6 For to us a child is born. To us a son is given; and the government will be on his shoulders. His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For unto us a child is born. Isaiah now argues from the design, to show why this deliverance ought to be preferred to the rest of God's benefits, namely, because not only will God bring back the people from captivity, but he will place Christ on his royal throne, that under him supreme and everlasting happiness may be enjoyed. Thus he affirms that the kindness of God will not be temporary, for it includes the whole of that intermediate period during which the Church was preserved till the coming of Christ. Nor is it wonderful if the Prophet makes a sudden transition from the return of the ancient people to the full restoration of the Church, which took place many centuries afterwards; for in our observations on Isaiah 7:14, [1] we have remarked, that there being no other way that God is reconciled to us than through the Mediator, all the promises are founded on him; and that on this account it is customary with the Prophets, whenever they wish to encourage the hearts of believers by good hope, to bring this forward as a pledge or earnest. To this must be added, that the return from the captivity in Babylon was the commencement of the renovation of the Church, which was completed when Christ appeared; and consequently there is no absurdity in an uninterrupted succession. Justly, therefore, does Isaiah teach that they ought not to confine their attention to the present benefit, but should consider the end, and refer everything to it. "This is your highest happiness, that you have been rescued from death, not only that you may live in the land of Canaan, but that you may arrive at the kingdom of God." Hence we learn that we ought not to swallow up the benefits which we receive from God, so as instantly to forget them, but should raise our minds to Christ, otherwise the advantage will be small, and the joy will be transitory; because they will not lead us to taste the sweetness of a Father's love, unless we keep in remembrance the free election of God, which is ratified in Christ. In short, the Prophet does not wish that this people should be wholly occupied with the joy occasioned by the outward and short-lived freedom which they had obtained, but that they should look at the end, that is, at the preservation of the Church, till Christ, the only Redeemer, should appear; for he ought to be the ground and perfection of all our joy. A child is born. The Jews impudently torture this passage, for they interpret it as relating to Hezekiah, though he had been born before this prediction was uttered. But he speaks of it as something new and unexpected; and it is even a promise, intended to arouse believers to the expectation of a future event; and therefore there can be no hesitation in concluding that he describes a child that was afterwards to be born He is called the Son of God. Although in the Hebrew language the word son, I admit, has a wide acceptation, yet that is when something is added to it. Every man is the son of his father: those who are a hundred years old are called (Isaiah 65:20) the sons of a hundred years; wicked men are called the sons of wickedness; those who are blessed are called the sons of blessing; and Isaiah called a fruitful hill the son of fatness. (Isaiah 5:1.) But son, without any addition, can mean none else than the Son of God; and it is now ascribed to Christ, by way of eminence, (kat ' exochen,) in order to inform us, that by this striking mark he is distinguished from the rest of mankind. Nor can it be doubted that Isaiah referred to that well-known prediction, which was in the mouth of every person, I will be his Father, and he shall be my Son, (2 Samuel 7:14,) as it is afterwards repeated, Thou art my Son; this day have I begotten thee. (Psalm 2:7.) Had it not been commonly and generally known that the Messiah would be the Son of God, it would have been foolish and unmeaning for Isaiah simply to call him the Son. Accordingly, this title is derived from the former prediction, from which the Apostle reasons, that the excellence of Christ exalts him above all the angels. (Hebrews 1:5.) Now, though in the person of a child Christ might have a mean appearance, still the designation of Son points out his high rank. Yet I do not deny that he might have been called the Son of David, but it is more natural to apply it to him as God. The titles which follow are still less applicable to Hezekiah. I shall soon give an ample refutation of the sophistry by which the Jews attempt to evade this passage. Let them slander as they may, the matter is sufficient plain to all who will calmly and soberly examine it. A Son hath been given to us. There is weight in what he now adds, that this Son was given to the people, in order to inform the Jews that their salvation and that of the whole Church is contained in the person of Christ. And this giving is one of the chief articles of our faith; for it would have been of little avail to us, that Christ was born, if he had not likewise been our own. What this child will be, and what is his rank, he declares in the following statements. And the government hath been laid upon his shoulder. To suppose, as some do, that this is an allusion to the cross of Christ is manifestly childish. Christ carried the cross on his shoulders, (John 19:17,) and by the cross he gained a splendid triumph over the prince of this world. (John 14:30.) But as the government is here said to have been laid on his shoulders in the same sense in which we shall see that the key of the house of David was laid on the shoulders of Eliakim, (Isaiah 22:22,) we need not go far to seek ingenious expositions. Yet I agree with those who think that there is an indirect contrast between the government which the Redeemer bore on his shoulders and the staff of the shoulder which was just now mentioned; for it agrees well, and is not liable to any objections. He therefore shows that the Messiah will be different from indolent kings, who leave off business and cares, and live at their ease; for he will be able to bear the burden Thus he asserts the superiority and grandeur of his government, because by his own power Christ will obtain homage to himself, and he will discharge his office, not only with the tips of his fingers, but with his full strength. And his name shall be called. Though yqr', (yikra,) he shall call, be an active verb, I have not hesitated to translate it in a passive sense; for the meaning is the same as if he had made use of the plural number, they shall call. We have a French idiom that resembles it, on appellera, literally, one shall call, that is, he shall be called. The Jews apply it to God, and read it continuously, he shall call his name Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. But it is very evident that this proceeds from a desire, or rather from a licentious eagerness, to obscure the glory of Christ; for if they had not labored with excessive keenness to rob him of his Godhead, the passage would run on very smoothly as interpreted by our divines. Besides, what necessity was there for ascribing to God those attributes, if the Prophet meant nothing more than that God gave a name to Messiah? For the attributes which are usually ascribed to God are either perpetual or accommodated to the case in hand, neither of which suppositions can here be admitted. Again, it would have been an interruption of the regular order to insert the name of God in the midst of various titles, but it ought to have run thus, the mighty God, Wonderful, Counsellor, shall call. Now, I do not see how the name yvts (yognetz) can be applied absolutely to God, for it belongs to counsellors who attend kings or other persons. If any obstinate wrangler shall contend for the notion of the Rabbins, he will show nothing but his own impudence. Let us follow the plain and natural meaning. Wonderful. It ought to be observed that those titles are not foreign to the subject, but are adapted to the case in hand, for the Prophet describes what Christ will show himself to be towards believers. He does not speak of Christ's mysterious essence, but applauds his excellencies, which we perceive and experience by faith. This ought to be the more carefully considered, because the greater part of men are satisfied with his mere name, and do not observe his power and energy, though that ought to be chiefly regarded. By the first title he arouses the minds of the godly to earnest attention, that they may expect from Christ something more excellent than what we see in the ordinary course of God's works, as if he had said, that in Christ are hidden the invaluable treasures of wonderful things. (Colossians 2:3.) And, indeed, the redemption which he has brought surpasses even the creation of the world. It amounts to this, that the grace of God, which will be exhibited in Christ, exceeds all miracles. Counselor. The reason of this second title is, that the Redeemer will come endowed with absolute wisdom. Now, let us remember what I have just noticed, that the Prophet does not here reason about the hidden essence of Christ, but about the power which he displays towards us. It is not, therefore, because he knows all his Father's secrets that the Prophet calls him Counsellor, but rather because, proceeding from the bosom of the Father, (John 1:18,) he is in every respect the highest and most perfect teacher. In like manner we are not permitted to get wisdom but from his Gospel, and this contributes also to the praise of the Gospel, for it contains the perfect wisdom of God, as Paul frequently shows. (1-Corinthians 1:24, 30; Ephesians 1:17; Colossians 1:9.) All that is necessary for salvation is opened up by Christ in such a manner, and explained with such familiarity, that he addresses the disciples no longer as servants but as friends. (John 15:14, 15.) The mighty God. 'l (El) is one of the names of God, though derived from strength, so that it is sometimes added as an attribute. But here it is evidently a proper name, because Isaiah is not satisfied with it, and in addition to it employs the adjective gvvr, (gibbor,) which means strong. And indeed if Christ had not been God, it would have been unlawful to glory in him; for it is written, Cursed be he that trusteth in man. (Jeremiah 17:5.) We must, therefore, meet with the majesty of God in him, so that there truly dwells in him that which cannot without sacrilege be attributed to a creature. He is, therefore, called the mighty God, for the same reason that he was formerly called Immanuel. (Isaiah 7:14.) For if we find in Christ nothing but the flesh and nature of man, our glorying will be foolish and vain, and our hope will rest on au uncertain and insecure foundation; but if he shows himself to be to us God and the mighty God, we may now rely on him with safety. With good reason does he call him strong or mighty, because our contest is with the devil, death, and sin, (Ephesians 6:12,) enemies too powerful and strong, by whom we would be immediately vanquished, if the strength of Christ had not rendered us invincible. Thus we learn from this title that there is in Christ abundance of protection for defending our salvation, so that we desire nothing beyond him; for he is God, who is pleased to show himself strong on our behalf. This application may be regarded as the key to this and similar passages, leading us to distinguish between Christ's mysterious essence and the power by which he hath revealed himself to us. The father of the age. The Greek translator has added mellontos future; [2] and, in my opinion, the translation is correct, for it denotes eternity, unless it be thought better to view it as denoting "perpetual duration," or "an endless succession of ages," lest any one should improperly limit it to the heavenly life, which is still hidden from us. (Colossians 3:3.) True, the Prophet includes it, and even declares that Christ will come, in order to bestow immortality on his people; but as believers, even in this world, pass from death to life, (John 5:24; 1 John 3:14,) this world is embraced by the eternal condition of the Church. The name Father is put for Author, because Christ preserves the existence of his Church through all ages, and bestows immortality on the body and on the individual members. Hence we conclude how transitory our condition is, apart from him; for, granting that we were to live for a very long period after the ordinary manner of men, what after all will be the value of our long life? We ought, therefore, to elevate our minds to that blessed and everlasting life, which as yet we see not, but which we possess by hope and faith. (Romans 8:25.) The Prince of Peace. This is the last title, and the Prophet declares by it that the coming of Christ will be the cause of full and perfect happiness, or, at least, of calm and blessed safety. In the Hebrew language peace often signifies prosperity, for of all blessings not one is better or more desirable than peace. The general meaning is, that all who submit to the dominion of Christ will lead a quiet and blessed life in obedience to him. Hence it follows that life, without this King, is restless and miserable. But we must also take into consideration the nature of this peace. It is the same with that of the kingdom, for it resides chiefly in the consciences; otherwise we must be engaged in incessant conflicts and liable to daily attacks. Not only, therefore, does he promise outward peace, but that peace by which we return to a state of favor with God, who were formerly at enmity with him. Justified by faith, says Paul, we have peace with God. (Romans 5:1.) Now, when Christ shall have brought composure to our minds, the same spiritual peace will hold the highest place in our hearts, (Philippians 4:7; Colossians 3:15,) so that we will patiently endure every kind of adversity, and from the same fountain will likewise flow outward prosperity, which is nothing else than the effect of the blessing of God. Now, to apply this for our own instruction, whenever any distrust arises, and all means of escape are taken away from us, whenever, in short, it appears to us that everything is in a ruinous condition, let us recall to our remembrance that Christ is called Wonderful, because he has inconceivable methods of assisting us, and because his power is far beyond what we are able to conceive. When we need counsel, let us remember that he is the Counsellor. When we need strength, let us remember that he is Mighty and Strong. When new terrors spring up suddenly every instant, and when many deaths threaten us from various quarters, let us rely on that eternity of which he is with good reason called the Father, and by the same comfort let us learn to soothe all temporal distresses. When we are inwardly tossed by various tempests, and when Satan attempts to disturb our consciences, let us remember that Christ is The Prince of Peace, and that it is easy for him quickly to allay all our uneasy feelings. Thus will these titles confirm us more and more in the faith of Christ, and fortify us against Satan and against hell itself.
1 - See [16]page 244.
2 - Pater tou mellontos aionos, Father of the future age. In the Messiah, Pope has beautifully introduced this passage -- "Mankind shall thus his guardian care engage, The promised Father of the future age." That admirable poem appeared originally in the Spectator, No. 378, where the abundant foot-notes direct the reader to the Book of the Prophet Isaiah, as the source from which the poet has drawn his finest strokes and happiest illustrations. It is deeply to be regretted that the recent editors leave out those references, so valuable in the estimation of the author, that, in the edition prepared by his own hand, the finest lines in Virgil's Pollio are placed side by side with the quotations from Isaiah, "under the mutual disadvantage of a literal translation," for the express purpose of showing the immeasurable superiority of the Hebrew prophet. -- Ed.
For - This is given as a reason of the victories that were predicted in the previous verses. That it has reference to the Messiah has been almost universally conceded; and indeed it does not seem possible to doubt it. The eye of the prophet seems to have been fixed on this great and glorious event - as attracting all his attention. The scenes of coming times, like a panorama, or picture, passed before him. Most of the picture seems to have been that of battles, conflicts, sieges, dimness, and thick darkness. But in one portion of the passing scene there was light. It was the light that he saw rising in the distant and darkened Galilee. He saw the joy of the people; the armor of war laid aside; the image of peace succeeding; the light expanding and becoming more intense as the darkness retired, until he saw in this region the Prince of Peace - the Sun of Righteousness itself. The eye of the prophet gazed intently on that scene, and was fixed on that portion of the picture: he sees the Messiah in his office, and describes him as already come, and as born unto the nation.
Unto us - For our benefit. The prophet saw in vision the darkness and gloom of the nation, and saw also the son that would be born to remove that darkness, and to enlighten the world.
A child - (ילד yeled). This word usually denotes a lad, a boy, a youth. It is commonly applied to one in early life; but no particular stress is to be laid on the word. The vision of the prophet is, that the long-expected Messiah is born, and is seen growing up amidst the surrounding darkness of the north of Palestine, Isaiah 9:1.
Is born - Not that he was born when the prophet spake. But in prophetic vision, as the events of the future passed before his mind, he saw that promised son, and the eye was fixed intently on him; see the Introduction, section 7, and the note at Isaiah 1:1.
A son - בן bên. This word does not differ materially from the word translated child. In the future scenes, as they passed before the mind of the prophet, he saw the child, the son that was to be born, and described him as he appeared to his view - as a child. Fixing the eye on him, he proceeds at once to designate his character by stating the appropriate names which he would bear.
Is given - The Messiah is often represented as having been given, or sent; or as the rich gift of God; the note at Acts 4:12; John 3:16; Ephesians 1:22; John 17:4. The Messiah was pre-eminently the gift of the God of love. Man had no claim on him, and God voluntarily gave his Son to be a sacrifice for the sins of the world.
And the government shall be upon his shoulder - The sense of this passage is, that he shall rule, or that the government shall be vested in him. Various interpretations have, however, been given of the phrase 'upon his shoulder.' Some have supposed, that it means simply he shall sustain the government, as the shoulder is that by which we uphold any thing. Pliny and Cicero thus use the phrase; see Rosenmuller. Others, that it means that he should wear the royal purple from a child. - Grotius. Lowth supposes that it refers to the ensign of government - the scepter, the sword, the keys, or the like, that were borne upon the shoulder, or suspended from it; see the note at Isaiah 22:22. It is evident, from this latter place, that some ensign of office was usually borne upon the shoulder. The sense is, that he should be a king, and under this character the Messiah is often predicted.
And his name shall be called - That is, his attributes shall be such as to make all these applications appropriate descriptions of his power and work. To be called, and to be, in the Hebrew, often mean the same thing. The word ויקרא vayı̂qerâ' may possibly mean, Yahweh shall call him; or it may be regarded as taken impersonally. Such a use of a verb is not uncommon in Isaiah. 'One calls him,' is, according to the usage in Isaiah, as ranch as to say, he will justly bear this name; or simply, he will be.
Wonderful - פלא pele'. This word is derived from the verb פלא pâlâ', to separate, to distinguish, or to make great. It is applied usually to anything that is great or wonderful, as a miracle; Exodus 15:2; Lamentations 1:9; Daniel 12:6. It is applied here to denote the unusual and remarkable assemblage of qualities that distinguished the Messiah. Those are specified more particularly in the other part of the verse; such an assemblage of quailties as to make proper the names Mighty God, etc. 'The proper idea of the word,' says Hengstenberg, 'is miraculous. It imports that the personage here referred to, in his being and in his works, will be exalted above the ordinary course of nature, and that his whole manifestation will be a miracle.' Yet it seems to me, that the proper idea of the word is not that of miraculous. It is rather that which is separated from the ordinary course of events, and which is suited to excite amazement, wonder, and admiration, whether it be miraculous or not.
This will be apparent if the following places are examined, where the word occurs in various forms. It is rendered marvelous, Psalm 118:23; Psalm 139:14; Psalm 98:1; Job 5:9; wonderful, 2-Samuel 1:26; Psalm 139:14; Proverbs 30:18; Job 42:3; Psalm 72:18; Psalm 86:10; hidden, Deuteronomy 30:2; things too high, Psalm 131:1; miracles, Judges 6:13; Exodus 15:2; Psalm 77:14; Psalm 88:10; Psalm 89:5; the word is translated wonders, in the sense of miracles, in several places; and hard, Deuteronomy 17:8; Jeremiah 32:17. From these passages, it is clear that it may denote that which is miraculous, but that this idea is not necessarily connected with it. Anything which is suited to excite wonder and amazement, from any cause, will correspond with the sense of the Hebrew word. It is a word which expresses with surprising accuracy everything in relation to the Redeemer. For the Messiah was wonderful in all things. It was wonderful love by which God gave him, and by which he came; the manner of his birth was wonderful; his humility, his self-denial, his sorrows were wonderful; his mighty works were wonderful; his dying agonies were wonderful; and his resurrection, his ascension, were all suited to excite admiration and wonder.
Counsellor - This word has been sometimes joined with 'wonderful,' as if designed to qualify it thus - "wonderful counselor;" but it expresses a distinct attribute, or quality. The name "counselor" here, יועץ yû‛ēts, denotes one of honorable rank; one who is suited to stand near princes and kings as their adviser. It is expressive of great wisdom, and of qualifications to guide and direct the human race. The Septuagint translates this phrase, 'The angel of the mighty counsel.' The Chaldee, 'The God of wonderful counsel.'
The mighty God - Syriac, 'The mighty God of ages.' This is one, and but one out of many, of the instances in which the name God is applied to the Messiah; compare John 1:1; Romans 9:5; 1-John 5:20; John 20:28; 1-Timothy 3:16; Hebrews 1:8. The name 'mighty God,' is unquestionably attributed to the true God in Isaiah 10:21. Much controversy has arisen in relation to this expression; and attempts have been made to show that the word translated "God," אל 'ĕl, may refer to a hero, a king, a conqueror. Thus Gesenius renders, it 'Mighty hero;' and supposes that the name 'God' is used here in accordance with the custom of the Orientals, who ascribe divine attributes to kings. In like manner Pluschke (see Hengstenberg) says, 'In my opinion this name is altogether symbolical. The Messiah shall be called strength of God, or strong God, divine hero, in order by this name to remind the people of the strength of God.' But after all such controversy, it still remains certain that the natural and obvious meaning of the expression is to denote a divine nature. So it was evidently understood by the ancient versions; and the fact that the name God is so often applied to Christ in the New Testament proves that it is to be understood in its natural and obvious signification.
The everlasting Father - The Chaldee renders this expression, 'The man abiding forever.' The Vulgate, 'The Father of the future age.' Lowth, 'The Father of the everlasting age.' Literally, it is the Father of eternity, עד אבי 'ĕby ‛ad. The word rendered "everlasting," עד ‛ad, properly denotes "eternity," and is used to express "forever;" see Psalm 9:6, Psalm 9:19; Psalm 19:10. It is often used in connection with עולם ‛ôlâm, thus, עולם ועד vā‛ed ‛ôlâm, "forever and ever;" Psalm 10:16; Psalm 21:5; Psalm 45:7. The Hebrews used the term father in a great variety of senses - as a literal father, a grandfather, an ancestor, a ruler, an instructor. The phrase may either mean the same as the Eternal Father, and the sense will be, that the Messiah will not, as must be the ease with an earthly king, however excellent, leave his people destitute after a short reign, but will rule over them and bless them forever (Hengstenberg); or it may be used in accordance with a custom usual in Hebrew and in Arabic, where he who possesses a thing is called the father of it.
Thus, the father of strength means strong; the father of knowledge, intelligent; the father of glory, glorious; the father of goodness, good; the father of peace, peaceful. According to this, the meaning of the phrase, the Father of eternity, is properly eternal. The application of the word here is derived from this usage. The term Father is not applied to the Messiah here with any reference to the distinction in the divine nature, for that word is uniformly, in the Scriptures, applied to the first, not to the second person of the Trinity. But it is used in reference to durations, as a Hebraism involving high poetic beauty. lie is not merely represented as everlasting, but he is introduced, by a strong figure, as even the Father of eternity. as if even everlasting duration owed itself to his paternity. There could not be a more emphatic declaration of strict and proper eternity. It may be added, that this attribute is often applied to the Messiah in the New Testament; John 8:58; Colossians 1:17; Revelation 1:11, Revelation 1:17-18; Hebrews 1:10-11; John 1:1-2.
The Prince of Peace - This is a Hebrew mode of expression denoting that he would be a peaceful prince. The tendency of his administration would be to restore and perpetuate peace. This expression is used to distinguish him from the mass of kings and princes who have delighted in conquest and blood. In contradistinction from all these, the Messiah would seek to promote universal concord, and the tendency of his reign would be to put an end to wars, and to restore harmony and order to the nations; see the tendency of his reign still further described in Isaiah 11:6-9; the note at Isaiah 2:4; see also Micah 5:4; Hosea 2:18. It is not necessary to insist on the coincidence of this description with the uniform character and instructions of the Lord Jesus. In this respect, he disappointed all the hopes of the Jewish nation, who, in spite of the plain prophecies respecting his peaceful character. expected a magnificent prince, and a conqueror.
The expressions used here imply that he would be more than human. It is impossible to believe that these appellations would be given under the Spirit of inspiration to a mere man. They express a higher nature; and they coincide with the account in the New pressions of a pompous and high-sounding character were commonly assumed by Oriental princes. The following is a single instance of their arrogance, ostentation, and pride. 'Chosroes, king of kings, lord of lords, ruler of the nations; prince of peace, saviour of men; among the gods, a man good and eternal, but among people, a god most illustrious, glorious; a conqueror rising with the sun and giving vision at night.' - Theoph. Simocatta Chr., iv. 8, quoted by Gesenius. But it cannot be pretended, that the Spirit of inspiration would use titles in a manner so unmeaning and so pompous as this. Besides, it was one great object of the prophets to vindicate the name and character of the true God, and to show that all such appellations belonged to him alone.
However, such appellations might be used by surrounding nations, and given to kings and princes by the pagan, yet in the Scriptures they are not given to earthy monarchs. That this passage refers to the Messiah has been generally conceded, except by the Jews, and by a few later critics. Jarchi and Kimchi maintain that it refers to Hezekiah. They have been driven to this by the use which Christians have made of the passage against the Jews. But the absurdity of this interpretation has been shown in the notes at Isaiah 7:14. The ancient Jews incontestably referred it to the Messiah. Thus the Targum of Jonathan renders it, 'His name shall be called God of wonderful counsel, man abiding forever, the messiah, משׁיח mâshı̂yach, whose peace shall be multiplied upon us in his days.' Thus rabbi Jose, of Galilee, says, 'The name of the Messiah is שׁלום shâlôm, as is said in Isaiah 9:6, "Father of Eternity, Prince of Peace." 'Ben Sira (fol. 40, of the Amsterdam Edition, 1679) numbers among the eight names of the Messiah those also taken from this passage, Wonderful, Counsellor, Mighty God, Prince of Peace. The later Jews, however, have rejected this interpretation, because the Messiah is here described as God.
The government shall be upon his shoulder - That is, the ensign of government; the scepter, the sword, the key, or the like, which was borne upon or hung from the shoulder. See note on Isaiah 22:22.
And his name shall be called - אל גבור El gibbor, the prevailing or conquering God.
The everlasting Father "The Father of the everlasting age" - Or אבי עד Abi ad, the Father of eternity. The Septuagint have μεγαλης βουλης Αγγελος, "the Messenger of the Great Counsel." But instead of אבי אד Abi ad, a MS. of De Rossi has אבעזר Abezer, the helping Father; evidently the corruption of some Jew, who did not like such an evidence in favor of the Christian Messiah.
Prince of Peace - שר שלום sar shalom, the Prince of prosperity, the Giver of all blessings.
A MS. of the thirteenth century in Kennicott's collection has a remarkable addition here. "He shall be a stumbling-block, המכשלה; the government is on his shoulder." This reading is nowhere else acknowledged, as far as I know.
For to us a child is born, to us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting (k) Father, The Prince of Peace.
(k) The author of eternity, and by whom the Church and every member of it will be preserved forever, and have immortal life.
For unto us a child is born,.... This is a reason of all that is said in the context; of the great light that shone upon and was seen by those that sat in darkness, and in the land of the shadow of death; of the great joy among the people; of the breaking off of the yoke, rod, and staff of the oppressor; and of the burning of garments rolled in blood, so putting an end to war, and establishing peace; all which is owing to the child here said to be born, by whom we are to understand the Messiah; as the Targum interprets it; and not Hezekiah, as many of the Jewish writers (n) apply it; who could never be represented as a child just born, when he was, at least, ten or eleven years of age when this prophecy was given out, and twenty nine when Sennacherib came up with his army against him, as Aben Ezra observes; to which time he and others refer the context; nor can any reason be assigned why he should be called a "son", in such a peculiar and unusual manner; nor can it be said of him, that he was the great light which shined upon the inhabitants of Galilee; nor was his birth the occasion of so great joy as the birth of this child is said to be; nor can it, with any justness, be said of him, that of the increase of his government and peace there was no end; seeing his government only extended to the two tribes of Benjamin and Judah, and his reign was but twenty nine years, and for the most part attended with affliction, oppression, and war; besides, the many august titles here used cannot be ascribed unto him, nor to any mere creature whatever (o); but everything agrees with Christ; and to him it is applied, even by some ancient and modern writers among the Jews (p) themselves. This clause respects his humanity, his incarnation and birth, which is spoken of in the present tense, though future, because of the certainty of it; that he should really become man, assume a true body, and a reasonable soul, partake of the same flesh and blood with the children, be made flesh, and dwell among us: and this was to us, "for us": for our good, for our profit and advantage; not for angels, but for men; for the saints under the Old Testament, and under the New; for all his people, his brethren, and children; that they might have a sanctified nature; that law and justice might be satisfied in that nature which had sinned, and Satan be ruined by it, which he himself had ruined; and that Christ might be a fit Mediator and Redeemer of his people, and be capable of executing his several offices to our advantage; his priestly office, by satisfying and interceding for us; his prophetic office, by teaching us; and his kingly office, by ruling over us; and that he might answer the relations he stands in of a father, husband, brother, and friend:
unto us a son is given: even he who is the Son of God, his own Son, his only begotten Son, his beloved Son, the dear Son of his love; all which aggravate his love in the gift of him, to be the covenant and head unto us, to be the Saviour of us, and a sacrifice for us; and in delivering him up into the hands of men, justice, and death; this is a free gift of God's love, a very large and comprehensive one, is unparalleled and unspeakable, unchangeable and irreversible.
And the government shall be upon his shoulder: not only of the world in general, but of the church in particular; this child is born to royal dignity; he is King of saints; his government consists in ruling in the hearts of his people, in enacting laws for them, and causing them to submit unto them, in subduing their enemies, in protecting them, their persons and properties, rights and liberties, and in supplying them with everything necessary; and this government is delegated to him from his Father, is devolved upon him by him, is not of this world, but is spiritual; it is righteously administered, is peaceable, and will continue for ever: and its being said to be "upon his shoulder" is an allusion to magistrates having a key or rod laid on their shoulders, as ensigns of their office, or carried by their officers for them, see Isaiah 9:4 and it shows that it was laid upon him, or enjoined him by his father, though not against his will; and it denotes a weight of honour and care bore by him, whose shoulders are fit for the same, and equal to it; and that he is the prop and support of his church and people, who are safe under his government and protection:
and his name shall be called Wonderful: not that he should be commonly called among men by this name, nor by any of the following; but that he should appear to be, or to have that in him, or to do what would sufficiently answer to this name, and to the rest: he is wonderful in his person, and in the glory and beauty of it; that he should be God and man in one person, and have two natures, so different from each other, united in him; that he, being truly God, should become man; and that he should be born of a virgin; wonderful in the disposition of his mind, and in the qualities he is possessed of; in his love to his people, and his sympathy with them; in his humility, meekness, and patience; in his wisdom, conduct, courage, and greatness of soul: wonderful in his life; in his private life many wonderful things are recorded of him; as the direction of the wise men to him by a star, and their worshipping of him; the preservation of him from Herod's cruelty; his disputation with the doctors in the temple at twelve years of age; and his living such a mean and obscure life for thirty years together: and his public life was nothing but a continued series of wonders; his baptism in Jordan; his temptations in the wilderness; his doctrines and miracles, and his transfiguration on the mount: wonderful in his death; that he should die at all, who is the Prince of life, the Lord of life and glory; that he should die with his own and his Father's consent, and that for sinners, even the chief of sinners; and by dying procure life for us; abolish death; destroy him that had the power of it, the devil; and obtain eternal salvation and redemption: the circumstances attending his death were marvellous: such as the darkness that was upon the earth; the rending of the vail, and cleaving of the rocks: wonderful in his resurrection from the dead, which was by his own power, before he saw corruption, at the time signified by types and prophecy, and with the same body exceedingly glorious; and which has an influence on our justification, regeneration, and resurrection: wonderful in his ascension to heaven, both in the manner of it, in a cloud, and in the effects of it, receiving gifts for men, and giving them to them; in his entrance into heaven; session at the right hand of God; and intercession for transgressors: wonderful he will be in his second coming to judgment; the signs of it are many and marvellous; the manner of it wonderfully glorious; the different effects of it on men, filling some with joy, and others with terror; and the things that will then be done; as the raising of the dead; placing all nations before him; separating the righteous from the wicked; pronouncing their distinct sentences, and executing them; in a word, Christ is wonderful, in all he is, has, or belong unto him; in his person, offices, and relations; in his people, who are for signs and wonders; in his doctrines and ordinances; and in the manifestations of himself and of his grace to his people, now and hereafter; nay, the word signifies not only "wonderful", but a "miracle" itself, as Christ is in his person (q), see Judges 13:17,
Counsellor; this some read in conjunction with the former title, thus, "Wonderful Counsellor"; so the Arabic version; and the Septuagint, which calls him, "the Angel of the great council"; and the Targum is,
"who does wonderfully in council;''
and which agrees with Isaiah 28:29. This title belongs to Christ, as concerned with his Father, and the blessed Spirit, in the works of nature, providence, and grace. God stands in no need of counsel, nor does it properly fall on him, though it is sometimes ascribed to him, speaking after the manner of men. Creatures are not of his council, but Christ is; he was privy to all his thoughts, purposes, and decrees; he was consulted in creation, and in the works of providence, Genesis 1:26, Genesis 11:7 and in the great affair of redemption and salvation; the council held concerning that is the great council the Septuagint version here makes mention of; and may be called the council of peace, Zac 6:13 in which the scheme of salvation was fixed; the author of it was found, and pitched upon; the way of it agreed on, to be through the assumption of human nature, and by obedience, sufferings, and death; and the time of Christ's incarnation and death settled, as well as all blessings of grace and glory, for the persons who were to share in this salvation. This title also agrees with Christ in respect to his people, to whom he is council, and for whom he is council; he is council to them; he gives them council; so he did in person, when on earth; he advised sinners to repentance; encouraged souls to believe in him; directed the weary to come to him for rest; the hungry and thirsty for food; such as were healed and pardoned, he counselled them to sin no more; and he advised his followers to do to all men as they would men should do to them; to behave in an humble and modest manner; to bear reproaches and persecutions cheerfully; to love one another; and to pray to his Father, in his name, for all things they wanted: and now he gives his people counsel by the ministry of the word, which is the counsel of God, the produce of his wisdom, a transcript of his eternal council and covenant, a declaration of the will of God, and of Christ; and in which Christ counsels the poor in spirit to come to him for riches, the naked for clothing, the ignorant for spiritual light and knowledge, such as are ready to perish for salvation; and he counsels those that believe to abide in him, and by his truths and ordinances; which counsel is wholesome and suitable, hearty, sincere, and faithful; is wise and prudent, and freely given; and which being taken, infallibly succeeds: he is council for them in heaven; he appears there in the presence of God for them; represents their persons, and presents their petitions; answers to all charges exhibited against them; and, as their advocate, pleads their cause; and calls for blessings agreed to be bestowed upon them, which they want; for all which he is abundantly qualified, being the only wise God, the Ancient of days, the Father of his people; and, as Mediator, the Wisdom of God, in whom all the treasures of wisdom and knowledge are, and on whom the Spirit of wisdom and understanding, and of counsel and might, rests:
the mighty God; or "God the mighty One" (r); as some read the words with a comma; but if read together, the sense is the same; Christ is God, truly and properly so; as appears from his name Jehovah, which is peculiar to the most High; from his nature and perfections, being the same with his Father's: from the works performed by him, as those of creation, providence, miracles, redemption, resurrection from the dead, &c.; and from the worship given him, which only belongs to God; also he is called our God, your God, their God, my God, by which epithets those that are not truly God are never called; he is said to be God manifest in the flesh; God over all, blessed for ever; the great God, the living God, the true God, and eternal life; and he is "the mighty One" as appears by the works he did, previous to his incarnation; as the creation of all things out of nothing; the upholding of all things by the word or his power; the management of all the affairs of providence, there being nothing done but what he was concerned in; as the confusion of languages; the burning of Sodom and Gomorrah; bringing the children of Israel out of Egypt; leading and going before them through the Red Sea and wilderness; and bearing and carrying them all the days of old: and also by the works he did when here on earth; as his miracles, called his mighty works; such as healing all manner of diseases by a word speaking, or by touching the person, or by the person touching him, even his garment, or without seeing the person at all, and always without the use of medicines; dispossessing devils out of the bodies of men; power over the elements, as to change water into wine, rebuke the wind and seas, &c.; raising the dead, and even his own body when dead; and, above all, the great work of redemption, by which he appears to be the mighty One indeed; his Father's call of him to it shows it; his undertaking it confirms it; and his actual performance of it puts it out of all doubt; as well as what was then done by him; such as bearing all the sins of his people; engaging with all their enemies; conquering them, and delivering them out of their hands: likewise by what he does now, partly in the conversion of his people; quickening men dead in trespasses and sins; causing dry bones to live; giving spiritual sight to such as were born blind; plucking out of the hands of Satan, and turning from his power to God; which shows him to be stronger than the strong man armed; beginning, carrying on, and finishing the work of faith with power on them; as well as at first making them willing to submit to his righteousness and to be saved by him; and partly in his care of them afterwards; he having the government of them on his shoulders; supplying all their wants; bearing all their burdens; and supporting them under all their afflictions, temptations, and desertions; protecting them from all their enemies; strengthening them to do his will and work; and keeping them from falling totally and finally, and preserving them safe to his everlasting kingdom and glory: moreover, by what he will do hereafter; binding Satan, and confining him for the space of a thousand years; clearing the world of all his and his people's enemies; raising the dead; and judging the world; and destroying wicked men and devils with an everlasting destruction.
The everlasting Father; which does not design any relation of Christ in the Godhead; and there is but one Father in the Godhead, and that is the first Person; indeed Christ and the Father are one, and the Father is in him, and he is in the Father, and he that has seen the one has seen the other, and yet they are distinct, Christ is not the Father; the Son and Spirit may be considered with the first Person as Father, in creation and regeneration, they being jointly concerned therein, but not in the Trinity: it is easy to make it appear Christ is not the Father, but is distinct from him, since he is said to be with the Father from eternity, to be the Son of the Father in truth and love, his own Son, his only begotten and beloved Son; Christ frequently calls the first Person his Father, prayed to him as such, and is our advocate with him, as well as the way unto him; he is said to be sent by the Father, to come from him, and to go to him; and many things are said of Christ that cannot be said of the Father, as his being made flesh, suffering and dying in the room of his people; and the Father is said to do many things unto him, as to anoint him, to seal him, to show him all he did, to commit all judgment to him, and give him to have life in himself as he had: but Christ is a Father with respect to chosen men, who were given him as his children and offspring in covenant; who are adopted into that family that is named of him, and who are regenerated by his Spirit and grace: and to these he is an "everlasting Father"; he was so from everlasting; for regeneration and faith do not make men children, but make them appear to be so; God's elect are children previous to the Spirit's work upon them, and even to the incarnation and death of Christ; adoption is an act of the will of God in covenant from eternity: and Christ is a Father to these unto everlasting; he will never die, and they shall never be left fatherless; he and they will ever continue in this relation; he as such supplies them with everlasting provisions, he clothes them with everlasting raiment, he gives them an everlasting portion, promotes them to everlasting honour, saves them with an everlasting salvation, bearing an everlasting love to them. Some render the words, "the Father of eternity" (s); the author of eternal life, who has procured it for his people, and gives it to them; or to whom eternity belongs, who inhabits it, and is possessed of it, is the everlasting I AM, was before all persons and things, was set up in an office capacity from everlasting, and had a glory with the Father before the world was, in whom eternal election, and with whom the everlasting covenant, were made. The Septuagint version is, "the Father of the world to come" (t); of the Gospel dispensation; so called, Hebrews 2:5 the legal dispensation, when in being, was the then present world, at the end of which Christ came; this is now at an end, and a new state of things has taken place, which with respect to the Old Testament saints was the world to come, and of this Christ is the Father or author; as the law came by Moses, and he was the father of the legal dispensation, grace and truth are come by Christ, the Father and author of the Gospel dispensation; the doctrines of it are from him, and the ordinances of it by him; and he is the father of that state or world to come after the resurrection, the New Jerusalem church state, and also of the ultimate glory.
The Prince of peace; Christ is a Prince, often so called, Ezekiel 34:24 he is so by birth, being the King's Son, the Son of God, and by office, power, and authority; he is so a Prince as that he is a King; he is exalted to be a Prince and a Saviour; and he is a Prince superior to kings, being the Prince of the kings of the earth, Acts 5:31 and he is called the "Prince of peace", because he is the author of peace; just as he is said to be the "Prince of life", Acts 3:15 for the same reason: he is the author of peace between Jew and Gentile, by abrogating the ceremonial law, the enmity between them, and by sending the Gospel to both, and making it the power of God to salvation to some of each of them, and by bringing them into the same Gospel church state, and making them partakers of the same privileges and blessings, internal and external, Ephesians 2:14 and he is the author of peace between God and sinners; he has made it by the blood of the cross, having the chastisement of their peace laid upon him, in consequence of a covenant of peace he made with his Father, who was in him reconciling the world to himself, and he is so called likewise, because he is the giver of peace; of all outward peace and prosperity to his churches, as rest from their enemies, concord among themselves, and additions to them of such as shall be saved; of internal peace through the discoveries of his love, and the application of his righteousness, blood, and sacrifice in a way of believing in him, and in a course of obedience to him; and likewise of eternal peace and rest in the world to come. Moreover, all that concern him as a King or Prince show him to be the Prince of peace: his kingdom lies, among other things, in peace and joy in the Holy Ghost; the sceptre of his kingdom is the golden sceptre of grace and mercy; his royal proclamation is the Gospel of peace; the fruit of his Spirit is peace; and his subjects are peaceable ones, both in church and state. With this compare Hebrews 7:2. It is observable that at his birth there was a general peace, not only in the Roman empire, Luke 2:1 but in all the world; and it is remarkable, that whereas at this time the Chinese empire enjoyed a profound peace, the emperor of it changed his name, and would not be called by his name Ngayus, but Pingus, which signifies "peaceable" (u).
(n) T. Bab. Sanhedrin, fol. 98. 2. & 99. 1. Jarchi, Aben Ezra, Kimchi, & Abarbinel, in loc. Nizzachon Vet. p. 87. R. Isaac. Chizzuk Emuna, par. 1. c. 21. p. 195. Lipman. Carmen. p. 115. (o) See my book of the Prophecies of the Messiah, &c. p. 200, 201. (p) Debarim Rabba, sect. 1. fol. 234. 4. Perek Shalom, fol. 20. 2. Maimon. apud Maji Synops. Theolog. Jude. p. 121. Vid. Reuchlin de Arte Cabal. p. 745. (q) "non admirabilis tantum sed" , "miraculum ille est; per se Deus, per unionem hypostaticam", Gusset. Ebr. Comment, p. 675. (r) "Deus, fortis", V. L. Montanus. (s) "Pater aeternitatis", Montanus, Cocceius, &c. (t) , so some copies; with which agrees the Vulgate Latin version, "Pater seculi futuri". (u) Martin, Hist. Sinic. p. 361.
For--the ground of these great expectations,
unto us--for the benefit of the Jews first, and then the Gentiles (compare "unto you," Luke 2:11).
son . . . given-- (Psalm 2:7). God's gratuitous gift, on which man had no claim (John 3:16; Romans 6:23).
government . . . upon . . . shoulder--The ensign of office used to be worn on the shoulder, in token of sustaining the government (Isaiah 22:22). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (Isaiah 9:4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him (Daniel 7:13-14).
name . . . called--His essential characteristics shall be.
Wonderful--(See on Isaiah 8:18; Judges 13:18, Margin; 1-Timothy 3:16).
Counsellor-- (Psalm 16:7; Romans 11:33-34; 1-Corinthians 1:24; Colossians 2:3).
mighty God-- (Isaiah 10:21; Psalm 24:8; Titus 2:13) HORSLEY translates: "God the mighty man." "Unto us . . . God" is equivalent to "Immanuel" (Isaiah 7:14).
everlasting Father--This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (John 10:30; John 14:9). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [HENGSTENBERG].
Prince of Peace--(See on Isaiah 9:5; Genesis 49:10; Shiloh, "The Tranquillizer"). Finally (Hosea 2:18). Even already He is "our peace" (Luke 2:14; Ephesians 2:14).
Upon the two sentences with ci the prophet now builds a third. The reason for the triumph is the deliverance effected; and the reason for the deliverance, the destruction of the foe; and the reason for all the joy, all the freedom, all the peace, is the new great King. - "For unto us a child is born, unto us a son is given; and the government rests upon His shoulder: and they call His name, Wonder, Counsellor, mighty God, Eternal-Father, Prince of Peace." The same person whom the prophet foretold in chapter 7 as the son of the virgin who would come to maturity in troublous times, he here sees as born, and as having already taken possession of the government. There he appeared as a sign, here as a gift of grace. The prophet does not expressly say that he is a son of David in this instance any more than in chapter 7 (for the remark that has been recently made, that yeled is used here for "infant-prince," is absurd); but this followed as a matter of course, from the fact that he was to bear the government, with all its official rights (Isaiah 22:22) and godlike majesty (Psalm 21:6), upon his shoulder; for the inviolable promise of eternal sovereignty, of which the new-born infant was to be the glorious fulfilment, had been bound up with the seed of David in the course of Israel's history ever since the declaration in 2 Sam 7. In chapter 7 it is the mother who names the child; here it is the people, or indeed any one who rejoices in him: ויּקרא, "one calls, they call, he is called," as Luther has correctly rendered it, though under the mistaken idea that the Jews had altered the original ויּקּרא into ויּקרא, for the purpose of eliminating the Messianic sense of the passage. But the active verb itself has really been twisted by Jewish commentators in this way; so that Rashi, Kimchi, Malbim, and others follow the Targum, and explain the passage as meaning, "the God, who is called and is Wonder,' Counsellor, the mighty God, the eternal Father, calls his name the Prince of Peace;" but this rendering evidently tears asunder things that are closely connected. And Luzzatto has justly observed, that you do not expect to find attributes of God here, but such as would be characteristic of the child. He therefore renders the passage, "God the mighty, the eternal Father, the Prince of Peace, resolves upon wonderful things," and persuades himself that this long clause is meant for the proper name of the child, just as in other cases declaratory clauses are made into proper names, e.g., the names of the prophet's two sons. But even granting that such a sesquipedalian name were possible, in what an unskilful manner would the name be formed, since the long-winded clause, which would necessarily have to be uttered in one breath, would resolve itself again into separate clauses, which are not only names themselves, but, contrary to all expectation, names of God! The motive which prompted Luzzatto to adopt this original interpretation is worthy of notice. He had formerly endeavoured, like other commentators, to explain the passage by taking the words from "Wonderful" to "Prince of Peace" as the name of the child; and in doing this he rendered יועץ פלא "one counselling wonderful things," thus inverting the object, and regarded "mighty God" as well as "eternal Father" as hyperbolical expressions, like the words applied to the King in Psalm 45:7. But now he cannot help regarding it as absolutely impossible for a human child to be called el gibbor, like God Himself in Isaiah 10:21. So far as the relation between his novel attempt at exposition and the accentuation is concerned, it certainly does violence to this, though not to such an extent as the other specimen of exegetical leger-demain, which makes the clause from פלא to אבי־עד the subject to ויקרא. Nevertheless, in the face of the existing accentuation, we must admit that the latter is, comparatively speaking, the better of the two; for if שמו ויקרא were intended to be the introduction to the list of names which follows, שׁמו would not be pointed with geresh, but with zakeph. The accentuators seem also to have shrunk from taking el gibbor as the name of a man. They insert intermediate points, as though "eternal Father, Prince of Peace," were the name of the child, and all that precedes, from "Wonder" onwards, the name of God, who would call him by these two honourable names. But, at the very outset, it is improbable that there should be two names instead of one or more; and it is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הגּבּור פּלא היּועץ, so as to distinguish them from the two names of the child.
Even assuming, therefore, that the accentuation is meant to convey this sense, "And the wonderful Counsellor, the mighty God, calls his name Eternal-Father, Prince of Peace," as appears to be the case; we must necessarily reject it, as resting upon a misunderstanding and misinterpretation.
(Note: The telisha in פלא is the smallest of all disjunctive accents; the geresh in שׁמו separates rather more strongly than this; the pashta in יועץ separates somewhat more than the other two, but less than the zakeph in גבור; and this zakeph is the greatest divider in the sentence. The whole sentence, therefore, distributes itself in the following manner: אבי־עד גבור אל יועץ פלא שׁמו ויקרא שׂר־שלום . All the words from ויקרא onwards are subordinate to the zakeph attached to גבור, which is, to all appearance, intended to have the force of an introductory colon: as, for example, in 2-Samuel 18:5 (in the case of לאמר in the clause לאמר ואת־אתי ואת־אבישי יואב). In smaller subdivisions, again, פלא (telisha) is connected with יועץ (pashta), and both together with גבור אל (munach zakeph). If only sar shalom (Prince of Peace) were intended as the name of the child, it would necessarily be accentuated in the following manner: שמו ויקרא kadma geresh, יועץ פלא teilsha gershayim, גבור אל mercha tebir, עד אבי tifchah, שׂר־שׁלום silluk; and the principal disjunctive would stand at עד instead of גבור. But if the name of the child were intended to form a declaratory clause, commencing with יועץ פלא, "determines wonderful things," as Luzzatto assumes, we should expect to find a stronger disjunctive than telisha at פלא, the watchword of the whole; and above all, we should expect a zakeph at שׁמו, and not at גבור. This also applies to our (the ordinary) explanation. It does not correspond to the accentuation. The introductory words שׁמו ויקרא ought to have a stronger distinctive accent, in order that all which follows might stand as the name which they introduce. Francke (see Psalter, ii. 521) perceived this, and in his Abyssus mysteriorum Esa (ix. 6) he lays great stress upon the fact, that God who gives the name has Himself a threefold name.)
We regard the whole, from פלא onwards - as the connection, the expression, and the syntax require - as a dependent accusative predicate to שמו ויקרא (they call his name), which stands at the head (compare קרא, they call, it is called, in Genesis 11:9; Genesis 16:14; Joshua 7:26, and above Isaiah 8:4, ישׂא, they will carry: Ges. 137, 3). If it be urged, as an objection to the Messianic interpretation of Isaiah 7:14-15, that the Christ who appeared was not named Immanuel, but Jesus, this objection is sufficiently met by the fact that He did not receive as a proper name any one of the five names by which, according to this second prophecy, He was to be called. Moreover, this objection would apply quite as strongly to the notion, which has been a very favourite one with Jewish commentators (e.g., Rashi, A. E. Kimchi, Abravanel, Malbim, Luzzatto, and others), and even with certain Christian commentators (such as Grotius, Gesenius, etc.), that the prophecy refers to Hezekiah - a notion which is a disgrace to those who thereby lead both themselves and others astray. For even if the hopes held out in the prophecy were attached for a long time to Hezekiah, the mistake was but too quickly discovered; whereas the commentators in question perpetuate the mistake, by forcing it upon the prophecy itself, although the prophet, even after the deception had been outlived, not only did not suppress the prophecy, but handed it down to succeeding ages as awaiting a future and infallible fulfilment. For the words in their strict meaning point to the Messiah, whom men may for a time, with pardonable error, have hoped to find in Hezekiah, but whom, with unpardonable error, men refused to acknowledge, even when He actually appeared in Jesus. The name Jesus is the combination of all the Old Testament titles used to designate the Coming One according to His nature and His works. The names contained in Isaiah 7:14 and Isaiah 9:6 are not thereby suppressed; but they have continued, from the time of Mary downwards, in the mouths of all believers. There is not one of these names under which worship and homage have not been paid to Him. But we never find them crowded together anywhere else, as we do here in Isaiah; and in this respect also our prophet proves himself the greatest of the Old Testament evangelists.
The first name is פּלא, or perhaps more correctly פּלא, which is not to be taken in connection with the next word, יועץ, though this construction might seem to commend itself in accordance with עצה הפליא, in Isaiah 28:29. This is the way in which it has been taken by the Seventy and others (thus lxx, θαυμαστὸς σύμβουλος; Theodoret, θαυμαστῶς βουλεύων). If we adopted this explanation, we might regard יועץ פלא as an inverted form for פלא יועץ: counselling wonderful things. The possibility of such an inversion is apparent from Isaiah 22:2, מלאה תשׁאות, i.e., full of tumult. Or, following the analogy of pere' âdâm (a wild man) in Genesis 16:12, we might regard it as a genitive construction: a wonder of a counsellor; in which case the disjunctive teilshâh gedolâh in pele' would have to be exchanged for a connecting mahpach. Both combinations have their doubtful points, and, so far as the sense is concerned, would lead us rather to expect עצה מפליא; whereas there is nothing at all to prevent our taking פלא and יועץ as two separate names (not even the accentuation, which is without parallel elsewhere, so far as the combination of pashta with teilshah is concerned, and therefore altogether unique). Just as the angel of Jehovah, when asked by Manoah what was his name (Judges 13:18), replied פּלי (פּלאי), and indicated thereby his divine nature - a nature incomprehensible to mortal men; so here the God-given ruler is also pele', a phenomenon lying altogether beyond human conception or natural occurrence. Not only is this or that wonderful in Him; but He Himself is throughout a wonder - παραδοξασμός, as Symmachus renders it. The second name if yō‛ētz, counsellor, because, by virtue of the spirit of counsel which He possesses (Isaiah 11:2), He can always discern and given counsel for the good of His nation. There is no need for Him to surround Himself with counsellors; but without receiving counsel at all, He counsels those that are without counsel, and is thus the end of all want of counsel to His nation as a whole. The third name, El gibbor, attributes divinity to Him. Not, indeed, if we render the words "Strength, Hero," as Luther does; or "Hero of Strength," as Meier has done; or "a God of a hero," as Hofmann proposes; or "Hero-God," i.e., one who fights and conquers like an invincible god, as Ewald does. But all these renderings, and others of a similar kind, founder, without needing any further refutation, on Isaiah 10:21, where He, to whom the remnant of Israel will turn with penitence, is called El gibbor (the mighty God). There is no reason why we should take El in this name of the Messiah in any other sense than in Immanu-El; not to mention the fact that El in Isaiah is always a name of God, and that the prophet was ever strongly conscious of the antithesis between El and âdâm, as Isaiah 31:3 (cf., Hosea 11:9) clearly shows. And finally, El gibbor was a traditional name of God, which occurs as early as Deuteronomy 10:17, cf., Jeremiah 32:18; Nehemiah 9:32; Psalm 24:8, etc. The name gibbor is used here as an adjective, like shaddai in El shaddai. The Messiah, then, is here designated "mighty God." Undoubtedly this appears to go beyond the limits of the Old Testament horizon; but what if it should go beyond them? It stands written once for all, just as in Jeremiah 23:6 Jehovah Zidkenu (Jehovah our Righteousness) is also used as a name of the Messiah - a Messianic name, which even the synagogue cannot set aside (vid., Midrash Mishle 57a, where this is adduced as one of the eight names of the Messiah). Still we must not go too far. If we look at the spirit of the prophecy, the mystery of the incarnation of God is unquestionably indicated in such statements as these. But if we look at the consciousness of the prophet himself, nothing further was involved than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Psalm 82:1), and that He would have God dwelling within Him (cf., Jeremiah 33:16). Who else would lead Israel to victory over the hostile world, than God the mighty? The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned. The fourth name springs out of the third: אבי־עד, eternal Father (not Booty Father, with which Hitzig and Knobel content themselves); for what is divine must be eternal. The title Eternal Father designates Him, however, not only as the possessor of eternity (Hengstenberg), but as the tender, faithful, and wise trainer, guardian, and provider for His people even in eternity (Isaiah 22:21). He is eternal Father, as the eternal, loving King, according to the description in Ps 72. Now, if He is mighty God, and uses His divine might in eternity for the good of His people, He is also, as the fifth name affirms, sar-shâl, a Prince who removes all peace-disturbing powers, and secures peace among the nations (Zac 9:10) - who is, as it were, the embodiment of peace come down into the world of nations (Micah 5:4). To exalt the government of David into an eternal rule of peace, is the end for which He is born; and moreover He proves Himself to be what He is not only called, but actually is.
For - Having spoken of the glorious light, and joy, and victory of God's people, he now proceeds to shew the ground of it. Us - Unto us Jews, of whom Christ was born, and to whom he was primarily sent. A child - The Messiah by the consent of interpreters, not only Christian, but Jewish: for so the ancient Hebrew doctors understood the place, and particularly the Chaldee paraphrast; although the latter Jews, out of opposition to Christ, wrest it to Hezekiah. Which extravagant conceit, as it hath no foundation in this or any other text of scripture, so it is fully confuted by the following titles, which are such as cannot without blasphemy and nonsense be ascribed to Hezekiah, nor indeed to any mere mortal man, as we shall see. Is born - Or, shall be born, as the prophets generally speak. The government - Of God's people, to whom he is given. Shoulders - Upon him, or in his hands. He mentions shoulders, because great burdens are commonly laid upon men's shoulders. His name - This is not to be taken for a description of his name, but of his glorious nature and qualities. Wonderful counsellor - And so Christ is, because he hath been the counsellor of his church in all ages, and the author and giver of all those excellent counsels delivered not only by the apostles, but also by the prophets, and hath gathered and enlarged, and preserved his church, by admirable counsels and methods of his providence, and, in a word, hath in him all the treasures of wisdom and knowledge, Colossians 2:3. Mighty God - This title can agree to no man but Christ, who was God as well as man, to whom the title of God or Jehovah is given, both in the Old and New Testament. And it is a true observation, that this Hebrew word El is never used in the singular number, of any creature, but only of the almighty God. The father - The father of eternity. Who, though as man he was then unborn, yet was and is from everlasting to everlasting.
*More commentary available at chapter level.