3 You have multiplied the nation. You have increased their joy. They rejoice before you according to the joy in harvest, as men rejoice when they divide the spoil.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Thou hast multiplied. This passage is somewhat obscure, both in itself, and on account of the diversity of interpretations; for it appears to be absurd to say that the joy was not increased, seeing that he immediately afterwards adds, they rejoiced. On this account the Jews interpret l' (lo) not negatively, but as if v (vau) had been substituted for ' (aleph); for sometimes, though rarely, it has this meaning in the Scriptures. [1] (Exodus 21:8.) The Jews do this, because they cannot reconcile the words of the Prophet with their opinion. Again, some view these words as referring to Sennacherib, because his army, though it was large, brought him no ground of joy, but rather of grief. (2 Kings 19:35.) Others explain it as relating to the Church, and justly, but mistake the method of applying it; for they think that the Prophet said this because believers, as long as they live, are subject to numerous and diversified afflictions. Others go still farther from the point, by saying that the conversion of the Gentiles, which will enlarge the Church, will not bring joy to the Jews and the ancient synagogue. But I cannot approve of any of those interpretations, and therefore I interpret it in this manner. As the Prophet, in the beginning of the chapter, had made a preliminary statement, that this blessing of redemption was greater than all other blessings, though it might appear to be unworthy of being so highly extolled, on account of the small number of those who were redeemed; so now he repeats the same comparison, or one not very different from it, namely, that this favor of God would be more remarkable than when he had formerly multiplied his people. This might at first sight be thought to be highly inappropriate; for if we compare the condition of the Jewish kingdom, before the Babylonish captivity, with its condition after the return from it, we may be led to think that the period during which its ancient possession remained unimpaired was a season of greater prosperity. It was but a small remnant that returned in comparison of that multitude which had been carried away. Besides, they had not the free possession of their land, but might be said to be tenants at will; and they had to pay tribute to the Persians, and retained hardly any semblance of their former rank. Who, therefore, would not have preferred that prosperous reign which had been enjoyed by the family of David to that condition? But the Prophet declares that this latter condition, though it may appear to be greatly inferior, and even more wretched, ought to be preferred to that which was prosperous and splendid, and shows that it will yield greater joy than when they had an abundant share of wealth and of all kinds of possessions. This was also testified by Haggai, that the glory of the latter temple would be greater than the glory of the former, (Haggai 2:9,) though at first sight it might appear to be far otherwise. It is as if Isaiah had said, "There never was greater joy, though the multitude of the people was greater. Though we are few and contemptible in number, yet by the light with which thou shinest on us thou hast cheered us to such a degree that no joy of our former condition can be compared with the present." For that redemption might be regarded as a prelude to the full and perfect salvation which was at length obtained through Christ. Before thee. He means that the joy was true and complete, not slight or temporary. Men often rejoice, but with a deceitful and transitory joy, which is followed by mourning and tears. He affirms that this joy has its roots so deeply laid, that it can never perish or be destroyed. Such is also the import of the phrase before thee; for nothing cheers the godly so much as when the face of God shines sweetly on them. They are not like irreligious men, who are carried hither and thither by a blind and uncertain joy, but they have that which alone gives ground for full joy, their reliance on God's fatherly kindness. Perhaps also the Prophet intended to allude to those words which frequently occur in the writings of Moses: Thou shalt rejoice before the Lord thy God. (Leviticus 23:40; Deuteronomy 12:12,18.) For though the subject there spoken of is the Tabernacle, still the mode of expression is fitly applied to the present occasion, that the joy of a believing people will not be irreligious, but will arise from acknowledging God, and beholding him by the eyes of faith to be the author of salvation. (Hebrews 5:9.) Others explain it more ingeniously, that inwardly believers rejoice before God in their consciences, because in the world grief and sighing continually awaits them. Though this is true, yet a more natural meaning is drawn from the connection of the passage, namely, that believers whom God shall redeem will possess true joy; because they will have been instructed by undoubted proof that he is their Father, so that they may freely boast that they will always be safe under his guidance; and, therefore, as I lately mentioned, it denotes continuance. According to the joy in harvest, and as men rejoice when they divide the spoils. The comparisons of Harvest and Victory, by which he heightens the amount of the joy, are sufficiently plain. Now, hence it is evident what Christ brings to us, namely, a full and perfect joy, of which we cannot in any way be robbed or deprived, though various storms and tempests should arise, and though we should be weighed down by every kind of afflictions. However weak and feeble we may be, still we ought to be glad and joyful; for the ground of our joy does not lie in numbers, or wealth, or outward splendor, but in spiritual happiness, which we obtain through the word of Christ. For thou hast broken his burdensome yoke. He explains the cause of the joy, that believers, when they have been delivered from a frightful and cruel tyranny, will feel as if they had been rescued from death. In order to illustrate the grace of God, he reminds them how shameful and burdensome was the slavery with which the Jews had been oppressed and afflicted; and this is his object in heaping up the expressions, the yoke of the shoulder, the staff of the shoulder, the rod of the oppressor or overseer. Whatever may be our excessive effeminacy or cowardice, while we actually feel afflictions, yet as soon as they are gone, we easily come to forget them. That the redeemed people may not think lightly of the favor of God, the Prophet bids them consider how bitter and mournful was the slavery, when they groaned under a heavy yoke or triumphal car, when the staff was laid on their shoulders, and they were oppressed by tyrannical rule; and therefore their deliverance ought justly to make them more glad and joyful. Next, he extolls the excellence of this favor on another ground, that God has openly displayed his hand from heaven. For this purpose he adduces an ancient and memorable instance. As God had formerly overthrown the Midianites, without the help of men, by a wonderful and amazing method, (Judges 7:21,) so now there will be a similar and illustrious display of power; for God will deliver his people from a cruel tyranny, when not one of the wretched Jews will venture to lift a finger. Now, it ought to be observed that God sometimes assists his people in such a manner as to make use of ordinary methods; but when he sees that this hinders men from beholding his hand, which may be said to be concealed, he sometimes works alone, and by evident miracles, that nothing may prevent or obscure the manifestation of his power. Thus in this victory of Gideon, when the enemies were routed without any agency of men, the arm of God openly appeared. For what had Gideon but the noise of pitchers, which could scarcely have driven away mice, and a small band of men, against a vast army, and, instead of weapons, a useless scarecrow? To this deliverance, therefore, he compares the future deliverance of the people, in which the hand of God will be not less openly and illustriously displayed. Some explain this passage as relating merely to the law, which might not inappropriately have been called a burdensome yoke, and a rod lying on the shoulders. But that interpretation is unsuitable; for it would give to the Prophet the appearance of having suddenly broken off from his subject, and would be a violent torture of this passage. We must therefore attend to that arrangement which I formerly noticed, namely, that when God brought his people out of Babylon, he continued that blessing of deliverance till Christ. The meaning therefore is, "Thou hast broken those burdens by which thy people were unjustly and cruelly oppressed." Others apply it to the destruction of Jerusalem during the reign of Vespasian, but they have no argument on their side. Almost all the Jews refer it to Hezekiah, when in this manner the Lord delivered the city from the siege of Sennacherib, and cut off his army. (2 Kings 19:35; Isaiah 37:36.) But that interpretation could not be admitted, for Hezekiah did not reign tyrannically over the Jews. Besides, at that time the Lord rescued the people from fear and danger, and not from slavery. Hence it is evident that this prediction had a more distant object, and that the interpretation which I have given to this passage is just and reasonable.
1 - The Author's meaning must be, not that ' (aleph) ever becomes the third singular pronominal affix, but that in Exodus 21:8, to which he refers, v and not ' is probably the true reading. A better illustration might have been found in Psalm 100:3, on which the reader may consult a valuable [15]note by the editor. (Com. on the Psalms, vol. 4.) In all the three cases (Exodus 21:8; Psalm 100:3; Isaiah 9:3) the Keri, or conjectural emendation, has strong internal evidence to recommend it above the Ketib, or reading that stands in the copies which have come down to us. Another method of solving the difficulty is exceedingly ingenious, and consists in turning the first part of the verse into the form of a question. Hast thou multiplied the nation, and hast thou not increased the joy? -- Ed
Thou hast multiplied the nation - Thou hast rendered the nation strong, powerful, mighty. Several interpreters, as Calvin, Vitringa, and Le Clerc, suppose that the prophet here, and in the two following verses, speaks in the first instance of the prosperity near at hand, and of the rapid increase of the Israelites after the return from the Babylonian exile, in which the inhabitants of Galilee must have participated, as may be inferred from the accounts of Josephus respecting the great population of that province in his time; see Jewish Wars, i. 20, 23. Vitringa also directs our attention to the fact, that the Jewish people, after the exile, not only filled Judea, but spread themselves into Egypt, Syria, Mesopotamia, Asia Minor, Greece, and Italy. But there seems to be no necessity for referring it to such an increase of the inhabitants. It may refer to the great increase of the Messiah's kingdom, or of the kingdom which he would set up, and whose commencement would be in Galilee; see Hengstenberg, Christol., vol. i. p. 354.
And not increased the joy - The Masoretes here read in the margin לו lô "to it," instead of לא lo' "not." Eleven manuscripts, two of them ancient, have this reading. This reading is followed by the Chaldee Paraphrase, the Syriac, and the Arabic. The Septuagint seems also to have so understood it. So also it is in the margin, and so the connection demands; and it is unquestionably the correct reading. It would then read, 'thou hast increased for it (the nation) the joy.' Hengstenberg, however, suggests that the phrase may mean, 'whose joy thou didst not before enlarge,' that is, upon whom thou hast before inflicted heavy sufferings. But this is harsh, and I see no reason to doubt that an error may have crept into the text.
They joy before thee according to the joy of harvest - This is a beautiful figure; and is found frequently in ancient writings. The harvest was a time of exultation and joy, and was commonly gathered amid songs and rejoicings, and concluded with a festival. The phrase 'before thee' refers to the fact that the first-fruits of the harvest among the Hebrews were presented with thanksgiving before God in the temple; Deuteronomy 12:7; Deuteronomy 14:22-26.
And as men rejoice - This is also an expression of great joy and rejoicing. Such an occasion, at the close of a battle, when great spoil or plunder had been taken, would be one of great rejoicing; see Judges 5:30; 1-Samuel 30:16; 2-Chronicles 20:25-28.
And not increased the joy "Thou hast increased their joy" - Eleven MSS. of Kennicott's and six of De Ross's, two ancient, read לו lo, it, according to the Masoretical correction, instead of לא lo, not. To the same purpose the Targum and Syriac.
The joy in harvest - כשמחת בקציר kesimchath bakkatsir. For בקציר bakkatsir one MS. of Kennicott's and one of De Rossi's have קציר katsir, and another הקציר hakkatsir, "the harvest;" one of which seems to be the true, reading, as the noun preceding is in regimine.
Thou hast (g) multiplied the nation, [and] increased the joy: they rejoice before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil.
(g) Their number was greater when they went into captivity then when they returned but their joy was greater at their return, (Haggai 2:9).
Thou hast multiplied the nation,.... With light, knowledge, honour, and glory, even Galilee of the nations before mentioned, the land of darkness, and of the shadow of death, where the people dwelt; on whom Christ, the light, shone in the ministration of his Gospel to them; whereby the number of believers in Christ were multiplied; and indeed, as he conversed, preached, and wrought his miracles most here, he had here the greatest number of disciples and followers; here were the five hundred brethren by whom he was seen at once, after his resurrection, 1-Corinthians 15:6 for this is not to be understood of the Assyrian nation, whose army under Sennacherib was very large; nor of the Jewish nation enlarged by the destruction of that army, or of their increase after their return from the Babylonish captivity; nor of the church of God by the accession of Gentiles to it; but of the land or nation before spoken of:
and not increased the joy; or rather, as it should be rendered, "and hast increased joy unto it"; following the Keri; or marginal reading, which directs that it should be read, not as a negative, "not", but "to it"; and which is followed by the Targum and Syriac version, and by Jarchi, Aben Ezra, and Kimchi, and others; and the sense of the words requires this reading, since it follows,
they joy before thee; or otherwise there would be a manifest contradiction in the text; though some, to avoid it, read the words interrogatively, "hast thou not increased the joy?" thou hast; and in this way both the Keri and the Cetib, the reading and the writing, may be taken in, "hast thou not increased joy unto it?" and so as Gussetius (i) renders it,
"thou hast multiplied the nation to whom thou hadst not given great joy:''
that is, temporal joy; though now much of that which is of a spiritual kind: Christ the light appearing, his Gospel being preached by him, and his apostles, and many believing in him, occasioned an increase of spiritual joy in those parts; and so it is, that wherever the Gospel comes, and Christ is preached, and souls are converted, there is great joy, Acts 8:6 where there is any grace of the Spirit, as faith, hope, and love, there is joy; and particularly when a soul is enlightened and quickened, as in the preceding verse Isaiah 9:2, it rejoices, reflecting on the state of darkness and death it is brought out of, and on the marvellous light, life, and liberty it is brought into; and at a sight of Christ, his person, offices, relations, and grace, as the sun of righteousness, with healing in his wings, and beaming light, salvation, and happiness; which joy is spiritual, internal, passes knowledge, is imperfect, but capable of being increased:
they joy before thee; the words, both in this and in the preceding clauses, are addressed to God, and show, that as the work of conversion, and an increase of spiritual joy, are from him; so that joy that is given by hint is expressed "before" him, in his house and ordinances, and it is in his sight, before whom all things are manifest; and so it denotes the truth and sincerity of it, which is illustrated by the following metaphors:
according to the joy in harvest; such as is expressed by men in harvest time, both by the rich owners and proprietors, when they have a good harvest, and well got in, and by the poor, who have a prospect of a comfortable supply in a cheap manner; and this simile is used with great propriety and pertinence. Christ and his ministers are sowers of seed, of the word; and hearers of the word are compared to seed sown in different places; and when any number of these are converted, it is a harvest which occasions joy. The Targum is,
"as the joy of conquerors in war;''
which agrees with what follows:
and as men rejoice when they divide the spoil; taken in war: in redemption, Christ has taken the prey from the mighty, and delivered the lawful captive, and has divided the spoil with the strong; and in effectual calling binds the strong man armed, and spoils his goods, and delivers souls out of his hands, and this is matter of great joy, Isaiah 53:12 see Psalm 119:162.
(i) Ebr. Comment. p. 423.
multiplied . . . nation--primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
not increased the joy--By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. HENGSTENBERG, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. HORSLEY best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times--a land dark and thinly peopled--lit up by a sudden light--filled with new inhabitants--then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God.
before thee--a phrase taken from sacrificial feasts; the tithe of harvest was eaten before God (Deuteronomy 12:7; Deuteronomy 14:26).
as men rejoice . . . divide . . . spoil--referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.
In Isaiah 9:3 he says, in words of thanksgiving and praise: "Thou multipliest the nation, preparest it great joy; they rejoice before Thee like the joy in harvest, as men rejoice when they share the spoil." "The nation" (haggoi) is undoubtedly Israel, reduced to a small remnant. That God would make this again into a numerous people, was a leading feature in the pictures drawn of the time of glory (Isaiah 26:15; Isaiah 66:8; Zac 14:10-11), which would be in this respect the counterpart of that of Solomon (1-Kings 4:20). If our explanation is the correct one so far, the only way to give an intelligible meaning to the chethib לא, taking it in a negative sense, is to render it, as Hengstenberg, Hitzig, and others have done, "Thou multipliest the nation to which Thou hadst formerly not given great joy," which must signify, per litoten, "the nation which Thou hadst plunged into deep sorrow." But it is unnatural to take any one of the prophetic preterites, commencing with hicbı̄d in Isaiah 9:1, in any other than a future sense. We must therefore give the preference to the Keri לו, and render it, "Thou makest of the nation a great multitude, and preparest it great joy." The pronoun loo is written first, as in Leviticus 7:7-9; Job 41:4 (keri), probably with the emphasis assumed by Drechsler: "to it, in which there was not the smallest indication of such an issue as this." The verbs "multiplied" (higdaltâ) and "increased" (hirbithâ) are intentionally written together, to put the intensity of the joy on a level with the extensiveness of the multitude. This joy would be a holy joy, as the expression "before Thee" implies: the expression itself recals the sacrificial meals in the courts of the temple (Deuteronomy 12:7; Deuteronomy 14:26). It would be a joy over blessings received, as the figure of the harvest indicates; and joy over evil averted, as the figure of dividing the spoil presupposes: for the division of booty is the business of conquerors. This second figure is not merely a figure: the people that are so joyous are really victorious and triumphant.
(Note: On the passages in which לא chethib is לו keri, see at Psalm 100:3 and Job 13:15.)
Thou hast - Thou hast made good thy promise to Abraham concerning the multiplication of his seed, by gathering in the Gentiles to the Jews. Before thee - In thy presence, and in the place of thy worship.
*More commentary available at chapter level.