This name means “A remnant shall return,” and the return of the Jewish remnant to their land is a major theme in these chapters (10:20–22; 11:11–12, 16). When Assyria conquered the northern kingdom of Israel (Ephraim), the nation was never restored but became what we know as Samaria. After the Babylonian captivity (606–586 BC), the people of Judah were given another chance to establish themselves in the land, and through them the Lord brought the Messiah into the world. Had a remnant not returned, God’s plans for redeeming a lost world might have been frustrated. How much depended on that small remnant!
God’s mercy to His people is seen in four ministries the Lord performed for them.
The Lord promised them a Redeemer (9:1–7). Isaiah continued the theme of light and darkness (8:20–22) by announcing, “There will be no more gloom” (9: niv). The Redeemer will come and bring to the world the dawning of a new day (v. 2; Luke 1:78–79; John 8:12). We know that this prophecy refers to Christ because of the way it is quoted in Matthew 4:13–15. The geographical areas named in Isaiah 9: were especially devastated when the Assyrian army moved in, but these areas would be especially honored by the ministry of the Messiah. Jesus was identified with “Galilee of the Gentiles” (Matt. 4: niv), and His loving ministry to the people brought light and joy.
But the prophet looked beyond the first coming of Christ to His second coming and the establishing of His righteous kingdom (Isa. 9:3–7). Instead of protecting a small remnant, God would enlarge the nation. Instead of experiencing sorrow, the people would rejoice like reapers after a great harvest, soldiers after a great victory, or prisoners of war after being released from their yoke of bondage. Of course, some of this occurred when God defeated Assyria and delivered Jerusalem (Isa. 37). But the ultimate fulfillment is still future; all military material will be destroyed (9:5) because the nations will not learn war any more (2:4).
Isaiah 9: declared both the humanity (“A Child is born”) and the deity (“A Son is given”) of the Lord Jesus Christ. The prophet then leaps ahead to the kingdom age, when Messiah will reign in righteousness and justice from David’s throne. God had promised David that his dynasty and throne would be established forever (2 Sam. 7:16), and this is fulfilled literally in Jesus Christ (Luke 1:32–33; Zech. 9:9), who will one day reign from Jerusalem (Isa. 11:1–5; Jer. 23:5–8; 30:8–10). This kingdom is called “the millennium,” which means “one thousand years.” The phrase is used six times in Revelation 20.
If His name is “Wonderful,” then there will be nothing dull about His reign! As Counselor, He has the wisdom to rule justly; and as the Mighty God, He has the power to execute His wise plans. “Everlasting Father” does not suggest that the Son is also the Father, for each Person in the Godhead is distinct. “Father of eternity” is a better translation. Among the Jews, the word father means “originator” or “source.” For example, Satan is the “father [originator] of lies” (John 8: niv). If you want anything eternal, you must get it from Jesus Christ; He is the “Father of eternity.”
The Lord judged Israel for their sins (9:8— 10:4). This long section describes what will happen to the northern kingdom when the Assyrians invade. While Isaiah’s ministry was primarily to the people of Judah, he used Israel as an object lesson to warn the southern kingdom that God does not take sin lightly. Judah had sinned greatly, but God in His mercy spared them for David’s sake (37:35; 1 Kings 11:13; 15:4; 2 Chron. 21:7). However, God’s longsuffering would one day end.
The key statement is “For all this his anger is not turned away, but his hand is stretched out still” (Isa. 9:12, 17, 21; 10:4, and see 5:25). This is the outstretched hand of God’s judgment, not His mercy (65:2; Rom. 10:21). God judged them for their pride in thinking that their present difficulties were temporary and the nation could rebuild itself better than before (Isa. 9:8–12). He also judged them for their hardness of heart in their refusal to repent and return to the Lord (vv. 13–17). God’s loving purpose in chastening is that we yield to Him, but if we harden our hearts, then chastening becomes judgment (Heb. 12:1–11). Israel was being led astray by false prophets and foolish leaders; the nation would not listen to God’s Word.
Ephraim’s own wickedness was destroying the nation the way a fire destroys a forest or a field (Isa. 9:18–19). But the sinners would become fuel for the fire God could kindle! In their greed, the people of the northern kingdom were devouring one another (v. 20) and battling one another (v. 21), but they would soon be devoured and defeated by Assyria.
In 10:1–4, Isaiah denounced Ephraim for its injustice, especially toward the poor, the widows, and the orphans. Unjust laws and oppressive decrees robbed these people both of their meager possessions and their God-given rights (Deut. 15:7–8; 24:17–18). The prophet’s three questions in Isaiah 10: ought to be pondered by every person who wants to be ready when the Lord comes.
If God cannot bring us to repentance through His Word, then He must lift His hand and chasten us. If we do not submit to His chastening, then He must stretch out His hand and judge us. God is longsuffering, but we dare not tempt Him by our careless or callous attitude. “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31).
The Lord will judge the enemy (10:5–34). “Woe to the Assyrian!” is the way this section begins (see niv). Though God used Assyria to chasten Judah, He would not permit His “tool” to exalt itself in pride. Assyria was His rod, club, axe, and saw (10:5, 15, 24), but the Assyrians treated the Jews like mud in the streets (v. 6) and plundered the land like a farmer gathering eggs (v. 14). God’s purpose was to discipline, but the Assyrians were out to destroy (v. 7). They boasted of their conquests (vv. 8–14; see 37:10–13) but did not give glory to God.
Because of their arrogant attitude, God would judge Assyria, for the worker certainly has mastery over His tools! Like a wasting disease and a blazing forest fire, God’s wrath would come to this proud nation and its army. He would cut them down like trees in the forest (10:33–34). In the days of Hezekiah, God wiped out 185,000 of the Assyrian soldiers (37:36–37), and the great Assyrian Empire ultimately fell to Babylon in 609 BC.
In spite of Assyria’s conquest of the northern kingdom and its intention to destroy Judah, God would save a remnant so that “the twelve tribes” would not be annihilated (Acts 26:7; James 1:1; Rev. 21:12). “The remnant shall return” (Isa. 10:21) is the translation of the name of Isaiah’s older son, Shear-jashub.
In verses 28–32, Isaiah traces the advance of the Assyrian army as it invaded Judah and marched toward Jersusalem. But God’s word to the people was “O My people that dwellest in Zion, be not afraid of the Assyrian” (v. 24)! Isaiah gave the same message to King Hezekiah when the Assyrian army surrounded Jerusalem in 701 BC (37:1–7). God used Assyria to discipline His people, but He would not permit this godless nation to go beyond His purposes. God may use unbelievers to accomplish His will in the lives of His people, but He is always in control. We need never fear the disciplining hand of God, for He always disciplines in love (Heb. 12:1–11).
The Lord will restore His people (11:1–16). In contrast to the proud trees that God cuts down (10:33–34) is a tender shoot from a seemingly dead stump. Isaiah looked beyond his people’s trials to the glorious kingdom that will be established when Messiah comes to reign (11:1–9). David’s dynasty was ready to end, but out of his family the Messiah would come (Rom. 1:3; Rev. 5:5). A godly remnant of Jews kept the nation alive so that the Messiah could be born.
His kingdom will involve righteous rule (Isa. 11:1–5) because the Son of God and the Spirit of God will administer its affairs justly. When the MessiahKing speaks the word, it is with power (Ps. 2:9; Rev. 19:15). His kingdom will also mean a restored creation because nature will once again enjoy the harmony it enjoyed before sin entered in (Isa. 11:6–9; Rom. 8:18–25). “The earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isa. 11:9; see Heb. 2:14).
The nucleus of the kingdom will be a regathered and reunited Jewish nation (Isa. 11:10–16). The “Root” will become a “banner” for the rallying of the people as the Lord reaches out and gathers His people from the nations where they have been exiled (43:5–6). It will be like a “second exodus” as God opens the way for His people to return to their land. In a limited sense, this promise was fulfilled after the Assyrian conquest and when the Jews left Babylonian captivity, but the ultimate fulfillment will be at the end of the age when Messiah regathers His people (27:12–13; 49:22–23; 56:7–8; Matt 24:31; Rom. 11:25–29). The centuries-long division between Israel and Judah will come to an end, and even the Gentiles will walk on “the highway” that leads to Jerusalem.
The “highway” is one of Isaiah’s favorite images. Those who obey the Lord have a level and smooth road to walk (Isa. 26:7–8). When God calls His people back to their land, He will prepare the way for them (40:3–4) and lead them safely (42:16). He will remove obstacles so the people can travel easily (49:11; 57:14; 62:10). God’s highway will be called “The way of holiness” (35:8).
When Isaiah looked at his people, he saw a sinful nation that would one day walk the “highway of holiness” and enter into a righteous kingdom. He saw a suffering people who would one day enjoy a beautiful and peaceful kingdom. He saw a scattered people who would be regathered and reunited under the kingship of Jesus Christ. Jesus taught us to pray, “Thy kingdom come” (Matt. 6:10); for only when His kingdom comes can there be peace on earth.