However, before we read this passage and
discuss its principles, let us remind ourselves of what was taking place in the
lives of God’s people when Isaiah wrote this incredible book. Isaiah lived in
Jerusalem during a precarious time in Israel’s history. The people of God in
and around the prophet Isaiah had grown corrupt and idolatrous, so much so that
God appoints Isaiah to share with his people the promise of coming judgment if
they do not repent of their ways. In Isaiah 1-2, Isaiah describes this
judgement for Israel’s rebellion, idolatry, and injustice as a purifying fire
and looks forward to a time when there will be a New Jerusalem. He is later
commissioned for the ministry in a dramatic scene in Isaiah 6 and then, in
chapters 7-12 confronts the wicked king Ahaz with an announcement of his downfall
to Assyria. In this declaration, Isaiah’s message is two-fold. First, God would
allow Assyria to take over his people because of their unrepentant sin. However,
second, Isaiah announces that God would also keep his promises to David and
Abraham which looked forward to a new king to perfectly rule God’s people, freedom
from oppression, and a channel of blessing for the entire world. We pick up the
story in Isaiah 9:2-7 where God promises to reach down from heaven with this
new king and a perfect rule he will bring. In this weighty passage we are going
to explore five prophecies that celebrate the coming Prince of Peace.
I. DARKNESS ILLUMINATED-9:2
Shades of the
central message of Isaiah (equal parts judgment and hope) are witnessed in this
passage that opens with “The people who walk in darkness will see a great
light” (9:2). This short phrase highlights the ones who will receive the
special revelation that is coming and the character of the revelation to be
given. First, those to whom this revelation belongs include “the ones who walk
in darkness” (9:2a). This refers to the state of Israel in Isaiah’s context—”the
northern kingdom of Israel had been carried into captivity (722 B.C.), and the
kingdom of Judah was in the middle of idolatry and evil and under threat of the
same” (Allen Ross). In other words, Isaiah predicts that those in both spatial
and moral darkness would receive a special revelation from God.
Such a prediction
highlights the grace of God for his people. Though many might be tempted to
hold back communication from those who perpetually disappoint, God meets
Israel’s failure with a message (and a positive one at that!). Why? Because
these are God’s people and they have received unconditional promises from the
Lord involving land, descendants, and forever blessing (see Genesis 12 and 15).
To his undeserving
children God predicts that they will see “a great light” (9:2b). Light is a
familiar and important symbol. Light reveals (Gen. 1), illuminates the proper
path (Psalm 119:11), exposes darkness (Psalm 18:28), and serves as a figurative
image for the revelation of God (John 8:12). In fact, this last use of the
symbol of light is what is most appropriate to consider in this prophecy
inasmuch as it is, in many ways, a prediction of the coming Christ who is,
according to Hebrews 1:3, is called radiance of the glory of God. The idea here,
given the rest of the story, is that those living in separation and spiritual
darkness will receive the revelation of God in a way never-before-seen—in the
coming Messiah.
In keeping with
familiar Hebrew parallel structure, the prophet reiterates his thought by
saying the same kind of thing, but in a different way—“Those who live in a dark
land, the light will shine on them” (9:2c). Often there is a connection drawn
between the prosperity of God’s people (practically and spiritually) and their
land. The Promised Land was to be the terminus of the Jews from which they
would be used to bless the world. However, as a consequence of their
disobedience, they were thrown into exile and displaced from the land. Now they
were in a spiritually impoverished domain—“dark land.” However, these same
sojourners would soon have the light of God shine on them, principally in the
person of Jesus Christ—the coming Messiah.
II. NATIONAL BLESSING-9:3
In addition to
revelation (found eventually and most completely in Christ), the prophet
predicts national blessing for the people of God. He frames this blessing both
practically and psychologically. First he says, “you shall multiply the nation”
(9:3a). A nation’s prosperity was often measured in its numbers. Whether or not
this prediction envisions a spike in population is secondary to the idea of
practical and observable blessing upon God’s people. The multiplication of the nation
comes only after the light shines, indicating that God’s blessing is
inextricably tied to his revelation.
Positive response
to God’s revelation doesn’t just lead to existential blessing; it also brings
forth psychological health—“you shall increase their gladness, they will be
glad in Your presence” (9:3b). The gladdest people in the world ought to be
God’s people who respond well to God’s message. This is what Isaiah promises
here. (Is that true in your circle or is that the case for the people in this
church who know the revelation of God today? Something to consider 😊).
Certainly the
Israelite’s situation (characterized by division and coming exile) stifled
their morale. However, Isaiah predicts a time in which their spirit would be
restored and their joy made great following a special revelation of God in a
coming Messiah.
The prophet
illustrates both the practical and psychological blessing foretold with the
following illustration—“As with the gladness of harvest, as men rejoice when
they divide the spoil” (9:3c). In the principally agrarian context in which
this was originally written people counted their season or year’s success based
on the yield of their crop. If the harvest was abundant and able to be spread
around, it was an occasion of rejoicing. The prophet foretells such a blessing
(both practically and spiritually) for the people of God.
III. EXISTENTIAL RELIEF-9:4-5
The third
prediction the prophet makes includes existential relief (revelation, blessing,
and relief). Isaiah says, “for You shall break the yoke of their burden and the
staff on their shoulders” (9:4a). This figurative language is used both to
highlight near and future relief from oppression. “breaking the yoke” and “the
staff on their shoulders” envisions a people under the control of a dominating
figure. Nearest to Isaiah’s original context, this probably referred to Assyria
and other oppressors both of the southern kingdoms and of the ten northern
tribes. However, further on into the future, this predicts a time in which the
coming Messiah will break the chains of all tyranny including the subjugation
brought about by the Antichrist.
Prophecies in the
Scriptures often have a dual fulfillment (both near to the original context and
down the line into the future). For instance, many of the predictions
concerning the kingdom of God saw a partial fulfillment at the death and
resurrection of Christ (in which the kingdom of God was said to be “at hand” or
“has come”). However, the kingdom of God is still something that is yet to be
realized in many respects (see Revelation 20-22). Isaiah 9:4 operates in much
the same way. The prophet promises relief from a present threat and a greater
future threat.
The prophet
compares relief from these threats to a familiar and inspiring Old Testament
story—“the rod of their oppressor as at the battle of Midian” (9:4b). This
refers to the incredible victory God handed to his people in Judges 7:1-24.
There, God took the Israelite forces from 22,000 to 10,000 to then just 300.
Thereafter, he divided this small band of brothers into three microscopic
units, outfitted them with trumpets and empty pitchers and torches. With this
small troop and their peculiar tools God caused a cacophony so overwhelming
that the much larger forces of the Midianites and Amalekites ended up taking up
arms against each other and fleeing from the scene. It was a supernatural
victory that involved a few winning over many.
The same will be
true in the end. On that day, one (a
coming Christ) will overwhelm many
and win supernatural victory over a host of forces led by Satan himself. In
fact, the battle won’t even be fair.
So total will the
victory prophesied be that “....every boot of the booted warrior in the battle
tumult, and cloak rolled in blood, will be for burning fuel for the fire”
(9:5). In other words, all warlike accoutrements will be destroyed as they will
no longer be required in the new era of peace.
Of all the tragic
conflicts that have plagued our planet throughout history, WWI, because of its
global scope, mass casualties, and many geopolitical and economic implications
was referred to as “the war to end all wars.” Many must have believed that
there was no way any nation would ever allow conflict to ever rise to a similar
degree ever again. Little did they know that an even worse horror awaited them
just a few years later in WWII. When men fight, the peace that is achieved is
temporary. However, this passage reveals that when the coming Messiah wages
war, he deals with his foes completely—so completely that there is no threat
ever to follow.
Malachi 4:1-“’For
behold, the day is coming, burning like a furnace; and all the arrogant and
every soldier will be chaff; and the day that is coming will set them ablaze,’
says the Lord of hosts, ‘so that it will leave them neither root nor branch.’”
IV. PRINCE OF PEACE-9:6
The coming
revelation, blessing, and relief is sourced in a single figure. He is
introduced as the fourth prophecy of this exciting passage—“For a child will be
born to us, a son will be given to us” (9:6a). Though one might find it odd to
consider such great victory and blessing from a small child, this child is
unique—he is the promised child of God, the “seed of the woman” sent to crush
the head of the serpent” (Gen. 3:15), and the coming King that will rule a
forever kingdom (see 2 Sam. 7:13).
Stately and powerful though he will prove to be, he will come as a small
baby—humble and lowly. Also, this child is given first and foremost to his
people (the Jews). Notice the repetition of “to us” in the first part of verse
6. This indicates, even at this early juncture, that salvation is both from the
Jews and for the Jew first (John 4:22; Rom. 1:16). This child and all that
comes with him is also “given” out of the grace of mercy of God to a people
that, in many ways did not deserve him (indeed to a world that does not deserve
him).
“And the government
will rest on his shoulders” (9:6b). Eventually, he will exercise all authority
on the earth. Here again is an example of a near and far fulfillment. Though,
to be sure, Jesus had all authority in his first coming, this authority was
veiled and/or inconspicuous. Later, the full expression of his might will be
revealed in his second coming. While God’s people have throughout history been
ruled under the yolk of authoritarians and tyrants, one day God will remove
this yolk, take on the raiment of power, and rule his followers perfectly.
“And His name will be called Wonderful
Counselor, Mighty God, Eternal Father, Prince of Peace” (9:6c). These four
descriptive phrases reveal something of the character of the coming Messiah.
“Wonderful” (‘exceptional’ or ‘distinguished’) “Counselor” speaks of ability to
teach God’s ways and instruct in the ways of righteousness. Though many ignored
God’s commands and protocols throughout history, the people of God will be
anxious to hear what he advises in this future fulfillment as he is the most
distinguished mentor.
Not only that, but
this child will prove to be the mighty God—not merely a prophet, miracle worker,
or preacher. The Messiah would be God incarnate. He is also called “eternal
Father.” This is curious as it seems to confuse the members of the Trinity (I
thought we were talking about Jesus but now he is called the “eternal
Father?”). Several things worth mentioning might help us to understand what
this title might mean. First, the Messiah, being the 2nd person of
the Trinity, is in His essence, God. Therefore, He has all the attributes of
God including eternality. Since God is One (even though He exists in three
Persons), the Messiah is God. Second, the title “Everlasting Father” is an
idiom used to describe the Messiah’s relationship to time, not His relationship
to the other Members of the Trinity. He is said, in other words, to be
everlasting, just as God. Third, perhaps Isaiah had in mind the promise to
David in 2 Samuel 7:16.
2 Samuel 7:16-“Your
house and your kingdom shall endure before Me forever; your throne shall be
established forever”
In this passage,
the “foreverness” of the kingdom of God is prophesied as coming through David’s
line. The Messiah, a descendant of David, will fulfill this promise for which
the nation had
been waiting.
Therefore, in these ways, “eternal Father” is not so awkward a title for this
coming Messiah.
Finally, he is
called the Prince of Peace. Though many before him would promise peace without
delivering it, He will actually bring everlasting peace to the earth. Together,
these four titles prophecy an exceptionally marvelous coming Messiah who will
one day rule over the world and his people.
V. ETERNAL RULE-9:7
This rule is
highlighted in the fifth prediction—eternal rule. Isaiah concludes this passage
by saying “there will be no end to the increase of His government or of peace”
(9:7a). Kings come and go, regimes rise and fall, presidents serve their terms
in office, but the Messiah will come to reign forever in perfect peace.
: This he
will do “on the Throne of David and over his kingdom…” (9:7b). Again, as
mentioned before, Isaiah is predicting the fulfillment of the Davidic
covenant—a forever literal kingdom of God established through someone from the
line of its premiere monarch.
Christ will rule
this kingdom “to establish it and uphold it with justice and righteousness from
then on and forevermore” (9:7c). Everything about this prediction is the
antithesis of what the people of God were experiencing at the time this was
written. In their world, the nation was divided and fallen (or falling).
Different rulers were coming and going and the moral framework of the majority
was anything but righteous. Peace? Yeah right! However, this is the hope that
the prophet Isaiah spells out for his people—a secure kingdom at perfect peace,
led by the great Messiah, forever. It was everything they would need and the
sign that this would eventually be fulfilled would come at the birth of a small
child in Bethlehem that first Christmas morning when heaven would reach down in
a special way to provide the promise of peace.
So What?
That same Prince of
peace promised to the people of God in the Old Testament is alive today. He was
willing to come to this earth as a baby boy not just to provide hope for the
Jews but hope for all men and women. Just as his birth signals a hope for the
nation of Israel, it also spells hope for you and for me. Perhaps like the
people of Israel in the time of Isaiah you are out of sorts, divided, in
darkness. Look around, our context is not unlike the context of Isaiah’s day in
which moral decay has let to social and geopolitical unrest. Peace seems a long
way off. Add to this that God’s people are called sojourners, refugees, and
aliens in this world in both the Old and the New Testament and not only is the
world a restless place, but, in many ways, it is a villain of God and the
people who stand with him.
What/who is going
to get you through that kind of environment? The answer is the Prince of Peace.
Because of what we know he is bringing for his people in the end, we can endure
the restlessness of whatever we face today. Are you listening to the wonderful
Counselor who wants to lead you in the ways of righteousness? Do you trust that
there is a mighty God who is stronger than your greatest problems? Have you
fallen into the embrace of the loving and eternal Father? Are you living with
the expectation of perfect peace one day in eternity with the Lord? For unto us
is born the Prince who gives all of this and more as gifts to those who after
witnessing his light, turn from the darkness and place their faith in Him. This
Christmas, before you receive any other gift, be sure you’ve already opened
those that Christ offers to you in his grace.
Peace may seem a long way off, but it is available because heaven
reached down in Jesus to bring it to you and to me.
No comments:
Post a Comment