Sunday, December 9, 2018: “The Promise of a Divine Ruler”

Commentary

Sunday, December 9, 2018

Lesson: Isaiah 9:1-7; Time of Action: 733 B.C.; Place of

Action: Jerusalem

Golden Text: “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” (Isaiah 9:6).

II. INTRODUCTION. Anyone can fall into a dark desperate

situation, but no one need remain there forever. Regardless
of whether the misery is of our own doing or from a force
beyond our control, through the promise of a Righteous Lord,
as believers, we have hope. The Bible teaches that the world
is not doomed to perpetual disappointment. At God’s
appointed time, He will intervene to set all wrongs right and
introduce the righteous government the world has longed
for. He will do this through His Messiah, so eloquently
presented by Isaiah in this week’s lesson.

II. BACKGROUND FOR THE LESSON. In 732 B.C. Tiglath-

pileser of Assyria had invaded the territories of Zebulun and
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Naphtali which were part of the Northern Kingdom of Israel

(see II Kings 15:29), taking many of their inhabitants captive
(see II Kings 17:5-6. The northern kingdom had been ravaged
and the people’s lives were torn apart. God had brought
judgment upon the northern kingdom because of the people’s
idolatry (see II Kings 17:7-18). The Southern Kingdom of
Judah was also threatened by an alliance between Israel and
Syria (see II Kings 16:5-9; Isaiah 7:1-2). Even though Isaiah
assured King Ahaz that this alliance against Judah would not
succeed, Ahaz still appealed to the Assyrians for help (see II
Kings 16:7-9) exposing him to an even greater threat—the
fast growing Assyrian Empire (see Isaiah 8:5-8). There
seemed to be no encouragement of future hope for the
northern kingdom of Israel. The situation was filled with
dimness, darkness, and gloom (see Isaiah 8:22). Our lesson
begins with Isaiah 9:1.

III. A TIME OF JOY AND PEACE (Isaiah 9:1-5)

A. A time of light and blessing (Isaiah 9:1-3).

1. (vs. 1). Our first verse says “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.” The word “Nevertheless”
presents a contrast from what is said in Isaiah 8:22, and
introduces a promise that God would keep His word despite
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Israel’s waywardness as recorded in chapter 8. God’s

promise begins with “Nevertheless the dimness shall not
be such as was in her vexation.” In other words, God was
promising that although Israel was experiencing great
“dimness” or darkness and anguish due to the Assyrian
invasion, that time of darkness and despair would not go on
forever. The word “vexation” means “to press upon,” or “to
bring into straits or trials.” Here it refers to the Assyrian
invasion of the northern kingdom and the forced relocation of
the people to a foreign land. Isaiah continued to describe the
“vexation” or straits the people experienced when he said
“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.” The Hebrew
word for “lightly afflicted” means “to treat with contempt.”
Here it refers to bringing dishonor upon someone. The Lord
“lightly afflicted the land of Zebulun and the land of
Naphtali” when He judged the north with the Assyrian
invasion. These two northern tribes corresponded to the
area known as Galilee in the New Testament. The term
“grievously afflict” is used here as if Isaiah is saying that
God added even greater judgment upon the northern
kingdom. But the Hebrew verb translated “grievously
afflict” here is kabed and it can mean “to honor or glorify.”
Most Bible translations use this meaning in Isaiah 9:1.
Therefore, many Bible scholars believe that this verse has
two parts, the first dealing with the nation’s current trials
and the second dealing with future honor. The context does
seem to suggest that kabed translated “grievously afflict”
is better understood as referring to Israel’s future honor, not
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her trials. This honor would take place when Jesus appeared
and preached the gospel of the kingdom in “the land of
Zebulun and the land of Naphtali” which was then known
as “Galilee of the nations.” The “way of the sea, beyond
Jordan” refers to the Sea of Galilee which was west of the
district known in Jesus’ day as “Galilee of the nations”
where many Gentiles or non-Jews lived. This was the route
that the invading Assyrians took when they invaded the
northern kingdom. If we accept the meaning of kabed as
referring to Israel’s future honor, a clearer translation of this
verse would be: “In the past, the Lord treated Zebulun and
Naphtali with judgment and contempt. But in the future, that
land will be honored—the land along the sea, the land east of
the Jordan River, and Galilee where people from other
nations live.” This would be in keeping with the context of
this lesson. Remember, Isaiah wrote his prophecy as if it had
already been fulfilled. When God prophesies the future, it is
guaranteed and can even be seen from a past tense
perspective.

2. (vs. 2). This verse goes on to say “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.” This verse completes the
contrast between Israel’s current affliction and their future
hope. Isaiah prophesied that “The people that walked in
darkness have seen a great light.” In other words, the
people who were living in spiritual darkness had suddenly
been illuminated by “a great light.” We must remember
that Isaiah spoke this prophecy as if it had already taken
place. The “great light” had not yet appeared, but he spoke
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as if it already had. This “great light” arrived in the Person

and ministry of Jesus of Nazareth. Zachariah’s song when
John the Baptist was born prophesied that the Messiah would
“give light to them that sit in darkness and in the shadow of
death” (see Luke 1:79). When Matthew described Jesus’
public ministry, he made it clear that Isaiah’s words here
described the coming of Jesus (see Matthew 4:12-16).
Because the people were spiritually depraved, the very land
of Israel was called “the land of the shadow of death.”
Yet the last part of this verse, “upon them hath the light
shined” reveals that the people in the territory of Galilee
which included the land of Zebulun and Naphtali would be
the first to enjoy the “great light” that God would send.
The lands of Zebulun and Naphtali were the first to be
invaded by the Assyrians (see II Kings 15:29), so they would
be the first to receive God’s “great light”—Jesus Christ.
Note: The light that Jesus brought into the world was
eternal life—a new quality of life that lifted mankind
out of the darkness of sin. This light resides in Jesus
eternally (see John 1:4), and He came to share it with
the world, for whoever follows Him in faith “shall not
walk in darkness, but shall have the light of life” (see
John 8:12). Unfortunately, those who love their sin
reject His light and stand condemned (see John
3:19-20).

3. (vs. 3). This verse says “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.” Here Isaiah addresses the
Lord who brought the great light to the people. He said
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“Thou hast multiplied the nation, and not increased the

joy.” Instead of “and not increased the joy,” the Hebrew
text should probably be translated, “and increased the joy”
leaving out the word “not.” Most scholars agree that this is
the proper rendering of this phrase. It certainly seems to fit
the context better. In the context, “the nation” is Israel. In
a future age Israel’s population would be “multiplied” or
greatly increased. The immediate future for Israel would see
the population decreased by invasion and deportation, but all
that would be changed in the distant future through God’s
blessing (see Isaiah 26:15; Jeremiah 30:16; 33:22). Israel
was certainly not great at the time of Isaiah’s prophecy, nor
was she great at Jesus’ first coming. Neither can we say that
Israel’s existence at that time was characterized by “joy.”
So, we must look to the future—to Christ’s millennial
reign—to find the complete fulfillment of this prophecy by
Isaiah. At that time, there will be many causes for “joy.”
Isaiah used two illustrations to show how great their “joy”
will be. First, there will be “joy before thee (the Lord)
according to the joy in harvest.” This means that the
people’s “joy” will come as a result of the plenty God will
supply. This calls to mind Israel’s harvest time. The
Hebrews’ harvest season was the most important time on
their calendar. Their three primary festivals—Passover,
Pentecost, and Tabernacles—were all related to the harvest
of certain crops. So, one can imagine the “joy” that came
with an abundant harvest. Israel will experience this same
“joy” in the blessings of the messianic kingdom (see Amos
9:13-15). Isaiah’s second illustration of “joy” was “as men
rejoice when they divide the spoil.” This refers to the
“joy” a soldier experiences when he divides the plunder
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taken from their enemies (see Psalms 119:162). It would be

like the times when Israel overcame the invaders of their
land and took booty or spoils of war from them (see II
Chronicles 20:24-26).

B. A time of victory (Isaiah 9:4-5).

1. (vs. 4). Still addressing the Lord, in this verse

Isaiah said “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.” The Messiah’s coming will be a
time when His enemies are defeated and His people are
freed. To illustrate this, first Isaiah said, “For thou hast
broken the yoke of his burden.” When Messiah comes in
the future to set up His millennial kingdom, He will break the
“yoke” that was a “burden” to Israel. Isaiah likened Israel
to an animal subjected to hard work and beaten severely. A
“yoke” was a wooden frame put over the necks of work
animals like oxen, and was connected by ropes to the plow or
wagon they were to pull. A “yoke” speaks figuratively of
servitude. Israel had experienced this in Egypt, and in
Isaiah’s day the Assyrian “yoke” was rapidly falling on the
northern tribes and also posed a threat to Judah as well. But
here, the point is that Israel was under the “yoke” of sin due
to her rebellion against God and had come under His
chastisement. This “yoke” of sin will be removed during the
millennium which will be preceded by the appearance of the
antichrist in the tribulation. Second, Isaiah said that God
would also break “the staff of his (Israel’s) shoulder.”
The “staff” was a rod used to beat the shoulders and back of
work animals to make them work harder. The Israelites had
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suffered such beatings at the hands of their enemies literally

and figuratively. Third, Isaiah said that God would break
“the rod of his (Israel’s) oppressor.” This would have
immediately reminded Israel of the Assyrians and the harsh
treatment they received from them. When Israel is finally
delivered from the oppressions Isaiah mentioned, Isaiah said
that it would be “as in the day of Midian.” Just as God
helped Gideon and his small band defeat the huge Midianite
army (see Judges 7:1-24; Isaiah 10:26-27), He will also lead
Israel to victory over the forces of the antichrist in the last
days just before the institution of the millennium (see
Revelation 11-20:3). It was evident “in the day of Midian”
that the power of God had brought Gideon the victory, so it
will be in Israel’s final deliverance (see Zechariah 14:1- 4, 9).
Note: The Lord’s victory of the end times will be
achieved in the same way that God delivered victory to
Gideon. Although huge armies will gather to oppose
the Lord and His people, the mere appearance of the
returning Lord and His heavenly armies will be enough
to destroy the opposition (see Matthew 24:29-30;
Revelation 19:11-21). Surely, it is not by might or
power but by His Spirit that the Lord’s victories are
won (see Zechariah 4:6).

2. (vs. 5). In this verse, Isaiah continues to reveal

the results of God’s future victory over Israel’s enemies. The
prophet said “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.” Most Bible
translations agree that a clearer rendering of this verse is
“For every boot of the trampling warrior in battle, and every
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garment rolled in blood shall be used for burning, a fuel for

fire.” The Lord’s final victory over His enemies and Israel’s
enemies will bring in a permanent time of peace. Isaiah
stresses this time of peace by picturing what will happen to
the equipment of warfare. He said “For every battle of the
warrior is with confused noise.” This refers to the
footwear of the soldier going into the “noise” or sound of
“battle.” The other equipment mentioned is the “garments
(clothes) rolled in blood.” This refers to the garment used
by the soldier in a battle so fierce that it has been stained
with the blood of the enemy. Both of these items, the
“garments” and the “boots” will become “fuel” for the
“fire.” The point of this verse is that items used in warfare
will be destroyed because lasting peace will make them
unnecessary in the future millennial age. Other passages of
Scripture speak of the future destruction of weaponry (see
Isaiah 2:4; Micah 4:3). But this text declares that even the
clothing used by soldiers will be destroyed. The Bible
describes the messianic age as an era of peace when people
can pursue peaceful occupations without fear (see Micah
4:4). Note: When Jesus Christ delivers Israel at the
close of the tribulation period, the circumstances and
scene of the Battle of Armageddon will be bloody and
gruesome (see Revelation 16:16; 19:11-21). But the
weapons from the brutal war will be destroyed. With
Jesus reigning as King there will be no need for
weapons because peace will reign.

IV. A PERFECT RULER (Isaiah 9:6-7)

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A. His character (Isaiah 9:6). In this verse, Isaiah

said “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.” The word “For” introduces the reason why the
equipment for war will no longer be needed and that there
will be joy, victory and peace. It is because “unto us a child
is born, unto us a son is given.” This statement declares
the Messiah’s humanity. God blessed Israel in a special way
and did not forget His promise that the Deliver would come
through the line of David (see II Samuel 7:12-16). The words
“unto us” clearly reveals that Messiah would come
specifically to Israel, but the New Testament includes the
entire human race as the recipients of the gift of the Messiah
(see John 3:16). The coming Ruler is described as both a
“child” and a “son.” He would be born “a child” like any
child who comes into the world. He would enter the world
the normal way except that He had no earthly father and was
miraculously born to a virgin (see Isaiah 7:14; Matthew
1:23). He was nourished in the womb of Mary, who
experienced a normal pregnancy and the usual pains of
childbirth. As a baby, Jesus was as helpless as any other and
required the same kind of care. Therefore, the word “born”
reminds us that the Messiah was fully human and could
identify with our needs (see Hebrews 2:14-18). But this
“child” who is “born” is also said to be a “son” who “is
given.” The word “son” could simply mean that this was a
male child. Or it could be identifying Him as a son of David.
Of course both of these are correct. But it is more likely that
“son” identifies the Messiah as the Son of God (see Psalms
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2:7). As God’s Son, He is “given” not born. Since His

divine son-ship is eternal, He has no beginning. The word
“given” implies that He is the gracious gift of God for the
redemption of Israel and for the whole world (see John 3:16;
4:10; 6:32). Then Isaiah gives the role of the Messiah when
he said “and the government shall be upon his
shoulder.” This presents the Messiah as a King (see Psalms
24:7-10). Some scholars understand this to mean that the
weight of governing will rest on His shoulders. However,
since the word “shoulder” is singular, it may indicate a
different meaning, referring to His authority to rule the
entire universe. In the context, “the government” refers to
the Israelite Kingdom of David. But the complete fulfillment
of this will be during the millennium when Jesus Christ will
rule the world from the throne of David in Jerusalem (see
Zechariah 14:8-11, 16). He will be the absolute Sovereign!
The phrase “and his name shall be called” does not refer
to proper names, but describes the reputation, attributes and
character of the coming King. In Scripture, the name of a
person indicates his character or nature, and that is the
meaning of the titles given here. Note: There is some
disagreement over whether four or five attributes or
characteristics of Messiah are listed here. The KJV
indicates five—Wonderful, Counsellor, The mighty God,
The everlasting Father and the Prince of Peace.
However, other translations like the NIV and the
Amplified Bible have Wonderful Counsellor as one
attribute instead of two. But either interpretation is
acceptable. The Hebrew word translated “Wonderful” is
really the noun “wonder.” It refers to something that is
beyond human understanding and therefore causes
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astonishment. God’s acts are called wonders, and the Angel

of the Lord told Samson’s parents that His name was “secret”
or wonderful (see Judges 13:18). Jesus, the Messiah is a
wonder in every respect—in His person, His
accomplishments, and His teaching. He is beyond our
comprehension. More important, Christ is the Saviour of
sinners (see Luke 19:10; I Timothy 1:15). This is truly
wonderful! If the first two characteristics, “Wonderful” and
“Counsellor” are taken together as one, it means that He is
a wonder of a counselor. In this context, a counselor is one
who because of his wisdom formulates plans and designs and
advises others to follow them. A king is by nature a
counselor (see Micah 4:9), and the Messiah will be the best
counselor of all, since He will have the divine “spirit of
counsel” (see Isaiah 11:2). Other rulers use counselors to
advise them, but Messiah will have no need for them because
in Him are hidden “all the treasures of wisdom and
knowledge” (see Colossians 2:3). People will flock to the
Messiah when He reigns because He is a “Wonderful
Counselor” (see Isaiah 2:2-4). Isaiah also said the King is
“The mighty God.” This is a striking title. Since the word
“mighty” in Hebrew carries the idea of heroic, some have
suggested that Isaiah merely meant that Messiah would be a
godlike hero to His people. But Isaiah uses the exact same
title when speaking of God in Isaiah 10:21 and the Israelites
understood that their God was the Mighty One (see
Deuteronomy 10:17; Nehemiah 6:32; Psalms 24:8). So, the
title “The mighty God” clearly speaks of Messiah’s deity.
The title “The everlasting Father” is literally “the Father of
eternity.” The Messiah who is eternal by nature gives eternal
life to those who trust Him, and He will rule forever (see
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Isaiah 9:7; 57:15). To call Him “Father” is not to confuse

Him with the Heavenly Father in the Trinity; Isaiah was
seeing Him as the fatherly Ruler of His subjects (see Isaiah
22:21). He will reign in a just and caring fashion (see Psalms
72). The last title given to the Divine Ruler is “The Prince
of Peace.” He is God’s appointed instrument to bring about
the peace noted in verse 5. The Messiah will end all wars in
every part of creation during His millennial (thousand-year)
reign (see Isaiah 2:4; 11:6-9; Zechariah 9:10; Revelation
20:4). Note: Throughout its history the world has had
relatively few periods of peace. Today the United
Nations continues to try to end the killing brought on
by wars. But the Bible teaches that the Messiah is the
only one who can accomplish this goal. But He offers
far more. The angels spoke of peace, good will toward
men” (see Luke 2:14), but this is only possible as men
receive the Prince of Peace as their Saviour (see John
1:12). Those who come to Christ have “peace with
God” (see Romans 5:1) and enjoy a peace that passes
understanding (see Philippians 4:7). But this “peace”
that Messiah will bring to the earth will not be because
all have received Him, but because He will have “put
down all rule and all authority and power” (see I
Corinthians 15:24).

B. His sovereignty (Isaiah 9:7). In our final verse

Isaiah says “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
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this.” Isaiah’s magnificent prophecy climaxes with a

declaration that the Messiah’s peaceful rule will “increase”
until His reign fills the whole earth and blesses Gentiles and
Jews everywhere (see Isaiah 11:10; Daniel 2:44). The
“government” of the Messiah and the peace it brings will
increase, expand, and endure for “there shall be no end” to
it. David’s throne and kingdom will last forever. While
Scripture speaks of a thousand year reign of Christ on earth
(see Revelation 20:1-4), it also speaks of the eternal duration
of His reign (see I Corinthians 15:24, 28; Revelation 11:15;
Daniel 7:14). The Messiah will be seated “upon the throne
of David.” Because He is in the line of descendants of
“David,” Jesus Christ will fulfill God’s promise to “David”
that his throne would be unending (see II Samuel 7:14-16;
Luke 1:30-33). The phrase “to order it, and to establish
it” means that Messiah’s rule will be eternally upheld. It will
be upheld “with judgment and with justice from
henceforth even for ever.” Simply put, Messiah’s rule will
last forever and will be upheld with “judgment” and
righteousness or literally with justice and righteousness. He
will not follow the precedent set by worldly kings who cruelly
subdued their enemies with force. And when He has brought
history to its divinely ordained conclusion, He will rule all
nations “from henceforth even for ever” (see Daniel 7:14;
Luke 1:33; Revelation 11:15). If any doubts remain as to the
identity of this Divine Ruler, all we have to do is review
Gabriel’s message to Mary in Luke 1:32-33. Isaiah’s
audience may have wondered how all of this could be
accomplished. The southern kingdom of Judah was in a
pitiful condition when this prophecy was given with no way to
bring it about. So Isaiah said “The zeal of the Lord of
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hosts will perform this.” Only Yahweh’s “zeal” could

bring this prophecy to pass. God’s “zeal” refers to His
intense eagerness to act on behalf of His people combined
with His jealousy for His own honor. God will prove Himself
faithful to all His promises through the Anointed One, His
Son Jesus Christ.

V. Conclusion. The Son of God has already come, but the

day is coming when He will show Himself to be the reigning
King and Ruler. The promised Messiah will rule the world in
perfect righteousness and justice. Having already appeared
as God in the flesh, Jesus will one day fully manifest His
righteous rule, fulfilling the many prophecies concerning
Him. The Lord will be the perfect Ruler of a perfect
kingdom, a kingdom that will conform to God’s ways. Only
God in His loving zeal can bring such a thing to pass. Isaiah
saw all of this in his vision of a child.

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