼望安慰自己，正如我們如今在患難中要用基督再來的盼望安慰自己一樣——雖然如今基督的再來，正如當時祂的初次降臨一樣，還是遙遠的事。神為祂教會在末後日子所存留的憐憫，也可扶持那些與她一同為現今災禍哀傷的人。我們在這裡看到應許：
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榮耀的光，要如此改善、並漸漸驅散幽暗，使它不再像從前曾有過的那樣：不像她受痛苦之時那樣；從前神起初使西布倫和拿弗他利地受輕微的苦（這兩個地處偏遠、最易受鄰敵侵擾），後來祂更嚴厲地使這沿海的路和約旦河外受苦（Isa 9:1），可能是指神開始削減以色列、在各邊境攻擊他們的那些日子，2Ki 10:32。當知道，神在降更大的災之前，先試驗較輕的災對一個百姓有何作用；但若輕微的患難在我們身上達不到自卑歸正的果效，我們就當預料要受更嚴厲的苦；因為神審判時必得勝。西布倫和拿弗他利地的日子確是黑暗，外邦人的加利利有痛苦的幽暗——既因無知（他們不照律法和見證講論，他們裡面就沒有光，Isa 8:20），也因患難和外在景況的絕望；這兩樣我們在 2Ch 15:3,5 一併看到：以色列多日沒有真神，沒有祭司教訓；那些時候沒有平安。但所威脅的幽暗（Isa 8:22）不能得勝到如此程度；因為（Isa 9:2）在黑暗中行走的百姓，看見了大光。（1.）在先知存活的這時候，猶大和以色列有許多先知，他們的預言對那些持守律法和見證的神百姓而言，是引導和安慰的大光。除了寫下來的道之外，他們還有預言；有那些曾指示他們要到幾時的人（Ps 74:9），這對他們是大滿足，雖然論到外在的患難，他們坐在黑暗中，住在死蔭之地。（2.）這要在我們主耶穌開始以先知身分顯現、在西布倫和拿弗他利地並外邦人的加利利傳福音之時完全應驗。舊約先知既為祂作見證，也是祂的預表。當祂來住在西布倫和拿弗他利的邊境時，這預言就說應驗了，Mt 4:13-16。當知道：[1.] 缺少福音的人在黑暗中行走，不知所作所為，也不知往何處去；他們住在死蔭之地，在幽暗之中，在極度的危險裡。[2.] 當福音臨到任何地方、臨到任何靈魂，光就來到——大光、照耀的光，要越照越明。我們當歡迎它，正如坐在黑暗中的人歡迎光一樣，也當樂意領受，因它對我們如此有用，又帶著自己的明證。這光真是美好的。
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榮耀的增長，以及由此而來的普世喜樂（Isa 9:3）：神啊，你使這國民繁多——你為它存留憐憫的猶太國；雖因一個又一個嚴厲的審判而減少，如今你卻開始再使他們增多。一國的人數若百姓勤勞，便是其力量和財富；使人增多的是神，Job 12:23。然而下文說，你沒有加增他們的喜樂——屬肉體的喜樂和歡笑，以及那些通常是這喜樂的內容和因由的事物。但儘管如此，他們在你面前歡喜；他們中間有大量嚴肅屬靈的喜樂，就是在神面前、帶著仰望祂的眼目而有的喜樂。這十分適用於 Isa 9:2 所說福音光照的時代。那時神使這國民——福音的以色列——增多。「你使他們的喜樂增大」（馬所拉學者如此讀），就是每一個接受這光的人。下面的話支持這個讀法：他們在你面前歡喜；他們帶著大喜樂來到聖禮面前；他們的歡笑不像以色列人在葡萄樹和無花果樹下的那樣（你沒有加增那樣的喜樂），而是在神的恩寵和祂施恩記號之中。當知道，福音在光和能力中來到時，也帶來喜樂；按正道領受的人在其中歡喜，並且要歡喜；因此列國的歸正也以此預言（Ps 67:4）：願列邦都快樂歡呼。見 Ps 96:11。（1.）這是聖潔的喜樂：他們在你面前歡喜；他們在靈裡歡喜（如基督所作的，Lu 10:21），那就是在神面前。在世人眼中他們常是似乎憂愁，然而在神面前常是快樂的，2Co 6:10。（2.）這是極大的喜樂；這喜樂如同收割的喜樂，當那些流淚撒種、耐心等候寶貴果實的人歡喜收割；又如人在爭戰之後經過冒險的戰鬥、分擄物那樣歡喜。福音帶來豐盛和勝利；但要得這喜樂的人必須經過艱難的工作，如農夫在收割之喜樂前先要勞苦；也要經過艱難的爭戰，如兵丁在分擄物之喜樂前先要爭戰；但喜樂來到時，必為勞苦帶來豐厚的報償。見 Ac 8:8,39。
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榮耀的自由和擴展（Isa 9:4,5）：「他們要在你面前歡喜，且大有理由，因你已折斷他所負的軛，使他得安舒，因他不再作奴僕；你又折斷他肩頭上的杖和欺壓他的棍——那惡人的杖長久壓在義人分上的杖」，正如米甸人的軛藉基甸的手從以色列的頸項上折斷。神若以從前的拯救為祂為我們作事的模式，我們就當以它們為我們信靠祂、尋求祂的鼓勵，Ps 83:9。求你待他們如待米甸人。這話所指的屬地拯救是什麼，不能確定，可能是阻止西拿基立奪取耶路撒冷——這是如米甸的日子一樣，藉神親手作成的；而且別的戰爭通常以喧嚷、耗費許多鮮血來取勝，這事卻要寂靜無聲地成就。在祂榮耀之下神必點起火燒著（Isa 10:16）；不是吹氣的火要把他燒滅，Job 20:26。但無疑這話看得更遠，指向那大光要探訪坐在黑暗中之人的蒙福果效和功效；光要帶來自由，使被擄的得釋放，Lu 4:18。（1.）福音及其恩典的宗旨，是折斷罪和撒但的軛，除去罪疚和敗壞的重擔，使我們脫離那些壓迫者的棍，好叫我們得以進入神兒女榮耀的自由。基督折斷了儀文律法的軛（Ac 15:10, Ga 5:1），並救我們脫離仇敵的手，使我們可以坦然無懼地事奉祂，Lu 1:74,75。（2.）這事是聖靈如火運行（Mt 3:11）作成的，不像戰士的爭戰以混亂的喧鬧進行；不，我們爭戰的兵器不是屬血氣的；而是以審判的靈和焚燒的靈作成，Isa 4:4。是如米甸的日子一樣，藉神在人心中作成的工。基督是我們的基甸；是祂的劍行了奇事。
II. 但那要為教會承擔並成就這些大事的是誰、在哪裡呢？先知告訴我們（Isa 9:6,7），這些事要由彌賽亞——以馬內利——就是祂曾預言由童女所生之子（Isa 7:14）作成，如今祂以先知的風格，把它當作已成的事來講論：有一嬰孩為我們而生——不僅因為這事如同已經成就一樣確定、祂也同樣確定，更因為教會在祂成肉身之前，已因著那關乎女人的後裔的首次應許（Ge 3:15），從祂的大工大得益處。祂既是從創世以來被殺的羔羊，也是從創世以來而生的嬰孩，Re 13:8。神為舊約教會所作的一切大事，都是藉著祂這永遠的道作的，也是為著祂這位中保的緣故作的。祂是神所尊重的那位受膏者（Ps 84:9），也是為主的緣故——為主基督的緣故——神使祂的臉光照祂的聖所，Da 9:17。猶太國民、尤其是大衛家，許多次免於傾覆，只因這福分在他們裡面。那麼，有什麼比這更大的保障可以賜給神的教會——使它蒙保全、成為神護理的特殊看顧——就是神為它存留了如此大的憐憫呢？迦勒底意譯家把這話理解為那存到永遠的人——就是基督。這是關乎祂和祂國度的一段輝煌預言，那些等候以色列的安慰者無疑大大倚靠它，常常翻閱，並以喜悅的心閱讀。
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請看祂的降卑。那全能的神同時也是為我們而生的嬰孩；亙古常在者成了不及一掌長的嬰孩；永在的父是賜給我們的子。祂取了我們的本性，降卑自己、倒空自己，正是如此；祂如此自卑虛己，為要高舉並充滿我們。祂生在我們的世界。道成了肉身，住在我們中間。祂是賜下的，是白白賜下的，要成為我們墮落光景中所需要的一切。神愛世人，甚至將祂賜下。祂是為我們而生、為我們而賜——我們人類，而不是犯罪的天使。這話帶著得勝的口氣，天使向牧羊人宣告彌賽亞已降生時，似乎也是引用了這些話（Lu 2:11）：*今天為你們生了救主。*當知道，基督為我們而生、為我們而賜，是我們在極大憂傷恐懼之中盼望的根基和喜樂的泉源。
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請看祂的升高。這嬰孩、這子、這神的兒子、人子既賜給我們，就有能力大大恩待我們；因為祂被授予最高的尊榮和權柄，所以我們若以祂為友，就必蒙福。
（1.）請看祂被提升的尊嚴，以及祂超乎萬名之上的名。祂必被稱為（因此我們確知祂是、也必是）奇妙、策士等。祂的百姓要藉著這些名認識祂、敬拜祂；並作為完全配得上這些名的那位，他們要順服祂、倚靠祂。[1.] 祂是奇妙、策士。祂被稱為奇妙是理所當然的，因為祂既是神又是人。祂的愛是天使和得榮耀聖徒的奇事；在祂的降生、生活、受死、復活和升天上，祂都是奇妙的。一連串的奇事伴隨著祂，無可爭辯地，大哉敬虔的奧秘就是論到祂。祂是策士，因為祂從永遠就深悉神的謀略，又把謀略賜給世人，在其中祂顧念我們的福祉。正是藉著祂，神將謀略賜給我們，Ps 16:7, Re 3:18。祂是父的智慧，神也使祂成為我們的智慧。有人把這兩個合在一起：祂是奇妙的策士，是策士中的奇蹟；在這事上正如在別的事上，祂是超群的；沒有人像祂那樣教導。[2.] 祂是全能的神——神，大能者。祂既有智慧，也有能力完成祂的大工：祂能拯救到底；而中保的工作除了全能神的大能之外，沒有別的能成就。[3.] 祂是永在的父，或作永恆之父；祂是神，與父原為一，從永遠到永遠。祂是永生和永福的創始者，因此是那永福之父。祂是來世的父（七十士譯本如此讀），是福音時代之父——那時代是服在祂之下、而不是服在天使之下的，Heb 2:5。祂從永遠就是救贖大工之父：祂的心在於此；那是祂作策士的智慧、作永在的父之愛的產品。[4.] 祂是*和平的君。*作為君王，祂護衛和平、命令和平，更創造和平，在祂的國裡。祂是我們的和平，正是祂的和平保守並治理祂百姓的心。祂不僅是太平之君、祂的治理是太平的，祂更是一切美善——就是構成祂子民現在和將來福祉的一切和平——的創始者和賜予者。
（2.）請看祂被提升的權柄，以及祂超乎一切寶座的寶座（Isa 9:6）：政權必擔在祂的肩頭上——唯獨祂的肩頭。祂不僅要把政權的徽記戴在肩頭上（大衛家的鑰匙，Isa 22:22），更要承擔其重擔。父要把政權交託給祂，使祂有無可爭辯的治理權利；祂又要承擔，使祂治理得好不容置疑，因為祂要肩負其責，絕不抱怨，如摩西那樣說自己擔當不起：我獨自擔當這百姓，Nu 11:11,14。關於基督的治理，這裡說了榮耀的話，Isa 9:7。[1.] 這是不斷增長的國度。它要增多；祂國度的疆界要越來越廣，天天有許多人加入。它的光輝也要增加，在世界中越照越明。地上的列國一個比一個遜色，以致起於金的終於鐵和泥，每個國度都逐漸衰微；但基督的國是增長的國，終必達到完全。[2.] 這是太平的國度，與祂作和平之君的身分相符。祂要以愛治理，治理人的心；所以祂治理之處必有和平，祂的治理擴展之處和平也擴展。我們越順服基督，就越安穩穩妥。[3.] 這是正當的國度。那作大衛子孫的要在大衛的寶座上、治理祂的國——這是祂有權利的。神要把祂祖大衛的寶座給祂，Lu 1:32,33。猶太人和外邦人聯合而成的福音教會，就是錫安聖山，基督在其上作王，Ps 2:6。[4.] 這要以智慧和公平治理，以致達成治理的大目標，就是國度的堅立：祂要以公平公義使國堅定穩固。基督國度中的一切都是、也必是安排妥當的，祂的子民絕無理由抱怨。[5.] 這是永遠的國度：祂政權的加增無窮無盡（它要不斷增長），祂國度和平的加增也無窮無盡，因這國度的子民其福祉要存到永遠，也許要無窮盡地長進。祂要從今直到永遠作王；不僅經過世世代代，即使國度交給父神之時，救贖主和被贖者的榮耀也必永遠長存。[6.] 神自己承擔了要成就這一切：萬軍之耶和華——祂手中有一切權能、一切受造之物都聽祂吩咐——必成就這事；祂必保護大衛的寶座，直到這位和平之君安坐其上；祂的熱心必成就這事——祂為自己尊榮、為祂應許的真實、為祂教會的益處所發的熱心。當知道，神的心極其在於推進基督在人中的國度，這對一切愛慕這國度的人是極大的安慰；萬軍之耶和華的熱心必勝過一切反對。
英文原文
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)
對猶大的威脅；對以色列的威脅 (740 BC)
⁸ 主使一言入於雅各，落於以色列。
⁹ 這眾百姓，就是以法蓮和撒瑪利亞的居民，都必知道；他們憑驕傲自大的心說：
¹⁰ 磚牆塌了，我們卻要鑿石頭建築；桑樹砍了，我們卻要換上香柏樹。
¹¹ 因此，耶和華要高舉利汛的仇敵來攻擊以色列，並使他的仇敵結盟；
¹² 東邊有敘利亞人，西邊有非利士人；他們必張口吞吃以色列。雖然如此，耶和華的怒氣仍未轉消，他的手仍伸出不縮。
¹³ 這百姓還沒有歸向擊打他們的主，也沒有尋求萬軍之耶和華。
¹⁴ 因此，耶和華必在一日之間從以色列中剪除頭與尾、棕枝與蘆葦。
¹⁵ 長老和尊貴人就是頭；以謊言教人的先知就是尾。
¹⁶ 因為這百姓的引導者使他們走錯了路；被引導的都必敗亡。
¹⁷ 所以主必不喜悅他們的少年人，也不憐恤他們的孤兒寡婦；因為各人是假冒為善的、是行惡的，並且各人的口都說愚妄的話。雖然如此，耶和華的怒氣仍未轉消，他的手仍伸出不縮。
¹⁸ 邪惡像火焚燒，要燒滅荊棘蒺藜，在稠密的樹林中著起來，成為煙柱，向上旋繞。
¹⁹ 因萬軍之耶和華的烈怒，地就燒焦，百姓成為火柴；無人憐惜弟兄。
²⁰ 有人右邊搶奪，仍受飢餓；有人左邊吞吃，仍不飽足；各人吃自己膀臂上的肉。
²¹ 瑪拿西吞吃以法蓮，以法蓮吞吃瑪拿西；他們又一同攻擊猶大。雖然如此，耶和華的怒氣仍未轉消，他的手仍伸出不縮。
此處有可怕的威脅，主要是針對以色列——十個支派的國，以法蓮和撒瑪利亞——的，他們的毀滅在此被預言，以及那毀滅之前的各樣淒慘混亂，這一切都在幾年之內發生了；但這些話也看得更遠，指向基督——大衛的子孫——的寶座和國度的一切仇敵，並宣讀了那忘記神、不願基督作王治理他們的萬國的厄運。請觀察：
I. 這預言的引言（Isa 9:8）：「主使一言入於雅各」——藉著他僕人眾先知賜下。他在擊傷之前先警告。他差遣通知他要作的事，好叫他們可以在他審判的路上迎接他；但他們不肯留意，不設法轉消他的怒氣，所以那話就「落於以色列」；因為神的話一句也不落空。它如從上而來的暴雨冰雹般臨到他們，他們不能躲避：「它已經落於他們」，即，它必到來是確定的，如同已經到來一樣，而眾百姓必因感受它而知道他們不肯因聽聞而知道的事。那些甘願對從天上啟示出來、反對罪和罪人的神的怒氣無知的人，必被使認識它。
II. 控告以色列百姓的罪，這些罪惹動神將這些審判帶到他們身上。1. 他們放肆地挑釁神的公義，以為自己能與他匹敵：「他們『憑驕傲自大的心說』：讓神自己作最壞的打算吧；我們要守住自己的立場，與他抗衡。他若毀壞我們的房屋，我們要修復，並使之比從前更堅固更華美。我們的地主不能趕我們出去，雖然我們不付他租金，我們卻要保持居住權。若用磚建的房屋在戰爭中被拆毀，我們要用鑿成的石頭重建，不會那麼容易被推倒。若敵人砍倒了桑樹，我們要在原處栽上香柏樹。我們要把神的審判當作兒戲，從中得利，如此勝過它。」注意，那些在降卑的護理下心不自卑的人，正在迅速成熟於毀滅；因為神必向那樣向他背道而行、惹動他嫉妒的人變臉，好像他們比自己更強似的。2. 他們在神一切擊打之下仍不知悔改（Isa 9:13）：「這百姓還沒有歸向擊打他們的主」（他們沒有受感動去改革自己的生活、離棄他們的罪、歸回他們的本分），「也沒有尋求萬軍之耶和華」；他們或是無神論者，沒有任何信仰；或是拜偶像者，尋求那些出於自己幻想、由自己雙手所作的神。注意，神擊打我們的目的，是要使我們轉向他、尋求他；若這目標在較輕的審判下未能達成，就可預期更大的。神擊打為要不殺。3. 他們風俗的普遍敗壞和盛行的褻瀆。（1）那些本該改革他們的人反而幫助敗壞他們（Isa 9:16）：「這百姓的引導者」誤導他們，「使他們走錯了路」——縱容他們的邪惡、支持惡人、並為他們樹立壞榜樣；那麼被引導的人既被欺騙也就被毀滅了，這就不奇怪了。但一個國家的景況，當他們的醫生是他們最壞的病症時，就糟了。「那些稱這百姓為有福的」（原文旁註如此），就是奉承他們、在他們的邪惡中附和他們、向他們喊「平安了，平安了」的人，使他們走錯了路；而「那些被他們稱為有福的」不知不覺就被吞滅了。我們有理由懼怕那些在我們行惡時說我們好話的人；見 Pr 24:24, 29:5。（2）邪惡是普遍的，所有人都受了感染（Isa 9:17）：「各人是假冒為善的、是行惡的。」若有任何好人在其中，他們不、也不敢顯露，因為各人的口都說愚妄邪惡的話；各人都是褻瀆神的（原文如此），又對人作惡。這兩樣通常連在一起：不敬畏神的人也不尊重人；於是各人的口都說愚妄、虛謊和褻瀆的話，無論反對神還是反對人；因為「心裏所充滿的，口裏就說出來」。
III. 因他們的這些罪惡而對他們所威脅的審判；不要讓他們以為能免受刑罰。
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總體而言，他們因此使自己暴露在神的烈怒之下，那烈怒要如火吞噬、如煙遮暗。（1）它要如火吞噬（Isa 9:18）：「邪惡要如火焰燒」；因罪而招致的神不悅要吞噬罪人——他們已使自己在它面前如荊棘蒺藍，又如密林的叢叢灌木——易燃之物，萬軍之主、全能神的烈怒要從中經過、一同焚燒。（2）它要如煙遮暗。荊棘蒺藜被火吞噬時，要「如煙柱向上旋繞」，以致全地因此變暗；他們必在患難中，看不見出路（Isa 9:19）：「百姓必成為火柴。」神的烈怒只抓住那些使自己成為它燃料的人，然後他們如祭物的煙柱般升起，成了神公義的祭物。
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神要武裝鄰國來攻擊他們（Isa 9:11,12）。此時以色列國正與敘利亞國結盟反對猶大；但那些反對敘利亞的亞述人，征服了敘利亞之後必入侵以色列，而神要激動他們如此行，並使以色列的仇敵彼此結盟反對他們——雖然他們各有自己的目的，並不知道神的手在他們聯盟中。注意，當仇敵被設立、並結成同盟反對一個國家時，必須承認其中有神的手。又注意，那些在罪上有分的人——如敘利亞和以色列在入侵猶大上有分——必須預期在罪的刑罰上有分。不，他們如今所結盟的那些敘利亞人自己，也必成為刑罰他們的鞭（因為那些在罪上聯合的人彼此翻臉並不罕見）——一個從正面攻擊他們，另一個從側翼或後方襲擊他們；以致他們四面受敵，那些仇敵要「張口吞吃以色列」（Isa 9:12）。非利士人如今不被看作可怕的仇敵，敘利亞人被看作可靠的朋友；然而這些卻要吞吃以色列。當人的道路使主不悅，他使他們的朋友也與他們爭戰。
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神要從他們中間除去他們所信賴、並指望從之得幫助的人（Isa 9:14,15）。因百姓不尋求神，他們所尋求所倚靠的人對他們就毫無幫助。「主必剪除頭與尾、棕枝與蘆葦」，這在 Isa 9:15 中作了解釋。（1）他們的官長——因出身和職位而尊貴的、百姓中的長老——這些是「頭」，這些是他們指望從之得活力和果子的「棕枝」；但因為這些人使他們走錯了路，他們必被剪除，他們的尊貴和權力在他們被剪除時不能保護他們，因為對那尊貴和權力的濫用正是大惹動；而百姓的首領被剪除對百姓也是審判，雖然他們並非他們所當有的那種首領。（2）他們的先知——他們的假先知——是「尾」和「蘆葦」，是最可鄙的。一個邪惡的傳道人是所有人之中的最壞者。一個邪惡的傳道人是所有人之中最壞的。「最好的敗壞時成為最壞的。」瞎子領瞎子，兩個都掉在坑裏；而瞎眼的領路者先掉下去，並掉得最深。
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那荒涼將如從前的敗壞一樣普遍，無人能逃脫（Isa 9:17）。（1）不是那些蒙人喜悅的對象。沒有人因愛蒙饒恕：「主必不喜悅他們的少年人」——那些在青春盛年中的人；他也不說：「為我的緣故寬待少年人」；不，「讓他們與其餘的人一同仆倒，與他們一同讓下一代滅絕。」（2）不是那些蒙人同情的對象。沒有人因憐憫蒙饒恕：他「也不憐恤他們的孤兒寡婦」，雖然他在特別的意義上正是這類人的保護者和庇護者。他們如其他一切人一樣敗壞了自己的道路；若他們貧窮無助的景況不能成為約束他們不犯罪的理據，他們就不能期望它成為約束神保護他們免受審判的理據。
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他們要彼此撕裂，各人要促成共同的毀滅，他們要作自己的、也要彼此的食人族：「無人憐惜弟兄」——若他擋在他野心或貪婪的路上，或若他有任何藉口向他報復；他們彼此之間既不顯憐恤，怎能期望神憐恤他們呢？人彼此之間的激情和殘忍惹動神對他們全體發怒，也是他已發怒的證據。內戰很快將一國帶入荒涼。以色列中就是如此，那時「因地的過犯，首領多更迭」（Pr 28:2）。
（1）在這些內部的紛爭中，人「右邊搶奪，仍受飢餓」，又「吃自己膀臂上的肉」——因飢餓而捕食自己，或捕食那些與自己肉身一樣親近的最近親屬（Isa 9:20）。這意味著：[1] 極大的饑荒和匱乏；當人將一切所能的都拉到自己面前時，仍是如此之少，以致他們仍飢餓——至少神不賜福給它，以致「他們吃卻不得飽」（Hag 1:6）。[2] 極大的搶奪和掠奪。「不法之事被確立為法律。」產權的藩籬——就是保護人產業的藩籬——必被拔除，各人要以為凡他能抓住手的都是自己的；然而當人如此搶奪那不屬於自己的東西時，他們仍不得滿足。貪婪的慾望是無饜足的，而這咒詛就是繼承在以不法手段所得之物上的——它永遠不會興旺。
（2）這些內部的紛爭不僅在個人和私家之間，更在支派之間（Isa 9:21）：「瑪拿西必吞吃以法蓮，以法蓮瑪拿西」，雖然他們聯合反對猶大。那些能聯合反對猶大的人，卻不能彼此聯合；但他們那反對那安然住在他們旁邊的鄰舍的有罪同盟，卻公正地被他們彼此之間的分裂所刑罰。或者，猶大既與瑪拿西和以法蓮犯了同樣的罪，就不僅要與他們一同受苦，更要因他們而受苦。注意，神的以色列各支派之間彼此的敵意和怨恨，是使他們成熟於毀滅的罪，也是毀滅迅速臨到的可悲徵兆。若以法蓮反對瑪拿西，瑪拿西反對以法蓮，兩者又反對猶大，他們很快就必成為共同仇敵輕易的掠物。
- 雖然他們要遭受這一切審判的追趕，神卻不放下他與他們的爭訟。這是這首歌沉重的負擔（Isa 9:12,17,21）：「雖然如此，耶和華的怒氣仍未轉消，他的手仍伸出不縮」，即：（1）他們不作任何事來轉消他的怒氣；他們不悔改歸正，不自卑禱告，無人站在破口中，無人答覆神的呼召、順應他護理的目的，他們倒是剛硬鬆懈的。（2）因此他的怒氣繼續向他們燃燒，「他的手仍伸出不縮」。神的審判之所以延長，是因為目標尚未達成，罪人未因之悔改。「這百姓還沒有歸向擊打他們的」，所以他繼續擊打他們；因為神審判時必得勝，最驕傲最頑固的罪人不是屈服就是破碎。
英文原文
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（照著所吩咐他的，Isa 3:10,11）對義人說：你必享福祉；又對惡人說：禍哉！必有禍患臨到他。這裡有：I. 對那些持守律法和見證之人的恩惠應許；那些求問交鬼的和行巫術的必被趕入黑暗幽暗之中，他們卻要看見大光，在困苦中得著解救，這是福音恩典的預表。1. 在彌賽亞的教訓中，Isa 9:1-3。2. 祂的得勝，Isa 9:4,5。3. 祂作為以馬內利的政權與國度，Isa 9:6,7。II. 對那些背叛大衛家、與大衛家為敵之以色列百姓可怕的威嚇：他們必被帶到完全的毀滅，他們的驕傲必使他們傾覆（Isa 9:8-10），他們的鄰舍必成為掠奪他們的（Isa 9:11,12），因他們的不悔改和虛偽，他們一切裝飾和倚靠必被剪除（Isa 9:13-17），又因神對他們的忿怒、以及他們彼此相吞的忿怒，他們必歸於完全的毀滅，Isa 9:18-21。這也是大衛的子孫並祂國度一切仇敵最終毀滅的預表。