2. 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.
2. Populus ambulans in tenebris vidit lucem magnam. Qui habitabant in terra
umbrae mortis, lux affulsit super eos.
3. 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.
3. Multiplicando gentem non auxisti laetitiam, laetati sunt coram te secundum
laetitiam in messe, quemadmodum exultant dividendo spolia.
4. 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.
4. Quoniam jugum ejus onerosum, et virgam humeri ejus, sceptrum exactoris
ejus confregisti, sicut in die Madian.
5. 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.
5. Quanquam omne proelium bellantis fit cum strepitu et volutatione vestis
in sanguine; erit hoc in combustionem, cibum ignis.
6. 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.
6. Quia puer natus est nobis; et constitutus est principatus super humerum
ejus; et vocabitur nomen ejus, Admirabilis, Consiliarius, Deus fortis, Pater
seculi, princeps pacis.
7. 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.
7. Multiplicationi principatus et paci non erit finis; super solium David,
et super regnum ejus, ut disponat et stabiliat ipsum in judicio et justitia,
ab hoc tempore usque in perpetuum. Zelus Iehovae exercituum hanc rem faciet.
2. The people walking in darkness hath seen a great light.
He speaks of future events in the past tense, and thus brings
them before the immediate view of the people, that in the destruction of
the city, in their captivity, and in what appeared to be their utter destruction,
they may behold the light of God. It may therefore be summed up in
this manner: “Even in darkness, nay, in death itself, there
is nevertheless good ground of hope; for the power of God is sufficient to
restore life to his people, when they appear to be already dead.” Matthew,
who quotes this passage, appears to torture it to a different meaning; for
he says that this prediction was fulfilled when Christ preached along the
sea-coast. (Matthew 4:16.) But if we take a just view of the comparison,
it will be found that Matthew has applied this passage to Christ correctly,
and in its true meaning. Yet it does not appear that the view generally given
by our commentators is a successful elucidation of the passage; for they
merely assert that it belongs to the kingdom of Christ, but do not assign
a reason, or show how it accords with this passage. If, therefore, we wish
to ascertain the true meaning of this passage, we must bring to our recollection
what has been already stated, that the Prophet, when he speaks of bringing
back the people from Babylon, does not look to a single age, but includes
all the rest, till Christ came and brought the most complete deliverance
to his people. The deliverance from Babylon was but a prelude to the restoration
of the Church, and was intended to last, not for a few years only, but till
Christ should come and bring true salvation, not only to their bodies, but
likewise to their souls. When we shall have made a little progress in reading
Isaiah, we shall find that this was his ordinary custom.
Having spoken of the captivity in Babylon, which held out the prospect of
a very heavy calamity, he shows that this calamity will be lighter than
that which Israel formerly endured; because the Lord had fixed a term and
limit to that calamity, namely, seventy years, (Jeremiah 25:11, 12;
29:10,) after the expiration of which the light of the Lord would
shine on them. By this confident hope of deliverance, therefore, he encourages
their hearts when overpowered by fear, that they might not be distressed
beyond measure; and thus he made a distinction between the Jews and the Israelites,
to whom the expectation of a deliverance so near was not promised. Though
the Prophets had given to the elect remnant some taste of the mercy of God,
yet, in consequence of the redemption of Israel being, as it were, an addition
to the redemption of Judah, and dependent on it, justly does the Prophet
now declare that a new light has been exhibited; because God hath determined
to redeem his people. Appropriately and skilfully, too, does Matthew extend
the rays of light to Galilee and the land of Zebulun.
(Matthew 4:15.)
In the land of the shadow of death. He now compares the captivity
in Babylon to darkness and death; for those who were kept there,
were wretched and miserable, and altogether like dead men; as Ezekiel also
relates their speech, Dead men shall arise out of the graves.
(Ezekiel 37:11, 12.) Their condition, therefore, was such as if no
brightness, no ray of light, had shone on them. Yet he shows that
this will not prevent them from enjoying light, and recovering their
former liberty; and that liberty he extends, not to a short period, but,
as we have already said, to the time of Christ.
Thus it is customary with the Apostles to borrow arguments from the Prophets,
and to show their real use and design. In this manner Paul quotes (Romans
9:25) that passage from Hosea, I will call them my people which were not
my people, (Hosea 2:23,) [140] and applies it to the calling of the Gentiles,
though strictly it was spoken of the Jews; and he shows that it was fulfilled
when the Lord brought the Gentiles into the Church. Thus, when the people
might be said to be buried in that captivity, they differed in no respect
from the Gentiles; and since both were in the same condition, it is reasonable
to believe that this passage relates, not only to the Jews, but to the Gentiles
also. Nor must it be viewed as referring to outward misery only, but to the
darkness of eternal death, in which souls are plunged,
till they come forth to spiritual light; for unquestionably we lie buried
in darkness, till Christ shine on us by the doctrine of his word. Hence also
Paul exhorts, Awake thou that sleepest, and arise from the dead,
and Christ shall give thee light. (Ephesians 5:14.) If therefore
we extend the commencement of the deliverance from the return from Babylon
down to the coming of Christ, on whom all liberty and all bestowal of blessings
depends, we shall understand the true meaning of this passage, which otherwise
has not been satisfactorily explained by commentators.
3. Thou hast multiplied. This passage is somewhat obscure,
both in itself, and on account of the diversity of interpretations; for it
appears to be absurd to say that the joy was not increased, seeing
that he immediately afterwards adds, they rejoiced. On this account
the Jews interpret לא (lo) not negatively, but as if ו (vau) had been substituted
for א (aleph); for sometimes, though rarely, it has this meaning in the Scriptures.
141 (Exodus 21:8.) The Jews do this, because they cannot reconcile the words
of the Prophet with their opinion. Again, some view these words as referring
to Sennacherib, because his army, though it was large, brought him no ground
of joy, but rather of grief. (2 Kings 19:35.) Others explain it as
relating to the Church, and justly, but mistake the method of applying it;
for they think that the Prophet said this because believers, as long as they
live, are subject to numerous and diversified afflictions. Others go still
farther from the point, by saying that the conversion of the Gentiles, which
will enlarge the Church, will not bring joy to the Jews and the ancient
synagogue.
But I cannot approve of any of those interpretations, and therefore I interpret
it in this manner. As the Prophet, in the beginning of the chapter, had made
a preliminary statement, that this blessing of redemption was greater than
all other blessings, though it might appear to be unworthy of being so highly
extolled, on account of the small number of those who were redeemed; so now
he repeats the same comparison, or one not very different from it, namely,
that this favor of God would be more remarkable than when he had formerly
multiplied his people. This might at first sight be thought
to be highly inappropriate; for if we compare the condition of the Jewish
kingdom, before the Babylonish captivity, with its condition after the return
from it, we may be led to think that the period during which its ancient
possession remained unimpaired was a season of greater prosperity. It was
but a small remnant that returned in comparison of that multitude which had
been carried away. Besides, they had not the free possession of their land,
but might be said to be tenants at will; and they had to pay tribute to the
Persians, and retained hardly any semblance of their former rank. Who, therefore,
would not have preferred that prosperous reign which had been enjoyed by
the family of David to that condition?
But the Prophet declares that this latter condition, though it may appear
to be greatly inferior, and even more wretched, ought to be preferred to
that which was prosperous and splendid, and shows that it will yield greater
joy than when they had an abundant share of wealth and of all kinds of possessions.
This was also testified by Haggai,
that the glory of the latter temple would be greater than
the glory of the former, (Haggai 2:9,) though at first sight it might
appear to be far otherwise. It is as if Isaiah had said, “There never was
greater joy, though the multitude of the people was greater. Though we are
few and contemptible in number, yet by the light with which thou shinest
on us thou hast cheered us to such a degree that no joy of our former condition
can be compared with the present.” For that redemption might be regarded
as a prelude to the full and perfect salvation which was at length obtained
through Christ.
Before thee. He means that the joy was true and complete,
not slight or temporary. Men often rejoice, but with a deceitful and transitory
joy, which is followed by mourning and tears. He affirms that
this joy has its roots so deeply laid, that it can never perish or
be destroyed. Such is also the import of the phrase before thee; for
nothing cheers the godly so much as when the face of God shines sweetly on
them. They are not like irreligious men, who are carried hither and thither
by a blind and uncertain joy, but they have that which alone gives
ground for full joy, their reliance on God’s fatherly kindness. Perhaps also
the Prophet intended to allude to those words which frequently occur in the
writings of Moses: Thou shalt rejoice before the Lord thy God. (Leviticus
23:40; Deuteronomy 12:12,18.) For though the subject there spoken of is the
Tabernacle, still the mode of expression is fitly applied to the present
occasion, that the joy of a believing people will not be irreligious, but
will arise from acknowledging God, and beholding him by the eyes of faith
to be the author of salvation. (Hebrews 5:9.)
Others explain it more ingeniously, that inwardly believers rejoice before
God in their consciences, because in the world grief and sighing continually
awaits them. Though this is true, yet a more natural meaning is drawn from
the connection of the passage, namely, that believers whom God shall redeem
will possess true joy; because they will have been instructed by undoubted
proof that he is their Father, so that they may freely boast that they will
always be safe under his guidance; and, therefore, as I lately mentioned,
it denotes continuance.
According to the joy in harvest, and as men rejoice when they
divide the spoils. The comparisons of Harvest and Victory, by which he
heightens the amount of the joy, are sufficiently plain. Now, hence it is
evident what Christ brings to us, namely, a full and perfect joy, of which
we cannot in any way be robbed or deprived, though various storms and tempests
should arise, and though we should be weighed down by every kind of afflictions.
However weak and feeble we may be, still we ought to be glad and joyful;
for the ground of our joy does not lie in numbers, or wealth, or outward
splendor, but in spiritual happiness, which we obtain through the word of
Christ.
For thou hast broken his burdensome yoke. He explains the
cause of the joy, that believers, when they have been delivered from a frightful
and cruel tyranny, will feel as if they had been rescued from death. In order
to illustrate the grace of God, he reminds them how shameful and burdensome
was the slavery with which the Jews had been oppressed and afflicted; and
this is his object in heaping up the expressions, the yoke of the shoulder,
the staff of the shoulder, the rod of the oppressor or overseer. Whatever
may be our excessive effeminacy or cowardice, while we actually feel afflictions,
yet as soon as they are gone, we easily come to forget them. That the redeemed
people may not think lightly of the favor of God, the Prophet bids them consider
how bitter and mournful was the slavery, when they groaned under a heavy
yoke or triumphal car, when the staff was laid on their
shoulders, and they were oppressed by tyrannical rule; and therefore their
deliverance ought justly to make them more glad and joyful.
Next, he extolls the excellence of this favor on another ground, that God
has openly displayed his hand from heaven. For this purpose he adduces an
ancient and memorable instance. As God had formerly overthrown the Midianites,
without the help of men, by a wonderful and amazing method, (Judges 7:21,)
so now there will be a similar and illustrious display of power; for God
will deliver his people from a cruel tyranny, when not one of the wretched
Jews will venture to lift a finger. Now, it ought to be observed that God
sometimes assists his people in such a manner as to make use of ordinary
methods; but when he sees that this hinders men from beholding his hand,
which may be said to be concealed, he sometimes works alone, and by evident
miracles, that nothing may prevent or obscure the manifestation of his power.
Thus in this victory of Gideon, when the enemies were routed without any
agency of men, the arm of God openly appeared. For what had Gideon but the
noise of pitchers, which could scarcely have driven away mice, and a small
band of men, against a vast army, and, instead of weapons, a useless scarecrow?
To this deliverance, therefore, he compares the future deliverance of the
people, in which the hand of God will be not less openly and illustriously
displayed.
Some explain this passage as relating merely to the law, which might not
inappropriately have been called a burdensome yoke, and a rod
lying on the shoulders. But that interpretation is unsuitable; for it would
give to the Prophet the appearance of having suddenly broken off from his
subject, and would be a violent torture of this passage. We must therefore
attend to that arrangement which I formerly noticed, namely, that when God
brought his people out of Babylon, he continued that blessing of deliverance
till Christ. The meaning therefore is, “Thou hast broken those burdens by
which thy people were unjustly and cruelly oppressed.”
Others apply it to the destruction of Jerusalem during the reign of Vespasian,
but they have no argument on their side. Almost all the Jews refer it to
Hezekiah, when in this manner the Lord delivered the city from the siege
of Sennacherib, and cut off his army. (2 Kings 19:35; Isaiah 37:36.) But
that interpretation could not be admitted, for Hezekiah did not reign tyrannically
over the Jews. Besides, at that time the Lord rescued the people from fear
and danger, and not from slavery. Hence it is evident that this prediction
had a more distant object, and that the interpretation which I have given
to this passage is just and reasonable.
5. For every battle. Here commentators are nearly agreed
that Isaiah intended to contrast the victory which God was about to give
to his people with other victories. Others conquer by making a great slaughter
of the enemies, but here the Lord will conquer by his own hand alone. He
expresses more fully what he had said, As in the day of Midian. (Verse
4.) The Lord therefore, he says, will not employ the agency of a great multitude,
but will achieve a victory for himself from heaven. When the Lord acts by
himself, every covering is removed, and we perceive more clearly that he
is the Author of our life and salvation.
Now, since there is a contrast which expresses the difference between the
ordinary mode of warfare and the miracle of redemption, the copulative ו,
(vau,) in the middle of the verse, ought to be rendered but; as if
he had said, that it is usually amidst the confusion of the battle that enemies
are hewn down: but God will act in a very different manner; for he will destroy
the enemies of the Church, as if he sent down lightning from heaven, or suddenly
struck them by thunderbolts. It may perhaps be thought better to adopt the
opinion of those who explain the second clause as a continuation of the first,
that all warriors will be with trembling and with burning fire. But
the former meaning is more appropriate, and is likewise supported by the
words of the Prophet. Hence it is evident that the present subject
is not merely the deliverance which the people obtained from Cyrus, permitting
them to return to their native country, but that these words must be viewed
as extending to the kingdom of Christ.
6. For unto us a child is born. Isaiah now argues from
the design, to show why this deliverance ought to be preferred to the rest
of God’s benefits, namely, because not only will God bring back the people
from captivity, but he will place Christ on his royal throne, that under
him supreme and everlasting happiness may be enjoyed. Thus he affirms that
the kindness of God will not be temporary, for it includes the whole of that
intermediate period during which the Church was preserved till the coming
of Christ. Nor is it wonderful if the Prophet makes a sudden transition from
the return of the ancient people to the full restoration of the Church, which
took place many centuries afterwards; for in our observations on Isaiah 7:14,
142 we have remarked, that there being no other way that God is reconciled
to us than through the Mediator, all the promises are founded on him; and
that on this account it is customary with the Prophets, whenever they wish
to encourage the hearts of believers by good hope, to bring this forward
as a pledge or earnest. To this must be added, that the return from the captivity
in Babylon was the commencement of the renovation of the Church, which was
completed when Christ appeared; and consequently there is no absurdity in
an uninterrupted succession. Justly, therefore, does Isaiah teach that they
ought not to confine their attention to the present benefit, but should consider
the end, and refer everything to it. “This is your highest happiness, that
you have been rescued from death, not only that you may live in the land
of Canaan, but that you may arrive at the kingdom of God.”
Hence we learn that we ought not to swallow up the benefits which we receive
from God, so as instantly to forget them, but should raise our minds to Christ,
otherwise the advantage will be small, and the joy will be transitory; because
they will not lead us to taste the sweetness of a Father’s love, unless we
keep in remembrance the free election of God, which is ratified in Christ.
In short, the Prophet does not wish that this people should be wholly occupied
with the joy occasioned by the outward and short-lived freedom which they
had obtained, but that they should look at the end, that is, at the preservation
of the Church, till Christ, the only Redeemer, should appear; for he ought
to be the ground and perfection of all our joy.
A child is born. The Jews impudently torture this passage,
for they interpret it as relating to Hezekiah, though he had been born before
this prediction was uttered. But he speaks of it as something new and unexpected;
and it is even a promise, intended to arouse believers to the expectation
of a future event; and therefore there can be no hesitation in concluding
that he describes a child that was afterwards to be born.
He is called the Son of God. Although in the Hebrew language the word
son, I admit, has a wide acceptation, yet that is when something
is added to it. Every man is the son of his father: those who are a
hundred years old are called (Isaiah 65:20) the sons of a hundred years;
wicked men are called the sons of wickedness; those who are blessed
are called the sons of blessing; and Isaiah called a fruitful hill
the son of fatness. (Isaiah 5:1.) But son, without any
addition, can mean none else than the Son of God; and it is now ascribed
to Christ, by way of eminence, (κατ ᾿ ἐξοχὴν,) in order to inform us, that
by this striking mark he is distinguished from the rest of mankind. Nor can
it be doubted that Isaiah referred to that well-known prediction, which was
in the mouth of every person, I will be his Father, and he shall be my
Son,(2 Samuel 7:14,) as it is afterwards repeated, Thou art my Son;
this day have I begotten thee. (Psalm 2:7.) Had it not been commonly
and generally known that the Messiah would be the Son of God, it would
have been foolish and unmeaning for Isaiah simply to call him the Son.
Accordingly, this title is derived from the former prediction, from which
the Apostle reasons, that the excellence of Christ exalts him above all the
angels. (Hebrews 1:5.)
Now, though in the person of a child Christ might have a mean appearance,
still the designation of Son points out his high rank. Yet I do not
deny that he might have been called the Son of David, but it is more
natural to apply it to him as God. The titles which follow are still less
applicable to Hezekiah. I shall soon give an ample refutation of the sophistry
by which the Jews attempt to evade this passage. Let them slander as they
may, the matter is sufficient plain to all who will calmly and soberly examine
it.
A Son hath been given to us. There is weight in what he now
adds, that this Son was given to the people, in order to inform the
Jews that their salvation and that of the whole Church is contained in the
person of Christ. And this giving is one of the chief articles of our faith;
for it would have been of little avail to us, that Christ was born, if
he had not likewise been our own. What this child will be, and what
is his rank, he declares in the following statements.
And the government hath been laid upon his shoulder. To suppose,
as some do, that this is an allusion to the cross of Christ is manifestly
childish. Christ carried the cross on his shoulders, (John 19:17,)
and by the cross he gained a splendid triumph over the prince of this
world. (John 14:30.) But as the government is here said to have
been laid on his shoulders in the same sense in which we shall see
that the key of the house of David was laid on the shoulders of Eliakim,
(Isaiah 22:22,) we need not go far to seek ingenious expositions. Yet I agree
with those who think that there is an indirect contrast between the government
which the Redeemer bore on his shoulders and the staff of the shoulder
which was just now mentioned; for it agrees well, and is not
liable to any objections. He therefore shows that the Messiah will be different
from indolent kings, who leave off business and cares, and live at their
ease; for he will be able to bear the burden. Thus he asserts the
superiority and grandeur of his government, because by his own power Christ
will obtain homage to himself, and he will discharge his office, not only
with the tips of his fingers, but with his full strength.
And his name shall be called. Though יקרא, (yikra,)
he shall call, be an active verb, I have not hesitated to
translate it in a passive sense; for the meaning is the same as if he had
made use of the plural number, they shall call. We have a French idiom
that resembles it, on appellera, literally, one shall call,
that is, he shall be called. The Jews apply it to God, and read it
continuously, he shall call his name Wonderful, Counsellor, the mighty
God, the everlasting Father, the Prince of Peace. But it is very evident
that this proceeds from a desire, or rather from a licentious eagerness,
to obscure the glory of Christ; for if they had not labored with excessive
keenness to rob him of his Godhead, the passage would run on very smoothly
as interpreted by our divines. Besides, what necessity was there for ascribing
to God those attributes, if the Prophet meant nothing more than that God
gave a name to Messiah? For the attributes which are usually ascribed to
God are either perpetual or accommodated to the case in hand, neither of
which suppositions can here be admitted. Again, it would have been an interruption
of the regular order to insert the name of God in the midst of various titles,
but it ought to have run thus, the mighty God, Wonderful, Counsellor,
shall call. Now, I do not see how the name יועץ (yognetz) can be applied
absolutely to God, for it belongs to counsellors who attend kings
or other persons. If any obstinate wrangler shall contend for the notion
of the Rabbins, he will show nothing but his own impudence. Let us follow
the plain and natural meaning.
Wonderful. It ought to be observed that those titles are not
foreign to the subject, but are adapted to the case in hand, for the Prophet
describes what Christ will show himself to be towards believers. He does
not speak of Christ’s mysterious essence, but applauds his excellencies,
which we perceive and experience by faith. This ought to be the more carefully
considered, because the greater part of men are satisfied with his mere name,
and do not observe his power and energy, though that ought to be chiefly
regarded.
By the first title he arouses the minds of the godly to earnest attention,
that they may expect from Christ something more excellent than what we see
in the ordinary course of God’s works, as if he had said, that in Christ
are hidden the invaluable treasures of wonderful things. (Colossians
2:3.) And, indeed, the redemption which he has brought surpasses even the
creation of the world. It amounts to this, that the grace of God, which will
be exhibited in Christ, exceeds all miracles.
Counselor. The reason of this second title is, that the Redeemer
will come endowed with absolute wisdom. Now, let us remember what I have
just noticed, that the Prophet does not here reason about the hidden essence
of Christ, but about the power which he displays towards us. It is not, therefore,
because he knows all his Father’s secrets that the Prophet calls him Counsellor,
but rather because, proceeding from the bosom of the Father, (John
1:18,) he is in every respect the highest and most perfect teacher. In like
manner we are not permitted to get wisdom but from his Gospel, and this contributes
also to the praise of the Gospel, for it contains the perfect wisdom of God,
as Paul frequently shows. (1 Corinthians 1:24, 30; Ephesians 1:17; Colossians
1:9.) All that is necessary for salvation is opened up by Christ in such
a manner, and explained with such familiarity, that he addresses the disciples
no longer as servants but as friends. (John 15:14, 15.)
The mighty God. אל (El) is one of the names of God, though
derived from strength, so that it is sometimes added as an attribute. But
here it is evidently a proper name, because Isaiah is not satisfied with
it, and in addition to it employs the adjective גבור, (gibbor,) which means
strong. And indeed if Christ had not been God, it would have been unlawful
to glory in him; for it is written, Cursed be he that trusteth in man.
(Jeremiah 17:5.) We must, therefore, meet with the majesty of God in
him, so that there truly dwells in him that which cannot without sacrilege
be attributed to a creature.
He is, therefore, called the mighty God, for the same reason that
he was formerly called Immanuel. (Isaiah 7:14.) For if we find in
Christ nothing but the flesh and nature of man, our glorying will be foolish
and vain, and our hope will rest on au uncertain and insecure foundation;
but if he shows himself to be to us God and the mighty God, we may
now rely on him with safety. With good reason does he call him strong
or mighty, because our contest is with the devil, death,
and sin, (Ephesians 6:12,) enemies too powerful and strong, by whom we would
be immediately vanquished, if the strength of Christ had not rendered us
invincible. Thus we learn from this title that there is in Christ abundance
of protection for defending our salvation, so that we desire nothing beyond
him; for he is God, who is pleased to show himself strong on
our behalf. This application may be regarded as the key to this and similar
passages, leading us to distinguish between Christ’s mysterious essence and
the power by which he hath revealed himself to us.
The father of the age. The Greek translator has added μέλλοντος
future; 143 and, in my opinion, the translation is correct, for it denotes
eternity, unless it be thought better to view it as denoting
“perpetual duration,” or “an endless succession of ages,” lest any one should
improperly limit it to the heavenly life, which is still hidden from
us. (Colossians 3:3.) True, the Prophet includes it, and even declares that
Christ will come, in order to bestow immortality on his people; but as believers,
even in this world, pass from death to life, (John 5:24; 1 John 3:14,)
this world is embraced by the eternal condition of the Church.
The name Father is put for Author, because Christ preserves
the existence of his Church through all ages, and bestows immortality on
the body and on the individual members. Hence we conclude how transitory
our condition is, apart from him; for, granting that we were to live for
a very long period after the ordinary manner of men, what after all will
be the value of our long life? We ought, therefore, to elevate our minds
to that blessed and everlasting life, which as yet we see not, but
which we possess by hope and faith. (Romans 8:25.)
The Prince of Peace. This is the last title, and the Prophet
declares by it that the coming of Christ will be the cause of full and perfect
happiness, or, at least, of calm and blessed safety. In the Hebrew language
peace often signifies prosperity, for of all blessings
not one is better or more desirable than peace. The general meaning
is, that all who submit to the dominion of Christ will lead a quiet and blessed
life in obedience to him. Hence it follows that life, without this King,
is restless and miserable.
But we must also take into consideration the nature of this peace. It
is the same with that of the kingdom, for it resides chiefly in the consciences;
otherwise we must be engaged in incessant conflicts and liable to daily attacks.
Not only, therefore, does he promise outward peace, but that peace
by which we return to a state of favor with God, who were formerly at enmity
with him. Justified by faith, says Paul, we have peace with God.
(Romans 5:1.) Now, when Christ shall have brought composure to
our minds, the same spiritual peace will hold the highest place in
our hearts, (Philippians 4:7; Colossians 3:15,) so that we will patiently
endure every kind of adversity, and from the same fountain will likewise
flow outward prosperity, which is nothing else than the effect of the blessing
of God.
Now, to apply this for our own instruction, whenever any distrust arises,
and all means of escape are taken away from us, whenever, in short, it appears
to us that everything is in a ruinous condition, let us recall to our remembrance
that Christ is called Wonderful, because he has inconceivable methods
of assisting us, and because his power is far beyond what we are able to
conceive. When we need counsel, let us remember that he is the Counsellor.
When we need strength, let us remember that he is Mighty and
Strong. When new terrors spring up suddenly every instant,
and when many deaths threaten us from various quarters, let us rely on that
eternity of which he is with good reason called the Father,
and by the same comfort let us learn to soothe all temporal distresses. When
we are inwardly tossed by various tempests, and when Satan attempts to disturb
our consciences, let us remember that Christ is The Prince of Peace,
and that it is easy for him quickly to allay all our uneasy feelings. Thus
will these titles confirm us more and more in the faith of Christ, and fortify
us against Satan and against hell itself.
7. To the increase of the government there will be no end.
He begins to explain and confirm what he had formerly said, that Christ is
The Prince of Peace, by saying that his government is extended
to every age, and is perpetual; that there will be no end to the government
or to peace. This was also repeated by Daniel, who predicts that his
kingdom is an everlasting kingdom. (Daniel 7:27.) Gabriel
also alluded to it when he carried the message to the virgin; and he gave
the true exposition of this passage, for it cannot be understood to refer
to any other than to Christ. He shall reign, says he, over
the house of Jacob for ever, and of his kingdom there shall be no end. (Luke
1:33.) We see that the mightiest governments of this world,
as if they had been built on a slippery foundation, (Psalm 73:18,)
are unexpectedly overturned and suddenly fall. How fickle and changeable
all the kingdoms under heaven are, we learn from history and from daily examples.
This government alone is unchangeable and eternal.
Now, this continuance, of which Isaiah now speaks, consists of two parts.
It belongs both to time and to quality. Though the kingdom of Christ is in
such a condition that it appears as if it were about to perish at every moment,
yet God not only protects and defends it, but also extends its boundaries
far and wide, and then preserves and carries it forward in uninterrupted
progression to eternity. We ought firmly to believe this, that the
frequency of those shocks by which the Church is shaken may not weaken our
faith, when we learn that, amidst the mad outcry and violent attacks of enemies,
the kingdom of Christ stands firm through the invincible power of
God, so that, though the whole world should oppose and resist, it will remain
through all ages. We must not judge of its stability from the present appearances
of things, but from the promise, which assures us of its continuance and
of its constant increase.
And to the peace. To the government he adds the eternity
of the peace, for the one cannot be separated from the other. It is
impossible that Christ should be King without also keeping his people in
calm and blessed peace, and enriching them with every blessing. But
as they are daily exposed to innumerable vexations, endure fierce attacks,
and are tossed and perplexed by fears and anxieties, they ought to cultivate
that peace of Christ, which holds the highest place in their hearts, (Philippians
4:7; Colossians 3:15,) that they may remain unhurt, and may even retain their
composure amidst the destruction of the whole world.
In the word לםרבה, (lemarbeh,) contrary to the usual manner of writing, there
is the close form of ם (mem). 144 Some think that it denotes the slavery
by which the Jewish people should be oppressed till the coming of Christ.
Others think that that nation, on account of its treachery, was excluded
by this mark from having any share in this kingdom. I do not find
fault with these views. Indeed, we can hardly assert that the Prophet wrote
it in this manner; but yet, since this is the form in which it has come into
our hands, and since the Rabbins were so close observers of the minutest
portion of a letter, we cannot avoid thinking that this was not rashly done.
And if we admit that the Prophet intentionally wrote it in this manner, I
think that it conveyed this useful instruction, that believers should not
imagine that the splendor of Christ’s kingdom would consist in outward pomp,
or cherish vain hopes of worldly triumphs, but should only expect, amidst
various calamities, an unseen extension of the kingdom, because it had been
promised.
Upon the throne of David. A promise having been made to David
that the Redeemer would spring from his seed, (2 Samuel 7:12,13,) and his
kingdom having been nothing else than an image or faint shadow of that more
perfect and truly blessed state which God had determined to establish by
the hand of his Son, the Prophets, in order to remind the people of that
remarkable miracle, usually call Christ the Son of David. (Jeremiah
23:5, 33:15.) Though the name of such a holy and upright king was justly
beloved and revered, yet believers esteemed more highly the promised restoration
to full salvation, and even among the most ignorant persons that prediction
was universally remembered, and its truth and authenticity were considered
to be clear and undoubted. I shall collect but a few of the passages in which
the Prophets promise to an afflicted people restoration in the person of
David or of his Son. (Jeremiah 30:9; Ezekiel 34:23;
37:24; Hosea 3:5.) Sometimes they foretell that David, who was already
dead, would be king. In like manner Isaiah, in this passage, intimates that
he brings forward nothing that is new, but only reminds them of that which
God had formerly promised about the perpetuity of the kingdom. Indirectly
also he insinuates what Amoz more plainly states, that Christ will again
raise up the throne which for some time had been fallen. (Amos 9:11.)
To order it, and to establish it with judgment and with righteousness.
He describes the quality of the kingdom, but by a comparison
drawn from earthly governments; for he says that Christ will be a King, to
order and establish his kingdom with judgment and with righteousness.
These are the means by which earthly governments prosper and take deep roots;
but those which are only administered by fear and violence cannot be lasting.
Since, therefore, justice is the best guardian of kingdoms and governments,
and since the happiness of the whole of the people depends on
it, by this clause Isaiah shows that the kingdom of Christ will be
the model of the best kind of government.
Judgment and righteousness do not here relate to outward
affairs of state. We must observe the analogy between the kingdom of Christ
and its qualities; for, being spiritual, it is established by the power of
the Holy Spirit. In a word, all these things must be viewed as referring
to the inner man, that is, when we are regenerated by God to true righteousness.
Outward righteousness indeed follows afterwards, but it must be preceded
by that renovation of the mind and heart. We are not Christ’s, therefore,
unless we follow what is good and just, and bear on our hearts the impress
of that righteousness which hath been sealed by the Holy Spirit.
Henceforth even for ever. This must be understood, I think,
to refer to the perpetuity of righteousness and doctrine rather than
of the kingdom, lest we should imagine that his laws resemble the
statutes of kings and princes, which are in force for three days, or for
a short period, and are continually renewed, and soon become old again, but
that we may know that their obligation is everlasting; for they have been
established, as Zecharias says, that we may serve him in holiness and
righteousness all the days of our life. (Luke 1:74, 75.) As Christ’s
kingdom is everlasting, because he dieth no more, (Romans 6:9,) so
it follows that righteousness and judgment will be everlasting, for
they cannot be changed by any length of time.
The zeal of the Lord of hosts will perform this. By zeal
I understand that ardent desire which God will display in preserving
his Church, by removing all difficulties and obstructions which might otherwise
have hindered its redemption. When we engage in any difficult undertaking,
our earnestness, and the warmth of our feelings, overcome the difficulties
which present themselves to baffle or retard our attempts. In like manner
Isaiah shows that God is inflamed with an uncommon and extraordinary desire
to promote the salvation of the Church, so that if believers cannot measure
by their own capacity what he has just now promised, still they ought not
to cease to entertain confident hope, for the manner of it is wonderful and
inconceivable. In short, he intimates that God will come with no light or
slow arm to redeem his Church, for he will be all on flame with amazing love
of believers, and anxiety about their salvation.
140 In the original text the reference reads:
(Hos. ii. 13.) which I assume was a typographical error. — fj.
141 The Author’s meaning must be, not that א (aleph) ever becomes the
third singular pronominal affix, but that in Exodus 21:8, to which he refers,
ו and not א is probably the true reading. A better illustration might have
been found in Psalm 100:3, on which the reader may consult a valuable note
by the editor. (Com. on the Psalms, vol. 4.) In all the three cases (Exodus
21:8; Psalm 100:3; Isaiah 9:3) the Keri, or conjectural emendation, has strong
internal evidence to recommend it above the Ketib, or reading that stands
in the copies which have come down to us. Another method of solving the difficulty
is exceedingly ingenious, and consists in turning the first part of the verse
into the form of a question. Hast thou multiplied the nation, and hast thou
not increased the joy? — Ed
142 See page 244.
143 Πατὴρ τοῦ μέλλοντος αἰω̑νος, Father of the future age. In the Messiah,
Pope has beautifully introduced this passage —
“Mankind shall thus his guardian care engage,
The promised Father of the future age.”
That admirable poem appeared originally in the Spectator, No. 378, where
the abundant foot-notes direct the reader to the Book of the Prophet Isaiah,
as the source from which the poet has drawn his finest strokes and happiest
illustrations. It is deeply to be regretted that the recent editors leave
out those references, so valuable in the estimation of the author, that,
in the edition prepared by his own hand, the finest lines in Virgil’s Pollio
are placed side by side with the quotations from Isaiah, “under the mutual
disadvantage of a literal translation,” for the express purpose of showing
the immeasurable superiority of the Hebrew prophet. — Ed.
144 This means that what is usually called Final Mem (ם) is here used,
instead of the form which the letter usually takes in the beginning or middle
of a word. A Greek scholar would have been startled at seeing ς instead of
a σ the beginning of a syllable. The peculiarity now in question must originally
have been accidental, but took place at so early a period, and was so extensively
copied, that no transcriber ventured to replace the ordinary form of the
letter. At length it gave rise to the following Masoretic note: מ סתומה באמצע
תיבה, that is, Shut Mem in the middle of the word. The Jewish Rabbins have
expended on it many conjectures and much useless learning. In their writings
they excite no surprise, but it is impossible not to regret that they should
have had even a momentary influence on the calm and sober judgment of Calvin,
who so heartily despised idle sophistry and frivolous remarks. — Ed
