22 December 2024 // Isaiah 9:1-7
APPLICATION: Read & watch/listen to Isaiah 9:1-7
Christmas in the Old Testament
1. A light will come. vs. 1-2
2. A victory will be won. vs. 3-5
3. A child will be born. vs. 6
4. A King will Reign. vs. 7
a. His eternal rule
b. His eternal peace
Life Application
When Ahaz and his people were told of the Syro-Ephraimite forces coming against them, their hearts “shook as the trees of the forest shake before the wind” (Isaiah 7:2). But the remnant stands out with a defiant confidence. They actually experience “God … with us.” So they look at the same crisis and say, “Do your worst. Strap on your armor. But you will be shattered.” In New Testament terms, “This is the victory that has overcome the world—our faith” (1 John 5:4).[1]
Richard Williams, a young surgeon and Methodist lay preacher, and Anglican minister Allen Gardiner went as missionaries to Tierra del Fuego. In 1851 their ship was forced to winter in a cold and bitter bay, and the supply vessel never arrived. Everyone on board their ship died of cold and starvation. Even as they were suffering, on Good Friday, April 18, 1851, Williams wrote in his journal, “Poor and weak though we are, our abode is a very Bethel to our souls, and God we feel and know is here.” Then on Wednesday, May 7, he wrote, “Should anything prevent my ever adding to this, let all my beloved ones at home rest assured that I was happy beyond description when I wrote these lines and would not have changed situations with any man living.” When your supply ship does not arrive, God can make your crisis a very Bethel to your soul (Genesis 28:10–19) as you find by faith that he is with you. He makes you happy beyond description.[2]
Digging Deeper
Geography - The geographic location of the tribes of Zebulun and Naphtali indicates that the author is referring to the northern part of Galilee, the area of Israel first humbled by foreign military invasions, and the region most influenced by foreign cultures and religions. Although unspecified in this verse, Isaiah may refer to gloom caused by recent invasions by the Assyrians under Tiglath-pileser III (he conquered this area in the Syro-Ephraimite War). This is the same general area as Galilee of the Gentiles, a negative title that shows how pervasive non-Hebrew people and cultures were in this area. The last two geographical terms are not as clear. “By the way of the Sea” is sometimes connected to the Assyrian province established along the Mediterranean Sea near the seaport of Dor, but it seems more likely that this phrase refers to the northern area around the Sea of Galilee. “Along the Jordan” (NIV) refers to the Transjordan area east of the Jordan River. In summary, this verse surprisingly predicts that the least likely area of Israel, the far northern section that was the most militarily oppressed and most influenced by pagans, will in some way be honored by God when he sends a new “light” in the future.[3]
The names of Jesus - He will be called: literally ‘one will call his name’. In its highest use, ‘name’ sums up character; it declares the person. The perfection of this King is seen in his qualification for ruling (Wonderful Counsellor), his person and power (Mighty God), his relationship to his subjects (Everlasting Father) and the society his rule creates (Prince of Peace). Wonderful: literally ‘a Wonder of a Counsellor’. The vast majority of the eighty times the pālā’, its noun (as here, pele’) and adjective (pilĕ’î) occur, they refer to the Lord, himself and his works. It is the nearest word Hebrew has to the idea of ‘supernatural’, here bringing a wisdom far above the human: the fulfilment of 1:26, contrasting with Ahaz whose decisions ruined his people; like, but transcending, Solomon whose wisdom remained earthly (1 Kgs 4:29–34). Mighty God: the repetition of this title in 10:21, referring to the Lord himself, establishes its meaning here. Translations like ‘Godlike Hero’ are linguistically improbable, side-stepping the implication that the Old Testament looked forward to a divine Messiah (see on 4:2; 53:1). Everlasting is both general (26:4) and specific (57:15). When people requested a king (1 Sam. 8) they wished to replace the episodic rule of the Judges with the permanency of monarchy. The King to come is the ultimate fulfilment of this longing. Father: used of the Lord, ‘father’ speaks of his concern (Ps. 65:5), care and discipline (Ps. 103:13; Prov. 3:12; Isa. 63:16; 64:8); cf. Ps. 72:4, 12–14; Isa. 11:4. Peace is personal fulfilment (2 Kgs 22:20), well-being (Gen. 29:6), harmony (Exod. 4:18), peace with God (Num. 6:26; 25:12; Isa. 53:5). The verb, šālēm, means ‘to be whole, complete’. Prince corresponds to our idea of ‘administrator’. This Prince, then, himself a whole personality, at one with God and with his people, administers the benefits of peace/wholeness in his benign rule. This rule, however, will be unchanging in its character (and peace), without end in space and time (for ever), the fulfilment of the Davidic ideal (David’s, Pss 2:8; 72:8–11), reflecting the holiness of God in its devotion to justice in practice and righteousness in principle (cf. 5:16), and guaranteed by the commitment (zeal) and activity (accomplish) of the Lord. Zeal: as passionate commitment (37:32; 42:13; 59:17; 63:15); cf. the love that tolerates no disloyalty and brooks no rival (Num. 25:11; Ps. 79:5). It is the Lord who plans the future (1), shatters the foe (5) and keeps his promises (7).[4]
God’s Zeal - Four things are known about the government this ruler will establish. First, when this new son rules, he will limitlessly expand his influence and create peace without end (cf. Ps 2:8). This promise implies that no one will be able to successfully oppose his authority or undermine the positive effects of his government. Such strong statements imply that Isaiah is talking about the final eschatological ruler. Second, this ruler will reign on the throne of David and reestablish his kingdom. This pledge certifies beyond the shadow of a doubt that the text refers to the ultimate fulfillment of the Davidic covenant through a “messianic” figure. Third, his method of ruling will be based on the principles of justice and righteousness. This fact is consistent with the emphasis on justice in 11:4–5 (and 7:15) and contrasts with the behavior of Ahaz, Judah’s present king. Fourth, this Davidic ruler will reign forever as explained in the Davidic covenant (2 Sam 7:16). These descriptive parameters, titles, time frame, and interlinking references to the Davidic promises rule out any attempt to identify this son with Ahaz, Hezekiah, or Josiah.
Finally, Isaiah offers a rhetorical assurance to his listeners concerning the fulfillment of this promise. Simply stated, God Almighty himself will do it. With unassailable zeal, determination, and passion God will concentrate his efforts to accomplish this marvelous deed. Isaiah’s listeners can be absolutely sure that an omnipotent, sovereign God will stand behind the fulfillment of this wonderful plan.[5]
DISCUSSION QUESTIONS:
1. What do you think the "great light" symbolizes in the context of the entire Bible?
2. In what ways can the prophesied joy in verses 3-5 be applied in our lives today?
3. How do you interpret the titles given to the prophesied child? What does each title tell you about His character and His reign?
4. How does the promise of a divine ruler provide hope and comfort during times of distress?
PRAYER:
[1] Raymond C. Ortlund Jr. and R. Kent Hughes, Isaiah: God Saves Sinners, Preaching the Word (Wheaton, IL: Crossway Books, 2005), 95.
[2] Raymond C. Ortlund Jr. and R. Kent Hughes, Isaiah: God Saves Sinners, Preaching the Word (Wheaton, IL: Crossway Books, 2005), 95.
[3] Gary V. Smith, Isaiah 1–39, ed. E. Ray Clendenen, The New American Commentary (Nashville: B & H Publishing Group, 2007), 238.
[4] J. Alec Motyer, Isaiah: An Introduction and Commentary, vol. 20, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1999), 101–102.
[5] Gary V. Smith, Isaiah 1–39, ed. E. Ray Clendenen, The New American Commentary (Nashville: B & H Publishing Group, 2007), 242.
Christmas in the Old Testament
1. A light will come. vs. 1-2
- Darkness will pass
- Light will shine
2. A victory will be won. vs. 3-5
- Increase in people
- Increase in provision
- Decrease of oppression
3. A child will be born. vs. 6
- A Son
- A King
- Wonderful Counselor
- Mighty God
- Everlasting Father
- Prince of Peace
4. A King will Reign. vs. 7
a. His eternal rule
b. His eternal peace
Life Application
When Ahaz and his people were told of the Syro-Ephraimite forces coming against them, their hearts “shook as the trees of the forest shake before the wind” (Isaiah 7:2). But the remnant stands out with a defiant confidence. They actually experience “God … with us.” So they look at the same crisis and say, “Do your worst. Strap on your armor. But you will be shattered.” In New Testament terms, “This is the victory that has overcome the world—our faith” (1 John 5:4).[1]
Richard Williams, a young surgeon and Methodist lay preacher, and Anglican minister Allen Gardiner went as missionaries to Tierra del Fuego. In 1851 their ship was forced to winter in a cold and bitter bay, and the supply vessel never arrived. Everyone on board their ship died of cold and starvation. Even as they were suffering, on Good Friday, April 18, 1851, Williams wrote in his journal, “Poor and weak though we are, our abode is a very Bethel to our souls, and God we feel and know is here.” Then on Wednesday, May 7, he wrote, “Should anything prevent my ever adding to this, let all my beloved ones at home rest assured that I was happy beyond description when I wrote these lines and would not have changed situations with any man living.” When your supply ship does not arrive, God can make your crisis a very Bethel to your soul (Genesis 28:10–19) as you find by faith that he is with you. He makes you happy beyond description.[2]
Digging Deeper
Geography - The geographic location of the tribes of Zebulun and Naphtali indicates that the author is referring to the northern part of Galilee, the area of Israel first humbled by foreign military invasions, and the region most influenced by foreign cultures and religions. Although unspecified in this verse, Isaiah may refer to gloom caused by recent invasions by the Assyrians under Tiglath-pileser III (he conquered this area in the Syro-Ephraimite War). This is the same general area as Galilee of the Gentiles, a negative title that shows how pervasive non-Hebrew people and cultures were in this area. The last two geographical terms are not as clear. “By the way of the Sea” is sometimes connected to the Assyrian province established along the Mediterranean Sea near the seaport of Dor, but it seems more likely that this phrase refers to the northern area around the Sea of Galilee. “Along the Jordan” (NIV) refers to the Transjordan area east of the Jordan River. In summary, this verse surprisingly predicts that the least likely area of Israel, the far northern section that was the most militarily oppressed and most influenced by pagans, will in some way be honored by God when he sends a new “light” in the future.[3]
The names of Jesus - He will be called: literally ‘one will call his name’. In its highest use, ‘name’ sums up character; it declares the person. The perfection of this King is seen in his qualification for ruling (Wonderful Counsellor), his person and power (Mighty God), his relationship to his subjects (Everlasting Father) and the society his rule creates (Prince of Peace). Wonderful: literally ‘a Wonder of a Counsellor’. The vast majority of the eighty times the pālā’, its noun (as here, pele’) and adjective (pilĕ’î) occur, they refer to the Lord, himself and his works. It is the nearest word Hebrew has to the idea of ‘supernatural’, here bringing a wisdom far above the human: the fulfilment of 1:26, contrasting with Ahaz whose decisions ruined his people; like, but transcending, Solomon whose wisdom remained earthly (1 Kgs 4:29–34). Mighty God: the repetition of this title in 10:21, referring to the Lord himself, establishes its meaning here. Translations like ‘Godlike Hero’ are linguistically improbable, side-stepping the implication that the Old Testament looked forward to a divine Messiah (see on 4:2; 53:1). Everlasting is both general (26:4) and specific (57:15). When people requested a king (1 Sam. 8) they wished to replace the episodic rule of the Judges with the permanency of monarchy. The King to come is the ultimate fulfilment of this longing. Father: used of the Lord, ‘father’ speaks of his concern (Ps. 65:5), care and discipline (Ps. 103:13; Prov. 3:12; Isa. 63:16; 64:8); cf. Ps. 72:4, 12–14; Isa. 11:4. Peace is personal fulfilment (2 Kgs 22:20), well-being (Gen. 29:6), harmony (Exod. 4:18), peace with God (Num. 6:26; 25:12; Isa. 53:5). The verb, šālēm, means ‘to be whole, complete’. Prince corresponds to our idea of ‘administrator’. This Prince, then, himself a whole personality, at one with God and with his people, administers the benefits of peace/wholeness in his benign rule. This rule, however, will be unchanging in its character (and peace), without end in space and time (for ever), the fulfilment of the Davidic ideal (David’s, Pss 2:8; 72:8–11), reflecting the holiness of God in its devotion to justice in practice and righteousness in principle (cf. 5:16), and guaranteed by the commitment (zeal) and activity (accomplish) of the Lord. Zeal: as passionate commitment (37:32; 42:13; 59:17; 63:15); cf. the love that tolerates no disloyalty and brooks no rival (Num. 25:11; Ps. 79:5). It is the Lord who plans the future (1), shatters the foe (5) and keeps his promises (7).[4]
God’s Zeal - Four things are known about the government this ruler will establish. First, when this new son rules, he will limitlessly expand his influence and create peace without end (cf. Ps 2:8). This promise implies that no one will be able to successfully oppose his authority or undermine the positive effects of his government. Such strong statements imply that Isaiah is talking about the final eschatological ruler. Second, this ruler will reign on the throne of David and reestablish his kingdom. This pledge certifies beyond the shadow of a doubt that the text refers to the ultimate fulfillment of the Davidic covenant through a “messianic” figure. Third, his method of ruling will be based on the principles of justice and righteousness. This fact is consistent with the emphasis on justice in 11:4–5 (and 7:15) and contrasts with the behavior of Ahaz, Judah’s present king. Fourth, this Davidic ruler will reign forever as explained in the Davidic covenant (2 Sam 7:16). These descriptive parameters, titles, time frame, and interlinking references to the Davidic promises rule out any attempt to identify this son with Ahaz, Hezekiah, or Josiah.
Finally, Isaiah offers a rhetorical assurance to his listeners concerning the fulfillment of this promise. Simply stated, God Almighty himself will do it. With unassailable zeal, determination, and passion God will concentrate his efforts to accomplish this marvelous deed. Isaiah’s listeners can be absolutely sure that an omnipotent, sovereign God will stand behind the fulfillment of this wonderful plan.[5]
DISCUSSION QUESTIONS:
1. What do you think the "great light" symbolizes in the context of the entire Bible?
2. In what ways can the prophesied joy in verses 3-5 be applied in our lives today?
3. How do you interpret the titles given to the prophesied child? What does each title tell you about His character and His reign?
4. How does the promise of a divine ruler provide hope and comfort during times of distress?
PRAYER:
[1] Raymond C. Ortlund Jr. and R. Kent Hughes, Isaiah: God Saves Sinners, Preaching the Word (Wheaton, IL: Crossway Books, 2005), 95.
[2] Raymond C. Ortlund Jr. and R. Kent Hughes, Isaiah: God Saves Sinners, Preaching the Word (Wheaton, IL: Crossway Books, 2005), 95.
[3] Gary V. Smith, Isaiah 1–39, ed. E. Ray Clendenen, The New American Commentary (Nashville: B & H Publishing Group, 2007), 238.
[4] J. Alec Motyer, Isaiah: An Introduction and Commentary, vol. 20, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1999), 101–102.
[5] Gary V. Smith, Isaiah 1–39, ed. E. Ray Clendenen, The New American Commentary (Nashville: B & H Publishing Group, 2007), 242.