|
For unto us a child is born, unto us a
son is given:
and the government shall be upon his shoulder:
and his name shall be called Wonderful, Counseller,
The mighty God, The everlasting Father, The Prince of Peace.
Isaiah 9:6 KJV
|
[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] yeled (OT:3206). 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] been (OT:1121). 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 wayiqraa' (OT:7121) 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] pele' (OT:6382). This word is derived from the verb paalaa' (OT:6381), 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, Psalms 118:23; 139:14; 98:1; Job 5:9; wonderful,
2 Samuel 1:26; Psalms 139:14; Proverbs 30:18; Job 42:3; Psalms 72:18; 86:10; hidden,
Deuteronomy 30:2; things too high, Psalms 131:1; miracles, Judges 6:13; Exodus 15:2;
Psalms 77:14; 88:10; 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, yow`eets (OT:3289), 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," 'Eel (OT:410), 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, 'ªbiy (OT:1) `ad (OT:5703). The word rendered
"everlasting," `ad (OT:5703), properly denotes "eternity," and is used
to express "forever;" see Psalms 9:6,19; 19:10. It is often used in connection
with `owlaam (OT:5769), thus, waa`eed (OT:5703) `owlaam (OT:5769), "forever and
ever;" Psalms 10:16; 21:5; 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 1:11,17-18; 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 Testament
throughout, that he would be divine. It is true, indeed, that expressions 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,
Mªshiyach (OT:4899), whose peace shall be multiplied upon us in his days.' Thus rabbi
Jose, of Galilee, says, 'The name of the Messiah is Shaalowm (OT:7965), 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.
(From Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
Download a FREE copy of PC Study Bible for your own Study.
Download Now
Return to The Resurrection Page
