Isaiah 9:3

Translation
King James Version
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.
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KJV (with Strong's)
Thou hast multiplied H7235 the nation H1471, and not increased H1431 the joy H8057: they joy H8055 before H6440 thee according to the joy H8057 in harvest H7105, and as men rejoice H1523 when they divide H2505 the spoil H7998.
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Complete Jewish Bible
You have enlarged the nation and increased their joy; they rejoice in your presence as if rejoicing at harvest time, the way men rejoice when dividing up the spoil.
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Berean Standard Bible
You have enlarged the nation and increased its joy. The people rejoice before You as they rejoice at harvest time, as men rejoice in dividing the plunder.
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American Standard Version
Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil.
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World English Bible Messianic
You have multiplied the nation. You have increased their joy. They rejoice before you according to the joy in harvest, as men rejoice when they divide the plunder.
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Geneva Bible (1599)
Thou hast multiplied the nation, and not increased their ioye: they haue reioyced before thee according to the ioye in haruest, and as men reioyce when they deuide a spoyle.
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Young's Literal Translation
Thou hast multiplied the nation, Thou hast made great its joy, They have joyed before Thee as the joy in harvest, As men rejoice in their apportioning spoil.
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See also
Psalms 119:162Isaiah 26:151 Peter 1:8Isaiah 35:10Isaiah 66:10Isaiah 65:181 Samuel 30:16
In the KJVVerse 17,833 of 31,102

Study This Verse

SUMMARY

Isaiah 9:3 stands as a vibrant prophetic declaration of God's transformative power, heralding a future era of profound joy and abundance for a nation previously steeped in darkness and affliction. This verse, nestled within a pivotal messianic passage, vividly portrays a divine reversal of fortune, where sorrow is replaced by exultant celebration, likened to the overwhelming gladness of a bountiful harvest and the triumphant elation of dividing spoils after a decisive victory. It sets the stage for the coming of a great light, ultimately fulfilled in the Messiah, who brings an unprecedented increase of joy and peace.

CONTEXT

  • Literary Context: This verse is a direct continuation and immediate consequence of the prophetic vision introduced in Isaiah 9:1-2. These preceding verses vividly contrast the former gloom and humiliation of the land of Zebulun and Naphtali, regions that suffered greatly from Assyrian oppression, with the promise of a "great light" dawning upon those who walked in deep darkness. Isaiah 9:3 then describes the immediate effect of this divine illumination: a miraculous multiplication of the nation and an exponential increase in their joy. The subsequent verses, particularly Isaiah 9:4-7, elaborate on the nature of this deliverance, detailing the breaking of the oppressor's yoke and culminating in the majestic prophecy of the birth and reign of the Prince of Peace, establishing an eternal kingdom of justice and righteousness. Thus, Isaiah 9:3 serves as the joyful response to the promised light, bridging the transition from affliction to the advent of the Messiah's kingdom.
  • Historical & Cultural Context: The geographical region of Zebulun and Naphtali, often referred to as "Galilee of the Gentiles," was historically vulnerable and frequently suffered the brunt of Assyrian invasions and oppression (e.g., 2 Kings 15:29). This area was a melting pot of cultures, making it "Galilee of the Gentiles" and often viewed with disdain by those in Judea. The imagery of "joy in harvest" (H7105, qâtsîyr) speaks to an agrarian society where the annual harvest was not merely an economic event but a profound communal celebration of God's provision and faithfulness after arduous labor (Psalm 126:5-6). Similarly, the "rejoice when they divide the spoil" (H7998, shâlâl) reflects the exultant triumph of ancient warfare, where victory over an enemy brought not only liberation but also material gain, signifying complete dominance and the end of oppression (Judges 5:30). These culturally resonant metaphors underscore the depth and intensity of the promised joy, grounding it in experiences familiar to the original audience.
  • Key Themes: This verse powerfully contributes to several overarching themes in Isaiah and the broader biblical narrative. It highlights Divine Blessing and Abundance, showcasing God's faithfulness to multiply His people and provide for them even after periods of desolation, as seen in the promise of a "great light" in Isaiah 9:2. The central theme is Profound Joy, emphasizing a joy that is not superficial but deeply rooted in God's deliverance and provision, surpassing ordinary happiness. This joy is inextricably linked to Victory and Deliverance, as the imagery of dividing spoil points to God's power to overcome oppressors and bring liberation, foreshadowing the ultimate triumph over sin and death. Ultimately, these themes converge into Messianic Hope, as the unparalleled joy and deliverance described here are intrinsically tied to the coming of the promised King, the Prince of Peace, who will usher in an era of light, justice, and unending peace, fulfilling the deepest longings of the nation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • multiplied (Hebrew, râbâh', H7235): A primitive root meaning "to increase (in whatever respect)." It conveys the idea of bringing in abundance, making great, growing up, or having many. Here, it signifies God's action of causing the nation to grow in number and prosperity, reversing any previous decline or diminishment, indicating a divine blessing.
  • joy (Hebrew, simchâh', H8057): Derived from H8055 (sâmach), this noun signifies blithesomeness, glee, gladness, or mirth, often associated with religious festivals or profound celebration. Its repetition in the verse underscores the intensity and pervasiveness of the promised gladness, indicating a deep, heartfelt, and widespread rejoicing that transcends mere happiness.
  • rejoice (Hebrew, gîyl', H1523): A primitive root meaning "to spin round (under the influence of any violent emotion)," usually resulting in gladness, joy, or being joyful. This verb captures the exuberant, almost unrestrained, expression of delight, emphasizing the active and physical manifestation of the profound joy experienced by the people, akin to dancing or leaping for joy.

Verse Breakdown

  • "Thou hast multiplied the nation,": This clause immediately attributes the nation's growth and prosperity directly to God's sovereign action. It speaks of an increase in population, strength, or influence, indicating a divine blessing that reverses previous periods of decline, oppression, or diminishment. This multiplication is a sign of God's favor and covenant faithfulness.
  • "and not increased the joy:": This phrase, as rendered in the KJV, presents a textual challenge that has been widely discussed by scholars. While a literal translation of the Hebrew, the overwhelming context of the surrounding verses (e.g., Isaiah 9:1-2) and the vivid metaphors that follow in this very verse strongly suggest that God has indeed greatly increased their joy. Many modern translations resolve this by interpreting the Hebrew particle (לֹא, lo') as an emphatic affirmation rather than a negation in this specific context, thus reading "and indeed, You have greatly increased their joy" or "and you have made their joy great." Another possibility is a rhetorical question, "Have you not greatly increased their joy?" The latter interpretations align best with the celebratory tone and the subsequent similes, affirming God's abundant provision of joy.
  • "they joy before thee according to the joy in harvest,": This simile vividly describes the nature and intensity of the joy. The "joy in harvest" (H7105, qâtsîyr) was one of the most profound and communal celebrations in ancient Israel, marking the culmination of arduous labor and the assurance of abundant provision. It represents relief, security, and the bountiful blessing of God, experienced in His presence ("before thee"), signifying a deep, communal gratitude and satisfaction.
  • "and as men rejoice when they divide the spoil.": The second simile further amplifies the depth and character of this joy. The "dividing of the spoil" (H7998, shâlâl) after a victorious battle signifies triumphant liberation from enemies, the end of oppression, and the acquisition of wealth and security. This joy is often sudden, overwhelming, and a testament to God's power in overcoming adversaries, reinforcing the theme of divine deliverance and complete victory.

Literary Devices

Isaiah 9:3 masterfully employs several literary devices to convey its powerful message of divine transformation and profound joy. The most prominent are Simile and Contrast. The verse uses two vivid similes to describe the quality and intensity of the nation's joy: "according to the joy in harvest" and "as men rejoice when they divide the spoil." These comparisons draw upon deeply resonant cultural experiences of profound relief, satisfaction, and triumph, making the abstract concept of joy tangible and relatable to the audience. The Contrast is implicit, building upon the preceding verses where the people "walked in darkness" and lived in "gloom" (Isaiah 9:2). The sudden and abundant joy described in verse 3 stands in stark opposition to this former state of affliction, highlighting the miraculous and divine nature of God's intervention. Furthermore, the Repetition of the word "joy" (H8057, simchâh) emphasizes its centrality and pervasive nature in the promised era, underscoring its overwhelming presence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 9:3 articulates a profound theological truth: God is the ultimate source of true and lasting joy, especially in the aftermath of suffering and oppression. This joy is not a fleeting emotion but a deep, abiding gladness rooted in divine intervention, marked by multiplication and victory. It speaks to God's covenant faithfulness, His commitment to reversing the fortunes of His people, and His power to bring light out of darkness. The joy described here is communal and celebratory, reflecting a restored relationship with God and a tangible experience of His blessing, foreshadowing the eschatological joy of God's redeemed people. This verse reminds us that divine blessing often manifests as an increase not only in numbers or resources but, more importantly, in the spiritual and emotional well-being of His people.

REFLECTION AND APPLICATION

Isaiah 9:3 offers a timeless message of hope and encouragement for believers today. In a world often marked by hardship, scarcity, and conflict, this verse reminds us that our deepest and most profound joy originates from God's presence and His redemptive work. Just as the ancient Israelites anticipated a harvest of blessings and the spoils of victory after oppression, we are called to cultivate a joyful expectation of God's continued faithfulness in our lives. Our joy is not dependent on perfect circumstances but on the assurance of God's multiplying grace, His ultimate victory over all forms of darkness, and His promise of future glory. This verse encourages us to find our deepest satisfaction in Him, to celebrate His past deliverances, and to live in joyful anticipation of His ongoing work in the world and in our hearts, knowing that He turns mourning into dancing and brings gladness out of sorrow. It challenges us to actively recognize and rejoice in the "harvests" and "spoils" of grace that God continually provides, even amidst trials.

Questions for Reflection

  • How does the imagery of "joy in harvest" and "rejoicing when dividing spoil" speak to your understanding of God's provision and victory in your own life?
  • In what areas of your life do you need God to "multiply" His blessings or "increase" your joy, and how can you cultivate a posture of joyful expectation?
  • How does remembering God's past faithfulness contribute to your present joy, especially during challenging times, and how can you share that joy with others?

FAQ

What is the significance of the phrase "and not increased the joy" in the KJV, given the context of overwhelming joy?

Answer: The KJV's rendering "and not increased the joy" (H1431, gâdal) can initially seem contradictory to the surrounding context, which clearly depicts an abundance of joy. However, many scholars and modern translations interpret this phrase differently, aligning it with the overall theme of exuberant gladness. One common and widely accepted interpretation is that the Hebrew particle used here (לֹא, lo') can function as an emphatic affirmation rather than a simple negation in certain contexts, effectively meaning "and indeed, You have greatly increased their joy" or "and You have made their joy great." Another view suggests it is a rhetorical question, implying "Have You not greatly increased their joy?" Both interpretations align with the subsequent vivid similes of harvest and spoil, which unequivocally describe immense celebration. The broader message of Isaiah 9 is one of profound transformation from darkness to light and sorrow to exultant gladness, making an increase of joy the most contextually consistent and theologically sound understanding.

How do the metaphors of "harvest" and "dividing spoil" illuminate the nature of the promised joy?

Answer: These two metaphors are deeply rooted in ancient Israelite life and vividly illustrate the intensity and source of the promised joy. The "joy in harvest" (H7105, qâtsîyr) represents the immense relief, satisfaction, and communal celebration that followed a successful agricultural season. After months of arduous labor and uncertainty, a bountiful harvest signified God's provision, security, and the reward of diligent effort. It's a joy of abundance, sustenance, and the fruit of hard work. The "rejoicing when dividing the spoil" (H7998, shâlâl) speaks to the exultant triumph after a military victory. This joy is often sudden, overwhelming, and signifies liberation from oppression, the decisive defeat of enemies, and the acquisition of wealth and freedom. Together, these metaphors convey a joy that is comprehensive: it encompasses both the peaceful blessing of God's provision and the triumphant celebration of His deliverance from all forms of bondage and adversity, pointing to a holistic restoration and deep gratitude.

CHRIST-CENTERED FULFILLMENT

Isaiah 9:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "great light" promised in Isaiah 9:2 is none other than Jesus, who came to illuminate a world "walking in darkness" (Matthew 4:15-16). Through His incarnation, ministry, sacrificial death, and glorious resurrection, Christ not only "multiplied the nation" by gathering a people from every tribe, tongue, and nation (Revelation 7:9) but also "increased the joy" to an unimaginable degree. The joy of the harvest, symbolizing God's abundant provision and sustenance, is fulfilled in Christ, who is the Bread of Life and the source of all spiritual nourishment and eternal life. The triumphant joy of dividing spoil finds its ultimate expression in Christ's decisive victory over sin, death, and the powers of darkness on the cross (Colossians 2:15). He has conquered our greatest enemies, securing for us eternal liberation and the spoils of His victory: righteousness, peace, and everlasting joy in the Holy Spirit (Romans 14:17). Thus, the joy prophesied in Isaiah 9:3 is fully realized in the believer's experience of salvation and communion with Christ, the true Prince of Peace.

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Commentary on Isaiah 9 verses 1–7

I. II. Main points1. 2. Sub-points(1.) (2.) Details

The first words of this chapter plainly refer to the close of the foregoing chapter, where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness - very bad, yet not so bad but that to the upright there shall arise light in the darkness (Psa 112:4) and at evening time it shall be light, Zac 14:7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been. Note, In the worst of times God's people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (Co2 4:9), sorrowful yet always rejoicing, Co2 6:10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (Isa 45:7) has appointed to both their bounds and set the one over against the other, Gen 4:4. He can say, "Hitherto the dimness shall go, so long it shall last, and no further, no longer."

I. Three things are here promised, and they all point ultimately at the grace of the gospel, which the saints then were to comfort themselves with the hopes of in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second coming, though that be now, as his first coming then was, a thing at a great distance. The mercy likewise which God has in store for his church in the latter days may be a support to those that are mourning with her for her present calamities. We have here the promise,

1.Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay remote and most exposed to the inroads of the neighbouring enemies), and afterwards he more grievously afflicted the land by the way of the sea and beyond Jordan (Isa 9:1), referring probably to those days when God began to cut Israel short and to smite them in all their coasts, Kg2 10:32. Note, God tries what less judgments will do with a people before he brings greater; but if a light affliction do not do its work with us, to humble and reform us, we must expect to be afflicted more grievously; for when God judges he will overcome. Well, those were dark times with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the Gentiles, both in respect of ignorance (they did not speak according to the law and the testimony, and then there was no light in them, Isa 8:20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, Ch2 15:3, Ch2 15:5. Israel has been without the true God and a teaching priest, and in those times there was no peace. But the dimness threatened (Isa 8:22) shall not prevail to such a degree; for (Isa 9:2) the people that walked in darkness have seen a great light. (1.) At this time when the prophet lived, there were many prophets in Judah and Israel, whose prophecies were a great light both for direction and comfort to the people of God, who adhered to the law and the testimony. Besides the written word, they had prophecy; there were those that had shown them how long (Psa 74:9), which was a great satisfaction to them, when in respect of their outward troubles they sat in darkness, and dwelt in the land of the shadow of death. (2.) This was to have its full accomplishment when our Lord Jesus began to appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in Galilee of the Gentiles. And the Old Testament prophets, as they were witnesses to him, so they were types of him. When he came and dwelt in the borders of Zebulun and Naphtali, then this prophecy is said to have been fulfilled, Mat 4:13-16. Note, [1.] Those that want the gospel walk in darkness, and know not what they do nor whither they go; and they dwell in the land of the shadow of death, in thick darkness, and in the utmost danger. [2.] When the gospel comes to any place, to any soul, light comes, a great light, a shining light, which will shine more and more. It should be welcome to us, as light is to those that sit in darkness, and we should readily entertain it, both because if is of such sovereign use to us and because it brings its own evidence with it. Truly this light is sweet.

2.Of a glorious increase, and a universal joy arising from it, (Isa 9:3) "Thou, O God! hast multiplied the nation, the Jewish nation which thou hast mercy in store for; though it has been diminished by one sore judgment after another, yet now thou hast begun to multiply it again." The numbers of a nation are its strength and wealth if the numerous be industrious; and it is God that increases nations, Job 12:23. Yet it follows, "Thou hast not increased the joy - the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of God, with an eye to him." This is very applicable to the times of gospel light, spoken of Isa 9:2. Then God multiplied the nation, the gospel Israel. "And to him" (so the Masorites read it) "thou hast magnified the joy, to every one that receives the light." The following words favour this reading: "They joy before thee; they come before thee in holy ordinances with great joy'; their mirth is not like that of Israel under their vines and fig-trees (thou hast not increased that joy), but it is in the favour of God and in the tokens of his grace." Note, The gospel, when it comes in its light and power, brings joy along with it, and those who receive it aright do therein rejoice, yea, and will rejoice; therefor the conversion of the nations is prophesied of by this (Psa 67:4), Let the nations be glad, and sin for joy. See Psa 96:11. (1.) It is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Luk 10:21), and that is before God. In the eye of the world they are always as sorrowful, and yet, in God's sight, always rejoicing, Co2 6:10. (2.) It is great joy; it is according to the joy in harvest, when those who sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel brings with it plenty and victory; but those that would have the joy of it must expect to go through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an abundant recompence for the toil. See Act 8:8, Act 8:39.

3.Of a glorious liberty and enlargement (Isa 9:4, Isa 9:5): "They shall rejoice before thee, and with good reason, for thou hast broken the yoke of his burden, and made him easy, for he shall no longer be in servitude; and thou hast broken the staff of his shoulder and the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous," as the Midianites' yoke was broken from off the neck of Israel by the agency of Gideon. If God makes former deliverances his patterns in working for us, we ought to make them our encouragements to hope in him and to seek to him, Psa 83:9. Do unto them as to the Midianites. What temporal deliverance this refers to is not clear, probably the preventing of Sennacherib from making himself master of Jerusalem, which was done, as in the day of Midian, by the immediate hand of God; and, whereas other battles were usually won with a great deal of noise and by the expense of much blood, this shall be done silently and without noise. Under his glory God shall kindle a burning (Isa 10:16); a fire not blown shall consume him, Job 20:26. But doubtless it looks further, to the blessed fruits and effects of that great light which should visit those that sat in darkness; it would bring liberty along with it, deliverance to the captives, Luk 4:18. (1.) The design of the gospel, and the grace of it, is to break the yoke of sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of God. Christ broke the yoke of the ceremonial law (Act 15:10; Gal 5:1), and delivered us out of the hand of our enemies, that we might serve him without fear, Luk 1:74, Luk 1:75. (2.) This is done by the Spirit working like fire (Mat 3:11), not as the battle of the warrior is fought, with confused noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment and the Spirit of burning, Isa 4:4. It is done as in the day of Midian, by a work of God upon the hearts of men. Christ is our Gideon; it is his sword that doeth wonders.

II. But who, where, is he that shall undertake and accomplish these great things for the church? The prophet tells us (Isa 9:6, Isa 9:7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (Isa 7:14), and now speaks of, in the prophetic style, as a thing already done: the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because the church before his incarnation reaped great benefit and advantage by his undertaking in virtue of that first promise concerning the seed of the woman, Gen 3:15. As he was the Lamb slain, so he was the child born, from the foundation of the world, Rev 13:8. All the great things that God did for the Old Testament church were done by him as the eternal Word, and for his sake as the Mediator. He was the Anointed, to whom God had respect (Psa 84:9), and it was for the Lord's sake, for the Lord Christ's sake, that God caused his face to shine upon his sanctuary, Dan 9:17. The Jewish nation, and particularly the house of David, were preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to the church of God then that it should be preserved, and be the special care of the divine Providence, than this, that God had so great a mercy in reserve for it? The Chaldee paraphrast understands it of the man that shall endure for ever, even Christ. And it is an illustrious prophecy of him and of his kingdom, which doubtless those that waited for the consolation of Israel built much upon, often turned to, and read with pleasure.

1.See him in his humiliation. The same that is the mighty God is a child born; the ancient of days becomes an infant of a span long; the everlasting Father is a Son given. Such was his condescension in taking our nature upon him; thus did he humble and empty himself, to exalt and fill us. He is born into our world. The Word was made flesh, and dwelt among us. He is given, freely given, to be all that to us which our case, in our fallen state, calls for. God so loved the world that he gave him. He is born to us, he is given to us, us men, and not to the angels that sinned. It is spoken with an air of triumph, and the angel seems to refer to these words in the notice he gives to the shepherds of the Messiah's having come (Luk 2:11), Unto you is born, this day, a Saviour. Note, Christ's being born and given to us is the great foundation of our hopes, and fountain of our joys, in times of greatest grief and fear.

2.See him in his exaltation. This child, this son, this Son of God, this Son of man, that is given to us, is in a capacity to do us a great deal of kindness; for he is invested with the highest honour and power, so that we cannot but be happy if he be our friend.

(1.)See the dignity he is advanced to, and the name he has above every name. He shall be called (and therefore we are sure he is and shall be) Wonderful, Counsellor, etc. His people shall know him and worship him by these names; and, as one that fully answers them, they shall submit to him and depend upon him. [1.] He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, Psa 16:7; Rev 3:18. He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him. [2.] He is the mighty God - God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it. [3.] He is the everlasting Father, or the Father of eternity; he is God, one with the Father, who is from everlasting to everlasting. He is the author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them. He is the Father of the world to come (so the Septuagint reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Heb 2:5. He was, from eternity, Father of the great work of redemption: his heart was upon it; it was the product of his wisdom as the counsellor, of his love as the everlasting Father. [4.] He is the prince of peace. As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.

(2.)See the dominion he is advanced to, and the throne he has above every throne (Isa 9:6): The government shall be upon his shoulder - his only. He shall not only wear the badge of it upon his shoulder (the key of the house of David, Isa 22:22), but he shall bear the burden of it. The Father shall devolve it upon him, so that he shall have an incontestable right to govern; and he shall undertake it, so that no doubt can be made of his governing well, for he shall set his shoulder to it, and will never complain, as Moses did, of his being overcharged. I am not able to bear all this people, Num 11:11, Num 11:14. Glorious things are here spoken of Christ's government, Isa 9:7. [1.] That it shall be an increasing government. It shall be multiplied; the bounds of his kingdom shall be more and more enlarged, and many shall be added to it daily. The lustre of it shall increase, and it shall shine more and more brightly in the world. The monarchies of the earth were each less illustrious than the other, so that what began in gold ended in iron and clay, and every monarchy dwindled by degrees; but the kingdom of Christ is a growing kingdom, and will come to perfection at last. [2.] That it shall be a peaceable government, agreeable to his character as the prince of peace. He shall rule by love, shall rule in men's hearts; so that wherever his government is there shall be peace, and as his government increases the peace shall increase. The more we are subject to Christ the more easy and safe we are. [3.] That it shall be a rightful government. He that is the Son of David shall reign upon the throne of David and over his kingdom, which he is entitled to. God shall give him the throne of his father David, Luk 1:32, Luk 1:33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion, on which Christ reigns, Psa 2:6. [4.] That it shall be administered with prudence and equity, and so as to answer the great end of government, which is the establishment of the kingdom: He shall order it, and settle it, with justice and judgment. Every thing is, and shall be, well managed, in the kingdom of Christ, and none of his subjects shall ever have cause to complain. [5.] That it shall be an everlasting kingdom: There shall be no end of the increase of his government (it shall be still growing), no end of the increase of the peace of it, for the happiness of the subjects of this kingdom shall last to eternity and perhaps shall be progressive in infinitum - for ever. He shall reign henceforth even for ever; not only throughout all generations of time, but, even when the kingdom shall be delivered up to God even the Father, the glory both of the Redeemer and the redeemed shall continue eternally. [6.] That God himself has undertaken to bring all this about: "The Lord of hosts, who has all power in his hand and all creatures at his beck, shall perform this, shall preserve the throne of David till this prince of peace is settled in it; his zeal shall do it, his jealousy for his own honour, and the truth of his promise, and the good of his church." Note, The heart of God is much upon the advancement of the kingdom of Christ among men, which is very comfortable to all those that wish well to it; the zeal of the Lord of hosts will overcome all opposition.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Version 2-4.) You have multiplied the nation, you have not magnified the joy: they shall rejoice before you, as they rejoice in the harvest, as conquerors exulting for the spoils, when they divide the spoils. For the yoke of their burden, and the rod of their shoulder, and the scepter of their exactor you have overcome, as in the day of Midian. For every violent plunder with tumult: and the garment mingled with blood shall be for burning, and food for the fire. LXX: You have brought down a large portion of the people in your joy, and they shall rejoice in your presence, as they are accustomed to rejoice in the harvest, and as those who divide the spoils: for the yoke that was upon them, and the rod from their neck, has been taken away. For the rod of the oppressors shall be broken, as in the day of Midian. For every garment rolled in blood is for burning, fuel for the fire. We put both editions in dark places so that the diligent reader may recognize how much the Vulgate translation differs from the Hebrew truth and others. To the very light that appeared to the people in darkness, that is, to the Lord the Savior, an apostrophe is made. And it is said to him: You have multiplied the nation, that is, you have filled all nations with the knowledge of you; but you have not magnified the joy. According to which the Apostle says that he has perpetual sorrow for his brothers who are Israelites (Rom. X). And Jonah is grieved that the Ninevites have been saved in such a way that the gourd, or Ciceion, withered (Jonah IV). And the Lord himself speaks in the Gospel: I have come only to the lost sheep of the house of Israel (Matt. XV, 24). And in his suffering he said, 'Father, if it is possible, let this cup pass from me (Mat. XXVI, 39).' This passage means: If it is possible for the multitude of the Gentiles to believe without the destruction of the Jews, I reject suffering. But if they are to be blinded, let all the nations see, let your will be done, Father. So when Christ comes and the people of Christians are gathered from all nations, then the Apostles will rejoice, like harvesters rejoice in the harvest, of whom the Lord spoke: The harvest is plentiful, but the workers are few (Matth. IX, 37). And as conquerors rejoice, who divide the captured booty. For when a strong one has been captured and bound, his whole house is plundered, and the spoils are divided (Matthew 12). But you, O Lord and Savior, have removed the burden of his yoke, that is the devil, who once rejoiced in the world, who ruled over all nations, who pressed down the necks of all with the heavy yoke of bondage; and you have taken the rod with which he used to strike everyone, and compelled him to pay tribute for his sins, and you have lifted it from their shoulders: and you have made them serve you in freedom without any army and without shedding blood with your hidden hand: just as you once granted victory to the people of Israel over the Midianites under Gideon (Judges 7). For just as a garment, which is stained with human blood, cannot be washed, but when stained with blood, it is burned with fire so that the stains of foul blood may be destroyed along with the garment, in the same way the violent plunder, turmoil, and crowds of the devil, by whom he had subjected the human race to himself, are assigned to the fires of hell. Not all, but only a certain part of the people, are said to have believed, as it is significant; although you have led in joy because of what they said, others have interpreted differently and praised. And when, in the remaining [senses], they hold the same meaning, they gather a stole by deceit, and change garments, adding that he is about to give back, that is, the devil: namely, that he will give back all the souls that he had stripped with the help of God, with their former adornments: not only himself, but also his attendant demons: to whom, if the choice is given, they would rather choose to perish in flames than to lose the spoils.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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