IX.

(1) Nevertheless the dimness . . .--It is obvious, even in the English version, that the chapters are wrongly divided, and that what follows forms part of the same prophetic utterance as Isaiah 8. That version is, however, so obscure as to be almost unintelligible, and requires an entire remodelling:--Surely there is no gloom to her that was afflicted. In the former time he brought shame on the land of Zebulun and the land of Naphtali; but in the latter he bringeth honour on the way by the sea, beyond Jordan, the circuit of the Gentiles.

The prophet had seen in the closing verses of Isaiah 8 the extreme point of misery. That picture, as it were, dissolves, and another takes its place. She that was afflicted, the whole land of Israel, should have no more affliction. The future should be in striking contrast with the past. The lands of Zebulun and Naphtali, the region afterwards known as the Upper and Lower Galilee, had been laid waste and spoiled by Tiglath-pilneser (2Kings 15:29). That same region, described by the prophet in different terms (the former representing the tribal divisions, the latter the geographical) is hereafter to be the scene of a glory greater than Israel had ever known before.

The way of the sea . . .--The context shows that the "sea" is that which appears in Bible history under the names of the sea of Chinnereth (Numbers 34:11; Deuteronomy 3:17), the Sea of Galilee, the Sea of Tiberias (John 6:1), Gennesaret (Mark 6:53). The high road thence to Damascus was known as Via Maris in the time of the Crusaders (Renan, quoted by Cheyne).

Beyond Jordan.--This, the Peraea of later geography, included the regions of Gilead and Bashan, the old kingdoms of Moab and Ammon, the tribes of Reuben, Gad, and half the tribe of Manasseh. These also had suffered from the ravages of the Assyrian armies under Pul (1Chronicles 5:26).

Galilee of the nations.--The word Galilee, derived from the same root as Gilgal (Joshua 5:9), means strictly "a circle," or "circuit." It was applied to the border-lands of the Ph?nician frontier of the northern kingdom, inhabited by a mixed population, and therefore known as "Galilee of the Gentiles" (Matthew 4:15-16) what in mediaeval German would have been called the Heidenmark.

Verses 1-7 - THE TROUBLES OF ISRAEL SHALL END THROUGH THE BIRTH OF A MARVELOUS CHILD. The section of the prophecy commencing with Isaiah 7:1 terminates in this glorious burst of glad and gracious promise. The gist of the whole section is: "Israel shall not suffer from Pekah and Rezin; her oppressors shall be Assyria and Egypt, more especially the former; Assyria shall overwhelm her, crush her, lay her low; she shall remain awhile in gloom and darkness; but at length the darkness shall be dispelled; a 'great light' shall shine forth, first in the north, then over all the land; 'the rod of the oppressor' shall be broken; a Child shall be born, who shall bear marvelous names, and shall rule over the full kingdom of David in justice and righteousness forever." God has spoken, and God will perform this. Verse 1. - Nevertheless the dimness shall not be such as was in her vexation, when, etc. Our translators have misconceived the construction, and consequently missed the sense. The first two clauses, which they run together, are entirely separate and distinct. Translate, Nevertheless there shall be no (more) darkness to her who was in affliction. As at the former time he brought contempt upon the land of Zebulon, etc. Contempt was brought on the more northern part of the Holy Land, first when it was overrun and ravaged by the Syrians (1 Kings 15:20) under Ben-hadad, and more recently when it bore the brunt of the Assyrian attack (2 Kings 15:29) under Tiglath-Pileser. At the first... and afterward; rather, at the former time... in the latter time. The contrast is between two periods of Israel's history, the existing period and the Messianic. And afterward did more grievously afflict her. This is altogether wrong. Translate, So in the latter time he hath brought honor on the way of the sea. The perfect is a "prophetic perfect," and the reference is to the honor that would be done to the northern districts, "the land of Zebulon and the land of Naphtali," by the Messiah dwelling there (comp. Matthew 4:14-16). The way of the sea; i.e. the district about the sea of Tiberias, called "the sea of Kinnereth" (equivalent to "Gennesareth") in Numbers 34:11, and "the sea of Galilee" in John 6:1. Beyond Jordan; i.e. the tract east of the sea and of the upper Jordan, where the five thousand were fed, and where our Lord was transfigured. Galilee of the nations. The name "Galilee" seems to have been given to the outlying circuit, or zone, on the north, which was debatable ground between the Israelites and their neighbors (see 1 Kings 9:11; Joshua 20:7; Joshua 21:32). The word means "circuit," or "ring." Though claimed as theirs by the Israelites, it was largely peopled by "Gentiles."

9:1-7 The Syrians and Assyrians first ravaged the countries here mentioned, and that region was first favoured by the preaching of Christ. Those that want the gospel, walk in darkness, and in the utmost danger. But when the gospel comes to any place, to any soul, light comes. Let us earnestly pray that it may shine into our hearts, and make us wise unto salvation. The gospel brings joy with it. Those who would have joy, must expect to go through hard work, as the husbandman, before he has the joy of harvest; and hard conflict, as the soldier, before he divides the spoil. The Jews were delivered from the yoke of many oppressors; this was a shadow of the believer's deliverance from the yoke of Satan. The cleansing the souls of believers from the power and pollution of sin, would be by the influence of the Holy Spirit, as purifying fire. These great things for the church, shall be done by the Messiah, Emmanuel. The Child is born; it was certain; and the church, before Christ came in the flesh, benefitted by his undertaking. It is a prophecy of him and of his kingdom, which those that waited for the Consolation of Israel read with pleasure. This Child was born for the benefit of us men, of us sinners, of all believers, from the beginning to the end of the world. Justly is he called Wonderful, for he is both God and man. His love is the wonder of angels and glorified saints. He is the Counsellor, for he knew the counsels of God from eternity; and he gives counsel to men, in which he consults our welfare. He is the Wonderful Counsellor; none teaches like him. He is God, the mighty One. Such is the work of the Mediator, that no less power than that of the mighty God could bring it to pass. He is God, one with the Father. As the Prince of Peace, he reconciles us to God; he is the Giver of peace in the heart and conscience; and when his kingdom is fully established, men shall learn war no more. The government shall be upon him; he shall bear the burden of it. Glorious things are spoken of Christ's government. There is no end to the increase of its peace, for the happiness of its subjects shall last for ever. The exact agreement of this prophecy with the doctrine of the New Testament, shows that Jewish prophets and Christian teachers had the same view of the person and salvation of the Messiah. To what earthly king or kingdom can these words apply? Give then, O Lord, to thy people to know thee by every endearing name, and in every glorious character. Give increase of grace in every heart of thy redeemed upon earth.Nevertheless, the dimness shall not be such as was in her vexation,.... The words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them (f); so Jarchi, who interprets it of the king of Assyria; but it is better to understand it of Titus Vespasian, who would not be weary of, but indefatigable in carrying on the siege of Jerusalem, and in distressing the Jews in all parts: or thus, "for there shall be no fleeing from him that is oppressed in it" (g); either that is besieged in Jerusalem, or distressed in Judea; and so the words are a reason of the former distress, and a continuation and amplification of it; though many interpreters think they are to be understood by way of comfort, and as a mitigation of it, which is the sense of our version:

when at first he lightly afflicted the land of Zebulun and the land of Naphtali; either by Pul king of Assyria, in the reign of Menahem king of Israel, 2 Kings 15:19 or rather by Tilgathpilneser king of Assyria, in the reign of Pekah king of Israel, since by him Galilee, and all the land of Naphtali, were carried captive, 2 Kings 15:29 which at the time of this prophecy was past, and was but a light affliction in comparison of what followed:

and afterwards did more grievously afflict her: by Shalmaneser king of Assyria, in the reign of Hoshea king of Israel, who took Samaria, and carried Israel or the ten tribes into captivity, from whence they returned not; and yet it is suggested, that the tribulation and distress that should come upon the Jews by the Romans should be greater than the heaviest of these; there should be no fleeing, no escape, no, not of any, as at those times mentioned, but wrath should come upon them to the uttermost, and particularly in the places following:

by the way of the sea; which some understand of the Mediterranean sea, and of that part of the land of Israel which lay next it; but it seems rather to design the sea of Tiberias or Galilee, as Jarchi rightly interprets it:

beyond Jordan; a part of the land of Israel so called, known by the name of Peraea; See Gill on Matthew 4:25,

in Galilee of the nations; which was inhabited not only by Jews, but by persons of other nations, and therefore so called; now these places suffered much in the wars between the Jews and the Romans, by skirmishes, sieges, robberies, plunders, &c. as appears from the history of Josephus. Some interpreters understand all this, as before observed, as an alleviation of those times of trouble, as if it would be less than in former times; but it is certain that it was to be, and was, greater than ever was known, Matthew 24:21 it is true, indeed, it may be considered as an alleviation of it, and as affording some comfort in a view of it, that in those very parts where there should be so much distress and misery, the Messiah, previous to it, would appear, and honour it with his presence, who is afterwards spoken of, and so, in connection with the following words, these may be rendered thus; as by De Dieu, "but obscurity shall not be brought to it" (the land) "to which distress is brought; as at the first time he caused reproach towards the land of Zebulun, and towards the land of Naphtali, so in the last" (time) "he will give glory by the way of the sea, beyond Jordan, on the border of the nations": and if it be asked what that glory should be, the answer is, "the people that walked in darkness", &c. and so the sense may be, that whereas the inhabitants of Zebulun and Naphtali, and all Galilee, were lightly esteemed of, being mean and illiterate, not famous for any arts or sciences, and having no prophet among them, should, in the days of the Messiah, be highly honoured, and made glorious by his presence, ministry, and miracles among them (h). See Matthew 14:13, where it is quoted, and applied to Christ's being in those parts.

(f) "quia non defatigatio ei angustanti eos." Quidam in Gataker; so Jarchi. (g) "Et non poterit avolare de angustia sua", Hieron. (h) See my book of the Prophecies of the Messiah, &c. p. 148.