Isaiah — Chapter 9

The first time the land of Zebulon and the land of Nephtali was lightly touched: and at the last the way of the sea beyond the Jordan, of the Galilee of the Gentiles was heavily loaded. Two Assyrian devastations: (1) Tiglath-Pileser's initial light plundering of Naphtali/Zebulon; (2) Salmanasar's complete deportation of all ten tribes. These two corporeal plunderings typify Christ's two spiritual plunderings of the devil's kingdom: first by the Incarnation, then definitively by the Cross and Resurrection.

The people that walked in darkness have seen a great light: to them that dwelt in the region of the shadow of death, light is risen. Matthew 4:16 explicitly quotes this verse of Christ's ministry in Galilee. 'Shadow of death' = the shadow of sin, death, and demonic darkness that hung over the region — not only Galilee but all of humanity. Christ is the Sun of Justice (Mal.4:2) rising on those who sat in the shadow of death.

Thou hast multiplied the nation, and hast not increased the joy. Lapide follows the corrected reading (non = the Gentile nation, not lo = not): 'Thou hast multiplied the nation — Thou hast magnified its joy.' The joy of the multitudes converted to Christ surpasses all human comparisons: the joy of harvest, the joy of victory, the joy of dividing spoils.

For the yoke of his burden, and the rod of his shoulder, and the sceptre of his oppressor thou hast overcome, as in the day of Madian. The three oppressive instruments (yoke, rod, sceptre) = the tyranny of sin, the devil, and death — overcome by Christ as Gideon defeated Midian with 300 men. Christ's victory was not by military might but by voluntary poverty, humility, and the Cross.

For every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire. Christ's kingdom will be peaceful, not achieved through violent military conquest. All the paraphernalia of war — blood-soaked garments and stolen goods — will be burned away; Christ's empire is spiritual, not carved out by the sword.

For a Child is born to us, and a Son is given to us, and the government is upon his shoulder: and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. The great messianic verse. The child is simultaneously born (human nature) and given (eternal Divine Son). Six names analyzed: (1) Admirabilis = miraculous in Divinity, power, and especially the Incarnation itself; (2) Consiliarius = the divine Wisdom who counsels all creation; (3) Deus (emphasis on His full Divinity against Arians, cited with extensive patristic support); (4) Fortis = strong in enduring the Passion, in the Resurrection victory; (5) Pater futuri saeculi = Father of the Age to Come, adopting us as children in the Resurrection; (6) Princeps Pacis = reconciling man to God, ending the enmity of sin. The 'principatus super humerum ejus' = the Cross borne on Christ's shoulders (Tertullian, Basil, Jerome, Augustine).

His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom to establish it and strengthen it with judgment and with justice, from henceforth and for ever. Emmanuel will inherit and perfect the Davidic throne — not as a temporal king but as spiritual and eternal King. The 'zeal of the Lord of hosts' guarantees this: God's own commitment ensures the perpetual success of Christ's kingdom. Applied to the Church's indefectibility.

The Lord sent a word into Jacob, and it hath lighted upon Israel. Isaiah now returns to the contemporary era — the punitive word God sent against the Northern Kingdom (Israel/Ephraim/Samaria), which is about to fall.

And all the people of Ephraim shall know, and the inhabitants of Samaria that say in pride and haughtiness of heart. Ephraim/Samaria's arrogant response to Tiglath-Pileser's first blow: 'The bricks have fallen, but we will build with hewn stones; they have cut down the sycamores, but we will replace them with cedars.' This is the prototype of impenitence: making disasters worse by prouder responses to them.

And the Lord shall set up the enemies of Rasin over him, and shall bring his enemies together. God will use the enemies of Rasin (Syria's patron) against Samaria: Syrians from the east (Damascenes hostile to Samaria) and Philistines from the west, both ravaging Israel. The refrain 'yet his hand is stretched out still' (vv.12,17,21) marks three waves of un-repented chastisement.

And the Lord shall cut off from Israel the head and the tail, the branch and the rush in one day. Head = the elders and honorable men; tail = false prophets who lead the people astray (v.15). Lapide's extended treatment of the evils of false prophets: they are the worst part of the people because they flatter the proud into perdition (Chrysostom, Basil quoted).

For wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in the rising of the smoke. The civil wars among the Israelite tribes — Manasseh devours Ephraim, Ephraim devours Manasseh, both against Judah. Sin is self-consuming like fire: it devours briers (the wicked), then the thick forest (the nobility and powerful). Social dissolution is the natural consequence of wickedness.