Isaiah 9:1-2

Nevertheless the dimness, &c.— The prophet having said, in the 20th verse of the preceding chapter, that they who directed not themselves according to the canon of the divine law should have no light; two things were involved in his discourse: The first, that there would be very many among the Jews, to whom the Messiah, arising with his new light, would be an offence; who would reject his salutary doctrine, and should therefore fall into the most grievous calamities, and thick darkness. And secondly, that there would be others to whom the Messiah would truly appear with the light of grace and consolation, and who would receive him with the greatest joy, as attaining the summit of their hope and desire. The two preceding verses contain the description of the former: see also Isaiah 9:15 of that chapter. The description of the latter is contained in the first seven verses of this chapter, where the prophet confirms and illustrates his consolatory doctrine, concerning the rising of the light, or the morning, (chap. Isaiah 8:20.) and the Messiah as the Jehovah, the future sanctuary, and illustrious teacher. See chap. Isaiah 8:14; Isaiah 8:16. This is the connection of the discourse, and of the particle לא כי ki lo, rendered nevertheless, which is to be referred to the 20th verse of the preceding chapter. With respect to this period, it is two-fold: The first part comprehends a prophesy, concerning the rising of this great teacher, and the place of his rising,—in these two verses; the latter sets forth the consequence of this rising, the joy of the pious, with a new declaration of the benefit, Isaiah 9:3. The first verse is extremely difficult. Vitringa renders it thus: But thick darkness shall not be upon her that was in distress. In former times, he debased the land of Zebulun, and the land of Naphtali; but in after-times, he honoured her by the way of the sea beyond Jordan, Galilee of the Gentiles. After the prophet had described the infelicity of those who should reject the Messiah, he here changes his style, to describe the felicity of those on whom the Sun of Righteousness should arise, setting forth their joy and the cause of it. He had before his eyes the illustrious teacher to be manifested in Judea; and, foreseeing that this light of the nation would arise in Galilee, he speaks thus in prophetic rapture, There shall not be thick darkness to that people who were in distress, beyond all the inhabitants of the land of Ephraim; for the Galileans, that is to say, the people of Zebulun, Naphtali, and Asher, were carried away by Tiglath-pileser before the other Ephraimites; and in all the wars which the Ephraimites waged with the Syrians, or northern enemies, they were always the first and most exposed to injuries. Of this land, therefore, so much distressed in former times, the prophet affirms that the darkness shall not be thick in future time, but that God, though he seemed heretofore to have neglected Zebulun and Naphtali, yet hereafter would remarkably honour this part of Canaan; since here that great light of instruction and salvation, expected for so many ages, should arise; and that great and illustrious teacher, whom the prophet accurately describes, should illuminate and relieve the oppressed part of the land. The quotation and application of this passage by St. Matthew evidently prove the propriety of this interpretation. See Matthew 13:15, and Vitringa.