II. BACKGROUND FOR THE LESSON.

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. Tiglathpileser of Assyria had invaded the territories of Zebulun and

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

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

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

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

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

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

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

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)

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

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

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

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

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

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. ***The Bible Expositor and Illuminator, Union Gospel Press Curriculum***