Exegetical and Hermeneutical Commentary of Isaiah 9:7
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 forever. The zeal of the LORD of hosts will perform this.
7. The extension and consolidation of the Messiah’s rule.
Of the increase end ] Rather, For the increase of authority and for peace without end, &c. The final M ( ) in the original points to some uncertainty of text, which can also be traced in the translation of the LXX. It is thought by some to have arisen through dittography of the last two letters of Isa 9:6; Isa 9:7 would then begin “increased is authority.” But the Qr gives the better sense.
upon the throne kingdom ] On the throne and kingdom of David. The Messiah succeeds to David’s throne and is doubtless conceived as his lineal descendant.
to order it ] Better, to confirm it. The throne is established (Pro 20:28; Isa 16:5) not by force and conquest but by the moral qualities of judgment and righteousness (see ch. Isa 1:21) in the government.
the zeal of the Lord of hosts will perform this ] exactly as ch. Isa 37:32. The word “zeal” or “jealousy” is used of passion in a variety of senses, but chiefly with the implied idea of resentment. When applied to Jehovah it appears always to express the reaction of His holiness called forth by some injury to His honour. Perhaps the closest parallel to the idea here is Zec 1:14; Zec 8:2 “I am jealous for Zion with a great jealousy.”
Fuente: The Cambridge Bible for Schools and Colleges
Of the increase … – The word rendered government here, mis’rah, means properly his government as a prince – his principality, and is a continuation of the idea in the previous verse, the Prince of Peace. It means that his reign as a prince of peace – in extending and promoting peace, shall be unlimited.
And peace – This does not signify in the original, as our translation would seem to do, that there should be no end to the increase of his peace, but that there should be no limit to peace, that is, that his reign should be one of unlimited peace. The whole is a description of a prosperous, wide-extended, ever-growing and unlimited empire of peace.
No end – The word used here – qets – may refer either to space or time. The connection, however, seems to confine it to time, and to mean simply that over his wide-extended and peaceful principality he should reign forever.
Upon the throne of David – See the note at Act 2:30. This was in accordance with the promise made to David; 1Ki 8:25; 2Sa 7:12-13; Psa 132:11. This promise was understood as referring to the Messiah. The primary idea is, that he should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family; Luk 2:4. When it is said that he would sit upon the throne of David, it is not to be taken literally. The uniqueness of the reign of David was, that he reigned over the people of God. He was chosen for this purpose from humble life; was declared in his administration to be a man after Gods own heart; and his long and prosperous reign was a reign over the people of God. To sit upon the throne of David, therefore, means to reign over the people of God; and in this sense the Messiah sat on his throne. There is also a similarity in the two administrations, in the fact that the Messiah was taken from humble life. and that his reign will be far-extended and prosperous. But the main idea of resemblance is, that the reign of each extended over the people of God.
And upon his kingdom – That is, over the kingdom of the people of God. It does not mean particularly the Jews, but all those over whom the divine administration should be set up.
To order it – To raise up, or confirm it. The word, also, is sometimes used to denote to found a kingdom. Here it means to confirm it, to cause it to stand.
And to establish it – To place it on a firm foundation; to make it firm.
With judgment … – That is, under an administration that shall be just and right. Most kingdoms have been those of blood, and have been established by iniquity, and by the unjust overthrow of others. But the administration of the Messiah shall be established in righteousness, and shall be destined to extend and perpetuate justice and righteousness forever. From henceforth. That is, from the time which was the period of the prophets vision, when he saw in vision the Messiah rising in the dark parts of Galilee; Notes, Isa 9:1-2.
The zeal – The word used here denotes ardor, intense desire in accomplishing an object; and means that the establishment of this kingdom was an object of intense and ardent desire on the part of Yahweh. It is also implied that nothing else than the zeal of Yahweh could do it. We may remark here:
(1) That if Yahweh feels so intense a desire for this, then the subjects of the Messiahs reign should also feel this.
(2) If Yahweh feels this zeal, and if he will certainly accomplish this, then Christians should be encouraged in their efforts to spread the gospel. His purpose to do this is their only encouragement – and a sufficient encouragement – to excite their zeal in this great and glorious work.
Fuente: Albert Barnes’ Notes on the Bible
Isa 9:7
Of the increase of His government and peace there shall be no end
The missionary work
I.
WHAT IS THE WORK TO BE PERFORMED AND WHOSE AGENCY SHALL ACCOMPLISH IT?
1. The missionary work is the increase of Messiahs government and peace: the proclamation of Messiah as King of kings and Lord of lords throughout the universe; the establishment of peace among men, because He hath made peace for them through the blood of His Cross.
2. The zeal of the Lord of hosts will perform this.
II. WHAT ARE THE INSTRUMENTS WHOM THE LORD OF HOSTS WILL EMPLOY in the accomplishment of this seemingly impossible work? They are themselves subjects of the Kingdom which they aim to extend, and adorers of the one name which they desire to exalt, believers in the Word which they combine to diffuse, holding substantially the same truths, maintaining steadfastly some fellowship with those to whom the Lord Jesus proclaimed in the days of His flesh, Go ye, and to whom He graciously declared, Lo, I am with you alway, even to the end of the world.
III. WHAT IS OUR OWN DUTY AND OBLIGATION IN REFERENCE TO THIS WORK? As we are Britons, the missionary work belongs to us from our country; as we are Christians, from our profession; as we are churchmen, it appeals to us from our very prayers, for how can we implore our blessed Lord to bring home to His flock the infidel, the heretic, the beguiled Romanist, the benighted idolater, unless we are prepared, as far as in us lies, to prepare the way of the Lord, and make in the desert a highway for our God? But neither as Britons, nor as Christians, nor as churchmen, shall we ever learn our duty from any teacher but Gods Word, or perform it through any power but that of Gods Spirit. Besides, while the missionary work, being a work of faith, is therefore acceptable to God, it is also profitable to ourselves; it awakens brotherly affections, it kindles a holy zeal, it expands Christian charity, it brings us into communion with the excellent of the earth, it cements our fellowship with each other, and with Christ; by engaging in it heart and soul, we not only apprehend the brotherhood of man, but we anticipate the brotherhood of heaven, when they shall come from the east, and from the west, and from the north, and from the south, and sit down in the kingdom of God. Nor is the missionary work profitable only to the heathen and to our own souls, but to those who dwell immediately around us. What we attempt abroad we shall never be content to leave undone at home. (T. Dale, M. A.)
The increase of His government
I. THE INCREASE OF HIS GOVERNMENT. This implies–
1. The extended diffusion of the knowledge of His Gospel.
2. The triumphs of His grace over the sin and misery of man.
3. The diffusion of the peaceful influence of the Gospel in calming the passions, and allaying the violence of unhappy men.
4. The annihilation of all that opposes His progress.
II. HOW IS THE GOVERNMENT OF CHRIST TO INCREASE? By the agency of miracles? No; the age of miracles is gone. By the distribution of the Bible, and suitable tracts, by pious individuals? Doubtless this may be the means of great usefulness. By the education of the young? We look for something more than all this. How then shall it be increased? By the instrumentality of the preached Gospel accompanied by the influences of the Holy Spirit.
III. WHERE IS THE NECESSITY OR CERTAINTY OF THIS INCREASE OF THE SAVIOURS GOVERNMENT?
1. In the Divine appointment.
2. In the claims of His mediatorial sacrifice (Php 2:8-11).
3. In the very nature of His exaltation (Eph 1:21-22).
4. In the events which have taken place in the theatre of the world Hag 2:7).
5. In the proofs with which we are furnished of the final evangelisation of the world. (E. Parsons.)
The government of the Prince of Peace
I. THE VAST AMPLITUDE AND GROWING EXTENT OF THE MESSIAHS KINGDOM.
II. THE MEANS BY WHICH THE KINGDOM IS GROWING. (R. Macculloch.)
Christian peace conditional
His government and peace. Note that combination. It contains a truth much needed in these times. There is no peace without government. Liberty and independence are our favourite watchwords; liberty for the community, liberty for the individual. Obedience, order, self-control, are less enthusiastically praised. Yet we cannot have the one without the other. We need no appeal to history, no a priori conjectures, to convince us of the truth, that peace and government must go hand in hand. The experience of our own times, the experience of each mans daily life, is ample to teach us that. Every newspaper we take up is full of such lessons. Every reproach of conscience tells the same.
1. Is it not so in the State? Whence comes the want of peace in our sister island? Whence come the perplexity and the insecurity which are such a stain on our civilisation, and which make statesmen well-nigh despair? Is it not because government has become impossible, while law is neutralised and defiled by the unscrupulous opposition of a rival and self-constituted power?
2. Is it not so in ourselves? Whence comes the want of peace in our own hearts? Is it not because of the want of government there; while passion, and self-indulgence, and the fashion of the world, usurp in turn the authority of conscience? What we fancy, what comes easiest to us, what other men do, these constitute our rule of life: not the dictates of conscience, not the will of God, not the example of Jesus Christ. We most of us wish for peace, as we most of us wish for heaven; but we take little means of winning either the one or the other. The cry for personal freedom, for liberty of thought and conscience, is on every lip; but we are most of us more eager to win the power of doing what we choose, than careful to choose what is best. Self-knowledge, self-control, self-renunciation–this is the only road. And while you pursue it, liberty will come unsought; for the highest liberty of all is to be free from the tyranny of self. Self-government is only another name for that service which is perfect freedom. Perfect peace is found in the absolute surrender of self to One who cannot abuse so tremendous a trust. And with this peace in your own hearts you will almost without effort, almost without knowing it, bring peace to others. (A. Plummer, M. A.)
He will do it
Charles, King of Sweden, father of the great Gustavus Adolphus, was an ardent Protestant, and purposed for his country more good than he was able to accomplish. His son, who gave early promise of his brilliant qualities, was his fathers great hope. Often when a scheme of reformation, yet impracticable, was referred to, the king would lay his hand upon the boys head and say to the bystanders, He will do it. So with respect to all which cannot now be accomplished, our faith should look confidently to Great Davids greater Son, in whose reign it will surely be effected. (Sunday School Teacher.)
The empire is peace
Napoleon, standing amid the ambassadors of Europe, reassured the entire continent by the utterance of his New Years motto, The empire is peace. But with far greater truth may we apply the words to Jesus Christ, the Prince of Peace, whose rule over the soul is the synonym of peace unspeakable and full of glory. And as His government spreads further and further over the soul, with its growing area there is growing peace, until they shall both become complete to all the heights, and depths, and breadths of blessedness. Of the increase or his government, and of our peace, there is no end. (F. B. Meyer B. A.)
Christs influence ever increasing
Speaking on the day of Mr. Gladstones funeral, the Rev. F.B. Meyer said: One of the marks which distinguish Jesus Christ from every human teacher and reformer is the fact that His influence is ever increasing. The influence of Gladstone, today so great, will diminish year by year, but Jesus Christs influence was never so great as it is now.
The zeal of the Lord of hosts will perform this
The zeal of the Lord
The zeal translates our English version, but no one English word will give it. It is that mixture of hot honour and affection to which jealousy in its good sense comes near. (Prof. G. A. Smith, D. D.)
Claiming and reckoning.
If we ask anything according to His will, we know that He hears us; and if we know that He hears us, we know that we have the petition that we desired of Him–not only that it will be our, but that it is our, to be used forthwith for His glory, because the zeal of the Lord of hosts will perform it.
1. Are you in need of counsel? Reverently and thoughtfully claim the wisdom of the Counsellor; reckon that you have it, and act to the best of your judgment, believing that His wisdom is threading it with its unseen direction. And when you have acted, whatever be the results, dare to believe that you were directed to do the best thing, and never look back.
2. Are you in need of strength? Reverently and believingly claim the power of the Mighty God, and reckon that it is yours; and go forth to any work to which He may call yon, believing that you are adequately equipped. You will not know what power you have till you begin to use it.
3. Are you in need of unchanging love and affection, in a world of incessant disappointment, in which the warmest friendships cool/ and the dearest friends die? Reverently and gladly avail yourself of the love of me Father of the Ages, the I AM, who is the same yesterday, today, and forever.
4. Do you want peace? Reverently and trustfully claim His peace, who is the Prince of Peace; and know that it is yours in the depths of your soul, though the surface of your life be still swept by storms. These are two great words–claim Gods fulness, and reckon that whatever you can claim is yours, although no answering emotion assures you that it is. Dare to act in faith, stepping out in the assurance that you have what you have claimed, and doing just as you would do if you felt to have it. But this is only possible when you have put the government, where God the Father has placed it, on the shoulders of Jesus. It is there by right, but it must be also there by choice and acquiescence. (F. B. Meyer, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Of the increase] In the common Hebrew Bibles, and in many MSS., this word is written with the close or final . But in twelve of Kennicott’s MSS., and twelve of De Rossi’s, it is written with the open mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah.
This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Saviour; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given-the human nature, in which the fulness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Mt 1:20-21; Mt 1:23; Mt 1:25, and Lu 1:35, and Isa 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace-not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government-this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered-every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in HIM!
Isa 9:8-10:4. This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah; this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offence-of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isa 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song.
“Post hoc comma (cap. ix. 4) interponitur spatium unius lineae, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis ix.” Kennicott, Var. Lect.
“After this clause (Isa 9:4) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. ix.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of the increase of his government and peace there shall be no end; his peaceable and happy government shall be enlarged without end; either without end of duration, for ever; but that is expressed in a following clause of this verse: or without end of limitation, or without bounds. It shall not be confined to a narrow spot of ground, the land of Canaan, but shall be extended far and wide to all the ends of the earth.
The throne of David; which was promised to David, and to his seed for ever.
With judgment and with justice; not with oppression and tyranny, by which other kingdoms are commonly managed, but by the administration of justice.
From henceforth even for ever; from the beginning of it unto all eternity.
The zeal of the Lord of hosts will perform this; this great work, which surpasseth all the power and skill of men, shall be brought to pass by Almighty God, out of that fervent affection which he hath to his own name and glory, and to the honour of his dearly beloved Son, and unto his church and people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Of . . . increase . . . noendHis princely rule shall perpetually increase and beunlimited (Da 2:44).
throne of David(1Ki 8:25; Psa 2:6;Psa 132:11; Jer 3:17;Jer 3:18 Eze 34:23-26;Eze 37:16; Eze 37:22;Luk 1:32; Luk 1:33;Act 2:30).
judgment . . . justiceItis not a kingdom of mere might, and triumph of force over enemies,but of righteousness (Isa 42:21;Psa 45:6; Psa 45:7),attainable only in and by Messiah.
zeal, c.including notonly Christ’s hidden spiritual victory over Satan at the firstcoming, but the open one accompanied with “judgments” onAntichrist and every enemy at the second coming (Isa 59:17Psa 9:6-8).
Isa9:8-10:4. PROPHECY AS TO THETEN TRIBES.
Delivered a little later than theprevious one. The ninth and tenth chapters ought to have been sodivided. The present division into chapters was made byCardinal Hugo, in A.D.1250; and into verses, by Robert Stephens, the famous printerof Paris, in 1551. After the Assyrian invasion of Syria, that ofEphraim shall follow (2Ki 16:9);Isa 9:8-11; Isa 9:17-20,foretell the intestine discords in Israel after Hoshea had slainPekah (A.D. 739), that is,just after the Assyrian invasions, when for seven years it wasstripped of magistrates and torn into factions. There are fourstrophes, each setting forth Ephraim’s crime and consequentpunishment, and ending with the formula, “For all thisHis anger is not turned away,” c. (Isa 9:12Isa 9:17; Isa 9:21;Isa 10:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Of the increase of [his] government,…. That is, of the Prince of peace, on whose shoulders it is; which, from small beginnings, will rise to a very great pitch and height of glory; this is signified by the stone cut out of the mountain without hands; that smote the image, became a great mountain, and filled the whole earth, Da 2:34 and by the parable of the mustard seed, the least of all seeds, and yet, when grown up, becomes a great tree, in which the birds of the air build their nests, Mt 13:31. Christ’s kingdom and interest, his dominion and government, may be said to be increased, when his Gospel is spread far and near, which is called the Gospel of the kingdom, and the doctrines of it, the mysteries of the kingdom; by means of which men become subjects of it, and so his kingdom is enlarged. At first it was only preached in Judea; and then it was carried into the Gentile world, where it met with great success, and was spread to the overthrow of Paganism in the Roman empire; a stop was put to its progress by the appearance and power of antichrist, the man of sin; but at the Reformation it broke out again, and spread itself over many nations; and though of late years there has been a decline, in the latter day the knowledge of it will cover the earth, as the waters do the sea, and multitudes shall be converted by it; which is meant by the increase of Christ’s government. In the days of his flesh on earth, few believed in him; after his ascension to heaven, there was a large increase of his followers in Jerusalem, and in the Gentile world; the Gospel being preached there, more were the children of the desolate than of the married wife; large numbers were converted, and churches raised and formed everywhere; and in the latter day the church shall fill the earth, and the kingdoms of this world will become the church of Christ; all nations will flow unto it; the people of the Jews, in a body, will be converted, and the fulness of the Gentiles will be brought in; the interest of Christ, which made so contemptible a figure at first, consisting chiefly of the poor of this world, harassed with persecution, and disturbed by heretics, will now make a very great one; the kings of the earth coming into it, the wealth and riches of the world falling into the hands of the saints, the greatness of the kingdom under the whole heaven being given to them; Christianity will be the universal religion of men, and which will be attended with the greatest spirituality, holiness of life, purity of doctrine, worship, and discipline, and freedom from persecution, as follows. In the word , rendered, “of the increase”, the letter , in the middle of it, is shut, which in other places is open. The Jews seek for mysteries in this. Aben Ezra says, it respects the miracle of the sun, whose shadow returned back in Hezekiah’s time; this is said, to serve an hypothesis; Kimchi observes, on the contrary, that in, Ezra (it is in Ne 2:13) the same letter at the end of a word is open, which used to be shut, where mention is made of the walls of Jerusalem being broken down; and thinks is has this mystery in it, that at the time of the salvation, the walls of Jerusalem, that were broken down during the captivity, should be stopped up, and then the government should be opened, which was shut, until the King Messiah came. If there is any mystery in this, it may denote that the government of Christ, which would be for a time straitened, and kept in narrow bounds and limits, should hereafter be extended throughout the world, to the four corners of it, to be firm and stable, perfect and complete; which the figure of this letter, being, shut, and foursquare, may be an emblem of. See Re 21:16.
And peace [there shall be] no end; this respects both the increase and perpetuity of the peace of Christ’s kingdom. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Ps 72:7 and all this will issue in eternal peace in the world to come:
upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David’s son, according to the flesh, and so his heir; see Lu 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit:
to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances:
and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Isa 2:2:
from henceforth, even for ever; Christ’s throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows w, thus,
from henceforth, even for ever. The zeal of the Lord of hosts will perform this; all that is said in this verse, and in the context, respecting the incarnation of Christ and his kingdom; the veracity, faithfulness, and power of God, are engaged to perform whatever he has purposed and promised; and his zeal, which is no other than his fervent flaming love, will move him to it, and is effectual to accomplish it; his fervent love for his own glory, which is his ultimate end in all his works of nature, providence, and grace, will engage him to fulfil whatever is foretold concerning the birth of Christ, and redemption by him, and his offices and kingdom; since this is greatly concerned in all these things, his zeal or fervent love to his Son, shown in giving all things into his hands, in committing all judgment to him, that men may honour him as they do the Father, will move him to increase his government and peace, and make him his firstborn higher than the kings of the earth; and his zeal or fervent love to his people will put him upon all this, since it is for their good, as well as for his own glory, and the honour of his Son; what the queen of Sheba said of Solomon may be said of Christ and his people, 1Ki 10:9.
w So Junius and Tremellius, whom Reinbeck commends, De Accent. p. 387.
Fuente: John Gill’s Exposition of the Entire Bible
“To the increase of government and to peace without end, upon the throne of David, and over his Kingdom, to strengthen it, and to support it through judgment and righteousness from henceforth even for ever. The jealousy of Jehovah of hosts will fulfil this.” (written with Mem clausum in the middle of the one word, and, according to Elias Levita, properly to be read , iis magnificando , in accordance with this way of writing the word)
(Note: When Bar-Kappara says (b. Sanhedrin 94 a) that God designed to make Hezekiah the Messiah and Sennacherib Gog and Magog, but that Hezekiah was not found worthy of this, and therefore the Mem of l’marbeh was closed, there is so far some sense in this, that the Messianic hopes really could centre for a certain time in Hezekiah; whereas the assertion of a certain Hillel ( ib. 98 b), that Hezekiah was actually the Messiah of Israel, and no other was to be expected, is nothing but the perverted fancy of an empty brain. For an instance of the opposite, see Neh 2:13, , on which passage the Midrash observes, “The broken walls of Jerusalem will be closed in the day of salvation, and the government which has been closed up to the time of the King Messiah will be opened then.”))
is not a participle here, but a substantive after the forms , , and that not from , but from , an infinitive noun expressing, according to its formation, the practical result of an action, rather than the abstract idea.
(Note: We have already observed at p. 101, that this substantive formation had not a purely abstract meaning even at the first. Frst has given the correct explanation in his Lehrgebude der Aram. Idiome, 130.)
Ever extending dominion and endless peace will be brought in by the sublime and lofty King’s Son, when He sits upon the throne of David and rules over David’s kingdom. He is a semper Augustus , i.e., a perpetual increaser of the kingdom; not by war, however, but with the spiritual weapons of peace. And within He gives to the kingdom “judgment” ( m ishpat ) and “righteousness” ( zedakah ), as the foundations and pillars of its durability: m ishpat , judgment or right, which He pronounces and ordains; and righteousness, which He not only exercises Himself, but transfers to the members of His kingdom. This new epoch of Davidic sovereignty was still only a matter of faith and hope. But the zeal of Jehovah was the guarantee of its realization. The accentuation is likely to mislead here, inasmuch as it makes it appear as though the words “from henceforth even for ever” ( m eattah vad olam ) belonged to the closing sentence, whereas the eternal perspective which they open applies directly to the reign of the great Son of David, and only indirectly to the work of the divine jealousy. “ Zeal,” or jealousy, kin’ah , lit., glowing fire, from , Arab. kanaa , to be deep red (Deu 4:24), is one of the deepest of the Old Testament ideas, and one of the most fruitful in relation to the work of reconciliation. It is two-sided. The fire of love has for its obverse the fire of wrath. For jealousy contends for the object of its love against everything that touches either the object or the love itself.
(Note: Cf., Weber, On the Wrath of God (p. xxxv ). It is evident that by kin’ah , , we are to understand the energy of love following up its violated claims upon the creature, from the comparison so common in the Scriptures between the love of God to His church and connubial affection. It is the jealousy of absolute love, which seeks to be loved in return, and indeed demands undivided love, and asserts its claim to reciprocity of love wherever this claim is refused. In a word, it is the self-vindication of scornful love. But this idea includes not only jealousy seeking the recovery of what it has lost, but also jealousy that consumes what cannot be saved (Nah 1:2; Heb 10:27); and the Scriptures therefore deduce the wrath, by which the love resisted affirms itself, and the wrath which meets those who have resisted love in the form of absolute hostility-in other words, the jealousy of love as well as the jealousy of hatred-not from love and holiness as two entirely distinct sources, but from the single source of absolute holy love, which, just because it is absolute and holy, repels and excludes whatever will not suffer itself to be embraced (Jos 24:19).)
Jehovah loves His nation. That He should leave it in the hands of such bad Davidic kings as Ahaz, and give it up to the imperial power of the world, would be altogether irreconcilable with this love, if continued long. But His love flares up, consumes all that is adverse, and gives to His people the true King, in whom that which was only foreshadowed in David and Solomon reaches its highest antitypical fulfilment. With the very same words, “the zeal of Jehovah of hosts,” etc., Isaiah seals the promise in Isa 37:32.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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. (Dan 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. (Luk 1:33.)
We see that the mightiest governments of this world, as if they had been built on a slippery foundation, (Psa 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, (Phi 4:7; Col 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, (2Sa 7:12,) 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. (Jer 23:5.) 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. (Jer 30:9; Eze 34:23; Hos 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. (Amo 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. (Luk 1:74.)
As Christ’s kingdom is everlasting, because he dieth no more, (Rom 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.
(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
Fuente: Calvin’s Complete Commentary
THE EMPIRE OF CHRIST
Isa. 9:7. Of the increase of His government, &c.
If any man asks, Concerning whom does the Prophet write these things? the answer is, Concerning Christ. Of the increase of His government and peace there shall be no end [911] The world has seen many great empires, that bade fair to be everlasting, crumble away; and in view of the history of the past, it is unreasonable to believe that any modern empire, except so far as it is obedient to Christ, will be more durable. This is a world of change, and it is vain to hope that political revelations are altogether things of the past. Two thousand years hence, should the present era so long continue, the map of the world will be very different from what it is to-day. But the empire of Christ is to continue for ever. Unlike all other empires, it is to be continually progressing in extent and cohesion.
[911] Upon the throne of David. This was in accordance with the promise made to David (1Ki. 8:25; 2Sa. 7:12-13; Psa. 132:11). This promise was understood as referring to the Messiah. The primary idea is, that He should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family (Luk. 2:4). When it is said that He would sit upon the throne of David, it is not to be taken literally. The peculiarity of the reign of David was, that he reigned over the people of God. To sit upon the throne of David, therefore, means to reign over the people of God; and in this sense the Messiah sits on his throne.Barnes.
The angel who came to Mary affirmed these very things of the Son then to be born (Luk. 1:32-33).Cowles.
What are our grounds for believing this?
I. The distinct promises of Scripture (Psa. 2:8; Psa. 22:27; Psa. 72:8-11; Dan. 7:13-14). For a Christian this is sufficient. But even to those whose reverence for Gods Word is most profound and unquestioning, it is interesting to see
II. That the nature of things [914] is all in favour of the fulfilment of this prediction. Under this division of our subject, look at some of the differences between all human empires and the empire of Christ.
1. As to their origin. They have usually been created by the genius and energy of some great man. But even such men as David, Alexander, and Csar are mortal, and because it is impossible to secure a constant succession of men of genius, the empires they found crumble away. To David and Solomon succeeds a Rehoboam. and Rehoboam means ruin. But Christ wields the enormous power of an endless life [917]
2. As to their progress.
(1.) Vast empires fall to pieces by reason of their very vastness. Time brings many changes even to great empires, and among them at least a temporary weakening of the central power; the heart is enfeebled, and the whole body is enfeebled and begins to decay.
(2.) Great empires afford multiplied opportunities for great corruption, and this ultimately kills a state.
(3.) Great empires include many conflicting interests; there is a perpetual struggle to maintain the balance of power; mutinies and rebellions are inevitable, and in the end some of these are successful, and the empire is broken. But none of these things can happen in the empire of Christ; none of these causes will tend to check the increase of His government.
3. As to their aims. This is a consideration even more important and vital than the others. All empires have really had for their aim the aggrandisement of some ambitious man or nation. The inspiring motive has been supremely selfish. Hence fraud and force have been unhesitatingly employed for their advancement, and, because God really rules on earth as well as in heaven, these things, though they secure a temporary triumph, ultimately lead to inevitable ruin (H. E. I. 4612, P. D. 2544, 2995). By similar means the great empire has to be maintained, and in every part of it there are millions watching for an opportunity to subvert it by the same means; because its aims are selfish, it is hated, not loved, by those over whom it triumphs. But the inspiring aims of Christs empire are righteousness and peace it is to extend these blessings that His limitless resources are employed; the manner in which these resources is employed is in accordance with the ends sought; and hence
(1) all the laws of Gods universe are on His side, and
(2) He is loved most intensely precisely by those over whom His authority is most completely established [920] III. If any further confirmation of our faith in Christs ultimate triumph is needed, we have it in the history of the world since His crucifixion. When He was crucified they nailed over His head the inscription, THE KING OF THE JEWS. It was intended to be an act of mockery; it was the declaration of a great truth. And since then He has become the King of the Gentiles also. The mighty empire that tried to stop the progress of His kingdom was ground to powder in the conflict. And now by all the most powerful kingdoms of the earth He is, nominally at least, acknowledged as the supreme Authority. That which is nominal shall become real (Rev. 11:15).
[914] According to my view of the Unity of the Divine nature, God is one, as we meet Him in the Old Testament and the Oldest; in the New and the Newest. There are four Testaments: an Oldest and an Old, a New and a Newest. The Oldest Testament is the Nature of Things. The newest is Christs continued life in the present influences of the Holy Spirit. The oldest and the newest are unwritten; the old and new are written; but the voices of the four are one.Joseph Cook.
[917] See Bushnells sermon on The Power of an Endless Life, in The New Life, pp. 287307.
[920] The remarkably emphatic repetition of the idea of His ruling in righteousness, justice, and real benevolence, suggests how fearfully the world has been misgoverned, and how little the great body of human government in even civilised nations have sought and practically secured the welfare of the millions.Cowles.
Concerning the complete fulfilment of the prediction of our text, we need therefore have no fear. And hence,
1. We can look without dismay at the mighty forces arrayed against Christ and His truth,heathenism abroad and infidelity at home (H. E. I. 642).
2. We can look forward to the future of the world with hope. A golden age is yet to dawn (H. E. I. 34213423).
3. We can labour for the extension of Christs kingdom with all the hopeful energy of those who know that the end of all their efforts is not failure, but a glorious success (H. E. I. 979, 1161, 1162, 11661168).
THE SECURITY FOR THE FULFILMENT OF GODS PROMISES
Isa. 9:7. The zeal of the Lord of hosts will perform this.
It may be affirmed with equal truth, that from what zeal is in man we may know what it is in God; and that from what zeal is in man we cannot tell what it is in God (H. E. I. 22292240). We can tell what its nature is, but we cannot tell its power.
1. Zeal is in man an intense passionateness of desire for the accomplishment of some purpose; this leads to an energy and continuity of action that in many cases triumphs over obstacles, and accomplishes what seemed impossible. True zeal in man is intelligent, calm, persistent, and unweariable; and all this we know it must be in God.
2. But what its power is in God we cannot tell. Water in the mass, and fire in the mass, is an utterly different thing from water or fire on a small scale [923] The zeal of the Lord of hosts is a tremendous conception which the mind cannot grasp.
[923] The nature of water in a little pool left on the sea-shore by the receding tide is the same as in the great sea itself; but from the little pool we cannot form any conjecture as to the power of water when moving in mighty waves. So with fire,its nature is the same in a lighted match and in a great conflagration such as reduced Chicago to ashes; but how different its power in the two cases! Scientific observers have left it on record, that while watching that conflagration it was revealed to them for the first time what power there is latent in fire, when massed in a great body; when at its height, solid granite buildings were consumed and passed away as if they had been made of thin pasteboard.
This declaration is the consummation and crown of a great promise concerning the Messiah. It is the guarantee that, great as that promise is, it shall not remain unfulfilled; the heart of God is set upon its accomplishment, and He is the Lord of hosts. We have here a general and blessed principle, applicable to all Gods promises. For two reasons many human purposes remain unfulfilled: those who entertain them are not in earnest about them, or they lack power to carry them into effect. But both these essential requisites meet in Godearnestness and power. He makes no promise lightly; He attaches importance to every pledge He has ever entered into; and He will never lack resources to enable Him to fulfil His promises, according to the largest interpretation that can be put upon them (Eph. 3:20).
Let us use this declaration for the comforting and strengthening of our hearts. There are many great and precious promises,
I. Concerning the extension of Christs kingdom, e.g., in the words preceding our text. It is declared that the influence and authority of Christ shall be unceasingly exerted with constantly augmenting effect, until all the disorder and misery of the world shall be brought to an end. So glowing is the picture given by the prophets of the worlds future, that we are tempted to fear that it will never be realised. But the zeal of the Lord of hosts will perform this; and those who by their prayers, efforts, and sacrifices are trying to contribute to the extension of Christs kingdom, may rejoice in the assurance that they are not labouring in vain, nor spending their strength for nought (H. E. I. 979, 1161, 1162, 11661168; P. D. 475, 517, 2465, 2466).
II. Concerning the temporal well-being of Christs people.
(1.) Deliverance in time of danger (Isa. 54:17). Illustrate by the account of the deliverance of Hezekiah (Isaiah 37), noting especially that the promise then given was enforced by the very same declaration: the zeal of the Lord of hosts shall do this ( v. 32; H. E. I. 4058).
(2.) Supply for all temporal necessities (Mat. 6:25-34; H. E. I. 4507).
III. Concerning the spiritual necessities and ultimate perfection of Christs people. After each of them Faith sees written, though not with ink, The zeal of the Lord of hosts will perform this (H. E. I. 10631071, 1106, 11121119). By and by there is to be a great gathering of Christs ransomed ones in the heavenly world, and this will then be their grateful acknowledgment (Jos. 23:14). Meanwhile, whensoever in our search of the Scriptures we find a promise specially adapted to our needs, let us lay hold of it, saying with joyful confidence, The zeal of the Lord of hosts will perform this!
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(7) Of the increase . . .Better, For the increase of the government, and for peace with no end . . . The throne of David, though in harmony with the whole body of prophetic tradition as to the Messiah, may be noted as the first appearance of that tradition in Isaiah.
Henceforth even for ever.The words admit, as in the parallels of Psa. 21:4; Psa. 61:6-7; 2Sa. 7:12-16, of being interpreted of the perpetuity of the dynasty of which the anointed king is to be the founder; but the Everlasting Father of the context, and the parallels of Psa. 45:6; Psa. 110:4, are in favour of its referring to a personal immortality of sovereignty.
The zeal of the Lord of hosts will perform . . .As in Greek so in Hebrew, we have the same root-word and root-idea for zeal and jealousy, and here, perhaps, the latter thought is dominant. It is because Jehovah loves the daughter of Zion with an absorbing love that He purposes such great things for her future, and that what He purposes will be assuredly performed. (Comp. Eze. 5:13.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Of the increase More literally, To the increase and prevalence.
Of his government His princedom, sovereignty, rule, and peace. The essence of his universal rule is peace and harmony and love.
No end No limit. From Zion, as the figurative starting point, over the whole earth and the whole universe it shall extend. 2Sa 7:11-16; Luk 1:32-34.
Upon the throne of David As explained by the above texts.
To order it The type of its construction is seen in 2Sa 13:13; Psa 89:2. The heavenly antitype shall far exceed this.
To establish it Give it its eternally fixed character.
With judgment and with justice These are favourite terms with our prophet, (see Isa 1:27; Isa 11:3,) denoting pure truth, and power and righteousness.
Such shall be the character of Messiah’s kingdom as the only proper spiritual succession to the Davidic kingdom. 2Sa 7:12. And for this will the zeal the earnest care, even jealousy of the Lord of hosts of Him who commands all agencies in the universe be manifest. Hitherto, Davidic sovereignty among the true Israel had been matter of faith and hope only. But prophecy now sees the zeal of Jehovah in earnest for its realization. The word “zeal” is an earnest word. Literally, it seems to mean glowing fire, from , ( kana,) to be deep red. Delitzsch regards it as containing one of the deepest ideas of the Old Testament. It is two-sided. When used as here, it implies that Jehovah intensely loves his nation. But the fire of love has for its obverse side the fire of wrath. And upon this side the prophetic discourse is about to turn.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 9:7 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.
Ver. 7. Of the increase of his government there shall be no end. ] Here the mere final in the middle of the word Lemarbeh hath occasioned some to give many guesses at the reason of it; Hebrew Text Note yea, to conceit many mysteries, where wiser men can find no such matter. It is a good note which one giveth here, viz., that the more Christ’s government increaseth in the soul, the more peace there is. See Isa 32:17 Psa 119:136 .
To establish it.
The zeal of the Lord of hosts,
a Non amat qui non zelat. He does not love him who is not zealous.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
no end. Compare the angelic message (Luk 1:32, Luk 1:33).
it. Feminine, referring to the kingdom.
upon. henceforth. Quoted in Luk 1:32, Luk 1:33.
the Lord of hosts. See note on Isa 1:9, and 1Sa 1:3.
sent a word. ch. Isa 2:5, Isa 2:6 which had now been fulfilled. Compare Isa 5:25. 2Ch 28:6-8.
Jacob. See note on Isa 2:5.
lighted = fallen.
Fuente: Companion Bible Notes, Appendices and Graphics
throne of David
The “throne of David” is a phrase as definite, historic, historically, as “throne of the Caesars,” and as little admits of “spiritualizing.” Luk 1:32; Luk 1:33. See “Kingdom (O.T.). (See Scofield “Zec 12:8”). “Davidic Covenant,” See Scofield “2Sa 7:16”, Act 15:14-16.
Fuente: Scofield Reference Bible Notes
the increase: 2Sa 7:16, Psa 2:8, Psa 72:8-11, Psa 89:35-37, Jer 33:15-21, Dan 2:35, Dan 2:44, Dan 7:14, Dan 7:27, Luk 1:32, Luk 1:33, 1Co 15:24-28
to establish it: Isa 11:3-5, Isa 32:1, Isa 32:2, Psa 45:4-6, Psa 72:1-3, Psa 72:7, Heb 1:8, Rev 19:11
The zeal: Isa 37:32, Isa 59:16, Isa 59:17, Isa 63:4-6, 2Ki 19:31, Eze 36:21-23
Reciprocal: Gen 27:29 – Let people Gen 49:8 – thy hand Lev 26:6 – I will Num 24:7 – his kingdom Num 24:17 – a Sceptre Deu 18:18 – like unto 1Sa 1:22 – for ever 1Sa 17:47 – the battle 2Sa 5:10 – General 2Sa 7:12 – I will set 2Sa 7:13 – I will stablish 2Sa 7:15 – as I took 2Sa 8:15 – David executed 2Sa 23:5 – he hath made 1Ki 1:13 – sit 1Ki 2:33 – his house 1Ki 2:45 – the throne 1Ki 4:24 – had peace 1Ki 5:4 – hath given 1Ki 7:7 – for the throne 1Ki 7:21 – Jachin 1Ki 8:20 – hath performed 1Ki 10:9 – to do 1Ki 11:13 – for David 1Ki 11:39 – not for ever 1Ki 12:16 – now see 1Ki 15:4 – and to establish 2Ki 16:5 – but could not 2Ki 19:34 – my servant 1Ch 11:9 – waxed greater and greater 1Ch 17:12 – I will 1Ch 18:14 – executed 1Ch 22:9 – I will give 1Ch 22:10 – I will establish 1Ch 28:5 – to sit 1Ch 29:23 – sat on the throne 2Ch 9:8 – to do judgment 2Ch 10:16 – David 2Ch 13:8 – the kingdom Est 9:4 – waxed Psa 2:6 – Yet Psa 18:50 – to his Psa 21:1 – The king Psa 29:11 – bless Psa 45:3 – O most Psa 45:6 – O God Psa 61:7 – abide Psa 71:21 – increase Psa 72:5 – as long Psa 89:4 – General Psa 89:29 – throne Psa 89:36 – and Psa 99:4 – thou dost Psa 122:7 – Peace Psa 132:12 – their children Psa 132:18 – but upon Psa 145:11 – the glory Psa 145:13 – kingdom Psa 146:10 – reign Psa 147:14 – He maketh peace Pro 12:20 – but Pro 25:5 – his Pro 27:24 – doth Pro 29:4 – king Pro 29:14 – his throne Son 1:3 – thy name Son 5:14 – hands Son 5:16 – most Isa 2:4 – and they Isa 12:2 – God Isa 16:5 – in the Isa 22:21 – a father Isa 26:3 – wilt Isa 32:17 – quietness Isa 40:10 – the Lord God Isa 42:4 – shall not Isa 52:13 – he shall Isa 53:10 – he shall prolong Isa 66:12 – I will Jer 17:25 – sitting Jer 22:2 – that sittest Jer 22:15 – and do Jer 23:5 – reign Jer 30:21 – governor Jer 33:14 – General Jer 33:17 – David shall never want Jer 33:21 – that he Eze 1:26 – the appearance of a man Eze 5:13 – spoken Eze 17:24 – have brought Eze 21:27 – until Eze 34:24 – a prince Eze 37:22 – and one Eze 37:25 – and my Dan 4:3 – his kingdom Dan 4:34 – whose Dan 6:26 – and his kingdom Dan 7:13 – one like Dan 12:1 – the great Amo 9:11 – raise Oba 1:21 – and the Mic 4:3 – neither Mic 4:7 – and the Mic 5:2 – that is Mic 5:5 – this Hag 2:9 – give Zec 1:14 – I am Zec 8:16 – execute the judgment of truth and peace Zec 9:9 – behold Zec 9:10 – his dominion Zec 12:8 – the house Zec 14:7 – at Mat 1:1 – the son of David Mat 1:23 – God Mat 2:2 – born Mat 2:6 – a Governor Mat 11:3 – Art Mat 12:28 – then Mat 12:42 – behold Mat 21:5 – thy King Mat 22:42 – The Son Mat 25:34 – the King Mat 26:63 – the Christ Mat 28:18 – All Mar 4:31 – is less than Mar 10:47 – thou Mar 11:10 – the kingdom Mar 14:61 – the Son Mar 15:12 – whom Luk 1:69 – in Luk 2:14 – and Luk 7:19 – Art Luk 11:31 – a greater Luk 13:19 – and it Luk 18:38 – Jesus Luk 20:41 – Christ Luk 23:42 – thy Luk 24:27 – and all Joh 1:49 – the King Joh 3:30 – must increase Joh 3:35 – and Joh 8:16 – yet Joh 12:34 – Christ Joh 16:33 – in me Joh 18:33 – the king Joh 18:36 – My kingdom is Act 1:6 – restore Act 2:30 – he Act 5:24 – this Act 13:32 – how Act 15:16 – build again the tabernacle Act 26:6 – the promise Rom 1:3 – which Rom 9:5 – who is 2Co 1:20 – all 2Co 1:21 – stablisheth Gal 4:4 – made Eph 2:14 – our Phi 2:9 – God Col 1:13 – the kingdom Col 1:20 – having made peace 1Th 5:24 – who 2Th 3:16 – the Lord of Heb 1:2 – appointed Heb 3:6 – as Heb 7:2 – King of righteousness Heb 7:24 – he continueth Heb 12:28 – a kingdom Jam 2:7 – worthy Jam 3:17 – peaceable 1Pe 1:11 – the glory 2Pe 1:11 – everlasting Rev 11:15 – and he Rev 15:3 – thou
Fuente: The Treasury of Scripture Knowledge
Isa 9:7. Of the increase of his government, &c. His peaceable and happy government shall be enlarged without end: either without end of duration, for ever, as is expressed in a following clause of this verse, or without limitation: his peaceable and happy government shall be extended to all the ends of the earth. Upon the throne of David The throne which was promised to David, and to his seed for ever; from henceforth, &c. From the beginning of it unto all eternity. The zeal of the Lord of hosts, &c. This great work shall be brought to pass by Almighty God, out of that fervent affection which he hath to his own glory, to the honour of his Son, and to his people.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:7 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. {l} The zeal of the LORD of hosts will perform this.
(l) His singular love and care for his elect.
Fuente: Geneva Bible Notes
He would be the final king whose reign would result in increasing peace forever. Most governments increase through war, but this one would grow through peace. He would be an eschatological figure, yet He would be a Davidic king-the perfect Davidic descendant who would accomplish for Israel all God intended in justice and righteousness (cf. 2Sa 7:12-17). This would happen because Yahweh of armies Himself would bring it to pass for the welfare of His people (cf. Isa 37:32). It is, therefore, certain of fulfillment.
"’The throne of David’ is an expression as definite, historically, as ’the throne of the Caesars,’ and does not admit of spiritualizing (Luk 1:32-33)." [Note: The New Scofield . . ., p. 721. ]
Amillennialists spiritualize the throne of David by referring it either to the church or heaven.