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Commentary on Isaiah 9 verses 8–21
Here are terrible threatenings, which are directed primarily against Israel, the kingdom of the ten tribes, Ephraim and Samaria, the ruin of which is here foretold, with all the woeful confusions that were the prefaces to that ruin, all which came to pass within a few years after; but they look further, to all the enemies of the throne and kingdom of Christ the Son of David, and read the doom of all the nations that forget God, and will not have Christ to reign over them. Observe,
I. The preface to this prediction (Isa 9:8): The Lord sent a word into Jacob, sent it by his servants the prophets. He warns before he wounds. He sent notice what he would do, that they might meet him in the way of his judgments; but they would not take the hint, took no care to turn away his wrath, and so it lighted upon Israel; for no word of God shall fall to the ground. It fell upon them as a storm of rain and hail from on high, which they could not avoid: It has lighted upon them, that is, it is as sure to come as if come already, and all the people shall know by feeling it what they would not know by hearing of it. Those that are willingly ignorant of the wrath of God revealed from heaven against sin and sinners shall be made to know it.
II. The sins charged upon the people of Israel, which provoked God to bring these judgments upon them. 1. Their insolent defiance of the justice of God, thinking themselves a match for him: "They say, in the pride and stoutness of their heart, Let God himself do his worst; we will hold our own, and make our part good with him. If he ruin our houses, we will repair them, and make them stronger and finer than they were before. our landlord shall not turn us out of doors, though we pay him no rent, but we will keep in possession. If the houses that were built of bricks be demolished in the war, we will rebuild them with hewn stones, that shall not so easily be thrown down. If the enemy cut down the sycamores, we will plant cedars in the room of them. we will make a hand of God's judgments, gain by them, and so outbrave them." Note, Those are ripening apace for ruin whose hearts are unhumbled under humbling providences; for God will walk contrary to those who thus walk contrary to him and provoke him to jealousy, as if they were stronger than he. 2. Their incorrigibleness under all the rebukes of Providence hitherto (Isa 9:13); The people turn not unto him that smiteth them (they are not wrought upon to reform their lives, to forsake their sins, and to return to their duty), neither do they seek the Lord of hosts; either they are atheists, and have no religion, or idolaters, and seek to those gods that are the creatures of their own fancy and the works of their own hands. Note, That which God designs, in smiting us, is to turn us to himself and to set us a seeking him; and, if this point be not gained by less judgments, greater may be expected. God smites that he may not kill. 3. Their general corruption of manners and abounding profaneness. (1.) Those that should have reformed them helped to debauch them (Isa 9:16): The leaders of this people mislead them, and cause them to err, by conniving at their wickedness and countenancing wicked people, and by setting them bad examples; and then no wonder if those that are led of them be deceived and so destroyed. But it is ill with a people when their physicians are their worst disease. "Those that bless this people, or call them blessed (so the margin reads it), that flatter them, and soothe them in their wickedness, and cry Peace, peace, to them, cause them to err; and those that are called blessed of them are swallowed up ere they are aware." We have reason to be afraid of those that speak well of us when we do ill; see Pro 24:24; Pro 29:5. (2.) Wickedness was universal, and all were infected with it (Isa 9:17): Every one is a hypocrite and an evil doer. If there be any that are good, they do not, they dare not appear, for every mouth speaks folly and villany; every one is profane towards God (so the word properly signifies) and an evil doer towards man. These two commonly go together: those that fear not God regard not man; and then every mouth speaks folly, falsehood, and reproach, both against God and man; for out of the abundance of the heart the mouth speaks.
III. The judgments threatened against them for this wickedness of theirs; let them not think to go unpunished.
1.In general, hereby they exposed themselves to the wrath of God, which should both devour as fire and darken as smoke. (1.) It should devour as fire (Isa 9:18): Wickedness shall burn as the fire; the displeasure of God, incurred by sin, shall consume the sinners, who have made themselves as briers and thorns before it, and as the thickets of the forest, combustible matter, which the wrath of the Lord of hosts, the mighty God, will go through and burn together. (2.) It should darken as smoke. The briers and thorns, when the fire consumes them, shall mount up like the lifting up of smoke, so that the whole land shall be darkened by it; they shall be in trouble, and see no way out (Isa 9:19): The people shall be as the fuel of the fire. God's wrath fastens upon none but those that make themselves fuel for it, and then they mount up as the smoke of sacrifices, being made victims to divine justice.
2.God would arm the neighbouring powers against them, Isa 9:11, Isa 9:12. At this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians, who were adversaries to the Syrians, when they had conquered them should invade Israel, and God would stir them up to do it, and join the enemies of Israel together in alliance against them, who yet had particular ends of their own to serve and were not aware of God's hand in their alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians themselves, whom they were now in league with, should be a scourge to them (for it is no unusual thing for those to fall out that have been united in sin), one attacking them in the front and the other flanking them or falling upon their rear; so that they should be surrounded with enemies on all sides, who should devour them with open mouth, Isa 9:12. The Philistines were not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends; and yet these shall devour Israel. When men's ways displease the Lord he makes even their friends to be at war with them.
3.God would take from the midst of them those they confided in and promised themselves help from, Isa 9:14, Isa 9:15. Because the people seek not God, those they seek to and depend upon shall stand them in no stead. The Lord will cut off head and tail, branch and rush, which is explained in the next verse. (1.) Their magistrates, who were honourable by birth and office and were the ancients of the people, these were the head, these were the branch which they promised themselves spirit and fruit from; but because these caused them to err they should be cut off, and their dignity and power should be no protection to them when the abuse of that dignity and power was the great provocation: and it was a judgment upon the people to have their princes cut off, though they were not such as they should have been. (2.) Their prophets, their false prophets, were the tail and the rush, the most despicable of all. A wicked minister is the worst of all. A wicked minister is the worst of men. Corruptio optimi est pessima - The best things become when corrupted the worst. The blind led the blind, and so both fell into the ditch; and the blind leaders fell first and fell undermost.
4.That the desolation should be as general as the corruption had been, and none should escape it, Isa 9:17. (1.) Not those that were the objects of complacency. None shall be spared for love: The Lord shall have no joy in their young men, that were in the flower of their youth; nor will he say, Deal gently with the young men for my sake; no, "Let them fall with the rest, and with them let the seed of the next generation perish." (2.) Not those that were the objects of compassion. None shall be spared for pity: He shall not have mercy on their fatherless and widows, though he is, in a particular manner, the patron and protector of such. They had corrupted their way like all the rest; and, if the poverty and helplessness of their state was not an argument with them to keep them from sin, they could not expect it should be an argument with God to protect them from judgments.
5.That they should pull one another to pieces, that every one should help forward the common ruin, and they should be cannibals to themselves and one to another: No man shall spare his brother, if he come in the way of his ambition of covetousness, or if he have any colour to be revenged on him; and how can they expect God should spare them when they show no compassion one to another? Men's passion and cruelty one against another provoke God to be angry with them all and are an evidence that he is so. Civil wars soon bring a kingdom to desolation. Such there were in Israel, when, for the transgression of the land, many were the princes thereof, Pro 28:2.
(1.)In these intestine broils, men snatched on the right hand, and yet were hungry still, and did eat the flesh of their own arms, preyed upon themselves for hunger or upon their nearest relations that were as their own flesh, Isa 9:20. This bespeaks, [1.] Great famine and scarcity; when men had pulled all they could to them it was so little that they were still hungry, at least God did not bless it to them, so that they eat and have not enough, Hag 1:6. [2.] Great rapine and plunder. Jusque datum sceleri - iniquity is established by law. The hedge of property, which is a hedge of protection to men's estates, shall be plucked up, and every man shall think all that his own which he can lay his hands on (vivitur ex rapto, non hospes ab hospite tutus - they live on the spoil, and the rites of hospitality are all violated); and yet, when men thus catch at that which is none of their own, they are not satisfied. Covetous desires are insatiable, and this curse is entailed on that which is ill got, that it will never do well.
(2.)These intestine broils should be not only among particular persons and private families, but among the tribes (Isa 9:21): Manasseh shall devour Ephraim, and Ephraim Manasseh, though they be combined against Judah. Those that could unite against Judah could not unite with one another; but that sinful confederacy of theirs against their neighbour that dwelt securely by them was justly punished by this separation of them one from another. Or Judah, having sinned like Manasseh and Ephraim, shall not only suffer with them, but suffer by them. Note, Mutual enmity and animosity among the tribes of God's Israel is a sin that ripens them for ruin, and a sad symptom of ruin hastening on apace. If Ephraim be against Manasseh, and Manasseh against Ephraim, and both against Judah, they will all soon become a very easy prey to the common enemy.
6.That, though they should be followed with all these judgments, yet God would not let fall his controversy with them. It is the heavy burden of this song (Isa 9:12, Isa 9:17, Isa 9:21): For all this his anger is not turned away, but his hand is stretched out still, that is, (1.) They do nothing to turn away his anger; they do not repent and reform, do not humble themselves and pray, none stand in the gap, none answer God's calls nor comply with the designs of his providences, but they are hardened and secure. (2.) His anger therefore continues to burn against them and his hand is stretched out still. The reason why the judgments of God are prolonged is because the point is not gained, sinners are not brought to repentance by them. The people turn not to him that smites them, and therefore he continues to smite them; for when God judges he will overcome, and the proudest stoutest sinner shall either bend or break.
It is better to turn again when we err than to be free from correction when we stumble. For whom the Lord loves he chastens, and a rebuke is a fatherly action. Every soul that is not chastised is not healed. Is not then freedom from chastisement a hard thing? But to fail to be corrected by the chastisement is still harder.
Chapter IX - (Verses 8 onwards) The Lord sent a word into Jacob, and it hath lighted upon Israel. And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars. Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. In all these things his anger is not turned away, but his hand is still stretched out, and the people have not turned back to the one who struck them, and they have not sought the Lord of hosts. We read above (2 Kings 16) that in the days of Ahaz son of Jotham, son of Uzziah, king of Judah, Rezin king of Syria went up, and Pekah son of Remaliah, king of Israel, came to Jerusalem to attack it. And (Isaiah 7) it is said that Isaiah the prophet was sent to meet Ahaz with his son Shear-Jashub, to tell him not to fear, and not to let his heart be faint because of the two smoldering stumps of firebrands, for the rule of Syria and Israel would soon come to an end. When he did not believe because of the magnitude of the matter and the immediate danger, he is ordered to ask for a sign for himself. And because he was an idolater, he did not want to do this either: therefore the Lord did not give a sign to the king himself, but to the house of David he gives a sign of his son who will be born of a Virgin, through whose invocation they will be delivered from imminent danger, and other things that we have interpreted up to this point. Therefore, with many mysteries being placed in the midst, now he returns to what he had begun, and prophesies the overthrow of Rezin and Ephraim, that is, of Syria and Samaria: The Lord sent a word into Jacob, and it has fallen upon Israel. Among the Hebrews, Dabar (), which is written with three consonant letters Daleth, Beth, and Res, depending on the quality of the places, if read as Dabar, it signifies 'word,' if Deber, 'death' and 'pestilence.' For this reason, many, being deceived by the ambiguity of the language, do not say that the word was sent, but death. Therefore, the Lord sent his word to Jacob, and it fell upon Israel. He wanted Judah to reign, as prophesied by Jacob in Genesis (Ch. XLIX): and Israel, that is, the ten tribes, claimed authority for themselves, of whom it was said: 'They have reigned, but not by me' (Hosea VIII, 4). Therefore, the dignity of the kingdom, which had passed from the rejected Saul to David through the anointing of Samuel, was transferred to Jacob, that is, to the twelve tribes, which were formerly called Jacob, in Israel: not as the LXX translated, 'came,' but fell among the wicked: which had been established for the righteous. Therefore, let the people of Ephraim and the inhabitants of Samaria, who are lifted up in pride because of their multitude, know that the kingdom of Judah is small and most insignificant compared to ours. Therefore, as their walls collapse, let us build ourselves a house with square stones. While their sycamore trees, which are cheap wood, are cut down in enemy attacks, let us construct our empire with cedars, which are indestructible, to signify an everlasting kingdom. Therefore, let all the people of Ephraim and the inhabitants of Samaria know that the Syrian who is now their ally will become their enemy. Or indeed, let sudden wars rise up against the Syrian himself, and let all things be turned into chaos, so that Syria may be moved against Israel from the east, and the Philistines, that is, the Palestinians, may be moved against them from the west, and together devour Israel. And when they have done these things, my hand is still stretched out, whether it is high above Israel, and it does not cease to strike them. And those who are cut off from God will not return to the one who strikes them, nor will they seek the Lord of hosts, worshipping golden calves instead of God. According to the anagoge, our scholars have explained this passage as follows: God sent his Son to Jacob, that is, to the Jews, and he came to Israel, that is, to the people of the nations, whom the Apostle also refers to as Israel (Rom. 9). But others say this: The Lord sent His word to the Church, which supplanted the former people, and fell in Israel, that is, in the heretics who boast of seeing God. Therefore, let their leaders and all who dwell in Samaria, that is, those who claim to keep God's law and to have an abundance of virtues and bring forth the fruits of righteousness (for this is what Ephraim signifies), know that they despise the Church in the pride of their hearts and consider its simplicity as ignorance. They say, 'Instead of its stones, we will build our own churches with square stones and the strongest ones, and instead of fruitless trees that quickly perish, we will construct the tallest cedars, which the Lord will destroy, and the righteous, speaking in the person of the wicked, will say, 'I have seen them but they have no place' (Psalm 36).' Therefore, the Lord says that Rasin, which is interpreted as secular wisdom, whom Ephraim relied on for help, will turn against him and all his enemies will fight against him, and he will be conquered from the East and the West, and they will devour Israel with their whole mouth. For these things, the LXX interpreted: Let us build a tower for ourselves, and God will crush those who rise against Mount Zion, and He will scatter its enemies. For they desire to build themselves a temple in Samaria, in imitation of the Temple of God; but although they have moved their feet from the East and have said, 'Come, let us build a tower and make a name for ourselves before we are scattered' (Gen. XI, 4): The Lord opposing them, their unity will be dissolved and their agreement will be scattered, and their tongues will be divided against each other, so that they do not become more evil by agreeing with each other, but rather destroy each other. And when they are thus struck and devoured by their enemies, they will not return to the Lord; but his hand is still ready to strike, according to what we read in Jeremiah: 'I struck your children in vain; you did not receive discipline' (Jerem. II, 30).
Against them the prophet complains to the Lord, saying, “You have bruised them, and they have refused to receive correction.” … Hence again the Lord says, “The people are not returned to him who has struck them.” … Hence the Lord reproaches the people of Israel, captive yet not converted from their iniquity, saying, “The house of Israel is become dross to me; all these are brass, and tin, and iron and lead, in the midst of the furnace.” This is as though he said unmistakably, “I wished to purify them in the fire of tribulation, and I wanted them to become silver or gold. But they have turned from me in the furnace into brass, and tin, and iron and lead, because even in tribulation they have rushed forward not to virtue but to vices.” When brass is struck, it gives off a greater sound than do other metals. He … who when chastised breaks forth into sounds of murmuring has turned to brass in the midst of the furnace. Tin, however, when skillfully treated, presents the deceptive appearance of silver. He therefore who is not free from the vice of pretence in the midst of tribulation has become tin in the furnace. But he uses iron who plots against the life of the neighbor, and he is iron in the furnace when he does not put away in his tribulations the wickedness of doing harm to neighbors. Lead, again, is heavier than the other metals. He then is found to be lead in the furnace who is so weighed down by the burden of his sin that even in tribulation he is not raised above earthly desires.
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SUMMARY
Isaiah 9:13 presents a stark prophetic indictment against the northern kingdom of Israel, highlighting their profound spiritual rebellion and unresponsiveness to divine correction. Despite enduring severe discipline—manifested through various afflictions and foreign invasions, depicted as God's "smiting" hand—the people stubbornly refused to repent or acknowledge the true source of their suffering. Instead of humbly turning back to the Lord, who permitted these calamities as a corrective measure, they persisted in their hardened hearts, tragically failing to genuinely seek the "LORD of hosts" for deliverance, healing, or restoration. This verse powerfully underscores the perilous state of a nation that rejects divine correction, choosing obstinacy and spiritual apathy over humility and earnest pursuit of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 9:13 employs several potent literary devices to convey its message of divine judgment and human obstinacy. Personification is evident in the portrayal of God as "him that smiteth them," attributing a human-like action (striking) to the divine to illustrate His direct and active involvement in their suffering. This "smiting" functions as a powerful Metaphor for divine discipline and judgment, where physical affliction and national distress represent the spiritual consequences of their rebellion against the covenant. The verse also features a striking Contrast between God's active, purposeful discipline and the people's passive, yet stubbornly defiant, inaction. God is actively engaged in correcting them, while they are characterized by their refusal to "turn" and their failure to "seek." This stark juxtaposition emphasizes the depth of their spiritual apathy and highlights the tragic consequences of rejecting divine correction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 9:13 profoundly articulates the theological principle that divine discipline is a purposeful act of God, intended to bring His people to repentance and restoration, not merely to punish. However, it also reveals the tragic reality of human stubbornness and the profound spiritual danger of an unrepentant heart. When God's people refuse to acknowledge His hand in their trials and persist in their rebellion, the discipline, though severe, fails to achieve its redemptive aim. This verse underscores the critical importance of spiritual discernment—recognizing God's work even in affliction—and the necessity of actively seeking Him. The failure to turn or seek the "LORD of hosts" signifies a fundamental breakdown in the covenant relationship, where the people choose self-reliance or false gods over the sovereign and loving God who seeks their ultimate good.
REFLECTION AND APPLICATION
Isaiah 9:13 serves as a timeless mirror for individuals, communities, and nations today. When we encounter difficulties, setbacks, or profound crises in our lives, our primary impulse often leans towards seeking external solutions, blaming circumstances, or even questioning God's goodness. This verse challenges us to pause and consider whether our hardships might be a form of divine discipline, a loving yet firm call from God to examine our hearts, repent of our sins, and reorient our lives towards Him. It urges us to move beyond superficial responses to suffering and to cultivate a deep spiritual sensitivity that recognizes God's hand, even when it "smites." True wisdom lies not in enduring pain stoically or seeking human remedies alone, but in humbly turning to the "LORD of hosts" with a repentant heart, actively seeking His will, His guidance, and His restorative power. Our deliverance and spiritual flourishing are intrinsically linked to our willingness to respond to God's discipline with humility and earnest pursuit.
Questions for Reflection
FAQ
What does "him that smiteth them" refer to in Isaiah 9:13?
Answer: "Him that smiteth them" refers directly to God Himself. In the Old Testament, God is often depicted as actively involved in the affairs of His people, including bringing discipline or judgment upon them when they stray from His covenant. This "smiting" was not arbitrary cruelty but a purposeful act of divine discipline, often manifested through natural disasters, military defeats, or social upheaval. God used these means to call Israel to repentance and back into a right relationship with Him, underscoring His sovereignty and His role as both a loving Father who corrects and a righteous Judge who holds His people accountable.
Why is it significant that they "neither do they seek the LORD of hosts"?
Answer: The title "LORD of hosts" (Hebrew: Yahweh Sabaoth) emphasizes God's absolute sovereignty and immense power over all creation, including all earthly and heavenly armies. For the people to refuse to "seek" such a powerful and sovereign God, especially in their time of distress and discipline, highlights their profound spiritual apathy, their misplaced trust in human solutions or false gods, and their deep-seated rebellion. It signifies a complete rejection of the only true source of help, healing, and salvation. This failure to seek Him is a grave indictment, demonstrating their spiritual blindness and stubborn refusal to acknowledge His authority, benevolence, and the path to true restoration, as highlighted in passages like Amos 5:6.
CHRIST-CENTERED FULFILLMENT
Isaiah 9:13, with its lament over Israel's unrepentant heart and their failure to seek the "LORD of hosts" despite divine discipline, finds its ultimate fulfillment and profound counterpoint in the person and work of Jesus Christ. While Israel stubbornly refused to turn to the God who "smote" them, Jesus Himself became the one "smitten" for our transgressions, bearing the full weight of divine judgment so that we might be reconciled to God (as powerfully prophesied in Isaiah 53:5 and gloriously fulfilled in 2 Corinthians 5:21). The very turning (repentance) that Israel refused is made possible and commanded through Christ's atoning sacrifice and His gracious call to faith. He is the one through whom humanity can truly "seek the LORD of hosts," for He unequivocally declared, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). The New Testament consistently presents Jesus as the ultimate means by which humanity can turn from sin and genuinely seek God, offering forgiveness, reconciliation, and new life where previously there was only stubbornness leading to judgment. His lament over Jerusalem in Matthew 23:37 echoes Isaiah's sorrow, yet His crucifixion and resurrection provide the perfect and final answer to humanity's unrepentance, enabling a true and lasting turning to the Father.