Jesus Christ: The Gift of Peace, Pt. II

Isaiah 9:1–7 ESV

But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.

The Context

Israel and Judah

Israel and Judah

After the reign of King Solomon the nation of Israel divides into two kingdoms. Ten tribes in the north become the kingdom of Israel with Samaria as the capital city. The tribes of Judah and Benjamin form a smaller kingdom of Judah in the south, with Jerusalem as the capital. It is in Jerusalem that Isaiah lives.

Isaiah is a prophet who lives in Jerusalem in the 8th century bc. He is called to be a prophet in 740 bc and his ministry lasts for some forty years. He is a valued counsellor to two of Judah’s kings—Ahaz (736–716 bc) and Hezekiah (716–687 bc).

Both Israel and Judah are little ‘buffer’ states between the greater powers of Assyria to the north and Egypt to the south. If Assyria pursues her ambition to conquer Egypt, her advance will crush the Hebrew states.

In this situation Isaiah advises the king to stay neutral. Judah should rely on God to defend her—and avoid all foreign alliances. A foreign alliance means compromising with pagan gods—an unthinkable act of unfaithfulness to the Holy One of Israel. Isaiah is a prophet who lives in Jerusalem in the 8th century bc. He is called to be a prophet in 740 bc and his ministry lasts for some forty years. He is a valued counsellor to two of Judah’s kings—Ahaz (736–716 bc) and Hezekiah (716–687 bc).

At this time Judah is threatened by the military might of Assyria. Isaiah is sure that God will protect his people and that Jerusalem will be kept safe. He advises quietness and confidence in the face of the crisis.

At the same time, Isaiah delivers probing messages on the state of society and religion in Judah. He looks forward to a perfect Judah, ruled by a perfect king.

Outline

Prophecies to Judah and Jerusalem (1:1–12:6)

Prophecies against foreign nations (13:1–23:18)

Future judgment and hope (24:1–27:13)

Promises and judgments for Judah (28:1–33:24)

God will judge the nations (34:1–17)

A blossoming desert and a highway home (35:1–10)

The prophecies in the book of Isaiah cover three periods of Judah’s history:

Assyria threatens Judah (36:1–39:8)

Prophecies to God’s people during their exile in Babylon (40:1–55:13)

God still cares for Israel and will forgive (40:1–48:22)

God will rebuild Jerusalem (49:1–55:13)

Prophecies to Israel after the exile (56:1–66:24)

Introduction

The prophecies in the book of Isaiah cover three periods of Judah’s history:

Chapters 1–39: Isaiah’s ministry in Jerusalem

Chapters 40–55: prophecies for the exiles in Babylon

Chapters 56–66: prophecies for the return from exile.

Israel and Judah

After the reign of King Solomon the nation of Israel divides into two kingdoms. Ten tribes in the north become the kingdom of Israel with Samaria as the capital city. The tribes of Judah and Benjamin form a smaller kingdom of Judah in the south, with Jerusalem as the capital. It is in Jerusalem that Isaiah lives.

Both Israel and Judah are little ‘buffer’ states between the greater powers of Assyria to the north and Egypt to the south. If Assyria pursues her ambition to conquer Egypt, her advance will crush the Hebrew states.

In this situation Isaiah advises the king to stay neutral. Judah should rely on God to defend her—and avoid all foreign alliances. A foreign alliance means compromising with pagan gods—an unthinkable act of unfaithfulness to the Holy One of Israel.

God’s voice in the situation

Isaiah’s prophecies span a period from 740–701 bc. We can trace his ministry through the dates and episodes that are mentioned in his book.

He is called to be a prophet when King Uzziah dies and his son Ahaz becomes king of Judah (6:1).

When Syria (Aram) and Israel (Ephraim) join forces to march on Jerusalem, Isaiah and his son meet King Ahaz. Isaiah says of the danger:

It will not take place,

it will not happen …

If you do not stand firm in your faith,

you will not stand at all (7:7, 9).

Isaiah invites the king to ask God for a sign—but the king refuses. He doesn’t want to acknowledge that Isaiah’s advice may be right. But Isaiah declares a sign anyway:

‘The young woman is with child and shall bear a son, and shall name him Immanuel’ (7:14). ‘Immanuel’ means ‘God With Us’.

F. The Messiah (9:1–7). In 733 b.c., Tiglath-pileser III besieged Damascus, invaded the region of Galilee, including Zebulun and Naphtali, and incorporated it into his kingdom () in fulfillment of God’s Word. “Gloom” and “distress” result from oppression and separation from Yahweh’s covenantal love. But the Lord will graciously turn humiliation into glory. How? By the coming of the Messiah of David (9:1–7). Although the northern tribes had rejected David’s dynasty in favor of Jeroboam (), their salvation will come from the very one whom they rejected. The new era will be characterized by great joy. The Messiah will free his people from their enemies and bring the actualization of the Davidic ideal.

The Messiah (9:1–7). In 733 b.c., Tiglath-pileser III besieged Damascus, invaded the region of Galilee, including Zebulun and Naphtali, and incorporated it into his kingdom () in fulfillment of God’s Word. “Gloom” and “distress” result from oppression and separation from Yahweh’s covenantal love. But the Lord will graciously turn humiliation into glory. How? By the coming of the Messiah of David (9:1–7). Although the northern tribes had rejected David’s dynasty in favor of Jeroboam (), their salvation will come from the very one whom they rejected. The new era will be characterized by great joy. The Messiah will free his people from their enemies and bring the actualization of the Davidic ideal.

The child (v. 6) is the Immanuel (7:14).

He is God’s gift to man’s predicament.

He is fully human (“child,” “born,” “son”), but he is also divine, with all the perfections of kingship in himself:

supernatural wisdom,

might,

paternal beneficence,

and peace.

This son will reign forever in justice, righteousness, and peace. The certainty of his kingdom is guaranteed by “the zeal of the Lord” (v. 7b)

God keeps his promises!

What God Says Is Settled

The prophecy of Christ is verses 6 & 7 is written in the past tense! It is a sure hope—so sure that, according to Hebrew idiom, it is even written in past tenses as though it had happened already.

It is a sure hope—so sure that, according to Hebrew idiom, it is even written in past tenses as though it had happened already.