Exegetical and Hermeneutical Commentary of Isaiah 9:6

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, Counselor, The mighty God, The everlasting Father, The Prince of Peace.

6. unto us ] the survivors of the judgment. Cf. “Immanuel,” “God with us.”

the government ] This word is found only here and in Isa 9:7, and is of uncertain interpretation, perhaps “princedom.”

his name shall be called ] The name of the Messiah consists of a series of honorific titles, pertaining to Him in His kingly capacity and expressing mainly the qualities displayed in His government. We may compare, with Guthe and others, the high-sounding titles assumed by Egyptian and Babylonian monarchs in their inscriptions, such as, “Giver of Life in perpetuity,” “Ever Living,” “Lord of Life,” “Lord of Eternity and Infinity” &c.

Wonderful, Counseller ] Since each of the other names is compounded of two words, these expressions are also to be taken together as forming a single designation Wonder-Counseller. The construction is either construct followed by genitive “a wonder of a Counseller” (cf. Gen 16:12), or acc. governed by participle “one who counsels wonderful things.” Cf. “wonderful in counsel” (of Jehovah) in ch. Isa 28:29. On counsel as the function of a king, see Mic 4:9.

The mighty God ] ( ’l Gibbr) either “God-like Hero” or Hero-God. The second is to be preferred, because the title is applied to Jehovah in ch. Isa 10:21 (cf. Deu 10:17; Jer 32:18). These two titles ascribe to the Messiah the two fundamental virtues of a ruler, wisdom and strength (cf. ch. Isa 11:2), both in superhuman measure. The predicate of divinity (like that of eternity in the next name) is not to be understood in the absolute metaphysical sense; it means that the divine energy works through him and is displayed in his rule (cf. Isa 11:2 ff.; Mi. Isa 5:4; Zec 12:8). In the fulfilment the words receive a larger sense.

The remaining two titles describe the character of the Messiah’s government, as ( a) paternal, and ( b) peaceful.

The everlasting Father ] lit. Father of Eternity. The translation “Father of booty” is grammatically unimpeachable (see ch. Isa 33:23; Gen 49:27), but the ideas of fatherhood and booty form an unnatural association. “Father of Eternity” describes the king, not as “possessor of the attribute of eternity” but as one who continually acts as a father to his people.

Prince of Peace ] Cf. ch. Isa 2:2-4, Isa 11:4 ff.; Mic 5:5; Zec 9:10.

Fuente: The Cambridge Bible for Schools and Colleges

6, 7. The last and greatest cause of joy is the birth of the Messiah and his wonderful character and government. When Isaiah expected the event to take place, cannot be gathered from this prophecy. There is no reason for supposing that the reference is to a child already born; the perfect tense is used, as throughout the passage, from the ideal standpoint of the writer, which is within the Messianic age. The birth of the child is most naturally conceived as taking place in the age of miracle which succeeds the overthrow of the Assyrian; hence no part is assigned to him in effecting the national emancipation.

Fuente: The Cambridge Bible for Schools and Colleges

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). 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, Isa 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 Isa 1:1.

A son – ben. 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 Act 4:12; Joh 3:16; Eph 1:22; Joh 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 Isa 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 vayq^era’ 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’. This word is derived from the verb pala’, to separate, to distinguish, or to make great. It is applied usually to anything that is great or wonderful, as a miracle; Exo 15:2; Lam 1:9; Dan 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, Psa 118:23; Psa 139:14; Psa 98:1; Job 5:9; wonderful, 2Sa 1:26; Psa 139:14; Pro 30:18; Job 42:3; Psa 72:18; Psa 86:10; hidden, Deu 30:2; things too high, Psa 131:1; miracles, Jdg 6:13; Exo 15:2; Psa 77:14; Psa 88:10; Psa 89:5; the word is translated wonders, in the sense of miracles, in several places; and hard, Deu 17:8; Jer 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, yuets, 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 Joh 1:1; Rom 9:5; 1Jo 5:20; Joh 20:28; 1Ti 3:16; Heb 1:8. The name mighty God, is unquestionably attributed to the true God in Isa 10:21. Much controversy has arisen in relation to this expression; and attempts have been made to show that the word translated God, ‘el, 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, ‘eby ad. The word rendered everlasting, ad, properly denotes eternity, and is used to express forever; see Psa 9:6, Psa 9:19; Psa 19:10. It is often used in connection with olam, thus, vaed olam, forever and ever; Psa 10:16; Psa 21:5; Psa 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; Joh 8:58; Col 1:17; Rev 1:11, Rev 1:17-18; Heb 1:10-11; Joh 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 Isa 11:6-9; the note at Isa 2:4; see also Mic 5:4; Hos 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 Isa 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, mashyach, whose peace shall be multiplied upon us in his days. Thus rabbi Jose, of Galilee, says, The name of the Messiah is shalom, as is said in Isa 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.

Fuente: Albert Barnes’ Notes on the Bible

Isa 9:6-7

For unto us a child is born, unto us a son is given

The child Hezekiah–yet someone else

I am unable to form any distinct notion of Isaiah as a man and a Hebrew, and as a prophet of Jehovah in contrast with those muttering wizards he denounces, without supposing that, at this period of his life and ministry, he must have connected the thought of the child with Hezekiah, on whom the name of the Mighty God had been actually named (Hezekiah means Jehovah strengthens), and who (being now a boy nine or ten years old) may already have given promise of the piety which afterwards distinguished him: and that he would not, at this time, have considered that his prediction would be quite inadequately realised if the youthful prince should, on his accession to the throne of David and Solomon, renew the glories of their reigns, in which peace and justice were established at home and abroad, through trust in Jehovah and His covenant:–reigns of which the historical facts must be studied in the light which the Book of Psalms and such passages as 2Ch 9:1-8 throw on them.

I say at this time, because we shall have occasion to inquire what was the effect on Isaiahs mind when he did see a restoration under Hezekiah of such a reign of righteousness and prosperity; and whether his expectation of the Messiah did not eventually assume a very different form from what could have been possible to him at the time we now speak of. There is a method through this whole Book of Isaiahs prophecies which reflects a corresponding progress in the prophets own mind; and this method offers us a clue through difficulties which are otherwise impassable, if we will only hold it fast and follow its guidance fairly. (Sir E. Strachey, Bart.)

A prediction of an ideal king

Such language speaks of an ideal king, even a Divine ruler, and only in a very poor degree found its fulfilment in Hezekiah or any Jewish king. (B. Blake, B. D.)

The way that led to Christ

In the crooked alleys of Venice, there is a thin thread of red stone inlaid in the pavement or wail, which guides through all the devious turnings to the Piazza in the centre, where the great church stands. So in reading the Old Testament we see in the life of many a personage, illustrious or obscure, and in many a far off event, the red line of promise and prophecy which stretches on unbroken until the Son of Man came. (Sunday School Chronicle.)

The Messianic prophesies

Dr. Gordon, of Boston, had a large dissected puzzle map, which he gave to his children, saying, Dont press the parts into their places; you will soon know when they fit. Coming again into the room, very soon after, he was surprised to find the map complete. He felt like saying, as Isaac to Jacob, when the latter returned with the venison, How is it that thou hast found it so quickly, my son? Why, father, was the reply, there was a man printed on the back; we saw where the feet, the eyes, the arms, and the rest of the body came, and so it was easy to watch it and fit all in. So, if we know the Bible, we see the Man on the back; we put together the prophecies of the Old Testament by the Man Christ Jesus. (A. T. Pierson, D. D.)

The prophets supernatural prevision

It is not necessary to suppose that the prophet knew the literal meaning of his own words. He is but a poor preacher who knows all that he has said in his sermon. Had the prophet done so, he would be no longer the contemporary of his own epoch. It is the glory of prophecy to feel after. It is the glory of science to say long before the planet is discovered–there is another world there: no telescope has seen it, no message of light has been received from it consciously, but keep your telescope in that direction, there must be a starry pulse just there. The botanist knows that if he finds a certain plant in a given locality there will be another plant of another name not a mile away. He judges from one plant to another; he submits himself to inferential logic: he has not seen that other plant, but he tells you in the morning that because yesternight he found this leaf growing not far from the house in which he resides no will find another leaf of a similar pattern, or a diverse pattern, not far away; and at night he comes home, radiant as the evening star, and says, Behold, I told you this morning what would be the case, and there it is. So with the larger astronomy, and the larger botany: there is another planet somewhere yonder; when it is discovered call it the Morning Star, and inasmuch as there is triacle, treacle, in Gilead–a balm there–there shall be found another plant not far away; whenyou find it call it by some sweet name, such as the Rose of Sharon, or the Lily of the valley. It is the glory of the prophet to see signs which have infinite meanings–to see the harvest in the seed, the noonday in the faintest tint of dawn, the mighty man in the helpless infant, the Socrates in the embryo. This prevision made the prophets seemingly mad. Their knowledge was to them but a prison, so small, so dark, yet now and again almost alive with a glory all but revealed. The horizon was loaded with gloom, yet here and there a rent showed that heaven was immediately behind, and might at any moment make the dark cold earth bright and warm with eternal summer. (J. Parker, D. D.)

The great Deliverer

Look at the Deliverer as seen by the prophet–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–. Now, the English punctuation seems to fritter away the dignity of the appellation The compound name really falls into this classification: first, Wonderful-Counsellor, as one word, as if, indeed, it were but one syllable; second, God-the-Mighty-One, not four words, but hyphened together; third, Father-of-Eternity, also hyphened and consolidated; fourth, Prince-of-Peace, that likewise an instance of the words run into one another, and in this four-fold classification we have the mysterious name of the Deliverer. This is no evidence that Isaiah saw the birth of Christ as we understand that term, but what he did see was that the only deliverer who could accomplish the necessary work must fill out the whole measure of these terms; if he failed to fill out that outline, he was not the predicted Messiah. Let us see.

1. He must fill the imagination–Wonderful. Imagination cannot be safely left out of any religion; it is that wondrous faculty that flies to great heights, and is not afraid of infinite breadths; the faculty, so to say, that lies at the back of all other faculties, sums them up, and then adds an element of its own, using the consolidated mind for the highest purposes of vision and understanding. Is this name given for the first time? Where do we find the word Wonderful in the Scriptures? We may not, perhaps, find it in the English tongue, but it is really to be found in Jdg 13:18 : The angel of the Lord said unto Manoah, Why askest thou thus after my name, seeing, it is secret?–the same Hebrew word that is rendered in the text Wonderful; so we might read, The angel of the Lord said unto him, Why askest thou thus after My name, seeing it is Wonderful?

2. He must satisfy the judgment. His name, therefore, is not only Wonderful, but Counsellor, the fountain of wisdom and understanding, the mind that rules over all things with perfectness of mastery, that attests everything by the eternal meridian, and that looks for righteousness.

3. He must also satisfy the religious instinct, so He is called The Mighty God. It is not enough to describe God without epithetic terms. Sometimes we say, Why utter such words as, Thou infinite, eternal, ever-blessed God? Because we are so constituted in this infantile state of being that we need a ladder of adjectives to get up to our little conception of that which is inconceivable.

4. Not only so, there must be in this man a sense of brotherhood, so He is called The-Prince-of-Peace. He will bring man to man, nation to nation; He will arbitrate amongst the empires of the earth and rule by the Sabbatic spirit. Christianity is peace.

5. He is to be more still. He is to be The Everlasting Father, otherwise translated, The Father of Eternity; otherwise, and better translated, The Father of the age to come. Therein we have misinterpreted Christianity. We have been too anxious to understand the past. The pulpit has had a backward aspect–most careful about what happened in the second century, dying to know what Tertullian thought and what Constantine did. Christ is the Father of the age to come. If He lived now He would handle the question of poverty; He would discuss the great uses of Parliament; He would address Himself to every church, chapel, and sanctuary in the kingdom; He would come into our various sanctuaries and turn us out to a man. Christianity is the prophetic religion. It deals with the science that is to be, with the politics yet to be developed, with the commerce that is yet to be the bread-producing action of civilised life. (J. Parker, D. D.)

The birth of Christ

I. LET US EXPLAIN THE PREDICTION. The grandeur of the titles sufficiently determines the meaning of the prophet; for to whom, except to the Messiah, can these appellations belong This natural sense of the text is supported by the authority of an inspired writer, and what is, if not of any great weight in point of argument, at least very singular as a historical fact, it is supported by the authority of an angel (Mat 4:12, etc.; Luk 1:31, etc.). To remove the present fears of the Jews, God reminds them of the wonders of His love, which He had promised to display in favour of His Church in ages to come: and commands His prophet to say to them: Ye trembling leaves of the wood, shaken with every wind, peace be to you! Ye timorous Jews, cease your fears! let not the greatness of this temporal deliverance, which I now promise you, excite your doubts! God hath favours incomparably greater in store for you, they shall be your guarantees for those which ye are afraid to expect. Ye are in covenant with God. Ye have a right to expect those displays of His love in your favour, which are least credible. Remember the blessed seed, which He promised to your ancestors (Gen 22:18). Behold! a virgin shall conceive and bear a son, and call His name Immanuel (Isa 7:14). The spirit of prophecy that animates me, enables me to penetrate through all the ages that separate the present moment from that in which the promise shall be fulfilled. I dare speak of a miracle, which will be wrought eight hundred years hence, as if it had been wrought today, Unto us a Child is born, etc.

II. LET US SHOW ITS ACCOMPLISHMENT. Who is a king? What is a throne? Why have we masters! Why is sovereign power lodged in a few hands? And what determines mankind to lay aside their independence, and to lose their beloved liberty? The whole implies some mortifying truths. We have not knowledge sufficient to guide ourselves, and we need minds wiser than our own to inspect and to direct our conduct. We are indigent, and superior beings must supply our wants. We have enemies, and we must have guardians to protect us. Miserable men! how have you been deceived in your expectations? what disorders could anarchy have produced greater than those which have sometimes proceeded from sovereign authority? You sought guides to direct you: but you have sometimes fallen under the tuition of men who, far from being able to conduct a whole people, knew not how to guide themselves. You sought nursing fathers, to succour you in your indigence: but you have fallen sometimes into the hands of men, who had no other designs than to impoverish their people, to enrich themselves with the substance, and to fatten themselves with the blood of their subjects. You sought guardians to protect you from your enemies: but you have sometimes found executioners, who have used you with greater barbarity than your most bloody enemies would have done. Show me a king who will conduct me to the felicity to which I aspire; such a king! long to obey. Such a king is the King Messiah. You want knowledge: He is the Counsellor. You want reconciliation with God: He is the Prince of Peace. You need support under the calamities of this life: He is the Mighty God. You have need of one to comfort you under the fears of death, by opening the gates of eternal felicity to you: He is the Father of Eternity. (J. Saurin.)

Titles of Christ

I. THE NAMES AND TITLES OF THIS WONDERFUL CHILD.

II. FOR WHOM HE WAS BORN.

III. THE PREROGATIVE, WHICH IS PREDICTED IN OUR TEXT RESPECTING THIS CHILD, namely, that the government shall be upon His shoulder.

1. In the Revelation the Church is figuratively represented under the similitude of a woman, and this woman is represented as bringing forth a man-child, who should rule all nations with a rod of from The same may be said of the Child whose birth is foretold in our text. All power is committed to Him in heaven and on earth; and Gods language respecting Him is, I have set My King on My holy hill of Zion. This kingdom, which is usually styled Christs mediatorial kingdom, includes all beings in heaven and hell, who will all, either willingly or by constraint, finally submit to Christ; for God has sworn by Himself that to Christ every knee shall bow, of things in heaven and things in the earth and things under the earth; and that every tongue shall confess Him Lord. He must reign until He has put all enemies under His feet. Agreeably, our text informs us, that of the increase of His government there will be no end. He will go on conquering and to conquer.

2. But in addition to this mediatorial kingdom of Christ, which is set up in the world, He has another kingdom, the kingdom of His grace, which is set up in the hearts of His people. This kingdom consists in righteousness and peace and holy joy, and of the increase of this kingdom also and of the peace which accompanies it, there shall be no end. This kingdom is compared to leaven hid in meal till the whole be leavened. Even in heaven there shall be no end to the increase of His peoples happiness. Thus of the increase of His government and peace, there shall be no end. (E. Payson, D. D.)

Christ presented to mankind sinners

It is to us, the sons and daughters of Adam; we are His poor relations; and to us as His poor relations on earth, sons of Adams family, whereof He is the top branch, this Child is presented born, for our comfort in our low state.

I. WHAT IS PRESUPPOSED IN THIS PRESENTING OF CHRIST AS A BORN CHILD.

1. His birth was expected and looked for.

2. Christ is now born. He was really born; a little Child, though the Mighty God; an Infant, not one day old, though the Everlasting Father.

3. Some have been employed to present this Child to the friends and relations; and they are still about the work.

(1) The Holy Spirit.

(2) Ministers.

4. This Child is actually presented to us on His birth.

II. TO WHOM IS CHRIST PRESENTED?

1. Not to the fallen angels.

2. To mankind sinners, those of the house of His father Adam.

(1) Embrace Him, with old Simeon, in the arms of faith.

(2) Kiss the Son, receiving Him as your Lord and King and God.

III. HOW IS CHRIST PRESENTED?

1. In the preaching of the Gospel.

2. In the administration of the sacraments.

3. In the internal work of saving illumination.

IV. WHAT IS THE IMPORT OF HIS BEING PRESENTED TO US?

1. Our special concern in His birth–as the birth of a Saviour to us.

2. Our relation to Him. Sinners of mankind have a common relation to Christ.

(1) In respect of the nature He assumed. We are members of His body, of His flesh, and of His bones (Eph 5:30).

(2) In respect of His office–the Saviour of the world.

3. An owning of our relation to Him. He is not ashamed to call them brethren (Heb 2:11).

4. The comfortableness of His birth to us. Children are presented on their birth to their relations, for their comfort; and so is Christ to sinners of mankind.

V. WHEREFORE IS CHRIST PRESENTED TO US ON HIS BIRTH?

1. That we may see the faithfulness of God in the fulfilling of His promise.

2. That we may rejoice in Him.

3. That we may look on Him, see His glory, and be taken with Him Joh 1:14).

4. That we may acknowledge Him in the character in which He appears as the Saviour of the world and our Saviour. (T. Boston.)

A prophecy of Christ

I. WE SHALL VIEW THESE PROPHETIC APPELLATIONS, IN THEIR APPLICATION TO THE LORD JESUS CHRIST, AS EXPOUNDING TO US HIS NATURE AND WORK, AND RECEIVING THEIR FULLEST REALISATION IN HIM. They are not mere empty names, assumed for the purposes of pomp and impression, but appropriate descriptions of living realities. When it is said, His name shall be called, the meaning is that He shall be such, for in the Hebrew language to be called and to be frequently mean the same thing. Every name He bears is the Divine exponent of a corresponding attribute, or office, or work, and so it is here.

1. He is the Wonderful. The proper idea conveyed by this appellation is something miraculous, and it means that the great Personage to whom it is here applied, in His nature and works, would be distinguished by supernatural qualities and deeds, would be raised above the ordinary course and laws of nature, and would stand out before angels and men as a unique and splendid miracle. In this sense, it applies with great force and accuracy to the Redeemer, and to Him alone.

2. He is the Counsellor.

(1) This appellation points to Christ, not as a Counsellor among others, but as Counsellor, Counsellor in the abstract, the great Counsellor of the vast universe, one of the glorious persons in the Godhead, who was concerned in all the acts and counsels of past eternity. Hence the Septuagint translates it, the Angel of the mighty counsel; and the Chaldee, the God of the wonderful counsel.

(2) As the Counsellor, He directs and instructs His people in all their temporal, spiritual, and eternal concerns; if He did not do so, they would soon be involved in disorder and ruin.

(3) And He is the Counsellor, inasmuch as He is the Advocate of His people, and has carried their cause into the high court of heaven

3. He is the Mighty God; an appellation impressively sublime, which no serious mind can approach without feeling the most profound reverence and awe. It naturally and obviously denotes a person possessing a Divine nature.

4. He is the Everlasting Father, or, the Father of Eternity. The emphasis of this appellation is not on the word father, but on the word eternity. It was customary among those who spoke and wrote the Hebrew language, to call a person who possessed a thing, the father of it: hence, a strong man was called the father of strength; a wise man, the father of wisdom; a wealthy man, the father of riches; and so on. Now, the phrase, the Father of Eternity, seems to be here applied to Christ in a similar way–He possessed eternity, and, therefore, He is called the Father of it. It is a Hebraism of great poetic strength and beauty, employed to express duration–the duration of His being–the essential eternity of His existence past and future–and, perhaps, there could not be a more emphatic declaration of His right to this wonderful attribute of the Deity, strict, proper, and independent eternity of being.

5. He is the Prince of Peace. This appellation seems intended to teach us, that the Messiah would be invested with the prerogatives and honours of royalty, and that His kingdom, in its essential laws and principles, would differ from all the kingdoms of men, past, ,present, and future. While other kings were despots and warriors, He would be peaceable Prince. While other kingdoms were acquired by physical violence and force, and were cemented with human tears and blood, His would consist in righteousness, peace, and joy, and would win its way among men by the inherent power of its own excellence, would gradually terminate war and conflict, and restore love and order to the whole earth. But His reign was to achieve higher ends still, for it was to establish peace between man and his own conscience, between man and all good beings, between man and all the physical and moral laws of the universe, and between man and his insulted and offended Maker. Hence, prophecy foretold that, in His days there should be abundance of peace; that, in His reign, justice and mercy should meet together, righteousness and peace Should embrace each other; that the chastisement of our peace should be on Him; that He should be the peace; and that, of the increase of His peace there should be no end.

II. PRACTICAL LESSONS.

1. Hold fast the divinity of Christ.

2. How great is the sin and how fearful is the condition of those who reject the Saviour. He is the Wonderful–the admired of God, of angels, and of saints; and yet He has no attractions for you. He is the Counsellor; and yet you never wait for His counsel, but follow your own vain imaginations. He is the Mighty God; and yet you trample on His authority, defy His power, and risk His awful displeasure. He is the Father of Eternity; and yet you seek no place in His heavenly family, and are in imminent danger of being forever banished from His presence, and the glory of His power. He is the Prince of Peace; and yet you voluntarily live in a state of hostility to Him and His kingdom, and refuse to be reconciled by the blood of His Cross.

3. How secure and happy is the state of believers. (W. Gregory.)

The nurses and titles of the Messiah

I. The first description that is here given of the Redeemer is in these words–UNTO US A CHILD IS BORN. This may denote either the infancy of His state, when He appeared in our world, or the reality of His human nature.

1. With regard to the infancy of His state, the apostle says, it behoved Him to be made like unto His brethren.

2. With regard to the reality of His human nature, the Scripture assures us, that it was of the same kind with ours, consisting of a human body and a human soul.

II. The next description of our Redeemer is in these words–UNTO US A SON IS GIVEN. is spoken of His Divine nature. He is often called in Scripture the Son of God, His own Son, His only-begotten and well-beloved Son, and as such is said to be given to us. A son always means one, not of an inferior, but of the same nature as his father.

III. It is added, THE GOVERNMENT SHALL BE UPON HIS SHOULDER. Taken in its most extensive sense, the government of our Lord extends over all The whole universe is under His dominion. But what we are chiefly to understand here is the kingdom of grace, the administration of mercy, the government of which in a peculiar manner is intrusted to Him. The kingdom of God and the kingdom of heaven were phrases familiar to the Jews, by which they always understood the Messiahs kingdom. The immediate design of erecting this kingdom on earth is the salvation of believers, of the guilty race of men. All parts of the universe are concerned in this glorious design. The angels of heaven rejoice in it, and are ministering spirits to the heirs of salvation. The powers of darkness unite their force to disappoint the hopes of the heirs of this kingdom, but in vain; the King of Zion has bound them in chains of darkness, and will turn their malicious designs to their greater condemnation. All men do not indeed submit to the laws of this government, but all are nevertheless the lawful subjects of it. But the Redeemer has also many voluntary subjects. The right of Jesus to His mediatorial kingdom is founded upon promise, conquest, and purchase, even the price of His own precious blood; and we have the utmost assurances in His Word, which cannot fail, that He will one day take to Himself His great power and reign in a more illustrious and extensive manner than He has yet done.

IV. The next thing asserted of the Redeemer is, HIS NAME SHALL BE CALLED WONDERFUL. And the Redeemer is indeed Wonderful.

1. In the constitution of His person, as Immanuel, God in our nature.

2. The preparations for His birth, and the manner and circumstances of it, were also wonderful.

3. Jesus was also wonderful in His life.

4. And in His death.

5. And in His rising from the grave, and in His ascension to heaven.

V. The next title which the Redeemer has, is that of COUNSELLOR. He is fully instructed in the counsels of God the Father, for He lay in His bosom from eternity; and as the execution of the plans of the Divine administration is committed to Him, He cannot but be well acquainted with them. Besides, our Lord, by His office and appointment, is the great Counsellor or Prophet of the Church.

VI. He is also THE MIGHTY God. The same expression is used in chap.

10:21 concerning Jehovah, the God of Israel. All the perfections of theMighty God are ascribed to the Redeemer in Scripture. And worship, which only belongs to the Mighty God, is given to Christ.

VII. The next thing asserted of our Redeemer is, that He is THE EVERLASTING FATHER. The LXX renders these words, the Father of the world to come, or final dispensation of mercy and grace, as the Gospel is often called. And Christ may be called so–

1. As He has chosen His people, in His eternal purpose, that they might be sharers in His bliss and glory.

2. Christ is the Father of all true believers, in a spiritual sense. They are all His spiritual seed. The great outlines of His features are drawn upon them, and when they arrive at heaven, they shall attain to the likeness of Jesus in an eminent degree.

VIII. The last thing asserted of the Redeemer is, that He is THE PRINCE OF PEACE. Melchisedec was an eminent type of the Son of God, in this respect. He was King of Salem, which is by interpretation, King of Peace. And peace is the disposition for which the Saviour was renowned; the blessing which He died to purchase, and lives to bestow. Conclusion:

1. What an honour did the great and mighty God, our Saviour, put upon our nature by taking it into a personal union with His own Divine nature!

2. We may see from hence, how well the Redeemer was qualified for His office. What arm so powerful to save as that of the Mighty God?

3. What a fund of consolation does this passage of Scripture exhibit!

4. This subject speaks terror to the wicked.

5. We ought to entertain adoring and admiring thoughts of the Son of God, the Saviour of the world. (J. Ross, D. D.)

The Incarnation

I. We are led to inquire, HOW OUR SAVIOUR BECAME INCARNATE AND TOOK OUR MORTAL NATURE UPON HIM. Before Christ could become incarnate, He would have to lay aside His glory–the glory, Christ took a human soul, took our humanity upon Him, together with our form, and was made in the likeness of man. Nevertheless, Christ is not, and was not, two persons, but one.

II. We have now to inquire WHY CHRIST BECAME INCARNATE. To say that Christ died to save sinners is true enough, but it is not the whole truth. The question we have to answer is this: Why Christ became a man? He came to nave, but why not in another form?

1. To take away the consequences of the fall, to raise man to a higher estate even than he originally possessed, to save him from eternal ruin, and vindicate the love and wisdom which made man originally righteous, but not immaculate or impeccable, it was necessary for the Son of God to become the Son of Man, and to acknowledge a human parent; to bear our griefs and carry our sorrows (Heb 2:9-18). For only as a man could He undo the evil which man had brought upon himself; only as one of those He came to save, could Christ perform what man had left undone.

2. Moreover, Christ came to fulfil Gods law, and that for us, though not to supersede our obedience. That law was designed for man, and alone in the form of man could Christ obey it. And having fulfilled His own broken law on their behalf to whom He had given it, He is enabled to help them to observe and do it. By His perfect obedience He has become our Pattern, and has procured and purchased for us the strength to enable us to walk in the steps of His most holy life.

3. In the next place, by assuming our nature, Christ is enabled to sympathise with us.

4. Again, it was necessary for Christ to become man in order to reveal His Father to us. Men, untaught by the Spirit of God, are apt to think that God is altogether such as themselves. Such we find was the case with the heathen philosophers of ancient Greece and Rome; if they taught otherwise, they taught in vain.

5. Christ also became man to make us love God, for to know Him is to love Him.

6. Christ became man to unite man to God. (G. E. Watkins.)

The Child born: the Son given

I. THE PROMISED SAVIOUR IS DESCRIBED IN HIS HUMAN NATURE. Unto us a Child is born. Having respect to the connection of the passage, and to the object for which the announcement is made, we feel that it is impossible to look on at the birth of this Child that was predicted, without seeing that a greater than one born of woman is there.

1. Still the main object of the first clause of the verse is, undoubtedly, to show forth that human nature in which He was to be manifested in order that He might do the work of salvation for His people. To be born is as truly the evidence and characteristic of humanity as to die. Not less in the simple but impressive fact of His birth of a human mother, than in the fact of His dying a human death, do we recognise the proof of our oneness with the Son of God in the same nature.

2. And why was it necessary for the hope and consolation of those whom He came to redeem, that they should be taught by the prophet that the Redeemer must be one with them in their very nature; and that the Eternal Son of God should be born of a woman?

(1) It was necessary that the Son of God should be made man, because otherwise He could not have stood in mans place and dealt with God on mans behalf, nor suffered and died, as it was needful to suffer and die, in order to offer a true atonement for human guilt.

(2) It was necessary that the Son of God should become man in order that He might be qualified to enter into our human feelings and fears, and to furnish us with a pledge of His sympathy in all our infirmities and temptations.

II. We find the prophet in the second clause making reference to THE DIVINE NATURE OF CHRIST. Unto us a Son is given. And this view of the Person of Christ, as the Son of God as well as the Son of man, is not less necessary than the truth of His proper humanity to furnish a ground of hope and consolation to the Church of God in coming to Hun as a suitable and all-sufficient Redeemer.

III. But passing from the description of Christs Person, the prophet next proceeds to give an account of the OFFICE WHICH BELONGS TO HIM, and which He executes as the Saviour. The government shall be upon His shoulder. Borrowing its language from ancient customs, it is quite plain that the statement of the prophet contains in substance a declaration that the predicted Deliverer, whose advent was to shed light and blessedness on those who sat in darkness and the shadow of death, was to exercise a supreme and unlimited authority, and to employ this authority for accomplishing the great purpose for which He was born as a Child and given as a Son.

1. In the case of believers–i.e., of those who are already subjects of Christs kingdom–it is a blessed privilege for them to be assured that He reigns, alone and supreme, in the world and the Church.

2. On the other hand, in the case of mere nominal professors, such a truth, if in any degree realised, is fitted to fill them with anxiety and dispeace. (J. Bannerman, D. D.)

The predicted names of Christ

In interpreting the peculiar language employed, it is impossible to enter into its true significance without remembering that in ancient times, and more especially in the practice of the Jews, names had oftentimes, when applied to individuals, a significance which they have not when given, as among ourselves, upon no principle except family custom or personal preference. Among the Jews especially, they were often selected and given on the ground of some peculiarity in the circumstances or character of the person named; so that they ceased to be empty and arbitrary signs of the parties thus designated, and became truly descriptive of something in their history or condition. It is in this way that the name of God Himself is used as a synonym for the character of God Exo 23:21; Exo 34:5-7; Pro 18:10). And it is in this way, undoubtedly, that we are to understand the language of the prophet when he tells us, in refer once to the coming Deliverer, that His name shall be called, Wonderful, etc. (J. Bannerman, D. D.)

The great Deliverer

I. THE DIGNITY OF CHRISTS PERSON. He is the Wonderful, the Counsellor, the Mighty God.

II. THE DEPTH OF HIS LOVE. He is born unto us a Child–given unto us a Son.

III. THE SUCCESS OF HIS UNDERTAKING. He is become the Father of the everlasting age–the Prince of Peace.

IV. HIS TITLE TO OUR OBEDIENCE. The government is on His shoulder. (G. Innes.)

The nativity of Christ

I. THE ANNOUNCEMENT OF MESSIAHS BIRTH by the prophet.

1. The Person announced.

2. The terms of the announcement. Not for angel, nor for archangel, was the mighty scheme devised; it is for the human race–for man though rebel of his God; for man ruined and desolated by sin.

3. The confidence with which this announcement is made, as immediately taking place. To us a Child is born; to us a Son is given. Faith pierces the vista of time, and beholds events, anticipated hundreds of years before, the birth of that glorious Redeemer who was slain from the foundation of the world; which had been promised by the word and oath of Jehovah Himself; and who, therefore, in the fulness of time should assuredly be granted.

II. THE OFFICE AND THE TITLES WHICH THE SAVIOUR SHOULD ASSUME. (D. Wilson, M. A.)

The child Jesus

I. HIS INCARNATION.

II. HIS EMPIRE.

III. HIS NAMES. (W. Jay.)

The message of hope

To us, as we begin to wonder whether the entire movement of human life is not by some evil inspiration gone after a false scent, taken some terrible misdirection, shut itself up in a blind path that arrives at no goal and has no out way; to us, so heavily laden and so entangled, so fondly hoping; to us, as we walk on still in darkness and seem entering the very shadow of death; to us this Child is born, to us a Son is given,–a Child who shall be the issue, the justification, the consummation of all the long and weary story; a Son who is Himself the goal of our pilgrimage, the fulfilment of our imperfections, the crown of our endurance, the honour of our service, the glory of our building. There, in this Son of God, is an offer made by God, by which He will justify all suffering, retrieve all failure, redeem all fault; He gives us, in Him, an end for which to live. Here is His mind; here is His plan for us–for us, not only in our simple individual troubles and worries, but for us in the mass, as a race, as a society, as a civilisation. God has a scheme, an issue prepared for which He worketh hitherto, and that issue is His Son. In Him all will be gathered in and fulfilled, and the government shall be upon His shoulder, of His kingdom there shall he no end, His name shall be called Wonderful, the Mighty Counsellor, the Prince of Peace. And in the power of this message we are told not to faint or fail. (Canon H. Scott-Holland.)

A Christmas question

The principal object is to bring out the force of those two little words, unto us.

I. IS IT SO?

1. If this Child is born to you, then you are born again. But, saith one, how am I to know whether I am born again or not?

(1) Has there been a change effected by Divine grace within you?

(2) Has there been a change in you in the exterior?

(3) The very root and principle of thy life must become totally new.

2. If this Child is born to you, you are a child; and the question arises, are you so? Man grows from childhood up to manhood naturally; in grace men grow from manhood down to childhood, and the nearer we come to true childhood, the nearer we come to the image of Christ.

3. If this Son is given to you, you are a son yourself.

4. If unto us a Son is given, then we are given to the Son. Are you given up to Christ?

II. IF IT IS SO, WHAT THEN? If it is so, why am I doubtful today? Why are we sad! Why are our hearts so cold?

III. IF IT IS NOT SO, WHAT THEN?

1. Confess thy sins.

2. Renounce thyself.

3. Go to the place where Jesus died in agony. (C. H. Spurgeon.)

Christ the Revealer of God and the Asserter of man

I. Christ took to Himself human flesh to furnish us with AN EXHIBITION OF THE MORAL CHARACTER OF GOD.

II. The incarnation of Jesus is also A STUPENDOUS DISCOVERY OF WHAT MAN IS IN HIS HEAVENLY IDEAL AND HIS MORAL DESTINY. (A. Maclennan, M. A.)

Unto us

As if Heaven would underline the words to catch the eye, as if it were the keynote of its love, and should be the keynote of our song of praise, the words are twice repeated–Unto us a Child is born, unto us a Son is given. (A. Maclennan, M. A.)

The nativity

I. THE SUBJECT OR MATTER OF THE BLESSING. A Child, a Son.

II. THE MANNER OF ITS CONVEYANCE. Born, given.

III. OUR INTEREST IN IT. Unto us, in our behalf all this, and to our benefit and advantage. (A. Littleton, D. D.)

Redemption from within humanity

This promise of a Deliverer has lit up the march of all human generations; it has been the fountain of the fairest gleams which have crossed the darkness of the heathen world. And it is out of the bosom of Humanity that the Redeemer must be born–the Christ must be the human Child. The essential point lies here–redemption is not a process wrought by the right hand of power, so to speak, from without; the act of a Being of almighty power, who, seeing man in desperate extremity through sin and frustrating utterly the purposes and preparations of Heaven, stooped to lay hold on him, to lift him out of the abyss in which he was sinking, sad to place him by a sovereign act on a foundation where he might rest in safety, and work and grow. It is from within the bosom of humanity that the redemption is to be wrought which is to save humanity. It is by the outward sad upward pressure of a life which is truly and fully human, which has buried its Divine force in the very hearts core of our nature, and is bone of our bones, and flesh of our flesh, that man is to be lifted to the levels which are above the sphere of tears and death forever. (J. B. Brown, B. A.)

Christs birthday

Christs birthday has been a day through all ages so solemn and sacred, that Justin Martyr, a father and saint of the second century, calls it , the Queen day in the calendar. We do not owe this solemnity then to the rubric of the Roman Church. (A. Littleton, D. D.)

The need for the incarnation

Man can suffer, but he cannot satisfy; God can satisfy, but He cannot suffer; but Christ, being both God and man, can both suffer and satisfy too; and so is perfectly fit both to suffer for man and to make satisfaction unto God–to reconcile God to man, and man to God. (Bishop Beveridge.)

Human redemption by the Divine man

The humanisation of God is the divinisation of man. (Novalis.)

The preparation of the world for Christ

A few generations before the Advent the word would have been meaningless. Jew and Gentile, Greek and Barbarian, freeman and slave, were terms full of meaning; but man, what could that mean? Even Aristotle found it hard to discover a common term which would cover the life of the freeman and the slave. But as the hour of the Advent, the fulness of the time, approached, through a very wonderful chain of agencies and influences, in the linking together of which the Hand which guided the culture of the Jewish people to the fulfilment of the primal promise is very palpably manifest, the idea of a common human nature, with common attributes, common sympathies, needs, and interests, and capable of a common life, the life of the universal human society, began to haunt the minds of men. (J. B. Brown, B. A.)

The world into which Christ was born

Here are two very distinct features of human development during the ages which preceded the Advent of the Lord. Men were feeling after the ground and the conditions of a universal human society; and they were searching for the bask and the law of personal conduct, as beings endowed with moral and intellectual faculties which might be a rich blessing or a terrible curse to them and to man kind. To this point humanity had progressed, moved from within, led from on High. Was the higher progress possible to heathen society! Was there power in heathenism to lift man into this sphere of universal brotherhood, and, to expound the mystery of his being and destiny! None, absolutely none. Heathen society, with all its brilliant civilisation, was utterly, hopelessly exhausted. The Lord was born into a world of wreck. But for Christ all must have perished. The world which the Lord came to save was groaning beneath the wrecks of most of the most hopeful political, philosophical, and religious efforts and achievements of mankind. And yet there had been splendid progress. Mans life was enlarged in every direction but the highest. (J. B. Brown, B. A.)

Christ the Revealer of God

Seek fellowship with Zeus, cried Epictetus, in a last, eager, desperate appeal Alas! it was the Zeus that was wanting; and to find Him Epictetus must pass on his disciples to a higher school. There was a yearning for God, for personal fellowship with God, for personal likeness to God, unknown to the older ages; marking a grand advance in the aspiration and effort of the noblest and most far-seeing spirits. But who is the Zeus, the god of whom you talk, that may believe on Him, was the cry which grew more hopeless and agonising generation by generation; to which tradition had no answer, to which philosophy had no answer, to which religion had no answer; to which no answer was possible until One stood on the earth and said, No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him, Then man began to look up and live. (J. B. Brown, B. A.)

Christ the new life of humanity

When that Child was born to humanity, when that Son took His place by its hearth fire, a new life entered into the world. That age of the Advent is very manifestly the age in which some transcendently stimulating, quickening influence penetrated the life of men, and began to make all things new; than the old civilisation decayed, the new power reorganised and restored. (J. B. Brown, B. A.)

Important births

Now and then a birth occurs of such momentous portent to man, that men are constrained by the influences which proceed from it to fix it in memory, and give to its anniversary fitting commemoration. There are births which are like the introduction of new forces and energies into human society, which pour the current of their power down through the ages with ever-widening and deepening volume. When Confucius was born, half of the human race had a father and a teacher given them. When Moses was born, not only a few millions of slaves found a deliverer, but the great underlying, eternal principles of morality and piety found a spokesman. With Socrates, Greece had given to her the opportunity of goodness. With Caesar came into human history the embodiment of ambition. The birth of Wilberforce was the beginning of a philanthropic education to Christendom. Howard demonstrated that the extremest feelings of a kindly humanity were practical and serviceable to society. With Washington came to mankind the ideal of unselfish patriotism; while Lincoln embodied the first century of the American Republic. These were noted men, extraordinary beings; and the names of these are all memorable. Their names have passed into history, and remain as certainly fixed as the stars beaming in the sky; and, like the stars, their glory is abundant to attract unto them the observation of men. When the date of their birth, or the supposed date of their birth, is reached, as with the movement of time we swing round the circuit of the year, men instinctively pause; thought is quickened; the depths of gratitude are stirred with benign remembrance; and thanksgiving naturally ascends unto God, who has given unto men, unto them and theirs, such a beneficent gift. (W. H. Murray.)

Christmas celebrates a personality

Wherever you find love, you find a personal being connected with it as its object, We do not love motherhood, we love mother. We do not love family government, we love the persons who compose the family. We do not love theology, we love God of whom it treats. We commemorate today, therefore–not the birth of a system, but the birth of a man. It is a sweet and innocent babe, and not a collection of doctrines, in praise of whom our songs are sung today, and unto whom our hearts are lifted in holy gladness. (W. H. Murray.)

Jesus had universal connections

We celebrate the birth of a man with universal connections; you and I were born connected with but a few. A little group absorbed us, and a little spot bounded us within its limits. Other men, of larger mould than we, were born with larger connections. The chief is connected with his tribe at his birth; the king with his kingdom; the patriot and leader with his country or party; the priest with his Church. Around all these walls are builded, over which they never pass until death lifts them above the local, and multiplies their associations. But Christ was born with universal connections. His little family did not absorb Him. He was not the son of Mary and Joseph, He was the son of humanity; He was the Son of Man the world over. (W. H. Murray.)

Jesus meets universal wants

The reason that Christ had these universal connections was because He came to assist men in reference to those conditions of want that are universal. In Him the perfect constitution had organisation. In feeling, in thinking, in suffering and gladness, in mourning and joy, in every capacity which men have, in every condition in which men stand, He was akin to them. From every bosom a sympathetic chord ran up into His, and He could, therefore, sense the needs of every bosom. He sympathised with every phase of humanity, because His humanity was perfect enough in its sensitiveness to be intelligent with every phase. (W. H. Murray.)

An infants birth a great event

The birth of any infant is a far greater event than the production of the sun. The sun is only a lump of senseless matter: it sees not its own light; it feels not its own heat; and, with all its grandeur, it will cease to be: but that infant beginning only to breathe yesterday, is possessed of reason–claims a principle infinitely superior to all matter–and will live through the ages of eternity! (W. Jay.)

A Christmas day sketch

I. GOD CAME TO US IN THAT CHILD. His parents were instructed to call Him Immanuel–God with us. Such a fact is big with meaning; pregnant with vital, jubilant truth. Why did God come to us thus in a babe? He must have had some wise and loving purpose that He wished to secure thereby. What For ages men had been taught to fear God, their thoughts of Him filled them with dismay; hence the gods of the heathen nations. The large body of the Jewish nation was not much in advance of the heathen. This dread of God was universal. To correct all such ideas, and remove all such feelings from the minds and hearts of men forever, God came to us as a child. Are you afraid of a babe?

II. GOD CAN COME TO US IN THE SMALLEST THINGS. We generally look for God in the great, vast, mighty, terrible. We expect something to strike the eye, etc. Will you remember that God came to us in that quiet, loving, unpretending babe, that lay in that, manager and nestled in His mothers bosom? And so God comes to us in the little, simple, humble, noiseless, common things of life, if we only look for Him. Especially He comes to us in our children. They bring love with them, and love is of God, etc. We might in a far higher sense than we think for call every child Immanuel. In our child God comes to us, God is with us. Do we believe this? If so, should we not oftener look for and educate the God in them? We should do far better with them if from the beginning we sought to bring out, nourish, educate, develop the good, the God that is in them, instead of making it our chief concern to correct the wrong, to restrain the evil.

III. THE WHOLE OF LIFE IS SACRED AND SHOULD BE CONSECRATED TO GOD. God came to us in that Child. The whole of life is sacred, open for the operations, possession, enjoyment of God. God was in that Child notwithstanding all its infantile wants, weaknesses, complaints. And so God was in that boy, notwithstanding all His playfulness and vivacity. Indeed, that was the boyish, outward manifestation of God; the boyish way of declaring Gods glory If God was in that Child, God manifest in the flesh, His whole life, from His birth to His death, was God life.

IV. GREAT ENDINGS HAVE LITTLE BEGINNINGS. Who shall measure the magnitude, height, depth, length, breadth of the work which Christ accomplished as Saviour of the world? Yet it has all to be traced back to the birth of that Child. Gods method is evolution from the small to the great. (B. Preece.)

The Child Divine

Pure Christianity owes its power to the fact that it comes to us as a little child, beautiful in innocence and simplicity. The pure spirit of Christianity is the essence of kindness. Christianity owes its power to its spirit of gentleness. Christianity is forgiving like a little child. Christianity, however, like a little child, is often misunderstood. Alas! that Christianity should be hated, by some people. Not only did Herod seek its life eighteen hundred years ago, but there are men today who, Herod-like, seek to strangle the infant Christ. (W. Birch.)

Unto us a Son is given

Christ, the Son of God, gifted to sinners

I. THE GIFT ITSELF. Many precious gifts have come from heaven to earth, yea, all we have is Heavens gift (Jam 1:17). But this is the great gift.

1. What this gift is.

(1) A Person. Persons are more excellent than things. A soul is more precious than a world. So this gift is more precious than the whole world.

(2) A Divine Person.

(3) The Lord Jesus Christ.

2. Wherein this gift appears and comes to us. Those who send precious gifts to others, wrap them up in something that is less precious. And a treasure sent in earthen vessels is the method of conveyance of the best gifts from heaven to earth. The Son of God, being the gift, was sent veiled and wrapped up in our nature. This veil laid over the gift sent to poor sinners was

(1) less precious than the gift itself. The human nature of Christ was a crested thing, His Divine nature uncreated.

(2) However, it was a cleanly thing. The human nature of Christ, though infinitely below the dignity of His Divine nature, yet was a holy thing Luk 1:35). This gift appeared and was sent to us in the veil of the human nature–

(a) that it might be capable of the treatment it behoved to undergo for our relief–to suffer and die;

(b) that it might be suited to the weakness of the capacity of the receivers. The Son of God in His unveiled glory would have no more been an object for our eyes to have looked on, than the shining sun to the eyes of an owl. A few rays of His glory, breaking out from under me veil, made His enemies fall to the ground.

3. What a gift this is. Singular for

(1) the worth of it. If it were laid in the balance with ten thousand worlds, they would be lighter than vanity in comparison of it; nay, balanced with the gift of created graces, and the created heavens, it would down weigh them; as the bridegrooms person is more worth than his jewels and palace.

(2) The suitableness of it (Act 4:12; Heb 7:25; 1Jn 5:12).

(3) The seasonableness of it.

(4) The comprehensiveness of it (Rom 8:32; Col 2:9-10; 1Jn 5:11).

(5) The unrestricted freeness of it. What is freer than a gift? The joint stock of the whole world could not have purchased this gift.

(a) Beware of slighting this gift.

(b) Take heed ye miss not to perceive this gift. Most men see no further into the mystery of Christ than the outward appearance it makes in the world, as administered in the Word, sacraments, etc.; and they despise it.

(c) Admire the wisdom of God, and His infinite condescension, in the manner of the conveyance of this gift.

(d) See here how you may be enriched for time and eternity.

II. THE GIVER.

1. Who is the Giver? God. And to exalt the Givers free love and grace herein, observe from the Word three things there marked about it.

(1) It was His own Son that He gave.

(2) It was His beloved Son.

(3) It was His only-begotten Son.

2. What has He given sinners, gifting His Son to them? The tongues of men and angels cannot fully express this.

(1) He has given them Himself.

(2) Eternal life. Here is legal life, moral life, a life of comfort; and all eternal.

(3) All things (Rom 8:32; 1Co 3:21; Rom 8:17; Rev 21:7).

III. THE PARTY TO WHOM HE IS GIVEN.

1. To whom He is given. To mankind sinners indefinitely.

2. In what respects Christ is given to them.

(1) In respect of allowance to take Him.

(2) In respect of legal destination (1Jn 4:14). If ye had an act of parliament appointing a thing for you, ye would not question its being given you; here ye have more.

(3) In respect of real offer.

(4) In respect of the freeness of the offer.

(5) In respect of exhibition. This gift is held forth as with the hand, God saying, He, sinners, here is My Son, take Him. And God doth not stay the exhibiting of His Son to sinners till they say they will take Him.

3. In what character Christ is given to sinners, A Saviour; a surety; a physician; a light; an atoning sacrifice; a crowned King, mighty to destroy the kingdom of Satan and to rescue mankind sinners, his captives and prisoners.

IV. APPLICATION.

1. Believe that to us poor sinners the Son of God in mans nature is given.

2. Receive the gift of Christ, at His Fathers hand.

(1) Consider ye have an absolute need of this gift.

(2) Them are some who have as much need as you, to whom yet He is not given, namely, the fallen angels.

(3) Ye must either receive or refuse.

(4) Consider the worth of the gift

(5) Consider the Hand it comes from.

(6) Consider that others before you have received it, and have been made up by it forever.

(7) Consider that this gift will not always be for the taking as it is now.

(8) Your not receiving will be very heinously taken, as a deepest slight put upon both the Giver and the gift

(9) It will set you at greater distance from God than ever. (T. Boston.)

The Son given

I. WHO IS THE SON GIVEN AND WHAT IS HIS PURPOSE? It is our Lord Jesus Christ. The verse begins with His humanity; and, mounting upwards, it rises to the height of His Divinity. The prophet conducts us to Bethlehem and its stable, to the desert and its hunger, to the well and its thirst, to the workshop and its daily toil, to the sea and its midnight storm, to Gethsemane and its bloody sweat, to Calvary and its ignominious death, and all along that thorny path that stretched from the manger to the Cross; for in announcing the birth and coming of this Son and Child, he included in that announcement the noble purposes for which He was horn–His work, His sufferings, His life, His death, all the grand ends for which the Son was given and the Child was born.

II. BY WHOM WAS THIS SON GIVEN? By His Father. Man has his remedies, but they are always behindhand. The disease antedates the cure. But before the occasion came God was ready. Redemption was planned in the councils of eternity, and Satans defeat secured before his first victory was won. The Son gave Himself, but the Father gave Him; and there is no greater mistake than to regard God as looking on at redemption as a mere spectator, to approve the sacrifice and applaud the actor. Gods love was the root, Christs death the fruit.

III. TO WHOM WAS HE GIVEN? He was given to us. (T. Guthrie, D. D.)

The advent of Jesus joy producing

A poor little street girl was taken sick one Christmas and carried to a hospital. While there she heard the story of Jesus coming into the world to save us. It was all new to her, but very precious. She could appreciate such a wonderful Saviour, and the knowledge made her very happy as she lay upon her little cot. One day the nurse came around at the usual hour, and Little Broomstick (that was her street name) held her by the hand, and whispered: Im having real good times here–ever such good times! Spose I shall have to go away from here just as soon as I get well; but Ill take the good time along–some of it, anyhow. Did you know bout Jesus bein born! Yes, replied the nurse, I know. Sh-sh-sh! Dont talk any more. You did? I thought you looked as if you didnt and I was goin to tell you. Why, how did I look? asked the nurse, forgetting her own orders in curiosity. Oh, just like most o folks–kind o glum. I shouldnt think youd ever look gloomy if you knowed bout Jesus bein born. (Faithful Witness.)

The joyful quarter

Part of the city of Florence was called The Joyful Quarter. It was through a picture painted by Cimbrie of Jesus as a baby seated on His mothers knee. When finished, the grand old painter did not make a charge for people to see it, but had it carried into the poor quarters, and through the streets slowly, in the sight of all the people. Before this, they had thought of Jesus as far too grand for them to love. In this picture He looked so sweet and good that people broke into surprised thankfulness and joy. (Sunday Magazine.)

A son and a brother

A respectable family becomes very reduced in its circumstances; the mother finds it difficult to make the meagre provision suffice for her hungry little ones; their clothes get more ragged; the fathers threadbare coat makes it less and less possible for him to obtain the situation which his qualifications deserve. But a child is born into that home, quite unlike the rest of the children–beautiful in feature, quick in intelligence, winsome, gifted, spirituelle. As he grows up, he manifests unusual powers; rapidly distances his compeers; passes from the elementary school to the college, and thence to the university. Presently tidings begin to come back of his success, his growing fame, his prizes, the assured certainty of his becoming a great man; and as they arrive in letter, and rumour, and newspaper, the mothers eye gets brighter; the father no longer evades the associates of earlier days; the home becomes better furnished and the table better spread; the other children are better clothed and educated and put forward in life; and the one glad explanation of it all is found in the words, Unto us a child is born, unto us a son is given. And as the years go on, whilst money pours in as a golden tide to the successful student, it will find its way increasingly to the family in the old home; and each member of it will reap the benefit of association with its child and son, all that is needed being to prove a distinct need, and to put in an appropriate claim. What a mine of wealth would be opened up in the counsel, strength, resources, influence, and position, of that beloved and trusted son and brother! This will illustrate the prophets thought. As the oppressed Jews, groaning in their brick kilns, were glad for Moses, given to lead them forth from the house of bondage; as England, travailing under the cruel exactions of the Danes, was glad for our great Alfred; as the Netherlands were glad when William the Silent arose to arrest the bloodthirsty rule of Alva; as Italy was glad when her Victor Emmanuel overthrew the dark misrule of the Papacy–so may we be glad because God has given Himself to us in Jesus. Why should living men complain? Granted that Adam was our father, the second Adam is the Son of Man. If tears and toil and pain and death have come by one, glory and honour and immortality are ours by the other. If we are sons, and therefore younger brothers of the Son; if we have the right to call His Father our Father, we gain from our association with Him more than enough to compensate us for our association with the gardener who stole his Masters fruit in the garden of Paradise. Christian people do not enough appreciate this connection, or avail themselves of its benefits. (F. B. Meyer, B. A.)

And the government shall be upon His shoulder

Christ the universal Governor

I. JESUS CHRIST HAS THE GOVERNMENT OF HEAVEN. After He had triumphantly risen from the dead, and the time of His glorious ascension to heaven was at hand, He said unto His disciples, All power is given unto Me in heaven, meaning, that to Him, as the gracious and glorious Mediator between us sinners and God our heavenly Sovereign, all power in heaven was given. And hence the following great and gracious truths–

1. Jesus Christ is the only person who, principally and above all others, has power with God for us. There is one God and one Mediator between God and men, the Man Christ Jesus.

2. He is the only person by whom we can hope to obtain an entrance into heaven.

3. He has power in heaven to exclude, as well as to admit, whom He will.

4. He has power in heaven to provide mansions for His friends.

5. He has power in heaven over all the angels; He is their Lord, whom they worship and obey; He is exalted above all principalities and powers: the angels are His ministering spirits, whom He sends forth to minister for them who shall be heirs of salvation (Heb 1:6-14).

II. JESUS CHRIST HAS THE GOVERNMENT OF EARTH (Mat 28:18).

1. He has power on earth to form and establish a Church to the glory and praise of God.

2. He has power on earth to keep His Church, through faith, unto final and full salvation.

3. He has power on earth over the wicked.

III. JESUS CHRIST HAS THE GOVERNMENT OF HELL. Satan, therefore, and the whole host of evil spirits, are under His command; and therefore their malice, their subtilty, and power, shall never prevail to the ruin of the weakest of His flock. Conclusion–

1. And first, we infer–What a glorious person is Jesus Christ! In defiance of all His enemies, He it is of whom the Father declares, Yet have I set My King upon My holy hill of Zion (Psa 2:6).

2. How dignified, and secure, and happy, must they be who have Jesus Christ as their Governor, to whom they willingly yield themselves in all humble and affectionate submission and obedience.

3. The tremendous case of those who are strangers to Jesus Christ, and without God in the world. (E. Phillips.)

The government on Christs shoulder

As a people whose affairs are ruined have great need of an active and expert governor; so the government of such a people is a great burden Such a people are lost sinners, and with respect to them these words speak, two things–

1. The burden and weight of taking the management of their affairs.

2. Jesus Christ the person on whom this burden was laid. This is part of the glad tidings of the Gospel. (T. Boston.)

The government on Christs shoulder

I. THE OCCASION OF SETTING UP THIS PRINCE AND GOVERNOR. It was sinners absolute need.

1. Their first prince was gone, to manage their affairs no more. Adam their natural head mismanaged the government quite.

2. They were left in confusion, in the hand of the enemy Satan.

3. Their affairs were desperate. When the whole earth could not afford one, heaven gave sinners a Prince, of shoulders sufficient for the burden.

II. THE IMPORT OF THIS PRINCIPALITY AND GOVERNMENT LAID ON JESUS CHRIST FOR THE BENEFIT OF MANKIND-SINNERS. It speaks–

1. His near relation to them.

2. His eminency among them.

3. His honourable office over them.

4. His sovereign power and authority over them.

5. The burden of the care and duty belonging to the office and station.

III. THE HONOUR, POWER, AND AUTHORITY BELONGING TO THIS PRINCIPALITY AND GOVERNMENT OF JESUS CHRIST.

1. The legislative power belongs to Him solely.

2. The supreme executive power is lodged with Him (Joh 5:22-23).

3. The power of granting remissions, receiving into peace with Heaven, pardoning and indemnifying criminals and rebels (Act 5:31).

4. A large and vast dominion, reaching to earth, heaven, and hell, and the passage between the two worlds, namely, death (Mat 28:18; Rev 1:18). In His hand is–

(1) The kingdom of grace. And gave Him to be Head over all things to the Church.

(2) The kingdom of glory (Luk 22:29-30).

(3) The kingdom of providence. And hath put all things under His feet.

IV. THE BURDEN OF THIS PRINCIPALITY AND GOVERNMENT LAID ON CHRIST JESUS. It is seven fold.

1. The burden of the purchase of it.

2. The burden of a war with the devil for the recovering of it.

3. The burden of subduing sinners.

4. The burden of their reconciliation with Heave.

5. The burden of their defence and protection.

6. The burden of their provision in all things necessary for life and godliness.

7. The burden of the whole management and conduct of them through the wilderness, till they come to the heavenly Canaan.

V. IMPROVE THE DOCTRINE.

1. Information.

(1) Jesus Christ is the alone Head of His Church and supreme

Governor thereof.

(2) The interests of the Church and of every particular believer will certainly be seen to.

(3) Believers have all reason to be quietly resigned to the Divine disposal and to live in confidence of a blessed issue, whatever be the difficulties they have to grapple with, either in respect of the case of the Church or of their own private ease.

2. Exhortation.

(1) Receive Him as your Prince and Governor.

(a) Let His Spirit be your Guide and Leader.

(b) Let His Word be your rule.

(c) Let His will be the determining point to you.

And receive Him as Governor–

(a) Of your hearts and spirits. Let the proud heart be made to stoop to Him, let the covetous heart be purged by Him, and the vain foolish heart be made to find the weight of His awful authority. While Christ has not the government of thy heart, thou hast not given Him the throne.

(b) Of your tongues.

(c) Of your practice.

(2) Receive Him as the Prince and Governor of your lot and condition in the world, resigning the same to His disposal.

(a) Be content with the lot carved out for you.

(b) Never go out of Gods way to mend your condition.

(c) In all changes of your lot, acknowledge Him for direction and guidance. Take Him for your only Governor; your absolute Governor; your perpetual Governor. Take Him without delay; take Him heartily and willingly.

3. Motives.

(1) Consider what an excellent Prince and Governor He is. Perfectly just in His administration; infinitely wise; most vigilant and careful; most tender of His subjects and of all their interests.

(2) While ye are not under His government, ye are under the government of Satan.

(3) Jesus Christ is your rightful Prince and Governor.

(4) If ye submit not to Him, He will treat you as rebels, who have broken your faith and allegiance to Him, and cast off the yoke of His government. (T. Boston.)

The hope of Israel

I. THE HOPE OF THE CHOSEN PEOPLE CONCERNING THEMSELVES AND THEIR RACE CENTERED IN A CHILD. As a general fact, how many of the worlds hopes and expectations have in all ages focussed in cradles. The children represent the hope of all generations.

II. Now the paradox of Jewish faith consisted in this–THAT IT FOCUSSED AT ONCE IN A CRADLE AND A THRONE; a Child and a King. Hence the birth in which that ancient hope found fulfilment was the birth of a King. The question of the wise men was grandly expressive. It centred alike in a Child and a King. Where is He that is born King?

1. At the very centre of the Jewish religion was the belief in kingship–a Divine kingdom or a theocracy. This great spiritual fact was symbolised by the outward visible sign of human kingship. But all human symbols are imperfect. Their kings died like other men. But their true King did not die. They sought to make the outward symbol of government as complete as possible; hence they adopted hereditary kingship. The human, and in this case, the Jewish heart is impatient of an interregnum. There is a feeling in man that the throne should at no period be empty. This feeling ever tends toward hereditary rule. The prophet points to a King to the increase of whose government and peace there shall be no end. It is a kingdom which knows of no interregnum. In contrast to all other kings and royal personages, who soon die and pass away, He ever lives.

2. It is such a king that the Jewish people yearned and looked for. Hence, when the wise men came with the question, Where is He that is born King of the Jews? it not only moved Herod, but all Jerusalem with him. The Jews looked eagerly for a king who should bear upon his shoulder the burden of perpetual government. This yearning for a king is one of the deepest in the heart of nations.

3. Alas! that when He came men did not recognise Him in the humble garb He wore. They placed a Cross upon the shoulder that was to bear the ensign of rule, and a crown of thorns upon His royal brow. Yet, all was well, for what could be a better ensign of His kingship than the Cross, since His is the kingdom and patience of Jesus Christ, and He is a Prince and a Saviour.

4. His sacred brow, too, bore the only crown which man could place there and He accept–a crown of thorns, symbol alike of our sin and misery and of His royalty who has overcome us by the might of His compassion, and become our King by the shedding of His blood. What becomes the brow of the Man of Sorrows and King of sorrowing humanity like crown of thorns? Our Lord exclaimed some time before His hour had come, I have power to lay down My life, and I have power to take it again. He based His Kingly claim upon that two-fold power. It is from His Cross that He sways His sceptre over us.

5. The cradle predicts the Cross. Once God has condescended to touch the manger and the crib, we are prepared to see Him even touch the Cross and bearing it. There is no depth of condescension which He will not fathom, no height of self-sacrifice which He will not reach. The story of Divine love is harmonious throughout. We are not surprised that the great God who submitted himself to the humblest conditions of human birth should also, in the same spirit, endure the Cross, despising the shame.

6. This cradle, too, is prophetic of the Gospel, in which so much that is weak and human is linked to so much that is strong and Divine, namely, mans voice uttering Gods message, earthly forms and ordinances conveying heavenly energies, human swaddling clothes enveloping a Divine life. (D. Davies.)

The government upon Christs shoulder

I. I would offer a few thoughts concerning THE CHURCH OR KINGDOM OF CHRIST IN THE WORLD.

1. By the Church I understand that remnant of Adams family who, being determined to break their covenant with hell, and their agreement with death, join themselves to Christ, as their Prophet, Priest, and King, either in reality, or by a visible and credible profession of their faith in Him.

2. The Church or kingdom of Christ, during the Old Testament dispensation, was peculiarly confined to the posterity of Abraham, to the nation of the Jews, excepting a few Gentile proselytes; but now, since the coming of Christ in the flesh and His resurrection from the dead, is extended also to the Gentile nations.

3. All the subjects of Christs kingdom and government, are originally brought out of the territories of hell, being children of wrath, even as others.

4. The great engine whereby Christ rears up a kingdom to Himself in the world, is the preaching of the everlasting Gospel, accompanied with the power and efficacy of His Spirit.

5. The Church and kingdom of Christ being founded and governed by Him, in whom all the treasures of wisdom and knowledge are hid, cannot miss of being one of the best regulated societies in the world as under His management, whatever irregularities may be found in her through the corruptions of men intermingling with the concerns of the kingdom. Everything necessary to render any kingdom or society regular is to be found in the Church or kingdom of Christ.

(1) A kingdom well constituted hath its laws and so hath the Church of Christ. And the laws given by her King are all holy, just, and good; and all the true subjects of the kingdom delight in the laws of their King, as being the transcript of infinite wisdom and equity.

(2) A kingdom hath its offices under its king; and so hath the Church of Christ (Eph 4:11-13).

(3) A kingdom hath its courts, where the subjects attend to receive the will of the king, and the benefits of his administration; and so hath the Church.

(4) A kingdom hath its seal. So in the kingdom of Christ, He hath appended two public seals unto the charter of His covenant of grace, namely, baptism and the Lords Supper.

(5) A. kingdom commonly hath its enemies to grapple with, both foreign and intestine; and so hath the kingdom of Christ.

(6) A kingdom hath its armies and auxiliaries; and so hath the Church of Christ, being in a confederacy with the Lord of hosts. The armies of heaven are ready to fight her quarrel.

(7) A kingdom hath its fortifications and strongholds; and so hath the Church of Christ.

II. I would speak a little of THE GOVERNMENT AND ADMINISTRATION OF THE KINGDOM.

1. Christ Himself is the great and glorious Governor.

2. All things in heaven, earth, and hell are put under the power of Christ, for the more advantageous government of His Church (Eph 1:22, Php 2:9-11).

3. Christ the King of Zion is wonderfully fitted by, His Father for the government and administration (Isa 11:2-4).

4. Christs government and administration are very wonderful. The name of the Governor is Wonderful.

5. Christs government and administration in and about His Church and people are exceeding wise. So much is imported in His being called the Counsellor.

6. Also irresistible. The Governor is The Mighty God, who will go through with His designs.

7. He is exceeding tender and compassionate; for His name is The Everlasting Father from whom compassions flow.

8. Christs government and administration of His Church are very peaceable; for His name is The Prince of Peace, and of the increase of His government and peace there shall be no end.

9. This government is everlasting.

III. Inquire HOW THE GOVERNMENT OF THE CHURCH IS COMMITTED TO CHRIST. The government is laid upon Christs shoulder with a three-fold solemnity.

1. The solemnity of an unalterable decree (Psa 2:6-8).

2. The solemnity of a covenant transacted betwixt Him and His Eternal Father, when the council of peace was between them both.

3. The solemnity of an oath, ratifying the determination of the council of peace in this matter (Psa 89:3-4; Psa 89:35).

IV. GIVE THE REASONS OF THE DOCTRINE. Why is the government laid upon His shoulder?

1. Because His shoulder alone was able to bear the weight of the administration and government of the Church.

2. That He might be in better capacity for accomplishing the salvation of His people, and bringing many sons and daughters unto glory. Hence we find His kingdom and salvation frequently joined; Thou art my King of old, working salvation in the midst of the earth; and Zec 9:9.

3. That He may still the enemy and the avenger, that He may resent His Fathers quarrel against Satan, and entirely bruise his head, for his defacing and striking at His and His Fathers image in our first parents, and disturbing His government, which He had established in innocence.

4. Because He hath a just title to it.

(1) By birth.

(2) By purchase.

(3) By His Fathers promise and charter, granted to Him upon the footing of His death and satisfaction (Isa 53:12).

(4) By conquest.

V. APPLICATION.

1. Information.

(1) The wonderful love of God which He bears to His Church in providing such a Ruler and Governor for them.

(2) What a happy government and administration believers are under, namely, the government of the Child born, the Son given to us, whose, name is Wonderful, etc.

(3) The misery of a wicked, unbelieving world who will not have Him to rule over them.

(4) The nullity of all acts, laws, and constitutions that do not bear the stamp of Christ, and are not consistent with the laws and orders He has left for the government of His Church.

(5) They run a very serious risk who do injury to His servants

(6) They have a hard task to manage who attempt to jostle Him out of His government and take it upon, their own shoulders.

(7) All odds will be even, and Christ will render tribulation to those that trouble, vex, and harass His poor people in their spiritual rights and privileges.

2. Consolation to the poor people of God; particularly to those who are spoiled of their liberties and privileges as Christians,

(1) Your God does not stand as an unconcerned spectator.

(2) God hath founded Zion.

(3) He who hath the government upon His shoulder rules in the midst of His enemies, and has so much of the act of government that He both can and will bring good out of evil.

(4) The most dark dispensations towards the Church and people of God are in the event found to have been pregnant with love and mercy.

(5) He on whose shoulders the government is laid hath power to provide you with honest ministers. (E. Erskine.)

Christ the Kinsman of the race

The King must be the Son of Man. The real root of king and queen is kin. The king is not the able man but the kinsman of the race. All our fundamental, social, and political ideas have their root in the patriarchal home, as the researches of Sir H. Maine and other able scholars have established; and in the king the whole kindred is represented Unto us a Child is born, unto us a Son is given. The King who rules in righteousness, mighty to save, is the Son of Man, the Divine Kinsman of our race. (J. B. Brown, B. A.)

Jesus Christ the King of all creation

I. CHRIST THE KING OF ALL THINGS GREAT. There is nothing so great as to be above the government of Jesus. Things great belong to each of the two great provinces into which the universe is divided, namely, the province of matter and the province of mind; yet, Christ is King of all.

1. Greatness in the physical creation. The earth is very great, as we count greatness. The sun is greater than the earth, and many a star which appears only as a glittering point of diamond, is greater than the sun: yet, Jesus makes the earth bring forth, commands the sun to shine, and moves the stars in silent harmony. Jesus can rule the sea. Its billows rise and fall according to His will; and when they leap along, then, amid the roar of tempest and the cries of men for aid, the gentle voice of Jesus speaks Peace be still, and winds and waves obey Him, for there is a great calm. The government is upon His shoulder.

2. The greatness of death. Of all the forces of nature, none is feared more than death. Even death is in the hand of Jesus; it never comes without asking His permission, and in every case He could forbid its coming, and no doubt He would forbid it, if that were for the best, for He has the keys of death and of Hades.

3. Greatness in the spirit world. Material forces, however, form but an insignificant part of the forces of creation. There is a world of spirit within, as well as above and beyond the world of matter, and yet, of this nearest world of matter we know but little. The spirit world is under the rule of Jesus; He is its only King; His word its only law; His presence its only bliss. He reveals to the eye of faith the home of heaven. He brings life and immortality to light.

4. Greatness in moral government. God has promised for us–and thereby has guaranteed–results which can never be effected by any mere force, though that force should be even infinite. The difficulty in the Saviours government of moral beings lies here,–that He has guaranteed and foretold the final issues of that government; that He has foreseen the course of life pursued by every moral agent, though that life is in many points independent of all external forces Neither Scripture nor reason may explain the difficulty, but it is pleasing to think of my text,–The government shall he upon His shoulder,–for Jesus is Kings of kings, and Lord of lords.

II. CHRIST THE KING OF ALL THINGS SMALL. There is nothing so small as to escape the notice of Jesus. When on earth He observed the poor as well as the rich, and commended each according to his fidelity. Think not that you are forgotten by the Saviour, or that your work or suffering is overlooked because you are poor, obscure, and feeble, and therefore, forgotten and overlooked by men. What men despise through ignorance may be most highly prized in another form. Filthy soot and the brilliant diamond are formed of the same material. The Saviour sees, not merely what we are, but what we may become, and as fidelity is the highest element of moral worth, He estimates the value of men, not by what they do, but by their fidelity–by the proportion which exists between their power and their performance. The lisping prayer of a little child may thus be of greater value in Gods estimation, than the highest song which ever rose from an angels heart.

III. CHRIST THE KING OF ALL THINGS GOOD. There is nothing so good that it can exist apart from the rule of Jesus. The day is no more dependent on the sun, the rain upon the clouds, the stream upon the fountain, than happiness is dependent upon Christ.

IV. CHRIST THE KING CONTROLLING EVIL. There is nothing so bad but Jesus can make it the means of good. In all we suffer, as well as in all we enjoy; in the dark and dreary night of trouble, as well as in the bright day of prosperous life, it is equally true that Jesus Christ is King of all. (Evan Lewis, B. A.)

Christ our lifes Ruler

Fifteen miles from Sandy Hook the pilot comes on board the English steamer to navigate it into New York harbour. I remember his climbing on board, on the last occasion that I made the passage. The great steamer slowed, and as we looked down from the deck into the dark night we could see a lantern on the surface of the ocean, where his boat was lying. Presently he emerged from the pitchy darkness and reached the deck. From that moment the anxieties of the captain were at an end, and he might refresh himself in deep, long slumbers. So when Christ is on board our life, the government is upon His shoulders, and of the increase of His government and of our peace there is no end. (F. B.Meyer, B. A.)

And His name shall be called Wonderful

Messiahs name

As Jacob conferred the birthright and blessing of his race upon the sons of Joseph by saying, Let my name be named on them, and the name of my fathers Abraham and Isaac (Gen 43:16); or as the children of Israel in the wilderness were warned to obey the angel who went before them, because the name of Jehovah was in him; so the name of God, wonderful in counsel, mighty in work, the Father of their fathers and of their children for a thousand generations, the Eternal Upholder of their race and their nation and of its prosperity and peace, shall be named upon, shall be in, this anointed Saviour, on whose shoulder the government shall rest. (Sir E. Strachey, Bart.)

The Prince of the four names

Wonderful Counsellor; God-Hero; Father-Everlasting; Prince-of-Peace. (Prof. G. A. Smith, D. D.)

Christs name above every name

I. WHO CALLS HIM BY THIS NAME?

1. His Father (Php 2:9).

2. All His people, flying to Him, in their first believing, as such an one, and depending on Him all along their course of life as such an one.

II. WHAT DOES HIS BEING CALLED BY THIS NAME IMPORT?

1. That He really is what this name bears.

2. What He is called He is found to be in the experience of saints.

III. APPLICATION. Study the name of Christ, as represented in the Word, so that your souls may be enamoured of Him. (T. Boston.)

Gods namings

Gods namings always mean character. They are always revelations. They tell us what the person is or what he does. (Mrs. H. W. Smith.)

Ah! thats the name!

Some Hindus who had read Christian tracts travelled a long way to hear more about Jesus from a missionary. As soon as he mentioned the name of Jesus, they all exclaimed, Ah! thats the name! (Gates of Imagery.)

Christs name Wonderful

Our Lord Christ is beyond the creatures comprehension. So that this is fitly made the first syllable of His name, that men may know that whatever they know of His excellencies, there is still more behind; and though they may apprehend, they cannot comprehend what He is. I shall inquire–

I. UNDER WHAT NOTION CHRIST IS HELD FORTH AS A MIRACLE, a miraculous person.

1. Not in respect of His being a miracle worker. It is Himself, and not His work, that is here called a miracle.

2. Nor in respect of His Divine nature simply.

3. Nor in respect of His human nature simply.

4. Christ is held forth as a miraculous personage as God-man in one person.

II. WHAT IS THE IMPORT OF CHRIST AS GOD-MAN BEING AND APPEARING TO BE A MIRACULOUS, MOST WONDERFUL ONE?

1. The excellency of His person as God-man.

2. The fulness of excellencies in Him, our incarnate Redeemer. Some excel in one thing, some in another., but none but Christ in all (Col 1:19).

3. The uncommonness and singularity of His excellencies. Every excellency in Christ is beyond that excellency in another.

4. The absolute matchlessness of His person, for excellency and glory.

5. The shining forth of His excellencies, fit to draw all eyes upon Him.

(1) His Fathers eyes are fixed on Him, as the object of His good pleasure (Mat 3:17).

(2) The eyes of the angels are drawn after Him, as a most wonderful sight (1Pe 1:12).

(3) The eyes of all the saints are drawn after Him, as the object of their admiration and affection.

6. The incomprehensibleness of Him to any creature.

III. IN WHAT RESPECTS IS OUR INCARNATE REDEEMER A MIRACULOUS ONE? He is wonderful–

1. In His person and natures.

2. In His perfections and qualifications.

3. All along His duration. Some are wonderful in one part of their life, some in another; but He is miracle all over His duration.

(1) In His eternal generation of the Father.

(2) In His birth.

(3) In His life; a wonderful infant; a wonderful child; a wonderful youth, etc.

(4) In His death; betrayed by one of His own; forsaken by them all, acquitted by His judge as innocent, yet condemned to a most cruel death. Astonishing wonder! God dying in mans nature; the beloved Son of God hanging on a cross.

(5) In His burial. The Lord of life lying dead in a grave; the spotless Jesus making His grave with the wicked; the great Deliverer from death carried prisoner to its dark regions–is a wonder that may hold us in admiration forever!

(6) In His resurrection.

(7) In His ascension into heaven.

(8) In His sitting at Gods right hand.

(9) In His coming again to judge the world.

(10) In His continuing forever to be the eternal baud of union and means of communion, between God and the saints (Rev 7:17; Rev 21:23).

4. In His offices.

(1) Prophetical. The Spirit came at times on the prophets, but He rested on Him. They had their foreknowledge of future events at secondhand; but it is His privilege to look with His own eyes into the sealed book.

(2) Priestly. He is Priest, Altar, and Sacrifice all in one. All the sacrifices before His were but as handwritings to own the debt of sin, but could pay none. His sacrifice was truly expiatory.

(3) Kingly. Zions King is most wonderful in His victories, rescuing men from the power of the devil, subduing their hearts to Him, and conquering their wills; in His defence of His subjects from the devil, the world, lusts, frowns, and flatteries of the world; in ruining His enemies totally, and completing the happiness of His friends. Christs kingdom is the most ancient kingdom; the most extensive kingdom, embracing both heaven and earth. Never a kingdom had so many enemies and so potent; yet has it stood through all ages, and will stand forever and ever, without end.

5. In His relations.

(1) He is nearly related to the house of heaven, and so has the highest possible relation. The angels are the servants of the house of heaven; but Christ is the Son of that house (Heb 1:5).

(2) He is nearly related to the house of Adam. He is the top branch of it Luk 3:38). He has a common relation to them all–the Saviour of the world. He has a nearer relation to believers–Brother, Head, etc.

(3) He is the centre of union to the two (Joh 17:23). The Son of God married our nature to Himself, and so brings together the two houses, making peace through the body of His flesh.

6. In His love (Eph 3:19). Consider–

(1) The subject of it–the party loving us. That ever there should have been an eye of love cast from heaven on us, not from among the courtiers, but from the throne, the King Himself, is wonderful.

(2) The objects of it. Sinful men.

(3) The effect, force, and energy of this love. It is absolutely matchless.

(4) The qualities of it. Free; sovereign; preventing; tender; unchangeable; everlasting.

IV. APPLICATION.

1. Information.

(1) The greatness of the Fathers love in giving to us such a wonderful One for our Prince.

(2) The reasonableness of the believers superlative love to Christ.

(3) The reasonableness of the Gospel demand of all to receive and submit to Christ as their Prince and Governor. His transcendent excellency entitles Him to the principality and government over the sons of men. His merit requires our absolute resignation to Him. He is the Fathers choice, and in making that choice He has acted like Himself, having chosen for us this most wonderful personage.

(4) The dreadful sin and danger of slighting Christ. The more wonderful and excellent He is, the deeper will be the guilt of refusing Him; the deeper the guilt, the more fearful will be the vengeance for rejecting Him Heb 2:3).

2. Exhortation.

(1) Make Him the choice of your soul.

(2) Part with all for Him–your lust and idols; renounce the devil, the world, and the flesh, resting on Christ for all, for time and eternity.

(3) Dwell in the contemplation of His matchless excellencies. Let it be the substance of your religion to love Him, to admire Him, to be swallowed up in His love. (T. Boston.)

Who was Jesus Christ?

That is a question to which no man dares to be indifferent save at the peril of his soul. The great Unitarian minister, W.E. Channing, said, Love to Jesus Christ depends very little on our conception of His rank in the scale of being. I believe that remark to he profoundly wrong. On our views of the Person of Christ depend not only our love to Christ, but also our conception of Christianity. Christ is Christianity, and without clear views of His character and person our religious and moral he must be vague, unstable, like a house that is built upon the sand. Consider–

I. HIS WISDOM AS A TEACHER.

1. His originality. He never went to college. He had no learned tutors to instruct Him. Yet at the early age of thirty He taught the world the sublimest truths that man has ever heard. He belonged to none of the sects of His day. He had no great intellectual friends from whom He might gain flashes of suggestive thought. From the depths of mental and social obscurity, He went forth to proclaim a worldwide kingdom, and today, in the most cultivated nations, Christ ranks first of all the world. He did not teach by human methods. All others have had to prove the words they spoke. Christ simply and directly uttered truths, and His hearers saw that there was no contradicting Him. He did not speculate about God. He simply revealed the Father, and men felt that His words were true. Others had taught virtue before Christ. But how different was their teaching! Note especially Christs dealings with the poor. Christ was the first poor mans philosopher. And now, after eighteen centuries of weary strife and struggle, we are just beginning to see the transcendent wisdom of such a course of action.

2. His boldness in teaching. His mission was worldwide. Having never seen a map of this earth, He comes forth from the carpenters shop to inaugurate a kingdom more extensive than the sway of Alexander, more lasting than the firmament itself. And history is showing its success. He was the greatest reformer that ever lived. But He never started wild theories for facts to make sad havoc with. He laid down those principles of love, of doing to others as we would have them do to us, of righteousness, purity, truth, and justice, the same for rich and poor, those principles which alone can heal the wounds of society in the future as alone they have healed them in the past. Observe, too, the calmness of Jesus, under all circumstances. He was always calm, because He knew that in the long run He would succeed.

3. The consistency of His life with His doctrine. To preach a low standard of morality and live up to it is easy. But Christs standard is the very highest. Yet He lived up to it. All other teachers confess their shortcomings. Christ never does. Observe, too, the harmony of His character. All virtues unite in Him, and none in excess. Is not His name wonderful?

II. HIS INNOCENCE AND SINFULNESS. Most marvellous is His character in this respect. All our goodness begins with repentance. Not so His. He puts before us the highest form of morality, Be ye therefore perfect. But He never hints that He has need of penitence for shortcomings. Further, Jesus claims to be sinless, though He is full of sincerity and meekness. Now, no man could sham perfect holiness. No faulty man could claim to be faultless without soon displaying faults that would cover him with derision. Piety without an ounce of repentance, without any confession of sin, without one tear! Let any man try that sort of piety, and see how soon his assumed righteousness will appear most impudent conceit. When we think of His sinlessness, we must say, His name is Wonderful.

III. HIS INFLUENCE OVER OTHER MEN.

1. His influence as a Teacher is wonderful. We see in ethics far more than Socrates did. We see further in theology than Luther. Mathematicians have gone far beyond Euclid. Our children will see further than we do. But eighteen centuries have passed since the sun of humanity rose to its zenith in Jesus Christ; and what man, or what body of men, has mastered His thought and come up to His teachings, far less gone in advance of Him?

2. Observe the total change in the moral life of those who have accepted this Teacher. And His influence came from Himself. He was not supported by the authority of the Rabbis. He was in opposition to all the religious prejudices of His day. From a most sectarian nation, He was most unsectarian, proposing to found a universal kingdom embracing all nations, a religion for all the earth.

3. The influence of His Church. Villainous misdeeds have been done in the name of His Church. But the true Church never did these things, and her influence has been most beautiful. The world has never been the same since the holy steps of Jesus trod the soil of Palestine, and His sacred tears bedewed Mount Olivet. The hospital is an invention of Christian philanthropy. The degradation of woman, of which the pagan world was full, has been exchanged for a position of peculiar honour. The sensualism which paganism mistook for love has been put under the ban of true Christian feeling, and the chivalrous respect which all good men have for pure women, and the poetry of holy love, have come from the teachings of Jesus and His apostles. The old and universal sentiment of bitter hostility between races and nations is denounced in the severest terms, and has been largely toned down by Christianity. Look again at the enthusiasm which this wonderful Teacher instilled into the early Christians. Jesus Christ Himself is a greater miracle than the raising of Lazarus from the dead. We have not yet assumed the truth of His miracles. Yet is it not idle to deny these? How can we separate Christ from His miracles? And this Divine Jesus, whose name is Wonderful, who has been the support of our fathers in the days of old, is with us still. We need this marvellous Being in the strife of Christian duty. (F. W. Aveling, M. A. , B. Sc.)

Christ wonderful in His victories

1. Over the forces of nature.

(1) The sea is a crystal sepulchre. It swallowed the Central America, the President, and the Spanish Armada, as easily as any fly that ever floated on it. The inland lakes are fully as terrible in their wrath. Recent travellers tell us that Galilee, when aroused in a storm, is overwhelming. And yet that sea crouched in His presence and licked His feet. He knew all the waves and the wind. When He beckoned, they came. When He frowned, they fled. The heel of His foot made no indentation on the solidified water.

(2) Medical science has wrought great changes in rheumatic limbs and diseased blood; but when the muscles are entirely withered, no human power can restore them; and when a limb is once dead, it is dead. But here is a paralytic–his hand lifeless. Christ says to him, Stretch forth thy hand; and he stretches it forth. In the eye infirmary, how many diseases of that delicate organ have been cured! But Jesus says to one born blind, Be open! and the light of heaven rushes through gates that have never before been opened,

(3) The frost or an axe may kill a tree: but Jesus smites one dead with a word.

(4) Chemistry can do many wonderful things; but what chemist, at a wedding when the refreshment gave out, could change a pail of water into a cask of wine?

(5) What human voice could command a school of fish? Yet here is a voice that marshals the scaly tribes, until, in the place where they had let down the net and pulled it up with no fish in it, they let it down again, and the disciples lay hold and begin to pull, when, by reason of the multitude of fish, the net brake.

2. Behold His victory over the grave. Here comes the Conqueror of death. He enters that realm, and says, Daughter of Jairus, sit up! and she sat up. To Lazarus, Come forth! and he came forth. To the widows son He said, Get up from that bier! and he goes home with his mother. Then Jesus snatched up the keys of death, and hung them to His girdle, and cried, until all the graveyards of the earth heard Him: O death, I will be thy plagues! O grave, I will be thy destruction!

3. But Christs victories have only just begun. The world is His, and He must have it. (T. De W. Talmage, D. D.)

The wonderful name

I. JESUS CHRIST IS THE MOST WONDERFUL BEING THIS WORLD EVER SAW.

1. Because of the number and character of the prophecies announcing His advent and mission.

2. Because of what He said of Himself. He distinctly declared that He existed before He was born. Before Abraham was I am. Now, in the matter of natural birth, man is utterly without choice or control, nor is he consulted as to his coming, whether it shall be now or in the future, this place or that. But Jesus Christ declared that He had perfect control in all these matters,–control in coming, and control in going,–No man taketh away My life. I have power to lay it down, and I have power to take it again. He actually said He was God. He invited all to come to Him for pardon and eternal life, and declared that, if they did not so come, they should all die in their sins. He said He had power to call to His aid twelve legions of angels, who would gladly tender Him celestial protection, if required.

3. Because of what He did. His life was filled with deeds of sympathy and self-sacrificing benevolence. He assumed and exerted perfect control, both in the physical and moral world.

4. Because of what He was. Great is the mystery of godliness; God manifest in the flesh. Omnipotence clothed in frailty.

II. JESUS CHRIST IS THE MOST WONDERFUL BEING IN HEAVEN. Not that He is an intruder, or a newcomer. He was at home in heaven, and dwelt amid the underived glory of His Godhead before man or angel was created. He is the most wonderful Being in heaven because of–

1. His history. He has a history of honour and glory in heaven, and a history of unspeakable sorrow and suffering on earth.

2. His relationship. He appears in heaven in the unique relationship of Brother and Redeemer of our race, and Son of God.

3. His work. Through the glorified human lips of Jesus Christ the Divine mandates for the control of the universe are now uttered. The feet once spiked to the Cross now rest upon the throne. Through the Person and work of this wonderful Being, redeemed humanity is elevated to the very Person and throne of the Deity. (T. Kelly.)

Christ wonderful in the magnetism of His person

After the battle of Antietam, when a general rode along the lines, although the soldiers were lying down exhausted, they rose with great enthusiasm and huzzaed. As Napoleon returned from his captivity, his first step on the wharf shook all the kingdoms, and two hundred and fifty thousand men joined his standard. It took three thousand troops to watch him in his exile. So there have been men of wonderful magnetism of person. But hear me while I tell you of a poor young man who came up from Nazareth to produce a thrill such as has never been excited by any other. (T. De W. Talmage, D. D.)

The birth of the Wonderful

Christmas marks the birth time of the matchless Christ. In what respect was He wonderful!

I. WONDERFUL IN CHARACTER.

II. WONDERFUL IN HIS TEACHING.

III. WONDERFUL AS TO HIS MISSION. (B. P. Grenoble.)

No extravagance in Christ

No one can at all appreciate the wonder fulness of Christ who does not consider its freedom from the merely marvellous. Has not the element of wonder in human history always had as its drawback and bane the tendency to extravagance? It cannot keep within bounds. Its disease is unnaturalness, exaggeration, grotesqueness. It piles marvel on marvel, outraging all sense of proportion. It defies every feeling of the ludicrous. It delights in trampling on the understanding, and finds a merit and satisfaction in receiving the monstrous and contradictory. Is not this the characteristic of all mythologies, and not least of the history of Buddha, whom some have ventured to mention along with Christ? The wonderfulness of Christ is not marvellous. It is not something to astonish. It has a meaning and a purpose prior to that and above it. His is not the marvellousness of the aurora borealis, but of the eastern aurora, the dawn It is not the marvellousness of an architectural monument meant to exhibit the resources of art and wealth, but the architecture of a temple for God and man to dwell in. His is not the marvellousness of a gigantic tree, but of the tree of life producing medicine and food; not the splendour of a vast orb of fire, but of the sun that rays out life to the worlds. There is no part of Christs wonderfulness which does not serve a great end and occupy a distinct and necessary place. (J. Leckie, D. D.)

His name–Wonderful

I. Christ shall be called Wonderful FOR WHAT HE WAS IN THE PAST.

1. Consider His eternal existence, begotten of His Father from before all worlds, being of the same substance with His Father; begotten, not made, co-equal, co-eternal, in every attribute, very God of very God.

2. Consider, again, the incarnation of Christ, and you will rightly say that His name deserveth to be called Wonderful.

3. Trace the Saviours course, and all the way He is wonderful.

4. Christ is surpassingly wonderful.

5. He is not a nine days wonder. He is and ever shall be wonderful. He is altogether wonderful.

6. He is universally wondered at.

II. He is Wonderful FOR WHAT HE IS IN THE PRESENT.

III. His name shall be called Wonderful IN THE FUTURE. As the Judge. (C. H.Spurgeon.)

Counsellor

Christ the Counsellor

This syllable of His name refers to His singular capacity for management of matters. Other princes must have their counsellors, by whose advice they may act: but He Himself is, and shows Himself to be, Counsellor, an oracle of government, a Prince in whose own breast is the oracle for right management of all things relating to His dominion.

I. IN WHAT RESPECTS IS CHRIST THE COUNSELLOR?

1. He is of the secret council of heaven (Zec 6:13). He is a member of the cabinet council of heaven, to which the most favourite angel is not admitted. There is nothing transacted there, nor has been from eternity, but what He is acquainted with (Joh 5:20). With His Father and the Spirit He is of the council.

2. He is the oracle of counsel for the earth (Joh 1:18; Mat 11:27).

(1) He is the Counsellor of the world of men.

(a) In respect of office.

(b) Of capacity (Col 2:3).

(2) He is the Counsellor of the visible Church.

(a) He consults her interest, for her protection and preservation in the world.

(b) He is still actively counselling her by His Word.

(3) He is the Counsellor of the invisible Church, and of every particular believer in it.

II. WHAT IS THE IMPORT OF THIS PART OF CHRISTS NAME?

1. He is of singular wisdom for the conduct and management of affairs Isa 11:2-3). The fulness of the Spirit of wisdom is lodged in Him. He is wisdom itself, the eternal wisdom of the Father (Pro 8:1-36). And His children are wisdoms children (Mat 11:19).

2. He is a Prince of great and noble designs and projects, requiring counsel and wisdom (1Ti 2:5-6; Psa 49:7-8; 1Pe 1:18-19; Joh 17:24).

3. He can manage all by Himself and needs no counsel of men. The name of the wisest on earth may be Consulter (Pro 11:14). But He is so far a Counsellor that He is a consulter of none (Rom 11:34).

(1) His understanding is infinite.

(2) His counsels were all concerted before we had a being.

(3) The execution of them was begun entirely without us.

(4) How often have we seen that our counsels, had they been mixed with those of the great Counsellor, would have marred all?

4. His manner of conduct and method of management are deep and uncommon (Mat 14:25, etc.).

5. He does nothing without a becoming reason

6. He manages all with a depth of wisdom.

7. He is the best Counsellor–there is none like Him.

III. IMPROVEMENT.

1. Take Him for your Counsellor, renouncing all other.

(1) Renounce your own wisdom.

(2) Renounce the counsel of the world.

(3) Take Christ for your Counsellor, instead of all other (Isa 55:4).

2. Follow the counsel that He is giving you. He is counselling you in the Gospel–

(1) To believe in Himself.

(2) To be holy.

3. Make use of Christ as a Counsellor, by consulting Him daily. (T. Boston.)

Christ the best Counsellor

I. CONFIRM THE TRUTH OF THIS ASSERTION.

1. He is of the Fathers choice and nomination for a Counsellor to us–made of God unto us wisdom.

2. He is the saints choice in all ages for a Counsellor.

3. He never misses the point in His counselling.

II. WHEREIN DOTH CHRIST COUNSEL SINNERS!

1. In their greatest concerns, their concerns for eternity.

2. In their lesser concerns, the things of time.

III. HOW DOTH CHRIST GIVE HIS COUNSEL?

1. He proposes His counsel in and by His Word.

2. He clears and opens and confirms it by His providence.

3. He makes it effectual by His Holy Spirit. (T. Boston.)

Christ the Counsellor

Christ is our Counsellor upon a threefold account–

1. As He hath rectified our notions of the Deity and turned us from the worship of dumb idols, to serve the living and true God.

2. As He hath taught us the truths of the moral law, and the real difference between good and evil.

3. As He hath instructed us in the means whereby we may obtain everlasting salvation. (W. Reading, M. A.)

Messiah the Counsellor

The word is employed in the Bible frequently of those who assisted in the councils of kings. Jonathan, the uncle of David, was called a wise counsellor to his prince; Ahithophel, the wisest man of his day, was termed the kings counsellor, the kings adviser. And thus it is constantly employed of a person giving sound and wise advice. The name, then, evidently implies these three things respecting Him–

I. THAT HE SHOULD POSSESS ADEQUATE WISDOM.

1. When He came into the world He descended from the bosom of God.

2. As He was acquainted with God, He was acquainted with man. He searches the reins and the hearts. He therefore has wisdom enough to guide His people through time to eternity, and to be their most effectual and safest Counsellor.

II. THAT HE SHOULD COMMUNICATE THIS WISDOM BY POSITIVE INSTRUCTION. And this includes the fulfilment of an earlier promise, made by Moses to the Church of God, The Lord thy God will raise up unto thee a Prophet from the midst of thee, like unto me. Jesus came, then, to be this Prophet, to speak with authority from God, and thus to communicate that instruction to mankind, and especially to believers, which was needful for their welfare, He came, according to the Divine appointment, to reveal the character of God, which He knew; to communicate to mankind that amount of knowledge respecting God which they were capable of receiving. He could therefore say repeatedly, when He was upon earth, that He had manifested the name of God (that is, His character) to His disciples, who received His instruction.

III. THAT HE SHOULD URGE AND PERSUADE MEN TO RECEIVE THAT INSTRUCTION. The Lord Jesus Christ still communicates His Spirit to men, in order to open their understandings and their hearts; just as He did when at the outpouring of His Spirit on the day of Pentecost three thousand were subdued at once by the Gospel, and disregarding all the differences in their circumstances, and putting away from them all considerations of worldly ease or comfort altogether, at once embraced the Gospel of Christ,–just as much does Jesus Christ now communicate His Spirit, to subdue men to Himself, and is thus their effectual Counsellor. He has given instruction by His Word, but He makes that instruction effectual by His Spirit. (B. W. Noel, M. A.)

His name–the Counsellor

It was by a counsellor that this world was ruined. Did not Satan mask himself in the serpent, and counsel the woman, with exceeding craftiness, that she should take unto herself of the fruit of the tree of knowledge of good and evil, in the hope that thereby she should be as God? It was meet that the world should have a Counsellor to restore it, if it had a counsellor to destroy it. But mark the difficulties that surrounded such a Counsellor. Tis easy to counsel mischief; but how hard to counsel wisely!

I. Christ may well be called Counsellor, for He is a COUNSELLOR WITH GOD. It hath been revealed to us that before the world was, when as yet God had not made the stars, the Almighty did hold a solemn conclave with Himself; Father, Son, and Spirit held a mystic council with each other, as to what they were about to do.

II. Christ is a Counsellor in the sense which the LXX translation appends to this term. He is said to be THE ANGEL OF THE GREAT COUNCIL. Do you and I want to know what was said and done in the great council of eternity? There is only one glass through which we can look back to the dim darkness of the shrouded past and read the counsels of God, and that glass is the Person of Jesus Christ. You may find out whether you are among His chosen ones. Christ is the Angel of the covenant, and you can find it out by looking to Him.

III. CHRIST IS A COUNSELLOR TO US. A man without a counsellor, I think, must of necessity go wrong. Woe unto the man that hath got a bad counsellor.

1. Christ is a necessary Counsellor.

2. Christs counsel is faithful counsel. How often do our friends counsel us craftily!

3. Christs counsel is hearty counsel.

4. Christ has special counsels for each of us. (C. H. Spurgeon.)

The mighty God

Christ the mighty God

I. CHRIST IS THE TRUE GOD.

1. The Scripture expressly calls Him so (Joh 1:1; Ac Rom 9:5; 1Jn 5:20).

2. The attributes of God, distinguishing Him from all created beings, are ascribed to Him.

3. The works peculiar to God alone are done by Him and ascribed to Him.

4. Divine worship, which must be given to God alone, is due to Him.

5. He is equal with the Father.

II. THE MAN CHRIST IS THE MIGHTY ONE.

1. He does and has done works that no other could do.

2. He has all at His command in heaven and earth, whether created persons or things.

3. Being God as wall as man His power is infinite.

III. APPLICATION.

1. This serves to refute the heresy of those who impugn the supreme Godhead of our Lord Jesus Christ.

2. It speaks terror to all the enemies of Christ.

3. It speaks comfort to the Church and every believer in their low estate.

4. It serves to exhort all to take Him for their Prince. (T. Boston.)

His name–the almighty God

Other translations of this Divine title have been proposed by several very eminent and able scholars. Not that they have any of them been prepared to deny that this translation is after all most accurate; but rather that whilst there are various words in the original, which we render by the common appellation of God, it might be possible so to interpret this as to show more exactly its definite meaning. One writer, for example, thinks the term might be translated The Irradiator,–He who gives light to men. Some think it bears the meaning of TheIllustrious,–the bright and the shining One. Still there are very few, if any, who are prepared to dispute the fact that our translation is the most faithful that could possibly be given. the mighty God.

I. THE FOLLY OF THOSE WHO PROFESS TO BE THE DISCIPLES OF CHRIST, YET DO NOT, AND WILL NOT, CALL HIM GOD. It is His being verily God, that frees Him from the charge of blasphemy. It is the fact that He is God, and that His Godhead is not to be denied, that makes His death an unrighteous decide at the hand of apostate man, and renders it, as before God, an acceptable sacrifice for the sins of the people.

II. HOW DO WE CALL CHRIST, THE MIGHTY GOD? It is Our delight and our privilege to attribute to Him the attributes of Deity.

1. In hours of devout contemplation how often do we look up to Him as being the eternal Son. In doing so we have virtually called Him the mighty God; because none but God could have been from everlasting to everlasting. How frequently do we repeat over to ourselves that precious verse, Jesus Christ the same yesterday, and today, and forever. Do you not see that you have in fact called Him God, because none but God is immutable!

3. Is it not also our joy to believe that wherever two or three are gathered together in Christs name, there is He in the midst of them? Have we not ascribed to Christ omnipresence, and who can be omnipresent but God! How is it possible for us to dream of Him as being in the bosom of His

Father, with the angels, and in the hearts of the contrite all at the same time, if He be not God?

4. We call Him the mighty God in many of His offices.

(1) Mediator between God and man. There is no mediatorship unless the hand in put on both, and who could put his hand on God but God!

(2) Saviour. I could not put my trust in any being that was merely created.

III. HOW CHRIST HAS PROVED HIMSELF TO US TO BE THE MIGHTY GOD. This Child born, this Son given, came into the world to enter the lists against sin. For thirty years and upwards He had to struggle against temptations more numerous and terrible than man had ever known before. And yet, without sin or taint of sin, more than conqueror He stood. We know also that Christ proved Himself to be the mighty God from the fact that at last all the sins of all His people were gathered upon His shoulders, and He bare them in His own body on the tree. But He did more than this–when He led captivity captive, add crushed death and ground his iron limbs to powder, He proved Himself then the mighty God. Oh, my soul, thou canst say that He has proved Himself in thy heart to be a mighty God. I beg and beseech of you all, come add put your trust in Jesus Christ; He is the mighty God. (C. H. Spurgeon.)

Jesus the mighty God

I. HE OF WHOM THE PROPHET SPEAKS IS THE MIGHTY GOD.

II. IN WHAT SENSE THE CHILD BORN MAY BE CALLED THE MIGHTY GOD. Not that the humanity is deified, or the Deity humanised. Humanity is still humanity, Deity is still Deity. But so united in one person that that which is peculiar to one nature is often ascribed to the other (Act 20:28; Joh 3:13).

III. THE GREATNESS OF HIS ACTS IN REGARD TO THAT CHURCH TO WHOM HE IS GIVEN.

1. He bare her sins. And had He not been the mighty God, as well as man, He never could.

2. Besides this, He wrought out a perfect righteousness for His Church. He conquered all her enemies, sin, Satan, and the world, those three strong ones.

3. He converts the hardest heart, working mightily by His own gracious Almighty Spirit.

4. He supports the feeblest grace, carries on the work which He has begun. What mighty effects He accomplishes by the simplest means! He bears up the most timid and desponding spirit, binds up with His own hand, by His own Spirit, with His own blood.

5. And what shall we say of that mighty God, in all His mighty doings, when He shall raise the dead, judge the world, destroy sin, and in the new heavens and the new earth give His saints the eternal possession of Himself, and of God in Himself? (J. H. Evans, M. A.)

Jesus the mighty God

The surrounding nations, Egypt and Assyria, gave great names to their gods. Look upon the inscriptions on the pillars in the time of Sargon. One Assyrian king was called The great king, the king unrivalled; the protector of the just; the noble warrior. If Isaiah wrote in a time of great names he, by this conception of an appellation, threw all other cognomens into contempt. The mighty God. The word is not Elohim, a word under which a species of subdivinity could be classified: Said I not unto you, Ye are gods? That word is El, a word which is never applied but to Jehovah, and which is never used but as connoting the innermost essence of ineffable Deity. (J. Parker, D. D.)

The everlasting Father

The everlasting Father

The tender, faithful, and wise trainer, guardian, and provider of His own in eternity (Isa 22:21). (F. Delitzsch.)

The everlasting Father

Abiding in protection, as the Father of His people. (B. Blake, B. D.)

Christ the everlasting Father

I. IN WHAT RESPECTS CHRIST IS THE EVERLASTING FATHER.

II. WHAT A FATHER HE IS.

III. IMPROVE THE SUBJECT. (T. Boston.)

Christians bear Christs image

1. Conformity to Christ in His holiness.

2. Conformity to Christ in His sufferings. (T. Boston.)

Jesus the everlasting Father

I. CHRIST IS CALLED FATHER.

1. Not in respect to the eternal Three. He is the Son in this point of view.

2. But as one with Him, and the Eternal Spirit, in the unity of the same Godhead.

3. He is the Father of His people. He shall see His seed (Isa 53:10).

4. He is their spiritual life (Gal 2:20).

II. HE IS CALLED THE EVERLASTING FATHER. He ever lives. He is Life. He ever loves. His blessings are everlasting. (J. H. Evans, M. A.)

The everlasting Father

To be the Father of eternity is to have eternity, and to rule in eternity–to be the Lord of eternity. That is the meaning of it; and so Christ Jesus, who hath the government upon His shoulders, hath it on His shoulders forever and forever. But the eternity spoken of here is not the eternity that is bygone; it is the ongoing and unending duration that lies before us, and Christ Jesus is Lord and Ruler of all. No doubt He who can hold the future eternity in His hand, and who can rule all its affairs, must have been Himself the Unbeginning and Eternal One; and the Scriptures leave no doubt about that being the attribute of the Lord Jesus Christ. But that august tribute of being from everlasting to everlasting is not what is strictly before: us here. It is the duration from the time that Christ became human onwards.

I. Jesus Christ is the Father of the eternity that lies before and goes on, because He Himself lives forever. He is POSSESSOR; He has it (Psa 102:25-27, and Heb 1:10-12). The fact that the Lord Jesus Christ in humanity is to live forever is a stupendous expectation and belief. Sometimes it has seemed to me as if it were more wonderful than the mere incarnation. That this is an important thought appears from two considerations.

1. It is a part of the Divine promise of the Father to the Lord Jesus Christ Isa 53:10).

2. It is a thing for which Christ Himself prayed as part of His Fathers promise (Psa 21:4). And so the Lord Jesus Christ thus in human nature lives forever and ever. But that implies that His work was finished to the Fathers satisfaction; to live forever was a proof that God the Father regarded Christs work as finished–this same title, Father of eternity, hath in germ within it the great facts of Christs resurrection and ascension and session in glory. And so when John, in Apocalyptic vision, beheld Him as the Son of man, he heard Him thus speak: Fear not; I am the first and the last, and the Living one; and I was dead; and, behold, I am alive for evermore, amen; and have the keys of Hades and of death. Application–

1. To Gods people. What a Saviour they have! They need never fear that they will be without His care. They could not find a world in all the universe where He is not with them, and they cannot live on to any age when He shall cease to be their light and King.

2. The same thing brings comfort to every sinner; for is it not written, He is able to save to the uttermost, them that come unto God by Him, seeing He ever liveth to make intercession for the? Mark, it does not say seeing He died–if that is all that could have been said, it would not have ever availed for the comfort and salvation of sinners–but seeing that, having died, He ever liveth to make intercession for them.

II. The Lord Jesus Christ is ORIGINATOR of this age that is spoken of. He made this forever, and gave it its grand characteristic; and all Gospel privilege that belongs to time, and all celestial enjoyment that belongs to eternity, we owe to Him.

III. Jesus Christ is CONTROLLER in this eternal age; the administration of its whole affairs is in His hands. The Author of our faith is the Ruler of its progress, and that not on earth alone, but in heaven. Can you doubt it, that when the Lord Jesus Christ, risen from the dead, went back to the glory that He had with the Father before the world began, went back in human nature, and appeared among the saints in heaven–can you doubt that from that hour heaven was another thing even to the glorified, because the Lord that brought them there by His blood was amongst them? And so, in the Epistle to the Hebrews, we read that we are come to the spirits of just men made perfect, which means to the Old Testament Church, perfected now in privilege; for at the 13 th verse of the eleventh chapter it is expressly said, These all died in faith, not having received the promises, but having seen them afar off. God willed that He should provide some better thing for us, that they without us should not be made perfect,–that heaven itself should not, in privilege and glory, even to the saints that had gone home, be perfect until Christ Himself had introduced a new age, and gone Himself to heaven. (J. Edmond, D. D.)

His name–the everlasting Father

How complex is the Person of our Lord Jesus Christ! Almost in the same breath the prophet calls Him a Child, and a Counsellor, a Son, and the everlasting Father. This is no contradiction, and to us scarcely a paradox, but it is a mighty marvel. How forcibly this should remind us of the necessity of carefully studying and rightly understanding the Person of our Lord Jesus Christ! We must not suppose that we shall understand Him at a glance. A look will save the soul, but patient meditation alone can fill the mind with the knowledge of the Saviour. The light of the text divides itself into three rays–Jesus is everlasting; He is a Father; He is the everlasting Father.

I. Jesus Christ is EVERLASTING. Of Him we may sing, Thy throne, O God, is forever and ever. A theme for great rejoicing on our part.

1. Jesus always was.

2. So also He is for evermore the same. Jesus is not dead; He ever liveth to make intercession for us.

3. Jesus, our Lord, ever shall be. The connection of the word Father with the word everlasting allows us very fairly to remark that our Lord is as everlasting as the Father, since He Himself is called the everlasting Father; for whatever antiquity paternity may imply is here ascribed to Christ. It is the manner of the Easterns to call a man the father of a quality for which he is remarkable. To this day, among the Arabs, a wise man is called the father of wisdom; a very foolish man the father of folly. The predominant quality in the man is ascribed to him as though it were his child, and he the father of it. Now, the Messiah is here called in the Hebrew the Father of eternity, by which is meant that He is preeminently the possessor of eternity as an attribute.

II. We come to the difficult part of the subject, namely, Christ being called FATHER. In what sense is Jesus a Father? Answer

1. He is federally a Father, representing those who are in Him, as the head of a tribe represents his descendants. The grand question for us is this, Are we still under the old covenant of works? If so, we have Adam to our father, and under that Adam we died. But are we under the covenant of grace? If so, we have Christ to our Father, and in Christ shall we be made alive. In this sense, then, Christ is called Father; and inasmuch as the covenant of grace is older than the covenant of works, Christ is, while Adam is not, the everlasting Father; and inasmuch as the covenant of works as far as we are concerned passes away, being fulfilled in Him, and the covenant of grace never passes but abideth forever, Christ, as the Head of the new covenant, the federal representative of the great economy of grace, is the everlasting Father.

2. Christ is a Father in the sense of a Founder. The Hebrews are in the habit of calling a man a father of a thing which he invents. For instance, in the fourth chapter of Genesis Jubal is called the father of such as handle the harp and organ; Jabal was the father of such as dwell in tents, and have cattle; not that these were literally the fathers of such persons, but the inventors of their occupations. The Lord Jesus Christ is, in this sense, the Father of a wonderful system–a great doctrinal system; a great practical system; a system of salvation.

3. Now there is a third meaning. The prophet may not so have understood it, but we so receive it, that Jesus is a Father in the great sense of a Lifegiver. That is the main sense of father to the common mind. Everything in us calls Christ Father. He is the Author and Finisher of our faith. If we love Him, it is because He first loved us. If we patiently endure, it is by considering Him who endured such contradiction of sinners against Himself. He it is who waters and sustains all our graces. We may say of Him, All my fresh springs are in Thee. The Spirit brings us the water from this well of Bethlehem, but Jesus is the well itself.

4. The term implies that Jesus Christ is to be in the future, the patriarch of an age. So Pope in his famous poem of the Messiah understands it, and calls Him, the promised. Father of the future age

5. Christ may be called a Father in the loving and tender sense of a fathers office. God is called the Father of the fatherless, and Job says of himself, that he became a father to the poor. Now, albeit that the Spirit of adoption teaches us to call God our Father, yet it is not straining truth to say that our Lord Jesus Christ exercises to all His people a Fathers part. According to the old Jewish custom the elder brother was the father of the family in the absence of the father; the firstborn took precedence of all, and took upon him the fathers position; so the Lord Jesus, the firstborn among many brethren, exercises to us a fathers office. Is it not so? Has He not succoured us in all time of our need as a father succours his child? Has He not supplied us with more than heavenly bread as a father gives bread unto his children? Does He not daily protect us, nay, did He not yield up His life that we His little ones might be preserved? Is He not the head in the household to us on earth, abiding with us, and has He not said, I will not leave you orphans; I will come unto you? As if His coming was the coming of a Father. If He be a Father, will we not give Him honour? If He be the head of the household, will we not give Him obedience?

III. We weigh the words, EVERLASTING FATHER. Christ is called the everlasting Father because He does not Himself, as a Father, die or vacate His once. He is still the federal Head and Father of His people; still the Founder of Gospel truth and of the Christian system; not allowing popes to be His vicars and to take His place. He is still the true Life giver, from whose wounds and by whose death we are quickened; He reigns even now as the patriarchal King; He is still the loving family Head; and so, in every sense, He lives as a Father. But here is a sweet thought. He neither Himself dies, nor becomes childless. He does not lose His children. He is the Author of an eternal system. (C. H. Spurgeon.)

The Prince of Peace

The Prince of Peace

How peaceful was the scene when the first Sabbath shone upon this world! How reversed was the scene of mans Sabbatism when sin entered to revolutionise it! It is a work of magnitude to which the Redeemer stands appointed when He is presented in the character of a pacificator to bring this strife to a happy conclusion for man.

I. WHAT ARE THE QUALIFICATIONS OF CHRIST FOR ACTING AS THE PRINCE OF PEACE?

1. His original personal excellence as the Only-begotten of the Father.

2. His Fathers ordination of Him to the office.

3. The meritoriousness of His work when substituted in the room of sinners.

4. The station to which He has been exalted and the executive power which has been lodged in His hand.

5. The fervency with which His heart is dedicated to the attainment of His object. Assemble, then, together these various items of qualification, and howsoever dreadful be the war in which man is naturally so unequally engaged, here we have a Prince all-sufficient to reduce it to peace in behalf of those who may accept His aid. That aid He offers to all.

II. THE PRINCIPAL ARTICLES OF THAT PEACE OF WHICH CHRIST IS, OR SHALL YET BE, THE MINISTERING PRINCE TO ALL THAT BELIEVE ON HIM.

1. The fundamental article of this great pacification is that He hath reconciled God to them. The principal idea conveyed in the text we maintain to be that God has in Christ devised a scheme whereby He may consistently leave off His anger, and not impute to mankind their trespasses.

2. In Christ we cease to war against ourselves. The sinners follies, his passions, his evil conscience, destroy him. By the gifts of the Spirit which He has secured for His people, He restrains, subdues, and controls their passions and appetites, through the lawlessness of which men so frequently bring ruin on their persons, their characters, and their fortunes; and altogether, so does He incline them to their duty that their conscience ceases to torment them with its upbraidings and shall even invigorate and gladden them with the smiles of its complacency.

3. Our Prince hath reconciled to us the angels. When the human race rebelled, zealous as they are for God, they participated in the wrath of their King, disowned man as their brother, and became the willing executors of His wrath. But when God becomes the Friend of the believer, the angels hasten to salute him as a recovered fellow subject and brother, and resume their emulousness of the honour to be made the ministering spirits of his salvation.

4. By the Prince of Peace reconciliation is effected between Jew and Gentile.

5. The fifth article of pacification is the general reconcilement of man to man, the destruction of selfishness, and the diffusion of benevolence. (W. Anderson, LL. D.)

Christ the Prince of Peace

I. PEACEFUL OF DISPOSITION.

1. He bears long with His enemies.

2. He bears much at the hands of His friends.

3. He is easy of access for poor sinners.

4. He is ready to forgive.

5. He is very familiar with His true subjects.

6. The afflicting of His people is, as it were, against the grain with Lam 3:33; 1Pe 1:6; Heb 12:10; Isa 63:9).

7. He bore His own sufferings with the utmost peaceableness, meekness, and patience.

II. PEACEFUL IN ACTION. Consider–

1. What peace is effected by this Prince of Peace?

(1) Peace with God.

(2) Peace among men.

(3) Peace within men, peace of conscience.

2. What is His work about that threefold peace?

(1) He purchased it by His precious blood.

(2) He makes the peace of His own efficacy. The covenant of grace is the covenant of peace, and He is the Mediator of it. He does, by His Spirit, bring the sinner into the covenant of peace, and by His intercession obtains peace with God for him. He, by the same Spirit, unites men to Himself by faith, and to one another in love.

(3) He maintains the peace made.

(4) He restores the peace when at any time it is disturbed Isa 57:18).

(5) He perfects the peace.

III. PEACEFUL IN RESPECT OF THE STATE OF HIS KINGDOM. He is the true Solomon (Peaceful); and no king of Israel had such a peaceable and prosperous reign as Solomon.

1. Every one of His subjects is, by His wise management, put in a state of Joh 16:33).

2. The peace of His kingdom is the fruit of war and victory in that war. What made Solomons reign so peaceable was Davids wars and victories. Our Lord Christ was a man of war; He fought and overcame sin, death, and the devil; and the peace of His kingdom now is the fruit of that.

3. Hence in His kingdom is the greatest wealth and abundance.

4. The good of His kingdom is advanced from all quarters, and there is nothing but is turned to the profit thereof, by the infinite wisdom of the Prince (Rom 8:28).

5. In the end the peace of His kingdom will be absolute. Solomons reign was more peaceable in the beginning than toward the end. But Christs kingdom is contrariwise; though, indeed, it will never end. But, at last, all occasion of disturbance, from without or from within, will be utterly cut off. (T. Boston.)

Christ the Prince of Peace

1. We learn from the Roman historians, that at the time of our Lords nativity, the temple of Janus at Rome was shut up, in token of a profound peace all over the world; for the Romans, being then lords of the world, had power to make peace or war as they pleased. But there was a special providence of God in it, that His blessed Son, the Prince of Peace, should be brought into the world in such a season of tranquillity. Accordingly we hear the angels proclaiming at His nativity. Peace on earth, and goodwill towards men.

2. When He came to preach the Gospel, He began His sermon, with Blessed are the poor in spirit, blessed are the meek, blessed are the peacemakers; bless them that curse you, do good to them that hate you, pray for them that despitefully use you and persecute you. He calls upon His disciples to learn of Him to be meek and lowly in heart, that they might find rest for their souls. When He was apprehended and brought to His trial, He practised His own doctrine of meekness and patience. And when St. Peter drew his sword in His defence, He commanded him to put it up again, for, says He, all they that take the sword, shall perish with the sword.

3. When He took His leave of His disciples, He bequeathed peace to them, as the best legacy which He could leave them. Peace I leave with you, My peace I give unto you. At His various appearances among them after His resurrection, He commonly saluted them with the blessing of peace.

4. One great end of our Lords coming into the world was, to break down the partition walls between all nations, and take away all party distinctions from among men.

5. The most signal act which entitles our Lord to the character of the Prince of Peace, is this, that He has reconciled us to God, and made an atonement for the sins of the whole world. (W. Reading, M. A.)

Christ the Prince of Peace

I. HE IS THE PEACE BRINGER, as He is the revealer of His Fathers peaceful designs towards His sinful creatures.

1. Point out the situation in which man stood in relation to God.

2. The office of Christ as the bringer of peace reminds us how God might have acted in relation to man.

3. But His love prompted Him to a design of rich and sovereign mercy.

4. He has developed this design through the medium of His Son, who, therefore, takes His title from His work–the Prince of Peace.

II. HE IS THE PEACEMAKER; the efficient means of procuring, and establishing peace between God and man.

1. His atonement made reconciliation for the sin of man.

2. By His mediatorial office He secures peace for us individually.

III. HE IS A PRINCELY GIVER OF PEACE.

I. It is a knowledge of His sacrifice which gives peace to the troubled conscience.

2. By Him we receive the grace of the Holy Spirit which gives peace from the power of sin.

3. He brings us into a state of communion with God, so that we enjoy peace.

4. The peace which Jesus gives endures through all troubles and in spite of all enemies.

5. He gives eternal peace and rest in heaven.

IV. THE FOUNDATION AND SUPPORT OF HIS KINGDOM ON EARTH IS PEACE.

1. It Was founded without the intervention of violence or carnal weapons.

2. Its very essence consists in the influence of peaceful doctrines.

3. In the promotion of His kingdom He employs none but peaceable means. (The Evangelist.)

The Prince of Peace

I. HE POSSESSES PEACE. He possesses it as none other does, in greater measure, the abundance of it. It is all at His command. He is the Prince or Monarch of it.

1. He is in a world where the noise of our strife and tumult never reaches. Discord is never known there, change is never experienced.

2. And then we must try to get into His mysterious soul, and see the eternal calm which reigns there day after day, year after year, age after age, unbroken. All is as quiet within as around Him. And it is not the quiet of inaction or indifference, of a clod of earth or a stone; His mind is ever working and ever feeling, and with an energy which to us is inconceivable; but yet His mind is never ruffled.

II. HE EXERCISES PEACE.

1. Look at Him as He trod our earth. The meek and quiet lamb was an image of Him.

2. He bears long with His enemies.

3. He bears much, too, with His friends.

4. There must, then, be a mighty inclination to peace where things are thus.

III. HE BESTOWS OR DISPENSES PEACE. God is often called in Scripture the God of that which He communicates. In this way may our Lord be called the Prince of Peace.

1. Our peace with God flows from Him.

2. And peace, too, among men.

3. Peace of conscience and peace of mind are His gifts.

IV. HE DELIGHTS IN PEACE. (C. Bradley, M. A.)

Messiah, the Prince of Peace

Christ, our blessed Lord, does evidently by establishing peace in each bosom of His people, peace in each family of His disciples, peace in each congregation of His saints, and peace in all His Churches, lead directly to the establishment of international peace throughout the world. (B. W. Noel, M. A.)

Apparent contradictions

When we receive this prediction of our Lord, and reflect upon it, we are met with some contradictions to it, which are both apparent and most effectual. Our Lord, when He was upon earth, declared on the contrary–I came not to send peace on earth, but a sword. Accordingly, He further told His disciples that they must expect to be hated of all men, and to be hated of all nations. He warned them, that the feuds that should arise through His doctrine, would poison the peace of families; the brother shall deliver up the brother to death, and the father the child. He warned them, that there should be public persecution as well as private, and that they should be dragged before governors and kings for His sake, and scourged in public. Universal war, then, rather than peace, seemed to be predicted as the result of the doctrine of Christ. And have not facts, up to this day, answered to these predictions? Ten imperial persecutions, extended over the most civilised parts of the world, threatened through three centuries the extermination of the Church of Christ: in which every atrocity was committed, and the barbarous ingenuity of man taxed to the utmost extent to devise new torments to make the servants of Jesus Christ suffer, And when heathenism was subdued by the power of the Gospel, and ceased to reign, it was only that this other prediction might be accomplished fearfully in the earth; so that the saints of Jesus Christ became His martyrs throughout Europe. Papal Rome succeeded to the enmity of pagan Rome: in the valleys of Piedmont, and along the plains of France, and throughout the Low Countries, and in England also, as well as, in the time of the Reformation, throughout Italy and Spain, everywhere accomplishing what Christ by His apostle had predicted, and bringing myriads of the saints of Jesus to public martyrdom; massacring without mercy the feeblest and the strongest, young and old, and threatening the extermination of the Church of Christ. And this led to still more extensive offerings to the sanguinary dispositions of man; great and long protracted wars following these massacres. Witness the wars of the Hussites in Bohemia, the wars of the Huguenots in France, to mention no other civil commotions, to which the doctrine of Christ has seemed to lead. And then, when the sword was sheathed, and nation was not imbruing its hands in the blood of other nations for the sake of theology, even then the different Churches of Christ raged in enmity one towards the other: factions that have not ceased to this day, so that the governments of the world find questions of theology and ecclesiastical rivalry still mingling with the counsels of senates, and embarrassing all their decisions. Is this the peace which Christ came to produce? In what sense is He the Prince of Peace? (B. W. Noel, M. A.)

The Prince of Peace not responsible for strife and violence

These evils that have arisen from the doctrine of Christ, and which, perhaps, have made that doctrine occasion more bloodshed than any single cause that has afflicted mankind, do not in the least degree detract from the glory of this great Monarch, this adorable Saviour, who after all establishes beyond all question at once, to the minds of all who believe on Him, His claim to be the Prince of Peace, throughout the universe. If the servants of Jesus Christ were sent forth by Him as sheep among wolves, and the wolves have torn the sheep in every land, it is not the fault of the sheep that these raging persecutions have taken place. If He has sent forth His disciples to love one another, and to love all mankind, it is not the fault of Him, nor His doctrine, nor His people, if apostates from His faith have chosen to carry His abused name upon their foreheads, and under that name to persecute with a violence which would have stamped infamy even upon heathenism, those who loved Him and served Him the best in the earth. And, if those who have even followed Him with honesty of purpose, have yet been so ill instructed in His declared will, or have sinfully given way to the weakness of their tempers, so that those have quarrelled for ages, who by His express authority ought to have been one in Him, it is not to be ascribed to His doctrine, but to their faults. And all this evil, great as it unquestionably is, and though it has fed the mirth of the infidel age after age, is transitory still, preparatory still; and still does the strong and stead fast faith of His people carry forward their thought to that day when transient evil will only end in lasting good, and when, after all impediments have been swept, away: He will still reign everywhere and always as the Prince of Peace. (B. W. Noel, M. A.)

All creation at war with the sinner

When God wars against the sinner, all creation must war. The earth wars against him in its barrenness, its poisons, its inundations, its earthquakes and volcanoes. The atmosphere wars against him in its storms and thunders, and winds breathing pestilence. The beasts war against him, thirsting for his blood, and pursuing him as their prey. His neighbour wars against him, slandering him, robbing him, oppressing him, and murdering him. The angels war against him, executing the judgments of their insulted King. He wars against himself, his own passions enslaving and destroying him, and his conscience stinging him with deadly remorse. The grave and hell have marked him for their victim. Oh, how beautiful, then, upon the mountains are the feet of Him that publisheth peace. (W. Anderson, LL. D.)

The good time coming

What a day that will be when museums shall be erected to preserve as curiosities the implements and accoutrements of war, that the children of the new age may study the old barbaric times which shall have passed away as a bad dream! (P. B. Meyer, B. A.)

The Prince of Peace

It would be ridiculous to depict the Lord Jesus with a rifle over His shoulder. (Josiah Mee.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. The government shall be upon his shoulder] That is, the ensign of government; the sceptre, the sword, the key, or the like, which was borne upon or hung from the shoulder. See Clarke on Isa 22:22.

And his name shall be called] El gibbor, the prevailing or conquering God.

The everlasting Father – “The Father of the everlasting age”] Or Abi ad, the Father of eternity. The Septuagint have , “the Messenger of the Great Counsel.” But instead of Abi ad, a MS. of De Rossi has Abezer, the helping Father; evidently the corruption of some Jew, who did not like such an evidence in favour of the Christian Messiah.

Prince of Peace] 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, ; the government is on his shoulder.” This reading is nowhere else acknowledged, as far as I know.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Having spoken of the glorious light, and joy, and victory of Gods people, he now proceeds to show the ground of it, and by what person these things are procured.

Unto us; unto us Jews, of whom Christ was born, and to whom he was primarily sent, Mat 15:24, for our use and benefit.

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 later Jews, out of opposition to Christ, wrest it to Hezekiah; which extravagant conceit, as it hath no foundation at all in that or any other text of Scripture, and therefore may be rejected without any further reason, 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. But all the following particulars do so truly and exactly agree to Christ, that they cannot without great violence be alienated from him, or ascribed to any other.

Is born, for shall be born, as the prophets generally speak.

A Son; so he determines the sex of the child. Or, the Son, to wit, of the virgin, of whom I spake before, Isa 7:14.

Is given; is freely and graciously given to us by God. Other children also are said to be given by God, Ge 30:6; 48:9, but this in a peculiar manner, and therefore he is called the gift of God, Joh 4:10.

The government, to wit, of Israel, or of Gods people, to whom he is given,

shall be upon his shoulder, i.e. upon him, or in his hands. He mentions shoulders, because great burdens are commonly laid upon mens shoulders; and as all government, if it be rightly managed, so this especially, is a very heavy burden, requiring extraordinary care, and diligence, and self-denial. Possibly here may be also an allusion to the ancient custom of carrying the ensigns of government before the magistrate upon the shoulders of their officers; or to the cross of Christ, which was laid upon his shoulders, Joh 19:17, which also was the way to his kingdom or government, Luk 24:26.

His name shall be called; either,

1. He shall be called; for names are oft put for persons, as Act 1:15; Rev 3:4; 11:13. Or,

2. His name shall be; for to be called in Scripture is off put for to be, as I have noted before on Isa 1:26, and oft elsewhere. But this is not to be taken for a description of his proper name, by which he should be commonly called, but of his glorious nature and qualities. See my notes on Isa 7:14.

Wonderful, Counsellor: these words may be taken either,

1. Severally, as they are in our translation, and by many others. This the Jews apply to Hezekiah, who, as they say, is called wonderful, because of the miracle which God wrought for him, 2Ki 20:2, &c.; and counsellor, because he took counsel with his princes about Gods worship, and the defence of the city, 2Ch 29:4, &c., and gave good counsel to others; which ridiculous account is sufficient to overthrow that exposition. But they agree most eminently to the Lord Christ, who is truly wonderful, in his person, and natures, and words, and works, being made up of wonders, in whom there was nothing which was not wonderful; who also may well be called Counsellor, because he knew the whole counsel of God, and (so far as it was necessary) revealed it to us, and is the great Counsellor of his church and people in all their doubts and difficulties. Or,

2. Jointly,

wonderful Counsellor; which may seem best to agree both with the following titles, each of which is made up of two words, and with Isa 28:29, where God is called wonderful in counsel, and makes the title more full and emphatical. To call Christ simply a Counsellor, may seem too mean a character, being common to many others with him; but to say he is a wonderful Counsellor, is a singular commendation. 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, as is evident from 1Pe 1:10,11, 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, Col 2 3.

The 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, as Jer 23:6; Joh 1:1; Rom 9:5, and in many other places. And it is a most true observation, that this Hebrew word El is never used in the singular number, of any creature, but only of the Almighty God, as is evident by perusing all the texts where this word is used. And although the title of Elohim, which is of the plural number, be twice or thrice given to some men, yet there is constantly added some diminishing expression to it, as when they are said to be afraid, Job 41:25, and to die, Psa 49:10; whereas here he adds the epithet of mighty, which is ascribed to the great God, Deu 10:17, and elsewhere.

The everlasting Father, Heb. the Father of eternity, Having called him a Child, and a Son in respect of his human nature, lest this should be misinterpreted to his disparagement, he adds that he is a Father also, even the God and Father of all things; the work of creation being common and commonly ascribed to each of the persons of the blessed Trinity, the Maker and Upholder of all creatures, as he is said to be, Joh 1:3; Heb 1:3, and the Father of all believers, who are called his children, Heb 2:13, and the Father of eternity; either,

1. The first author (such persons being called fathers, as Gen 4:20, and elsewhere) of eternal salvation, as he is called, Heb 5:9. Or,

2. As we render it, the everlasting Father, who, though as man he was then unborn, yet was and is from everlasting to everlasting. They who apply this to Hezekiah render it, the father of an age, and expound this of his long life and numerous posterity; which I the rather mention, to show what absurd shifts they are forced to use who interpret this text of any other but Christ. For he did not live very long, nor had he, that we read of, more than one son, Manasseh. And if both these things had been true of him, they were more eminently true of many other men. Besides, this Hebrew word being used of God, as here it is of him who was now called the mighty God, constantly signifies eternity, as Isa 26:4; 57:15, &c.

The Prince of peace: this title doth not fully agree to Hezekiah, whose reign was not free from wars, as we see, 2Ki 18; but it agrees exactly to Christ, who is called our peace, Mic 5:5; Eph 2:14, and is the only purchaser and procurer of peace between God and men, Isa 53:5, and of peace between men and men, Jews and Gentiles, Eph 2:15, and of the peace of our own consciences, and leaves peace as his legacy to his disciples, Joh 14:27; 16:33.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. Forthe ground of thesegreat expectations,

unto usfor the benefitof the Jews first, and then the Gentiles (compare “unto you,“Lu 2:11).

son . . . given (Ps2:7). God’s gratuitous gift, on which man had no claim (Joh 3:16;Rom 6:23).

government . . . upon . . .shoulderThe ensign of office used to be worn on theshoulder, in token of sustaining the government (Isa22:22). Here the government on Messiah’s shoulderis in marked antithesis to the “yoke and staff” of theoppressor on Israel’s “shoulder” (Isa9:4). He shall receive the kingdom of the earth from the Father,to vindicate it from the misrule of those to whom it was entrusted tohold it for and under the Most High, but who sought to hold it indefiance of His right; the Father asserts His right by the Son, the”Heir of all things,” who will hold it for Him (Dan 7:13;Dan 7:14).

name . . . calledHisessential characteristics shall be.

Wonderful(See on Isa8:18; Jud 13:18, Margin;1Ti 3:16).

Counsellor (Psa 16:7;Rom 11:33; Rom 11:34;1Co 1:24; Col 2:3).

mighty God (Isa 10:21;Psa 24:8; Tit 2:13)HORSLEY translates: “Godthe mighty man.” “Unto us . . . God” is equivalent to”Immanuel” (Isa 7:14).

everlasting FatherThismarks Him as “Wonderful,” that He is “a child,”yet the “everlasting Father” (Joh 10:30;Joh 14:9). Earthly kings leavetheir people after a short reign; He will reign over and bless themfor ever [HENGSTENBERG].

Prince of Peace(See onIsa 9:5; Ge49:10; Shiloh, “The Tranquillizer”). Finally (Ho2:18). Even already He is “our peace” (Luk 2:14;Eph 2:14).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 Isa 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

Jud 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 Isa 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, Ge 1:26

Ge 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, Zec 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, Heb 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,

Eze 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, Ac 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”, Ac 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, Eph 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 Heb 7:2. It is observable that at his birth there was a general peace, not only in the Roman empire, Lu 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. Jud. 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.

Fuente: John Gill’s Exposition of the Entire Bible

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 (Isa 22:22) and godlike majesty (Psa 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: , “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 into , 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 “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 Psa 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 Isa 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 to the subject to . Nevertheless, in the face of the existing accentuation, we must admit that the latter is, comparatively speaking, the better of the two; for if were intended to be the introduction to the list of names which follows, 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, , 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 is the smallest of all disjunctive accents; the geresh in separates rather more strongly than this; the pashta in separates somewhat more than the other two, but less than the zakeph in ; and this zakeph is the greatest divider in the sentence. The whole sentence, therefore, distributes itself in the following manner: . All the words from onwards are subordinate to the zakeph attached to , which is, to all appearance, intended to have the force of an introductory colon: as, for example, in 2Sa 18:5 (in the case of in the clause ). In smaller subdivisions, again, ( telisha) is connected with ( pashta), and both together with ( 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: kadma geresh , teilsha gershayim , m ercha tebir , tifchah , silluk; and the principal disjunctive would stand at instead of . But if the name of the child were intended to form a declaratory clause, commencing with , “determines wonderful things,” as Luzzatto assumes, we should expect to find a stronger disjunctive than telisha at , the watchword of the whole; and above all, we should expect a zakeph at , and not at . This also applies to our (the ordinary) explanation. It does not correspond to the accentuation. The introductory words 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 onwards – as the connection, the expression, and the syntax require – as a dependent accusative predicate to (they call his name), which stands at the head (compare , they call, it is called, in Gen 11:9; Gen 16:14; Jos 7:26, and above Isa 8:4, , they will carry: Ges. 137, 3). If it be urged, as an objection to the Messianic interpretation of Isa 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 Isa 7:14 and Isa 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 , or perhaps more correctly , which is not to be taken in connection with the next word, , though this construction might seem to commend itself in accordance with , in Isa 28:29. This is the way in which it has been taken by the Seventy and others (thus lxx, ; Theodoret, ). If we adopted this explanation, we might regard as an inverted form for : counselling wonderful things. The possibility of such an inversion is apparent from Isa 22:2, , i.e., full of tumult. Or, following the analogy of pere’ adam (a wild man) in Gen 16:12, we might regard it as a genitive construction: a wonder of a counsellor; in which case the disjunctive teilshah gedolah in pele’ would have to be exchanged for a connecting m ahpach . Both combinations have their doubtful points, and, so far as the sense is concerned, would lead us rather to expect ; whereas there is nothing at all to prevent our taking and 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 (Jdg 13:18), replied ( ), 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 – , as Symmachus renders it. The second name if yoetz , counsellor, because, by virtue of the spirit of counsel which He possesses (Isa 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 Isa 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 adam , as Isa 31:3 (cf., Hos 11:9) clearly shows. And finally, El gibbor was a traditional name of God, which occurs as early as Deu 10:17, cf., Jer 32:18; Neh 9:32; Psa 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 Jer 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 57 a, 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 , Psa 82:1), and that He would have God dwelling within Him (cf., Jer 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: , 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 (Isa 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- shal , a Prince who removes all peace-disturbing powers, and secures peace among the nations (Zec 9:10) – who is, as it were, the embodiment of peace come down into the world of nations (Mic 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.

Fuente: Keil & Delitzsch Commentary on the Old Testament

6. 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 Isa 7:14, (142) 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 (Isa 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. (Isa 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, ( κατ ᾿ ἐξοχὴν,) 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, (2Sa 7:14,)

as it is afterwards repeated,

Thou art my Son; this day have I begotten thee. (Psa 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. (Heb 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, (Joh 19:17,) and by the cross he gained a splendid triumph over the prince of this world. (Joh 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, (Isa 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 יקרא, ( 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 יועץ ( 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. (Col 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, (Joh 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. (1Co 1:24; Eph 1:17; Col 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. (Joh 15:14.)

The mighty God. אל ( 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 גבור, ( 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. (Jer 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. (Isa 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, (Eph 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 μέλλοντος future; (143) 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. (Col 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, (Joh 5:24; 1Jo 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. (Rom 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. (Rom 5:1.) Now, when Christ shall have brought composure to our minds, the same spiritual peace will hold the highest place in our hearts, (Phi 4:7; Col 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.

(142) See page 244.

(143) Πατὴρ τοῦ μέλλοντος αἰω̑νος, 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.

Fuente: Calvin’s Complete Commentary

THE CHRIST OF PROPHECY

Isa 9:6

THERE is much in Isaiah that must be referred to the shadows, owing to the degeneracy of the times in which he lived; still, when the light does break, it floods the page with glory, for it is the light from the face of the Messiah of Prophecy. Charles Haddon Spurgeon, speaking from the phrase, His Name shall be called Wonderful, compares this text to a storm at sea which he had just witnessed. It was a dark night and the sky was covered with clouds, and thunder answered to thunder, and lightnings flash but left a deeper darkness on all the waters, when he noticed far away on the horizon, as if miles distant, a bright spot shining like gold. It was the moon breaking through a rift in the clouds, and while she could not shine where the prophet of God stood, he could behold the spot far distant upon which her mellow rays fell in beauty. And he thought of Isaiah when all about him was thick darkness and the very air was charged with the thunders of Gods anger, and the lightnings of His vengeance, and yet he could say The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined, by anticipating the hour when the text of this chapter would be the truth.

No one can read the Major Prophets, or for that matter, the Minor Prophets of the Old Testament, without appreciating how dark were their days. All that they were privileged to see with the natural eye was apostasy and captivity, with all the evil consequences of both. But they never despaired, because the last man of them entertained the glorious hope voiced in this text. They knew their time to be that dark hour which presages the coming day. In other words, they believed in the Christ to come.

If to us Christmas is a memorial, to them it was an anticipation. And as we look back to the manger and the Cross, they looked forward to both. Our prophets are imploring us to believe on the Christ who came. At all seasons their prophets were pointing them to the Christ who was to come, as witness the words of Isaiah spoken more than seven hundred years before the birth of the Wonderful One,

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, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace.

Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His Kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.

Now, following the suggestion of the text, we see four things:

THE COMING OF CHRIST.

Unto us a Child is born, unto us a Son is given. Isaiah has before spoken of this wondrous Child. To the house of David he had addressed these words, The Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a Son, and shall call His Name Immanuel. Butter and honey shall He eat (Isa 7:14-15).

He knew, then, that He was to come in the fleshborn of a woman. He not only prophesies His humility in that He was to be born of a virgin; but the hardships of His life, in that He was to subsist upon butter and honey, for butter and honey are the products of that land which the people ate when all else had failed. The true humanity of Jesus is suggested also by the phrase, Unto us a Child is born. As Jesus said to Nicodemus, That which is born of the flesh is flesh.

Paul, in his Epistle to the Philippians, speaks of Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross (Php 2:6-8)

But the form of a man would not indicate the nature. There might be a sinless, there might be a sinful servant. This same Apostle, however, in his Epistle to the Hebrews, says, Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; * * For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham. Wherefore in all things it behooved Him to be made like unto His brethren (Heb 2:14; Heb 2:16-17). While to the Romans, Paul writes, For what the Law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Every man may feel, therefore, that when Christ was born He descended sufficiently deep to lay hold upon his condition, and lend him help. He who was equal with the Father for our sakes became as one of us, that He might bring us to God.

Dr. Lorimer, in one of his volumes, speaks of the Christians influence in the Roman Empire. He treated the Goth, the Persian and the Roman as if they were one until they themselves came to see that they were made of one blood. And Lorimer remarks, As a result of this growing conviction, Caracalla conferred the dignity of Roman citizenship upon the civilized world. The day when this famous edict was issued has been considered one of the epoch-making days of history. Nor can its significance be over-estimated; it was in a sense the Coronation Day of Humanity. It recognized the essential greatness of mans nature. But do we not believe that the great Coronation Day of Humanity occurred when Jesus was born in the likeness of sinful flesh, and for sin, condemned sin in the flesh? That day recognized the essential degradation of Humanity, but by the act of God in Christ, lifted the same up to its Coronation. And not a child has been born since, that need lead a hopeless life or die a hopeless death.

Isaiah knew, also, that He was to come from Godbegotten by the Holy Ghost. As Jesus said to Nicodemus, That which is born of the Spirit is spirit. Therein is the explanation of the angels words to Mary, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of God (Luk 1:35). John, his First Epistle, (Joh 3:5) says of Jesus, And ye know that He was manifested to take away our sins; and in Him is no sin, and explains by verse nine (Joh 3:9), Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he, cannot sin, because he is born of God. The humanity of Jesus, therefore, harmonized perfectly with His essential Deity. And it is one of the marvels of inspiration that Isaiah saw and expressed this harmony when he said, For unto us a Child is born, unto us a Son is given.

He was born of a virgin; He was given of God God so loved the world, that He gave His only begotten Son. That is why Jesus could say unto the Jews, Ye are from beneath; I am from above: ye are of this world; I am not of this world. And that is why Jesus could make claim of wisdom, might and power, which would have been blasphemy upon the lips of another; such, for instance, as, I am the Way, I am * * the Truth, No man cometh unto the Father, but by Me, If ye believe not that I am He, ye shall die in your sins, I am the Door of the sheep, I am the Good Shepherd, Whatsoever ye shall ask in My Name, that will I do. That is why Jesus could lay claim upon the consciences and to the obedience of men, saying, Ye are My friends, if ye do whatsoever I command you. His colossal claim, All power is given unto Me in Heaven and in earth, accorded perfectly with His command, As ye go, preach, saying, The Kingdom of Heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

We may have a debt of gratitude to the Unitarians and Universalists, and other Liberalises for having laid beautiful emphasis upon the humanity of Jesus, but they have also imposed upon us the painful necessity of uttering repeated warnings against forgetting or denying the essential Deity of Jesus. With Comte, too many are now tempted to believe that the only religion is The religion of Humanity, by which, as one of our greatest preachers has remarked, They mean a religion without a revelation, and even without a God. The work of those critics who propose to give us a human Christ is no less a denial of His Deity because they happen to cover His humanity with speeches fair as midsummer flowers. We are told that the executioner who beheaded Charles I, bowed before his majesty, kissed his hand, and begged pardon for undertaking the unpleasant commission in which he was engaged. But the kings head came off just the same. Not a few of our critics seem to have studied this bit of history to a purpose and when they propose to decapitate Christianity by removing its Head, the Christ who is very God, they proceed with specious words and extravagant compliments to the humanity of Jesus, but deny His Deity just the same. Utter what compliments they may, the Holy Ghost answers their wordsWho is a liar but he that denieth that Jesus is the Christ (1Jn 2:22)? and again of Jesus Christ, This is the true God, and eternal life (1Jn 5:20). If the humanity of Jesus is essential to our Christian character, and it is, the Deity of Jesus is our only hope of salvation; for, if we have trusted in a man and not in God, our hope is in vain and we are yet in our sins. But Isaiah says not only, Unto us a Child is born, but also, unto us a Son is given.

THE CROWNING OF CHRIST

And the government shall be upon His shoulder refers to the insignia of office which is worn on the shoulder where it marks the high official and also suggests His power to sustain that which is committed unto Him. Isaiah himself gives us this very interpretation of his own words when he speaks of Eliakim, who was to be a father to the inhabitants of Jerusalem, and to the House of Judah, and of whom the Lord of Hosts says, I will commit thy government into His hand; * * And the key of the House of David will I lay upon His shoulder.

Keeping this in mind, permit three suggestions concerning the crowning of Christ:

He shall govern Gods people. This Coming one is more often described under the single phrase, the King of Israel, than by any other of the marvelous and many sentences employed to depict Him. If one trace the Scriptures through, he will find that when He sets up His throne it will be in the midst of His own people, children of Abraham by flesh, and children of Abraham by faith. The Tabernacle of God is with men, and He will dwell with them, and they shall be His people.

He shall govern absolutely and alone. The government shall be upon His shoulder. The exclusiveness of Jesus reign is signally set forth in the seventy-second Psalm, He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before Him; and His enemies shall lick the dust. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before Him: all nations shall serve Him.

It is related that the king of Prussia visited a village school and was welcomed by the children. Having spoken to them, he took an orange from a plate and asked, To what kingdom does this belong? To the vegetable! Then a piece of money. To the mineral kingdom, answered a little girl. And to what kingdom do I belong? questioned the king. Upon a little reflection, the child answered, To Gods Kingdom, sire. It is said that tears came to the kings eyes. As he placed his hand gently on the childs head, he said, God grant that I may be counted worthy of that Kingdom. And the time is coming when every king of the earth, instead of sitting in the place of power, shall prostrate himself at Jesus feet, for it is written, As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God (Rom 14:11).

He shall govern with authority and power. The mark of office upon His shoulder is the sign of His authority, while the shoulder itself is the place and symbol of power. It was Jesus who said, All power is given unto Me in Heaven and in earth, and who claimed for Himself, Hereafter shall ye see the Son of Man sitting on the right hand of power. Authority and PowerHe shall govern with both. They belong to the very office which He holds; they are essential to the success of the King.

I remember that in Hoods Cromwell, chapter twelve, when the Scots invited the return of Charles II, and were defeated by the army of Cromwell, Hood remarks, It certainly does appear that David Leslie, the Commander of the Scots at Dunbar, found his hands tied by a committee, and any kind of battle anywhere may be lost, but probably no battle of any kind was ever gained by a committee. The KingChristtakes His opinions from no other. You will remember the astonishment that the teaching of Jesus created because He taught them as one having authority, and not as the scribes, And with that authority there is coupled power.

How many men there are now who feel absolutely bound by every word which Jesus speaks. They recognize His right to utter what He will and His power to enforce His least wish. There was a time when Hildebrand was not only a person of authority, but also of power. He could even leave the Emperor of Germany, himself, standing outside the gate of his castle at Canossa, barefoot in the snow, begging for mercy from the man who professed to be the Vicar of Christ. But where is that authority and where is that power now? It passed, as did all his splendid pretensions. Nobody cares what Hildebrand said, for his arm of flesh, like his magnificent robes, rests now in the dust. Not so with Christ, upon whom God has laid the insignia of authority and power! He commands more men today than ever before. He exercises, today, all the power of the Godhead. And yet, He has only commenced to command; He has revealed but a little of His power. Wait until the government is laid upon His shoulder, and He is crowned King of kings, and Lord of lords, then will He stretch out His hand over the sea, and shake the kingdoms.

THE CHARACTER OF CHRIST

According to the pen of Inspiration, this character is fourfold: the Wonderful Counsellor, the Mighty God, the Everlasting Father, and The Prince of Peace. George Adam Smith doubts if these four names prove incontrovertibly that the Prophet had an absolutely Divine Person in view; but we cannot share Smiths skepticism. These words can never be applied to another than the King of kings, the Lord of lords, who, though the Son, is yet the very God.

The Wonderful Counsellor. In the original, this is a compound word, and expresses what is with Isaiah a favorite feature of the Coming Ones character. It is the same idea he expresses when he says, concerning the increase of the ground, This also cometh forth from the Lord of Hosts, which is wonderful in counsel. Spurgeon, in his sermon on The Wonderful Counsellor, reminds us that Jesus is Gods counsellor. He sits in the cabinet council of the King of Heaven. He was there when God said, Let us make man in Our image. He was there when the subjects of grace were determined. He was there when the plan of the ages was perfected. And yet, adds Spurgeon, He is our Counsellor, a necessary Counsellor, a hearty Counsellor, a sweet Counsellor, and, thank God, a safe Counsellor. No wonder Spurgeon concluded his great sermon by saying, Obey His counsel and you shall have to rejoice that you ever listened to His voice, for He is indeed the Wonderful Counsellor.

The Mighty God. Here is another phrase of which the Holy Spirit seems fond. In the very next chapter we read of a remnant that shall return, even, the remnant of Jacob, unto the Mighty God. It is not sufficient to speak of the authority and the power of Jesus. A weightier word is needed, a compound word which confounds His enemies and comforts His peopleThe Mighty God. I am glad for the thought of power suggested. I am still more glad for the Deity affirmed. And we know that Jesus has already so far filled up this description that Theodore Parker, though a liberal and a skeptic, was compelled to confess that fullness in these words, Nazareth was no Athens where philosophy breathed in the circumambient air; it had neither Porch nor Lyceum; not even a School of the Prophets. There is God in the heart of this youth, that mightiest heart that ever beat; stirred with the spirit of God, how it wrought in His bosom.

The Everlasting Father. This is another of the Prophets favorite terms. It was Isaiah who wrote, Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: Thou, O Lord, art our Father, our Redeemer; Thy Name is! from everlasting (Isa 63:16). And yet again, But now, O Lord, Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hand. It is blessed to couple the thought of Creator and Father in one. The working of principles may produce certain effects, but only a person can feel affection. When, therefore, we call the Creator Our Father, we put a heart into that force which spake and the worlds were. And, oh, what a heart! Who can sound all the depth of the meaning of the word father? Who can search out all the fullness of a fathers love? And if it be true that the affection of an earthly father is unspeakable, immeasurable, with what words shall we weigh that of our Christ, when He comes to us in the name of the Everlasting Father? It speaks to us, not alone of redemption, but also of reconciliation. It means what Charles Wesley wrote:

My God is reconciled;

His pardoning voice I hear;

He owns me for His child;

I can no longer fear.

With confidence I now draw nigh,

And Father, Abba, Father, cry.

The Prince of Peace. It is intensely interesting to see how Isaiah keeps up this term Peace. It is truly a theme with him. He prophesies The Prince of Peace. He sings, Thou wilt keep him in perfect peace, whose mind is stayed on Thee; because he trusteth in Thee. He says of Jehovah, Thou wilt ordain peace for us. He affirms, The work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever He declares, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace. And he rejoices with the children of Jehovah because great shall be their peace. When he concludes his prophecy, he writes of Jerusalem, the words of Jehovah, Behold, I will extend peace to her like a river; but he makes Jesus the Prince of all this peace.

There is a climax in all these phases of character; He is a Wonderful Counsellor, He is Mighty God, He is the Everlasting Father, but He is, and, blessed be His Name, The Prince of Peace. No wonder Morrison sang:

The race that long in darkness pined

Have seen a glorious Light;

The people dwell in day, who dwelt

In deaths surrounding night.

To us a Child of hope is born,

To us a Son is given;

Him shall the tribes of earth obey,

Him all the hosts of Heaven.

His Name shall be the Prince of Peace,

For evermore adored;

The Wonderful, the Counsellor,

The great and mighty Lord.

His power, increasing, still shall spread;

His reign no end shall know;

Justice shall guard His throne above

And peace abound below.

THE INCREASE OF CHRIST

Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His Kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.

There shall be growth in His government. This idea may be interpreted in the light of past events. There was a time when the followers of Jesus were few indeed. But the little one has already become a thousand and the small one a strong nation. Those who think Christs Kingdom is now upon earth call our attention to this fact, and remind us that He governs everywhere. But who shall answer that heretic George Herron when he asks us to show him a village, a town, a city, in which Christ rules? And yet, the promise is that a time will come when He shall reign from sea to sea, and from the rivers unto the ends of the earth, when the government shall indeed be on His shoulder. And we hold that that government shall grow. Jacob Seiss, in his third volume on The Apocalypse, discusses the perpetuity of the race, and the ongoing of the redeemed, proving that the earth abideth forever, and that those who are upon it when Jesus comes will only be an earnest of the generations of the age of the ages of which Paul speaks in Eph 3:21.

That, also, is the explanation of the Apocalyptic vision, After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

When Thomas Kelley sang,

Hark! ten thousand harps and voices,

Sound the note of praise above;

Jesus reigns and Heaven rejoices;

Jesus reigns, the God of Love;

See, He sits on yonder throne;

Jesus rules the world alone,

he dealt in small figures, forgetting Isaiahs claim of the increase of His government and peace there shall be no end.

Peace also shall prevail in it increasingly. When Christ first comes, all rebellion against Him will not be at an end. Read the twenty-fifth of Matthew; read the twentieth chapter of Revelation, and see also what the Apostle Paul means when he says, Then cometh the end, when He shall have delivered up the Kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For He must reign, till He hath put all enemies under His feet (1Co 15:24-25).

Go back over the past and see the conflicts of the Christ: conflicts with false teachers and hypocritical followers in the first century; conflicts with arrogant bishops and evil emperors, in the fourth and fifth centuries; conflicts with a rising Roman Papacy in the sixth century; conflicts with the immoralities and spiritual deadness of the eleventh and twelfth centuries; conflicts with the false doctrines of the sixteenth century; in the commonwealth of the seventeenth; in the revolutions of the eighteenth; conflicts with the slavery and selfishness of the nineteenth; and now the Modernism of the 20th. And yet, such a teacher as Newell Dwight Hillis told us, He has triumphed, as one knows who studies the conquest of the first century church, the Christian activities of the fourth and fifth centuries, the crusades of the eleventh and twelfth, the reformation of the sixteenth, the revolutions of the seventeenth, the emancipations and missions of the nineteenth. And Hillis remarks, Christ has touched poverty and clothed it with power. He has touched marriage and turned it into romance and love; He is now ready to touch work and wages and make them sacraments of human fellowship.

But there is even a better hope. The absent Christ has accomplished this by His ever-present Spirit. The Christ to come by the increase of His government shall compass infinitely more. When Henry VII. was crowned King of England, the army of the Duke of Richmond sang a hymn of praise to God, and Tytlers History tells us that that auspicious day put an end to the civil war between the houses of York and Lancaster. By marrying the Princess Elizabeth, Henry united in his own person the interests and rights of both these families (his own and that of Edward IV.). The nation, under his wise and politic administration, soon recovered the wounds it had sustained in those unhappy contests; the parliaments which he assembled made the most salutary laws; the people paid their taxes without reluctance; the nobles kept in due subordination. All of this brought to that government, now famed the world around, a peace and prosperity which has since made it the notable kingdom of the world. But who was Henry VII., and what were his laws when compared with the King of whom our text speaks? Of the increase of His government and peace there shall be no end. Why, then, should we not sing,

Come, quickly come, great

King of all Reign all around us, and within;

Let sin no more our souls enthrall,

Let pain and sorrow die with sin;

Come, quickly come, for Thou alone

Canst make Thy scattered people one.

His government, also, shall increase in righteousness. Of the increase of His government and peace there shall be no end, * * and to establish it with judgment and with justice from henceforth even for ever. Do you remember how that Danish king, Canute, wrote to his English subjects, I have vowed to God to lead a right life in all things, to rule justly and piously in my realm, and subjects, and to administer just judgment to all. If, heretofore, I have done aught but what was just, through headiness or negligence of youth, I am ready, with Gods help, to amend it utterly. Jesus needs to add no such postscript to His declared purpose of ruling with justice and with righteousness, for, as the four and twenty elders have affirmed of Him who sits upon the throne, He is worthy. With righteousness shall He judge the poor, and reprove with equity for the meek of the earth. * * Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins (Isa 11:4-5).

The zeal of the Lord of Hosts will perform this. Let us rejoice in the fact that God Himself is back of the increase of the government of His Son. Its peace is as sure as His everlasting promise, and its righteousness is in keeping with His own character, while of His Christ, studied in the light of this text, we may sing with Richard Gilder:

Behold Him now where He comes!

Not the Christ of our subtle creeds,

But the light of our hearts, of our homes,

Of our hopes, our prayers, our needs;

The brother of want and blame,

The lover of women and men,

With a love that puts to shame,

All passions of mortal ken.

Ah, no, Thou life of the heart,

Never shalt Thou depart!

Not till the leaven of God

Shall lighten each human clod;

Not till the world shall climb

To Thy heights serene, sublime,

Shall the Christ who enters our door

Pass, to return no more.

Fuente: The Bible of the Expositor and the Evangelist by Riley

THE MAN OF WARTHE PRINCE OF PEACE

Isa 9:6, Exo 15:3

THESE two texts are supposed to be in antagonism. The average man imagines the second refers to God and the first to Jesus; and that God is a Man of War, while Jesus is the Prince of Peace. The God of the Old Testament, in the judgment of many, is little better than a Moloch, delighting in the sight, and even in the smell of blood; the Lord of the New Testament, in the judgment of these same, if not the very Son of God with power, is easily the Prince of Peace; hence the patron saint of all who oppose bloodshed and battle.

Paradoxical as it may sound, good Scripture students are agreed that the Lord of the Old Testament, the Man of War, is none other than the Lord of the New Testament, the Prince of Peace; and yet, as between these two there is no inharmony whatsoever.

That fact I hope to make clear in the discourse of this hour. I invite your attention, therefore, first of all to the statement

THE LORD IS A MAN OF WAR

This text, like every other, should be interpreted in the light of its context. When that is done we are profoundly impressed by certain facts, the first of which is

The Lord never provokes a battle. He is peace-loving to the last degree; and I speak of the Old Testament Jehovah in making this remark. For years, His chosen people had been in Egypt, under the tyrannical hands of the Pharaohs; His very own had suffered every indignity, insult and hardship that could be heaped upon them, and yet, God never advised a rebellion. In His communications with Moses, He never suggested the sword. His counsels are always conciliatory; His advice, patient endurance; and when at last mortal flesh can stand no more, He counsels no conflict, only a peaceful departure from the land once promised them by its own rulers; from the nations whose riches they had largely created, from the soil on which many of them had shed innocent blood, for Jehovah and Jesus are alike Princes of Peace.

I defy any man, by the study, of history, either sacred or secular, to point to a single instance in which the Mighty God has provoked battles; in which He has spoken any word, or counselled any step that looked to the engendering of strife as between peoples who were at peace. John McCutcheon, in an issue of the Chicago Tribune, had a cartoon entitled The Crime of the Ages. At the edge of the landscape there lay a beautiful woman upon a couch of death. Through her heart was driven a bloody dagger and left in its deadly position. Her name was The Peace of Europe and concerning this crime of the ages McCutcheon put one question, Who did it? Who murdered that fair form? The Emperor of Austria was pointing to Servias ruler, and Servias ruler, in turn, was pointing to the Emperor of Austria, and Germanys Kaiser was pointing at Russias Czar; and, in turn, the Russian Czar was pointing at the German Kaiser. The King of England was pointing at the German Kaiser, the ruler of Belgium was pointing at the German Kaiser. The President of the French Republic was pointing at Emperor William while the ruler of Italy, stood with folded arms, refusing to say who was responsible. But there is one thing marked in the whole procedure. Not a man had his finger lifted upward bringing accusation against God, and it is only the low-browed and black-hearted that dare make such indictment. The first drop of blood ever shed upon the earth, God justly punished by compelling all men to turn their faces from that murderer, and driving him forth as a social outcast.

And from that hour until this, God has sickened at the sight of blood shed by men who were created to be brothers. Poorly instructed students of the Scriptures imagine that Jesus was the first to teach that no man should take the sword lest he perish by the sword; but, on the contrary, way back in Genesis, the ninth chapter and the sixth verse, God warns against battle by saying, Whoso sheddeth mans blood, by man shall his blood be shed. And again, in the same Pentateuchal writings, Moses records Jehovahs injunction, Ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the Children of Israel (Num 35:33-34).

He takes no pleasure in bloody battles. That false philosophy of militarianism, which has been well nigh universally accepted by modern nations, and which has resulted in the creation of ever-increasing standing armies and ever-enlarging navies, is unknown to any instance of favor in the Old Testament. God, who owns the earth, has a right to determine to whom He will lease any portion of it; and when He called His people to quit Egypt and journey to Canaan, He did not at the first enjoin battle either in the going from the one land or in the coming into the other. He asked departure from the first and promised possession in the second. Every conflict in Egypt was in consequence of Pharaohs stubborn and grasping spirit; and every battle in Canaan, a result of the hatred of holiness and holy people on the part of her sinful inhabitants. With Pharaoh, God was more than patient, He was long-suffering. He only struck with death in the sea, when they proposed to quit even their own territory and take back to an unthinkable slavery men whose feet were already upon a free soil; and like a tender mother, He had no contention with the Canaanites until they refused His people a possession created by the God of titles.

I have read again the story of the fall of the first city in the land of promise, namely, Jericho; and while I find it is true that Joshua and his armies utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword, I have been unable to discover where the command of the Lord enjoined upon him so to do. Even Gods men often outrun the Divine command. David was Gods man, the captain of the hosts of the Lord, a king by Divine choice, and yet, just because he shed blood, God refused him the privilege of building the Temple, preferring to have His House unspoiled by the touch of hands stained in human blood, and hence, the opportunity of Solomon, the prince of peace.

Has it ever occurred to you in your study of the Scriptures, that while prophecy declares that the last days of this age are to witness such wars as the world has never seen, and is to end, finally, in conflict and carnage hitherto unknown, yet Gods position in it all is revealed in the vision of John, who saw: Four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And John saw another angel ascending from the east, having the seal of the Living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads? In other words, the very angels of God have done their best to hold back the fiery holocaust with which Satan will yet sweep the whole world.

In what sense, then, is Jehovah, or the Lord, the Man of War? No one will perhaps object when I say, in a very substantial sense:

He bares His arm for justice and right. When His favored people have endured for centuries every conceivable cruelty and hardship, when after weeks of worry, waiting and constant begging to be released, they are not privileged, and at last take their peaceful, silent departure in the watches of the night and make their way to the sea, God parts it and permits them to go over dry shod, and never even stretches out His hand against this wicked and perverse people of Egypt until they propose to quit their own land and drag these helpless, innocent men and women back to a slavery worse than death, in order to satisfy their own love of ease, their own lust, their own greed, their own tyranny. Then God bares His arm and stretches it over the sea and turns the wall of waters into the channel and leaves the Egyptian hosts dead. Who objects?

There has come about a strange and faulty logic with the new and false philosophies of the twentieth century, resulting in the anathematizing of the Name of the Jehovah of the Old Testament because He was a God of battles; and yet, with the next sentence, praising the God of the present because when men fight, He puts His favor upon those whose causes are just. Americans have no objection to a God who gave us the seal of His approval when we sought to be a free nation; no objections to a God who consented that the Spanish forces should be sunk when they were sent to oppress the would-be free. Why, then, will you tell, should Americans object to a God of the Old Testament who never intervened in any war save in the interests of an oppressed people; and who never bared His arm in battle against any mortal man who was not a rebel against all Divine authority and a foe to the truest interests of the human family? And now that nearly the whole of the world was recently embroiled in such a war as the world had never seen, when nation was at the throat of nation, when the command of rulers to their soldiers was, Spill your blood willingly and spare not an adversary, what did you expect of God? That He would sit upon the circle of the heaven with folded arms and say, This is none of My affair, or, that in His own good time He would lay His finger upon the people who have provoked all this, upon the potentates who have been tempted by the slaughter of their fellows, to increase their own borders, upon the soldiers who espoused injustice and iniquity, and at His touch they perished. I tell you, beloved, that America ought to learn from this late terrible conflict, that revealed at once the fortunes of war and the fate of nations, the meaning of Rudyard Kiplings Recessional:

God of our fathers, known of old,

Lord of our far-flung battle-line,

Beneath whose awful hand we hold

Dominion over palm and pine

Lord God of Hosts, be with us yet,

Lest we forgetlest we forget!

The tumult and the shouting dies;

The captains and the kings depart;

Still stands Thine ancient sacrifice,

An humble and a contrite heart.

Lord God of Hosts, be with us yet,

Lest we forgetlest we forget!

Far-called, our navies melt away;

On dune and headland sinks the fire;

Lo, all our pomp of yesterday

Is one with Nineveh and Tyre!

Judge of the nations, spare us yet,

Lest we forgetlest we forget!

If, drunk with sight of power, we loose

Wild tongues that have not Thee in awe

Such boasting as the Gentiles use,

Or lesser breeds without the Law

Lord God of Hosts, be with us yet,

Lest we forgetlest we forget!

For heathen heart that puts her trust

In reeking tube and iron shard

All valiant dust that builds on dust,

And guarding, calls not Thee to guard

For frantic boast and foolish word,

Thy mercy on Thy people, Lord!

There is a sense in which the Lord is a Man of War, and every believer of earth expects that when all conflicts are over, Gods interference will be the one thing about it all, applauded by every angel and approved by every good man, for

THE LORD IS THE EVERLASTING FATHER

His entire attitude toward men, whether in peace or in war, is determined by that fact.

He is animated by Divine affection. His part in battles only reveals His paternity. He participates contrary to His nature, and His desire; but in perfect accord with His paternity. He would willingly war with none, but when circumstances demand it, He must either surrender His throne, prove His unfitness to administer a world, or else make bare His arm.

I think that those of you who know aught of the woods, will consent with me that there is no more peace-loving and timid creature to be found in the deep shadows than the partridge. Did you ever hear of one of them undertaking to fight a man? I saw that recently! I, myself, had the experience of it. The occasion accounted for this strange conduct, out of all accord with the nature of that timid bird. We were driving to a little town in the Northern part of the state, and the mother partridge lay in the middle of the road, her brood of little ones, not more than two days old, safely tucked in, their heads jutting past her feathers, creating almost an embroidery about her body. Our horses were within three feet of her, when we stopped them.

I, supposing her wounded and unable to move, got out and walked to her, and put down my hand; and suddenly she fluttered a few feet, and the little ones quickly took themselves to cover, but before they could accomplish it, and while she supposed them in danger, she suddenly turned and reversed every feather on her body and ran at me with a whirring sound, making battle for her own. What animated her? Mother love!

Would you have a God who is indifferent to the fate of His children? Would you have a God who, when their lives are put in peril, by followers of the adversary, folds His arms and refuses to interfere? Then He would never be a Father.

There are some men in America who have a new name for God; He is a force. I prefer the old name given Him by the One who knew Him best, Our Father.

Mark you also, He is the eternal Father. The Everlasting Father is His Name. God, then, is not compelled to do what He does, quickly; He is not under the necessity the Japanese were under, a few years since, of either winning the victory quickly or not at all. He is not situated as Germany is supposed to have been, where the time limit told absolutely the final tale of battles. If it can be done quickly, then victory; if delays occur, then defeat is certain! We are told that Napoleon once came upon the battle-field to find his forces flying before the enemy. Taking out his watch, he looked at the time and turned to the discouraged and disordered troops and said, There is just time enough left to regain the day. And under the inspiration of his presence, they did it. God always has time enough to regain the day. Let no man imagine then, in the end, His cause will not triumph. Stafford Brooke says, God dwells in the great movements of the world, in the great ideas which act in the human race.

Certainly He does! The poet who wrote: Gods in His Heaven, alls right with the world, should have changed his phraseologyGods in His Heaven, and in all affairs He will over rule.

And He will be justified of all. Of the Lord of the Old Testament it is written: For He must reign, till He hath put all enemies under His feet. The great day then belongs to the future. It is the day of Gods perfect triumph. It is the day of which Horatius Bonar wrote:

O, wondrous day!

Gods day, not mans as heretofore;

Christs hour, not Satans as before;

When right shall be might ,

And might shall all be right And truth, for ages sorely tried,

By error mocked, reviled, defiled,

No longer on the losing side,

Shall celebrate its victory.

And wave its ancient palm on high;

When good and ill unmixed flow on forever,

Each in its distant channel fixed,

An everlasting river!

THE LORD IS THE PRINCE OF PEACE

The Man of War, the Everlasting Father, He is the Prince of Peace. There are a number of senses in which this is true. One might almost say that in every sense it is true.

He provides peace for the individual. The experience of a man who yields himself to God is always in fulfillment of the promise of Jesus. Peace I leave with you, My peace I give unto you. The peace of God, which passeth all understanding, is his experience who has found in the Prince of Heaven, a friend. It is written, Great peace have they which love Thy Law. Father Ryan, the poet priest of Louisville, puts a sweet message into his words:

Restless hearts! restless hearts!

Ye are toiling night and day,

And the flowers of life, all withered,

Leave but thorns along your way;

Ye are waiting, ye are waiting, till

Your toilings all shall cease,

And your evry restless beating is

A sad, sad prayer for peace.

Restless hearts! God is Peace.

For the nation, He is a Prince of Peace. The prophecy of wars and rumors of wars for the end of this age is relieved by that other prophecy of the end of wars when the Prince of Peace shall come. The Psalmist saw that day from afar and of it he wrote: He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire (Psa 46:9). Isaiah, the Prophet, joined with the sweet singer of Israel, in picturing the day when the Prince of Peace shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning–hooks: nation shall not lift up sword against nation, neither shall they learn war any more. No wonder he concludes that sweet vision with the words, O House of Jacob, come ye, and let us walk in the light of the Lord.

All talk of disarmament has meaning only with those who understand that disarmament will occur solely in consequence of the toppling of the thrones of earth, the taking from a few men the power to hurt and kill, and the putting of all her interests, temporal and eternal, into His hands, whose right it is to reign; and whose plan is peace! Sherman was rightWar is hell. The horrors of it never looked as yesterday, when thousands of our fellows were dying daily. Nor has the promise of the Prince of Peace in the place of power and the experience of peace for every portion of the earth, ever seemed so sweet as at this moment. Blessed be God!

He plans peace far the universe! The man who studies the Book of Revelation will find that Gods last act in dealing with this world will be the overthrow of all rebels against Himself, the end of all rebellious spirits and intentional insurrection of their captain and leader, Satan. When that is accomplished, then will be a new heaven and a new earth, God dwelling in the midst. All tears will be wiped away, no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

And who did it? The Prince of Peace! For it is written, that He that sat upon the throne said, Behold, I make all things new. Brethren, in the light of it, let us change but one word, then sing this song; sing it in spite of sorrow, sing it in spite of the war clouds that gather again; sing it in faith; sing it in anticipation of the glad day to come when the Prince of Peace shall prevail and war shall be no more.

Joy to the world! the Lord will come;

Let earth receive her King;

Let every heart prepare Him room,

And Heaven and nature sing.

Joy to the earth! the Saviour will reign;

Let men their songs employ;

While fields and floods, rocks, hills and plain,

Repeat the sounding joy.

No more Hell let sin and sorrows grow,

Nor thorns infest the ground;

He comes to make His blessings flow

Far as the curse is found.

Fuente: The Bible of the Expositor and the Evangelist by Riley

THE TITLES AND GOVERNMENT OF CHRIST

Isa. 9:6. For unto us a Child is born, &c.

I. The Incarnation and Government of Jesus Christ. Let us contemplate Him,

1. As the Incarnate One. Unto us a child is born (H. E. I. 846853).

2. As a gift of Heaven to a fallen world. Unto us a Son is given.

3. As advanced to supreme rule and authority. The government shall be upon His shoulder.

II. The names and characters by which He is distinguished. His name, &c.

III. The adaptation of these Qualities to the purposes of His spiritual reign.

1. We need wisdom, and He is the Counsellor.
2. We need reconciliation to God, and He is our Peace.
3. We need support under the calamities of life, and this He gives us, for He is the Mighty God.
4. We need comfort under the fears of death, and this He gives as The Father of the Everlasting Age.George Smith, D.D.

THE GOVERNMENT OF CHRIST

Isa. 9:6. The government shall be on His shoulder, &c.

Let me caution you against mistaking this government for that essential dominion which belongeth to our blessed Lord as God. To suppose that this had been given to our Lord would be to deny His essential Godhead. The government here spoken of is one that He receives: a delegated government as the Mediator of the covenant: that which we are told (1Co. 15:24-28) He will hereafter deliver up to the Father. Three particulars we may point out, in which He exercises this dominion. I. He rules for His Church, as The Lamb in the midst of the throne. II. He rules in His Church, being its alone King and Lawgiver. The Church is never for one moment to assume the power of legislation; it belongs not to her, but to Him: she has the executivenothing moreto obey His laws, to carry them out according to the mind of Him who framed them. III. There is a third powerthat which He exercises in the souls of His true subjects, ruling in and over them by the power of His own blessed Spirit.J. H. Evans, M.A.: Thursday Penny Pulpit, vol. vii. p. 337.

In this verse we have a constellation of titles, all of which illustrate the essential dignity and mediatorial claims of Jesus, and tend to awaken the confidence of the Church. The very first declaration, His name shall be called Wonderful, fitly prepares us for all that is to follow, teaching us to expect something beyond the ordinary works of God. He is wonderful in His incarnation, in His government, in the counsels He originates, in the divinity of His nature, in the eternity of His existence, in the results of His mediatorial rule, for He is the Prince of Peace, swaying the sceptre of mercy over an apostate and disordered world. There is a beautiful consistency in all this; for if the government of earth and heaven, the sovereignty of the Church and of the world, is to be exercised by the Redeemer, it is necessary that He should be possessed of attributes equal to its immense responsibilities. But these attributes are His, and hence the command, Rejoice, for the Lord reigneth!

I. It is a cause of peculiar rejoicing to all good men that the government of the world is in the hands of Christ. Their interest and joy in this fact arise

1. From the near and sacred relation in which Jesus stands to them.
2. From the glorious perfectness of His character, which guarantees the wisdom and blessedness of His sway.
3. From the changelessness, perpetuity, and destined universality of His rule.

II. The sovereignty of Christ affords great relief in contemplating the abject condition of the heathen world. The heathen have been given to Him for His inheritance, and He will certainly deliver them from the superstitions and miseries by which they are oppressed.

III. This fact gives us a deep interest in beholding the vast extent of the universe of God. Every part of it is but a province in Christs boundless empire.Samuel Thodey.

HIS NAME WONDERFUL

Isa. 9:6. His name shall be called Wonderful, &c.

I. Christ is wonderful in His nature. He is wonderful,

1. in respect of His essential Godhead.

2. In respect of His perfect manhood. All excellences were combined in him as a man, unlike even His most eminent servants, who are distinguished for the possession of special graces, which too often are clouded by some opposite defect.

3. In respect of the union in Him of Deity and humanity (1Ti. 3:16).

II. Christ is wonderful in His offices, at once Prophet, Priest, and King.

1. As a Prophet, what wonderful disclosures He has made to us of the Divine nature and will, and of human duty and destiny; with what wonderful authority He spoke; with what wonderful completeness and beauty He fulfilled all His own commandments!

2. As a Priest, how wonderfully He was at once sacrifice and offerer: how wonderfully He still carries on the work of reconciliation (Rom. 8:34).

3. As a King, how wonderfully He rules, with omnipotent power, yet with lamblike gentleness.

III. Christ is wonderful in His relation to His people.

1. In the care He exercises over them (Eze. 34:11-16).

2. In the abundance of the grace which He ministers to them (2Co. 12:9; Joh. 1:16; H. E. I. 936).

3. In His condescending thoughtfulness for each one of them (Joh. 10:3; Joh. 10:14-15) [905]

4. In the perfectness of His sympathy with them. He identifies Himself so entirely with His people, that they have not a single care, trial, or temptation of any sort, but it is as much His as it is theirs (H. E. I. 952961).J. H. Evans, M.A.: Thursday Penny Pulpit, vol. vii. pp. 336348.

[905] Oh, how wonderful must He be, that suits Himself to the cares of all, as if He had but one! cares for each as much as He cares for all, and cares for each as if he were all! We are lost in this deep. I sometimes get some light from this thought:Why, the sun can shine into the attic as well as into the Queens palace; it occasions no difficulty to the sun. Blessed Jesus! there is no difficulty for Thee to supply all our minutest wants; in Thee there is the abundance of power, and quite as great an abundance of love.J. H. Evans, M.A.

We are continually struck with one marked contrast between the greatness that is human and the greatness that is Divine: human greatness the more it is examined the less wonderful it appears, but Divine productions, the more closely they are investigated the more brightly they shine. We shall see that Christ is wonderful, if we considerI. The excellences that compose His mediatorial character. God and man! Nor is this a wonder to men only (1Pe. 1:12). II. The stupendous blessings He bestows on His friends. III. The reserves of glory which He waits to exhibit in now unseen and future worlds.

Behold Him, and

1. Never hesitate to acknowledge Him as your Saviour and Lord.
2. Yield a ready obedience to His authority.
3. Anticipate His coming in glory.Samuel Thodey.

CHRIST OUR COUNSELLOR

Isa. 9:6. His name shall be called Counsellor, &c.

I. How Christ may be our Counsellor. Immediate, close, and confidential intercourse is involved in our idea of taking counsel. When we are in perplexity, we lay the whole matter before a friend in whose wisdom we trust. So we may spread our difficulties before Christ in prayer. Thus far, all is clear. But how can we receive from Christ the answer and guidance we seek? How does an earthly friend help us in such a case? By producing a certain impression on our mind. He may do it by spoken words, by letter, or even by a gesture. The manner is unimportant. So Christ guides us by producing impression on our mind; how, we know not, nor does it matter greatly. The well-instructed Christian seeks counsel from Christ in all things. He prays for daily guidance. Special difficulties he makes matter of special prayer. Then, upon the mind previously made calm and willing, there comes a sense of rectitude, and a feeling of resolution. One course, generally that which involves most self-denial and manifests least self-dependence, comes prominently forth in strong relief, as most to be preferred. Its advantages each moment look clearer and brighter; its consistency with his religious profession, conformity to the will of God, and true wisdom, are more and more strongly impressed upon his mind. He doubts no more. He has arrived at a decision. Christs counsel has prevailed. It is our privilege thus to be directed at every stage and in every vicissitude of life.

II. Why we should take Christ for our Counsellor. Because in Him are all the qualities that would cause us to value and seek the counsel of an earthly friendtenderness, wisdom, and power. He can help us to carry out His counsels.

III. What will be the effects of making Christ the Man of our counsel?

1. A general consistency of Christian conduct. Inconsistency arises from listening to contradictory advisers; sometimes going to Christ, and sometimes taking counsel with flesh and blood.

2. A conformity and likeness to Christ. You will learn to love what He loves, and to desire what He promises. In the man who constantly makes Christ his counsellor, there is begotten a spirituality of mind, a deadness to the world, a fixedness of purpose, a cheerfulness of temper, a self-possession and patience, which are scarcely conceivable and quite invaluable. A man is powerfully influenced by the company he keepswhether it be refined and moral, or coarse and profligate.

What, then, must be the effect of habitual intercourse with the Lord of light and grace and glory?

3. A preparedness for Christs presence in heaven? What is the bliss of heaven? It is the vision of the Almighty; unclouded and uninterrupted intercourse with the Saviour and Lord of all. The more we have cultivated this here, the more fitted we shall be for it hereafter.Josiah Bateman, M.A.: Sermons, pp. 118.

THE MIGHTY GOD

Isa. 9:6. His name shall be called The Mighty God.

Various devices to escape from the force of this declaration have been tried [908] But after a discussion prolonged through centuries, it is now conceded by the foremost Hebrew scholars of our time, that, whether we accept or reject it, Isaiahs declaration is that the Person concerning whom he wrote should be called The mighty God; which is merely the Scriptural way of asserting that He should be The mighty God, for names divinely given represent realities. That the Person concerning whom this declaration was made is our Lord Jesus Christ is the conviction of the whole Christian Church. He is the Child, the Son, the Mighty God, concerning whom Isaiah wrote. Let us do more than give our assent to this statement: let us think about it.

[908] The following translations have been given by sceptical scholars, but have all been conclusively rejected by sound scholarship:

Mighty Hero.Gesenius.

Counsellor of the Mighty God.Grotius.

Counseller of God, Mighty.Carpenter.

And He who is Wonderful, the Counsellor, the Mighty God, the everlasting Father, calls His name the Prince of peace.Jarchi and Kimchi.

I. It is essential to soundness of creed, and to any full realisation of the Christian life, to hold firmly to the doctrine of the perfect humanity of our Lord Jesus Christ. He was a man in the same sense that this is true of any man here; whatever was essential to perfectness of manhood existed in Him. Unless we grasp this great truth intelligently and firmly,

1. His example can be of no considerable help to us (H. E. I. 898). The example of an angel, though it might excite our admiration, would also smite us with despair.

2. His sympathy with men, because of His identity with them in their experience, can never be to us, what it has been to millions, one of the most comforting and strengthening of all thoughts (Heb. 2:17-18; Heb. 4:15; H. E. I. 872, 954). II. It is equally necessary that we should hold firmly the doctrine of His Deity. That He is the mighty God is the testimony,

1. Of His works (Mat. 14:32-33, &c.).

2. Of His words (Joh. 6:48; Joh. 7:37; Joh. 8:12, &c.; H. E. I. 836, 840842). This doctrine pervades the New Testament (H. E. I. 835, 838.) The sum of its teaching concerning Him is, that in Him God was manifest, that He is the true God (1Ti. 3:16; 1Jn. 5:20). It is not only one of the profoundest of all doctrines, it is the most practical. Let me doubt it, and how can Christ be to me a Saviour? How can He be more to me than any other eminently holy and wise man who died centuries ago, or yesterday?

1. What comfort can I derive from the declaration that He died for me? Could a man atone for the sins of the whole world, for my sins?

2. What comfort can I derive from the declaration that He now lives and is in heaven? If so, as a man, doubtless, He will sympathise with me, but how can I be assured that He hears the cries for help which in times of distress and danger I raise? or that, if He hears me, He is able to help?

1. This complex Christian life of ours can be sustained only by the complex and unfathomably mysterious doctrine of the Divine-human nature of Christ, just as our physical life can be sustained only by the compound yet simple atmosphere we breathe. To simplify the atmosphere by taking away, if it were possible, either of its main constituents would transform the earth into a sepulchre; and to simplify Christian doctrine by taking away the doctrine either of our Lords humanity or of His Deity is the destruction of spiritual life.
2. Let us, then, accept in all their fulness the declarations of Scripture concerning the Person of our Lord. Those declarations transcend our reason, but they do not contradict it (H. E. I. 851, 48094814), and they should be joyfully accepted by our faith.
3. Let us think much of Christ as the Son of man, that by His example we may be incited to strive after a noble manhood, and that by the assurance of His sympathy we may be sustained amid all the struggles and sorrows of life.
4. Let us think much of Him as the mighty God, that our faith may rejoice in His ability to accomplish for us a complete redemption; that our reason and conscience may be led to bow to the authority which must therefore belong to all His utterances; that our love for Him, while it is tender and ardent, may be also reverent; and that our soul may feel itself free to give expression to the feelings of adoration that rise up within us when we contemplate His perfections, His purposes, and the work which it is declared He has accomplished on our behalf.

THE EVERLASTING FATHER

Isa. 9:6. The Everlasting Father.

We usually associate the name of father with the first Person of the adorable Godhead. But there is no manner of doubt that the title here belongs to our Lord Jesus Christto the very same Person who, in human nature, was a Child born, and a Son given up for the salvation of men. But there is this difference: the title given to the Son born is not merely the Father, but the everlasting Father. The title is not Father, but the entire phrase. Read more exactly in accordance with the original words, the phrase is this: the father of perpetuity, the father of eternity, the father of the for ever. Father means here simply possessor or author. To be the father of eternity is to have eternity, and to rule in eternityto be the Lord of eternity. Christ Jesus, who hath the government upon His shoulders, hath it on His shoulders for ever; He is King of kings and Lord of lords throughout eternity. The eternity here spoken of is not the eternity that is bygoneif we may so speak of eternity; it is the ongoing and unending duration that lies before us, and Christ Jesus is Lord and Ruler of it all. No doubt He who can hold the future eternity in His hand, and who can rule all its affairs, must have been Himself the Unbeginning and Eternal One; and the Scriptures leave no doubts about that being the attribute of our Lord Jesus Christ (Joh. 8:58; Col. 1:17; Joh. 1:3). But it is that for ever which lies before us which Christ is here said to be the Father of. He is so as its PossessorHe has it; as its OriginatorHe makes it what it is; as its ControllerHe rules in it.

I. Jesus Christ is the father of the eternity that lies before us, the father of the for ever, because He Himself lives for ever. He has it. Observe, this is true of the Second Person of the Godhead in human nature. The connection of the text will not permit us to forget that. It is the Child born and the Son given who is said to live for ever. That is a great thought; the fact that the Lord Jesus Christ in humanity is to live for ever is a stupendous expectation and belief. Sometimes it has seemed to me as it were more wonderful even than the Incarnation. It seems as if it would have been less strange for the Son of God, for some great purpose, to have clothed Himself with a creatures nature, and then, having accomplished that purpose, to have laid down that nature as a thing too far down from the Infinite to be worn for ever. But now the wonder is, that having made Himself our kinsman, He is to be our Head for ever, and is never to cease to wear the human nature in which He died on Calvary. That this is an important thought appears from two considerations.

1. It is part of the Divine promise of the Father to our Lord, and it is a thing for which our Lord prayed as part of His Fathers promise (compare Isa. 53:10, Psa. 72:15; Psa. 21:4).

2. It implies that His work was finished to His Fathers satisfaction. It is clearly spoken of as a reward for work well done. Hence this title Father of eternityhath in germ within it the great facts of Christs death, resurrection, ascension, and session in glory (comp. Rev. 1:18). From this fact two inferences can be drawn, both of a most consolatory and joyful character.

1. To Gods people. What a Saviour they have! They need never fear that they will be without His care. They could not find a world in all the universe where He is not with them, and they cannot live on to any age when He shall cease to be their light and King

2. The same thing brings comfort to every sinner (Heb. 7:25). Do not lose yourselves in a great general thought of Christ living for ever; rather narrow the broad and grand conception, and fasten it down upon the present fleeting moment. Christ lives now, and lives herelives here and now to save the sinner and bless the saint. Apply to Him, and rejoice in Him that liveth now and for ever and ever.

II. He originated this age that is spoken of. As by His death He secured His own immortality on the basis of the faithful covenant, and received life for ever because He had done the Fathers will; so by the same completion of His mediatorial work on earth He purchased this immortality for His people. All that is valuable in the prospect of unending existence to any human being he owes to our Lord Jesus Christ. He is the father of the eternal age; it could not have been without Him.

III. As Jesus Christ, personally and in humanity, lives through this eternal age, and as He introduced it and gave it its grand characteristics, so the administration of its whole affairs is in His hands. The Author of our Faith is the ruler of its progress, and that not on earth alone, but in heaven (Mat. 28:18). What follows from that?

1. What a terrible and what a hopeless thing it must be to resist Christ! To resist Him effectually, we would require to be able to do one or other of two things: We should need either to go beyond infinite distance and get away from Him that way, or live longer than for ever, which is equally impossible. The only question is this, Am I in Christs hands to be slain by Him, or to be saved by Him? and that turns on my submission to His will. Am I to sit on the throne beside Him? or take the other alternative and be made His footstool?
2. What a good thought it is for the Christian, that he can never go away from Christs care, that He can never be for a moment without his Friend watching over him, and never in any place in which he does not hear the music of those precious words, Lo, I am with you alway!J. Edmond, D.D.: Christian World Pulpit, vol. ix. pp. 145148.

THE PRINCE OF PEACE

Isa. 9:6. The Prince of Peace.

How peaceful was the scene when the first Sabbath shone upon this world! How reversed was the scene when sin entered to revolutionise it! Think of the widespread and woful war which sin has entailed on this world, and see the need of such a Prince as our text reveals to restore the primitive peace. See, too, the magnitude of the work to which the Redeemer stands appointed when He is presented in the character of a pacificator who is to bring this strife to a happy conclusion for man.
I. THE QUALIFICATIONS OF CHRIST FOR ACTING AS THE PRINCE OF PEACE. We find these,

1. In His original personal excellence as the only begotten of the Father.
2. In His Fathers ordination of Him to the office.
3. In the meritoriousness of the work He accomplished as the substitute for sinners.
4. In the station to which He has been exalted, and the executive power which has been lodged in His hands. First of all, He has been appointed Intercessor, to plead the cause of His people on the foundation of the work He has done for them; and, secondly, He has been anointed a King with all the influence and energy of the Almighty Spirit placed at His disposal to carry into execution all the favourable purposes of the Divine government on behalf of those whose cause He has won by His intercession.
5. In the fervency with which His heart is dedicated to the attainment of His object.

II. THE PRINCIPAL ARTICLES OF THAT PEACE OF WHICH CHRIST IS, OR SHALL YET BE, THE MINISTERING PRINCE TO ALL WHO BELIEVE ON HIM.

1. He hath effected reconciliation between God and man.
2. In Christ we cease to war against ourselves.
3. Our Prince hath reconciled us to the angels.

4. Reconciliation is effected between Jew and Gentile (Eph. 2:14-16).

5. The general reconciliation of man to man, the destruction of selfishness, and the diffusion of benevolence. Christ came, by His dying for all, to teach that all were as brethren, and ought to regard one another with fraternal affection. How much the world required this lesson! How imperfectly it has been learned! H. E. I., 884).William Anderson, L.L.D.: Christian World Pulpit, vol. x. pp. 392394.

I. The character of Christ: the Prince of Peace. How wonderful and glorious is this character when viewed in connection with this title! Infinite wisdom and almighty power employed not for purposes of war, but of peace! (Isa. 55:8-9).

1. He procures peace.
2. He proclaims peace.
3. He imparts peace.
4. He maintains peace.
5. He perfects peace.

II. The character of His religion. It is a religion of peace. True, at its first introduction, it leads to conflicts (Mat. 10:34); but in the end it secures a permanent peace (Jas. 3:17). It will give peace, but only on its terms.

III. Character of the followers of Christ. They are the sons of peace.

1. They seek peace with God through the mediation of Christ.
2. They exemplify a spirit like His own, and thus help to heal the wounds of a bleeding world.
3. They extend through the world the gospel of peace.
4. They anticipate in heaven the reign of unbroken peace.Samuel Thodey.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(6) For unto us a child is born.The picture of a kingdom of peace could not be complete without the manifestation of a king. In the description of that king Isaiah is led to use words which cannot find a complete fulfilment in any child of man. The loftiness of thought, rising here as to its highest point, is obviously connected with the words which told that Jehovah had spoken to the prophet with a strong hand. His condition was one more ecstatic and therefore more apocalyptic than before, and there flashes on him, as it were, the thought that the future deliverer of Israel must bear a name that should be above every name that men had before honoured. And yet here also there was a law of continuity, and the form of the prediction was developed from the materials supplied by earlier prophets. In Psalms 110 he had found the thought of the king-priest after the order of Melchizedek, whom Jehovah addressed as Adonai. In Psalms 2, though it did not foretell an actual incarnation, the anointed King was addressed by Jehovah as His Son. The throne of that righteous king was as a throne of God (Psa. 45:6). Nor had the prophets personal experience been less fruitfully suggestive. He had given his own children mysterious names. That of the earthly Immanuel, as the prophet brooded over it, might well lead on to the thought of One who should, in a yet higher sense than as being the pledge of Divine protection, be as God with us. Even the earthly surroundings of the prophets life may not have been without their share of suggestiveness. The kings of Egypt and Assyria with whom his nation had been brought into contact delighted in long lists of epithetic names (e.g., the great king, the king unrivalled, the protector of the just, the noble warrior. Inscription of, Sennacherib in Records of the Past, i. p. 25), describing their greatness and their glory. It was natural that the prophet should see in the king of whom he thought as the future conqueror of all the world-powers that were founded on might and not on right, One who should bear a name formed, it might be, after that fashion, but full of a greater majesty and glory.

His name shall be called Wonderful.It is noticeable that that which follows is given not as many names, but one. Consisting as it does of eight words, of which the last six obviously fall into three couplets, it is probable that the first two should also be taken together, and that we have four elements of the compound name: (1) Wonderful-Counsellor, (2) God-the-Mighty-One, (3) Father of Eternity, (4) Prince of Peace. Each element of the Name has its special significance. (1) The first embodies the thought of the wisdom of the future Messiah. Men should not simply praise it as they praise their fellows, but should adore and wonder at it as they wonder at the wisdom of God (Jdg. 13:18, where the Hebrew for the secret of the Authorised version is the same as that for wonderful; Exo. 15:11; Psa. 77:11; Psa. 78:11; Isa. 28:29; Isa. 29:14). The name contains the germ afterwards developed in the picture of the wisdom of the true king in Isa. 11:2-4. The LXX. renders the Hebrew as the angel of great counsel, and in the Vatican text the description ends there. (2) It is significant that the word for God is not Elohim, which may be used in a lower sense for those who are representatives of God, as in Exo. 7:1; Exo. 22:28, 1Sa. 28:13, but El, which is never used by Isaiah, or any other Old Testament writer, in any lower sense than that of absolute Deity, and which, we may note, had been specially brought before the prophets thoughts in the name Immanuel. The name appears again as applied directly to Jehovah in Isa. 10:21; Deu. 10:17; Jer. 32:18; Neh. 9:32; Psa. 24:8; and the adjective in Isa. 42:13. (3) In Father of Eternity, (LXX. Alex. and Vulg., Father of the age to come ) we have a name which seems at first to clash with the formalised developments of Christian theology, which teach us, lest we should confound the persons, not to deal with the names of the Father and the Son as interchangeable. Those developments, however, were obviously not within Isaiahs ken, and he uses the name of Father because none other expressed so well the true idea of loving and protecting government (Job. 29:16, Isa. 22:21). And if the kingdom was to be for ever and ever, then in some very real sense he would be, in that attribute of Fatherly government, a sharer in the eternity of Jehovah. Another rendering of the name, adopted by some critics, Father (i.e., Giver) of booty, has little to recommend it, and is entirely out of harmony with the majesty of the context. (4) Prince of Peace. The prophet clings, as all prophets before him had done, to the thought that peace, and not war, belonged to the ideal Kingdom of the Messiah. That hope had been embodied by David in the name of Absalom ( father of peace ) and Solomon. It had been uttered in the prayer of Psa. 72:3, and by Isaiahs contemporary, Micah (Mic. 5:5). Earth-powers, like Assyria and Egypt, might rest in war and conquest as an end, but the true king, though warfare might be needed to subdue his foes (Psa. 45:5), was to be a Prince of Peace (Zec. 9:9-10). It must be noted as remarkable, looking to the grandeur of the prophecy, and its apparently direct testimony to the true nature of the Christ, that it is nowhere cited in the New Testament as fulfilled in Him; and this, though Isa. 9:1 is, as we have seen, quoted by St. Matthew and Isa. 9:7, finds at least an allusive reference in Luk. 1:32-33.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. For unto us Jews first, then all the world.

A child is born The antitype of the child of chap. vii; a child of the Davidic house, as asserted in next verse.

Unto us Or for us for our benefit.

A son is given In chap. vii the child is given as a sign, but here as a gift of grace. He is the anointed Son of God. Psa 2:7. It would seem, according to Heb 2:14, that he is partaker of the same nature with the children of Isa 8:18.

Government shall be upon his shoulder Princedom unlimited better accords with the original. Unlike Assyrian tributary rule, it is not oppressive to his people. Unlike all earthly potentates, he wears sovereignty as a robe everlastingly befitting him.

His name shall be called Literally, They shall call, etc. By universal admission he is Wonderful; rather, a Wonder; arresting the whole world’s attention by his incarnation, words, and acts.

Counsellor A supreme teacher and guide to men, collectively and individually.

Mighty God , ( el gibbor.) Gesenius renders this, strong hero; and De Wette adopts the same rendering. But this is a case where a parallel phrase close at hand must settle the meaning. Now in Isa 10:21, the same phrase is applied to deity, and the context will bear no other sense. The remnant of Jacob shall return unto the “mighty God,” same words in the original. In Isa 10:20-21, (which see,) the parallel to “Holy One of Israel” which indisputably is the Lord Jehovah is , ( el gibbor,) and this, if not to be regarded fully as strong, yea a stronger expression for deity, is violently opposed to the laws of parallelism in Hebrew poetry. It would be nonsense to regard it otherwise.

Everlasting Father Or, Father of eternity. So the words and order of the Hebrew; and this, in Hebrew rhetoric means eternal, or he is eternal, or the eternal One.

Prince of Peace Having absolute command of peace, to whom all willing people shall be subject. That all these predicates belong to Messiah has, with little dispute, always been conceded. The earlier Jews and the Targums explained them as referring to Messiah; the later Jews (in order to parry the Christian view) as referring to Hezekiah. Modern rationalists concede them to Messiah, but emasculate them of their strong, divine sense, so as to reduce Messiah to a mere, but exalted, creature. Such shifts in interpretation, in the face of the ancient view of this passage, confirmed by later unprejudiced exegesis, but too plainly show greater partisan-ship for theory than for simple truth.

Fuente: Whedon’s Commentary on the Old and New Testaments

Isa 9:6-7. For unto us a child is born, &c. Though our prophet is every where most excellent, he is peculiarly so in this passage, which contains an emphatical description of the person and kingdom of the Son of God; the kingdom of peace; the eternal and universal kingdom, in which the faithful should have the highest cause for joy; which should bring with it an abolition of the whole yoke of sin and the law, and a destruction of all hostile and adverse powers, whether kings or princes, yea, of sin, Satan, and death itself, with respect to the saints. Who then can wonder at the joy of the church, in so great a light, in so excellent a teacher? But what is the foundation of this joy? The prophet gives the most certain and solid reason; because a child is born, and this child, the son of the living God; about to take the empire and found the kingdom of peace, and that eternal and most ample, and to destroy the whole government of sin; being indued with such properties and virtues as belong to so great a king and governor Vitringa has proved, beyond all controversy, that this passage immediately refers to the Messiah, even our Lord JESUS CHRIST; and that it contains, First, An account of the birth of this illustrious person; Unto us a child is born, unto us a son is given; where Christ is called a child in respect to his human, a son with respect to his divine nature. See Luk 2:11. Gal 4:2. Secondly, The office of this illustrious person; The government is upon his shoulder: which refers to the kingdom committed by the Father to Jesus Christ, whereof he himself says, All power is given to me in heaven and earth: Mat 28:18. See also Joh 5:22. And of this kingdom and government the prophets and apostles speak largely. The expression is metaphorical, and alludes to the regal robe worn by kings and governors. See Jon 3:6 and chap. Isa 22:22 of this book. Thirdly, We have five qualities, or remarkable properties fitting him for his office. The first is, Wonderful; which seems to refer to the wonderful mystery of the two-fold nature in the Son of God, and is well explained by Rev 19:12 where it is said of this divine person, that he had a name written which no man knew but himself; which name is in the next verse said to be, “The word of God,the wisdom of God; the only-begotten, the first-begotten; the image of the Eternal Father, the effulgence of the divine glory.” Comp. Jdg 13:18. Gen 32:29 and Pro 30:4. He is secondly called Counsellor; an illustrious name, which, no doubt, respects the prophetic office of Christ. The Hebrew word ioets, properly signifies, “A person who gives counsel to others;” and Christ is here denoted not only as the lawgiver of his church, but as the king, enforcing those laws by all the modes of persuasion. See chap. Isa 11:1, &c. Luk 7:30. The third name is Mighty God: See chap. Isa 10:21. This name is to be referred to the divine nature of the Messiah, and that mighty power whereby he subdueth all things to himself; the mighty God is the Messiah, the potent conqueror of Satan, and of all power subject to that great enemy of goodness. See Psa 45:5 and compare Luk 11:22. Joh 16:33. Rom 8:38 with Rom 8:35. Rev 3:21; Rev 19:16. The fourth name is Everlasting Father, or Father of Eternity, which Christ may very properly be called, First, As he is the cause of eternal life to all the faithful; Heb 5:9. Joh 3:36; and secondly, As he was the founder of the new and eternal age; that is to say, of the oeconomy which is to endure for ever; for Christ is the father of a new generation to continue through all eternity, the second Adam, father of a new race; the head of a new and everlasting family, in which all the faithful are reckoned. The last appellation, Prince of Peace, is of easy interpretation, and to be explained from what the prophet immediately subjoins concerning the state of his kingdom, from chap. Isa 11:6-8. Psa 72:1; Psa 72:20 and Zec 9:9-10. We have, fourthly, the amplitude of this his dignity, and the success of his administration, set forth in the 7th verse; which is fully explained by the parallel places, and particularly Luk 1:33. And in the last place we have the efficient cause of all that is preceding; The zeal of the Lord of Hosts shall perform this: that is, God’s desire of promoting and vindicating his glory and majesty, is the principle of all the effects consolatory and tremendous, which concern the church. All things tend to the illustration of his glory and majesty, which God will defend and avenge, and that not faintly, but with zeal; a sign and sacrament of which is his name Jehovah; consolatory to the pious, terrific to the despisers of his covenant. See Luk 21:22. Joh 16:11 and Vitringa.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 872
CHRISTS INCARNATION AND CHARACTER

Isa 9:6. 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, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

THERE is no true peace or happiness in the world except that which arises from the Gospel of Christ; for God himself testifies that there is no peace to the wicked. But where the Gospel truly prevails, peace and joy immediately spring up as its proper fruits. Such a change as this the prophet describes in the preceding context; and then, in the words before us, traces it to its real source. From the words themselves we shall be led to consider,

I.

The advent of Christ to take the charge of his kingdom

Though given to us by God, he came in an obscure and humble form
[He was a little child, born in as helpless a state as others, and subject to all the sinless infirmities of our nature. He was indeed in a more especial manner the gift of the Fathers love [Note: Joh 3:16.]; the most invaluable gift that God himself could bestow. He was the Child, and the Son, of whom all the prophets spake, the offspring of a virgin, Emmanuel, God with us. But as the end of his coming was to redeem our fallen race, he came in such a way, as was best suited to the accomplishment of his own eternal purpose and grace.]

Yet, notwithstanding his mean appearance, he came to assume the government of the Church
[As the Creator of the universe, he must of necessity have also been the governor of it before his incarnation. But now he came to administer the government as mediator; for all judgment was committed to him, not only as the Son of man, but because he was the Son of man [Note: Joh 5:27.]. The Church, in a more especial manner, is subjected to him in this view; and he is the head of it, as well for the purpose of communicating his influence to the members, as of managing its concerns [Note: Eph 1:22.]. And so entirely is every thing under his controul, that not so much as a hair falls from the head of any of his people without either his express command, or righteous permission. As in the days of his flesh he exercised the most unlimited authority over diseases, devils, and the very elements, so now every thing, whether designedly, or against its will, fulfils his unerring counsels.]

We shall the less wonder at his elevation to a throne, if we consider,

II.

His qualifications for the regal office

His being called by any name, imports that He really is what he is called. He is therefore,

1.

A wonderful Counsellor [Note: Those are by many considered as two distinct titles; but, if we unite them, each title will have its proper attribute.]

[He, in concert with the Father, formed the stupendous plan of mans redemption, a plan in which are contained all the treasures of wisdom and knowledge [Note: Col 2:3. scil. . ]. Moreover in executing this plan, he has not only defeated all the plots and devices of Satan, but has invariably overruled them for the accomplishment of his own designs. His people too he endues with wisdom from above, enabling them to discern things hidden from the carnal eye, and guiding them in the way to heaven, so that a wayfaring man, though a fool, shall not err therein [Note: Isa 35:8.]. Who that has known ever so small a part of his ways, must not exclaim with amazement, How unsearchable are his judgments, and his ways past finding out!]

2.

The mighty God

[Angels and magistrates are sometimes called gods in a subordinate sense; but He is The mighty God, God with us, even God over all, blessed for ever. The dispensations, both of his providence and grace, manifest him to be a God, wonderful in counsel, and excellent in working. Indeed, if he were not God, he never could bear upon his shoulder the government of the universe. He must be omnipresent, omniscient, omnipotent, or else he never could hear the supplications, and supply the wants, of all his people at the same instant. However strange therefore it may seem, He who was a little child, was at the same time the mighty God; it was the Lord of glory that was crucified; it was God who purchased the Church with his own blood [Note: 1Co 2:8. Act 20:28.].]

3.

The everlasting Father

[This title respects not his relation to the Deity (for with respect to that, he is the Son and not the Father) but rather his relation to his spiritual seed, whom he has begotten by his word and Spirit. But perhaps the words should rather have been translated, The Father of the everlasting age. The Jewish dispensation was intended to continue but for a limited time; but the Christian dispensation was never to be succeeded by any other: hence it is called the last times; and may be considered as the everlasting age. Of this Christ is the author; it owes its existence to him as its parent; it is preserved by his guardian care; and the whole family in heaven and earth who participate its blessings, both bear his image, and inherit his glory.]

4.

The Prince of Peace

[In all which Christ has done, whether in planning or executing the work of redemption, he has consulted the peace and welfare of his people. It was to purchase their peace that he became incarnate and died upon the cross. It was to bestow on them the blessings of peace, that he assumed the reins of government, and undertook to manage all their concerns. Peace was the legacy which he left to his Church when he was just departing from the world; and, on his ascension, he poured it down like a river on myriads of his blood-thirsty enemies: yea, at this very hour does he dispense it according to his own sovereign will, and impart it, with royal munificence, to all the subjects of his kingdom.]

This subject furnishes us with abundant reason,
1.

For admiration

[If all heaven was filled with wonder at the sight of their incarnate God, and if the Angels yet desire to look into that great mystery of godliness, how marvellous should it appear in our eyes! Let us then adore with reverence what we cannot comprehend; and exclaim with profoundest wonder, Thanks be to God for his unspeakable gift [Note: 2Co 9:15.].]

2.

For gratitude

[Has the mighty God become a little child for us, and shall we regard his condescension with indifference? Is he governing and overruling every thing for our good, and shall we feel no sense of his kindness? Let us rather say, What shall I render to the Lord for all the benefits he has done unto me?]

3.

For devotedness to God

[If the government be upon his shoulder, we should shew ourselves willing to have it there, and submit ourselves cheerfully to his authority. In vain shall we regard him as the source and foundation of our peace, unless we yield ourselves to him as the governor of our lives.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Now comes in that blessed prophecy which hath refreshed the Church, and will, as long as time shall be, continue to refresh the Church, in all ages; and which, when compared with the accomplishment, as far as hath been completed in the person and work of the Lord Jesus, and which faith is looking forward to the full completion of, forms one of the most blessed of all subjects, to call up our love, and contemplation, and praise, during a whole life of grace, until faith be swallowed up in glory. Unto us, the Church; a child is born; Jesus, in assuming our nature, takes it up from infancy: for it behoved him in all things to be made like unto his brethren. And he not only came of his own free voluntary will, at the call of God his Father; but He that called him to the service of Mediator, gave him as, his Son, unto the people. These are united views (and most blessed views they are, when seen together) blended in one, of Christ, the Redeemer of his people. His own free-will offering became essentially necessary, to give value and efficacy to all he wrought and suffered. And the authority of Jehovah, in the appointment became equally necessary for faith to act upon, when pleading the efficacy of his merits, and propitiation before God. The Prophet having thus introduced him, now gives some of his adorable names, which, like the beautiful constellation of the heavens, becomes a cluster of glories all in one, to point out the infinite loveliness and greatness of his person, and his transcendent excellencies in all his offices, characters, and relations. It would take a volume of itself, to set forth the Lord Jesus under the several names the prophet hath here distinguished him by; and these are but a few of the numberless precious names, in which the scriptures reveal Christ, by which his people know him, and make use of him as their daily necessities and his glory require. His name shall be called Wonderful, saith the Prophet. But who is able to show, to what extent it is so? The wonders of his person, as God and as man, and as both, forming, one Christ; the wonders of his essence, nature, and perfections; the wonders of his offices, characters, and relations; the wonders of his incarnation, birth, life, ministry, labours, death, resurrection, ascension, and all the great events he is carrying on now in glory: the wonders of the redemption he hath wrought, is now accomplishing, and will accomplish; the wonders of his love, grace, mercy, and fellowship, in all its heights, and depths, and breadths and lengths; the wonders of his saving grace, in the hearts of men, and in thy heart, my soul, to thee; the greatest wonder of any, that after so much grace, and mercy, and thy repeated rebellions, the spark is not extinguished, the smoking flax is not put out, nor the bruised reed broken; which all hell is forever trying to accomplish, and thine own unworthy and unbelieving heart too often joining in the confederacy to bring to pass! Is not his name wonderful? And doth not his grace to thee make thee a wonder to thyself, in consequence of it? Oh! thou wonderful Lord! thou unerring, faithful, kind, tender counsellor, in whom are hid all the treasures of wisdom and knowledge! Oh! thou mighty God! thou all-sufficient Jesus! to see the purchase of thy blood, and thy Father’s gift completed and made effectual! Oh! thou everlasting Father! in all things everlasting, in love, in provision; in care, in security a blessed eternity of all relations in one art thou, to thy people. And surely thou art the Prince of peace, for thou hast made our peace by the blood of thy cross, and hast commanded peace forever Oh! for grace to know thy name, and by every name to put our trust in thee: in thy name to rejoice all the day, and in thy righteousness to make our boast! Surely everything in thy kingdom must correspond to the greatness of thy name. It must be an increasing kingdom, a righteous kingdom, a peaceable kingdom, a glorious kingdom, yea, an everlasting kingdom, that shall have no end. Thy Father’s zeal will take effectual care of this: for thou layest out all for thy Father’s glory; and the whole purposes of salvation are that God in all things may be glorified through Jesus Christ. Oh! for grace to bless a covenant God in Christ, for all these wonders of redemption, and now begin the song, which will never end in eternity: Salvation to God and the Lamb!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 9:6 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, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Ver. 6. For unto us a child is born. ] That child foretold of. Isa 7:14 Christ shall be born in the fulness of time, as sure as if he were born already. This was “good tidings of great joy to all people.” Luk 2:10 The Hebrew besher, for good tidings, cometh of bashar, for flesh; because, say some critics, there should be a taking of flesh, God manifested in the flesh, which should be the best tidings. Angels first brought it, and were glad of such an errand. Still they pry into this mystery, Trono capite et propenso collo 1Pe 1:12 and can never sufficiently wonder to see that Y should be B , the “great God, a little child”; regens sidera, sugens ubera; that he who ruleth the stars should be sucking at the breast; that the eternal Word should not be able to speak a word; that he that should come in the clouds should appear in clouts a Luk 2:12 in vilibus et veteribus indumentis, saith Ludolphus, in old tattered rags, in such clouts as we cover wounds and beggars’ sores withal, say others. Well might Synesius call Christ viscerum ingentium partum, the birth of huge bowels. For the time of his birth, Christ living just thirty-six years and a half, saith one, and dying at Easter, it must needs follow that he was born about the middle of the month Tisri, which answereth to part of our September, at the Feast of Tabernacles, &c., to which feast the word , in Joh 1:14 probably alludeth.

Unto us a Son is given. ] That “only begotten Son of God.” Joh 3:16 begotten of the substance of his Father before all beginnings, after an unspeakable manner. The Scripture speaketh of it usually by way of circumlocution, Col 1:15 Rev 19:12 or giveth us only some glimpse by way of similitude. as Heb 1:3 This eternal Son of God, the second person in the Trinity, assumed our nature. Heb 2:17 He “overtook” it, as the Greek word signifieth, as the shepherd doth his sheep that has run astray. A shepherd with a sheep upon his shoulder engraved upon the communion cup in the primitive times of the gospel, imported the same notion.

And the government shall be upon his shoulders. ] The power and majesty of the kingdom is committed to him by his Father, Isa 22:22 Mat 28:18 and he hath strength enough to manage it. Princeps est baiulus Reip. The Hebrews call a prince Nassi, because, Atlas-like, he is to bear up the commonwealth, and not to overload his subjects. Christ, both as prince of his Church, and as high priest also, beareth up and beareth out his people, “helping their infirmities.” Rom 8:26 See Trapp on “ Rom 8:26 “

And his name shall be called. ] Heb., He shall call his name; (1.) God his Father shall; or, (2.) Every true believer shall call him and count him all this. And sure it is, had we but skill to spell all the letters in this name of Christ, it would be “a strong tower” Pro 18:10 unto us, better than that of David builded for an armoury, and completely furnished. Son 4:4 Compare this text with 1Co 1:30 , and see all our doubts answered. Are we perplexed? He is our “Wonderful, Counsellor,” and “made unto us of God wisdom.” Are we in depths of distress? He is “the mighty God,” our “redemption.” Want we grace and his image? He is the “everlasting Father,” our “sanctification.” Doth the guilt of sin sting us? He is the “Prince of peace,” our “righteousness.”

Wonderful. ] Heb., A miracle or wonder, b viz., in all his counsels and courses, especially for his; glorious in holiness, fearful in praises, doing wonders. Exo 15:11

Counsellor. ] The Septuagint here calleth him “the Angel of the great Council.” He is set forth as clothed with a “garment down to the foot,” Rev 1:13 which is the dress of counsellors at law, who are therehence called gentlemen of the long robe. Rev 3:17 Pro 8:14 Jer 32:19 But because counsellors are but subjects, it is added in Christ’s style,

The mighty God. ] Able to effect his own counsels for the behoof of his subjects. St Paul calleth him “the great God,” Tit 2:13 and “God above all to be blessed for ever.” Rom 9:5 God the potentate, so the Septuagint renders this text: God the giant, so Oecolampadius.

The everlasting Father. ] The Father of eternity; “the King eternal, immortal.” 1Ti 1:17 Ferdinand the emperor, on his deathbed, would not acknowledge the title Invictissimus, most unconqerable, but commanded his counsellor to call him Ferdinand without more addition. Christ is also the Author of eternity to all his people whom he hath begotten again to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for them. 1Pe 1:3-4

The Prince of peace. ] Pacis omnimodae, of all kinds of peace, outward, inward, or of country and of conscience, temporal and eternal. Of all these he is the Prince, as having full power to bestow them; for he is Son to the “God of peace”; Rom 16:20 he was brought from heaven with that song of peace; Luk 2:14 he himself purged our sins, and made our peace; Heb 1:3 Eph 2:14 returned up to heaven with that farewell of peace; Joh 14:27 left to the world the gospel of peace; Eph 2:17 whose ministers are messengers of peace; Rom 10:15 whose followers are the children of peace. Luk 10:6-9 Wherefore Christ doth far better deserve than our Henry VII did, to be styled the “Prince of peace.” Especially since,

a “Swaddling bands,” . Induit sordes nostras, He condescended to our rags.

b . – Symmach. Ipsa admirabilitas. – A Lap.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

For unto us, &c. The prophecy of the “Divine Interposition” ends with Messiah, even as it began in Isa 7:14 (quoted in Luk 2:11). See App-102.

is. Figure of speech Prolepsis.

given. The interval of this present dispensation comes between the word “given” and the next clause.

government. The Hebrew word misrah occurs only in these verses (6, 7). Like politeuma (Php 1:3, Php 1:20).

name = He Himself. See note on Psa 20:1.

Wonderful. Compare Jdg 13:18.

GOD. Hebrew El. As in Isa 10:21. App-4.

of. Genitive (of Origin), App-17.; i.e. the Prince Who gives peace. Compare Rom 15:16.

Fuente: Companion Bible Notes, Appendices and Graphics

The Gift of a Son

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, Counsellor, Mighty God, Everlasting Father, Prince of Peace.Isa 9:6.

This prophecy was delivered by Isaiah in the reign of Ahaz, either publicly, in the presence of the king, or else (as is more probable) privately, to his own immediate followers, henceforth to be spoken of as the believing Remnant. How much of the actual future it was given Isaiah to see, no one can say. It may be that he expected to see the beginning of such a reign within the limits of his own lifetime, just as St. Paul perhaps expected to be alive (1Th 4:15) at the Second Coming of our Lord. As a matter of fact, however, no child who could truly be described as in Isa 9:6 was born until the birth of Jesus Christ. The day of Christ, in fact though not in all its circumstances, was shown to Isaiah in vision.

The subject is the Gift of a Son, and the obvious parts of it are (1) His Birth, (2) His Destination, and (3) His Name.

I

His Birth

Unto us a child is born, unto us a son is given.

1. A Child.Why was the Redeemer born? Why did He come as a child? Why was not an angel sent to redeem men? Why did not God appear in the fulness of His glory? Because (1) redemption must come from within. If a movement is to catch on, as the modern phrase is, it must be a movement from within the society. It was Luther the monk who became the reformer of Roman Catholicism. (2) The Redeemer must be one of us in order to show what we may be. He is tempted in all points like as we are, yet without sin, that He may Himself become a faithful and merciful High Priest, with a true feeling for our infirmities, and that He may also be to us a true example. (3) He must be one towards whom we can have the feeling of family affection. The mothers love for her child must not be a hindrance to her love for her Saviour; they must be two streams flowing into one another, making one fuller and richer stream of love.

They all were looking for a king

To slay their foes, and lift them high.

Thou camst a little baby thing,

That made a woman cry.

The possession of a child of ones own opens up the possibility of an entirely new world of experience, and therefore of an entirely fresh revelation of the First Author and Supreme Object of all experience. I think I have told you before what my first thought was when I caught sight of a little living, moving, grumbling thing, mouthing its fingers and rubbing its fists in its eyes, on the floor before the fire. It was as if the Father in heaven had fairly (if it is not irreverent to say so) shaken hands, offered me His hand, and said, Thou art forgiven.1 [Note: R. W. Barbour, Thoughts.]

2. This is the meaning of the phrase unto us. As Isaiah used it, the phrase had a restricted meaning. Even when the fulfilment came, and the angels announced to the shepherds, Unto you is born this day in the city of David a Saviour, which is Christ the Lord, it was still a Saviour for the people of Israel that was promised. But when the Saviour appeared men saw immediately that He could not be confined to Israel. Even the Samaritans recognised Him as the Saviour of the world.

Still, just as Isaiahs prophecy was made to the faithful Remnant in Israel, so the fulfilment is only to those who receive Him. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God.

On the centenary of the birth of George Stephenson there was an imposing demonstration at Newcastle. A vast procession filed through the town, carrying banners in honour of the great engineer. In the procession there was a band of men who carried a little banner bearing the words, He was one of us. They came from the little village of Wylam, where Stephenson was born, and were proud of him as having been one of themselves.

3. This child is a gift. In this lies the glory of the gospel. It is this that makes it a gospel. Not of works: The wages of sin is death, but the gift of God is eternal life. And what does this gift of God carry with it? (1) A remedy for distress: Come unto me, all ye that labour and are heavy laden; (2) An example of new life: Be ye followers of me, even as I also am of Christ; (3) Power to make the example effective: I can do all things in Christ who strengtheneth me.

Not only is He the Wisdom of God, in which the world was madenot only the Revelation of God, who lighteth every manbut also the Power of God, to arrest the flood of evil, to push back the merciless curse, to force open the bolted gates; the Power by which the strong Will of God enters into action upon the field of human history, and works mightily, thrusting its victorious way against all the weight of hostile principalities and unkindly powers. With power He comes from heaven that you who receive Him may have power to become, in His adoption, sons of God.1 [Note: H. S. Holland, Christ or Ecclesiastes, p. 28.]

II

His Destination

The government shall be upon his shoulder.

He is to bear the burden of kingship. Accordingly, when the wise men came from the East, they came inquiring, Where is he that is born King of the Jews?

1. Now these two, a child and a king, express the supreme desire of the ancient Israelites. The history of Abraham is the memorable example of the one, the history of Samuel of the other. The paradox of Jewish faith consisted in this, that it focused at once in a cradle and a throne. To meet Jewish aspiration, the Saviour had to be born King.

2. Kingship is a burden. The government is to be laid upon His shoulder. The only crown that the Messiah visibly wore on earth was a crown of thorns.

3. But this king is competent. Not as Cromwells son Richard who laid down the government which he was not fit to carry. Can we trust Christ? Every question of this questioning age is running up into that. If He is God, the everlasting Son of the Father; if He has overcome the sharpness of death; if all power is given to Him in heaven and on earth, then we stand safe. We have not been mocked with cunningly devised fables. If it is not so, His claims and our hopes fall in a common and irretrievable ruin.

(1) On Him depends our deliverance from the past. Christ alone frees us from the past. We may seek to bury it; we may say

All that we two only know,

I forgive and I forego;

So thy face no more I meet

In the field or in the street.

It pursues us nevertheless; and the longer the world lasts the consequences of sin are more clearly traced, insomuch that Christian preachers of the doctrine of forgiveness often timidly minimise it, and fail to show it as a really supernatural thing.

(2) On Him hangs all our hope for the future. A great change has come over thought on the subject of the immortality of the soul. There were many, almost within memory, who held fast to that, though they rejected the distinctive doctrines of Christianity. In the life of Reid, the great Scottish philosopher, there is a letter which puts this with striking force. All that is fast disappearing. Now we believe in immortality because we believe in Christ.

In a little Perthshire town there was a minister of the Gospel whose name filled the district round like ointment poured forth. A Highland drover had occasionally to pass through this town. On one occasion he tarried over the Sabbath day and went to the church. He could not make much of a continuous English discourse. But at the end he heard the minister give out for singing a part of the 34th Psalm in the Scotch Version, of which the last verse is

Ill shall the wicked slay; laid waste

Shall be who hate the just.

The Lord redeems His servants souls;

None perish that Him trust.

He understood the last line, and he waited for the minister in the vestry. Sir, he said, you read from the Psalm Book, None perish that Him trust. Is that true? The mans heart was opened. Often afterwards as he pursued his business and passed through the little town he went to see the minister. Locking hand in hand, the one or the other broke the silence by just saying, None perish that Him trust.

When I was in my native place, I went to see an old pupil who was on his death-bed, and I told him the story. A few days after my visit he died; and his parents told me that many a time, when he thought no one was noticing, he was heard during these days softly murmuring to himself, None perish that Him trust. He went into eternity leaning on that confidence.1 [Note: Dr. Edmond, in Christian World Pulpit, ix. p. 145.]

III

His Name

His name describes His character and work. It may be taken in four pairs of epithets.

1. Wonderful, Counsellor.This means, says Skinner, either that He is a wonder of a counsellor, or else that He counsels wonderful things, according to the grammatical construction adopted. The meaning is the same as we find again in Isa 28:29, This also cometh forth from the Lord of hosts, which is wonderful in counsel, and excellent in working. Now a counsellor does not counsel at random; he works according to a plan. This Child came with a definite planto seek and to save the lost. It was an offence then. It is an offence to the Pharisees still. But it has been wonderful in its working. To prove successful, however, it has to be tried. The Gospel of the grace of God has never failed with those who have put it to the proof; but it must be put to the proof.

A gentleman once visited a great jewelry store, owned by a friend. His friend showed him magnificent diamonds, and other splendid stones. Amongst these stones his eye lighted on one that seemed quite lustreless, and pointing to it, he said, That has no beauty at all. But his friend put it in the hollow of his hand, and shut his hand, and then in a few moments opened it again. What a surprise! The entire stone gleamed with all the splendours of the rainbow. What have you done to it? asked the astonished gazer. His friend answered, This is an opal. It is what we call the sympathetic jewel. It only needs to be gripped with the human hand to bring out its wonderful beauty.1 [Note: A. C. Price.]

2. Mighty God.Unto us a child is bornMighty God; what a leap. How did Isaiah make it? Ask rather, How did Thomas make it? Is not this the carpenter? Is not this Jesus of Nazareth, and can any good thing come out of Nazareth? Yet Thomas, who knew all that, answered and said, My Lord and my God. How did he know? How do we know still? We know from what He said, from what He did, from what He was, from what He is.

If Jesus Christ is a man

And only a manI say

That of all mankind I cleave to him,

And to him will cleave alway.

If Jesus Christ is a God

And the only GodI swear

I will follow him through heaven and hell,

The earth, the sea, the air.2 [Note: R. W. Gilder.]

3. Everlasting Father.If Mighty God was amazing, this is more amazing still. It may have been easier for Isaiah than it is for us. For do we not keep Father and Son distinct? But if they are distinct, they are yet oneI and the Father are onethey are one throughout all eternity. And to us the Son of the Father has all the attributes of Fatherhood. Like as a father pitieth his children, so the Lord Jesus has compassion on the multitude. Isaiahs thought is very likely that He is to be more than king, that He is to be a father to His people, as the Russians call their Tsar little father. He is to gather the lambs in His arm and carry them in His bosom, and gently lead those that are with young.

4. Prince of Peace.Think not, said Christ, that I came to send peace on the earth; I came not to send peace, but a sword. And so it has been suggested that the idea of Christ as a Prince of Peace is due not to the Gospels, but to this passage and to Milton

But peaceful was the night

Wherein the Prince of Light

His reign of peace upon the earth began.

But there is no contradiction between Isaiah and St. Matthew. The first evidence of the gift of the Child is the sword. It is evident enough even in His lifetime. And it will be evident as long as good and evil exist together in the world. An older prophecy even than Isaiahs said, I will put enmity between thee and the woman. Christ came to make that enmity real, and to make it last until the evil should be overcome by the good.

He came as Prince of Peace to the Remnant, to His own; not to those who cry Peace, peace, when there is no peace, but to those only who find peace through the blood of His Cross. In three ways He makes peace:(1) By making God and man one in His Personby becoming flesh and dwelling among us; (2) by making man and God one in His death; and (3) by reconciling man to man in His life. Walk in newness of life, says the Apostle; and among the signs of it: As far as in you lies live peaceably with all men.

Peace, then, means something. It means something more than fine sentiment or sonorous generalities. It means the readiness to abide by the decisions of reason and common sense, instead of brute force. It means a disposition to avoid unnecessary causes of hostility. It means mutual courtesy. It means firm insistence upon ones own rights, but the recognition at the same time of others rights, and straightforward readiness to respect them. Ten times more effective in the cause of peace than all the courts of arbitration which we can ever call together would be the spectacle of a great nation refusing, in its consciousness of strength, to be irritated by petty grievances, turning a deaf ear to the howlings of popular prejudice, and asking at the hand of sister nations, not sharp advantages, but only justice and right. Without this disposition, arbitration is neutralised and made ridiculous and unoperative at the start. With it, it becomes the virtual rooting out of war.1 [Note: E. H. Hall.]

The Gift of a Son

Literature

Brooke (S. A.), The Old Testament and Modern Life, 303.

Brown (J. Baldwin), Risen Christ the King of Men, 325.

Calthrop (G.), The Lost Sheep Found, 295.

Carter (T. T.), The Spirit of Watchfulness, 35.

Davies (J. A.), Seven Words of Love, 78.

Dewhurst (E. M.), The King and His Servants, 21.

Gibbon (J. M.), In the Days of Youth, 47.

Hall (E. H.), Discourses, 148.

Holland (H. S.), Christ or Ecclesiastes , 1.

Inge (W. R.), Faith and Knowledge, 87.

Keble (J.), Sermons for the Christian Year. ChristmasEpiphany, 49, 79.

Lacey (R. L.), Faith and Life in India, 117.

Leckie (J.), Ibrox Sermons, 229.

Liddon (H. P.), Advent in St. Pauls, 257.

Macgilvray (W.), Ministry of the Word, 1.

Miller (J.), Sermons Literary and Scientific, 2nd Ser., 145.

Moule (H. C. G.). Thoughts for the Sundays of the Year, 249.

Murray (W. H.), Fruits of the Spirit, 146.

Myres (W. M.), The Fragments that Remain, 1.

Owen (J. W.), Australian Sermons, 78.

Parker (J.), Studies in Texts, iv. 171.

Price (A. C.), Fifty Sermons, x. 97.

Sandford (C. W.), Counsel to English Churchmen Abroad, 247.

Skrine (J. H.), The Hearts Counsel, 28.

Smellie (A.), In the Hour of Silence, 19.

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, iv. Nos. 214, 215; v. No. 258; vi. No. 291; xii. No. 724.

Thorne (H.), Notable Sayings of the Great Teacher, 250.

Vaughan (J.), Sermons (Brighton Pulpit), N.S. xvii. Nos. 11031106.

Wells (J.), Christ in the Present Age, 21.

Christian World Pulpit, ix. 145 (Edmond); x. 392 (Anderson); xxii. 299 (Mursell); xxvi. 273 (Davies); xxxviii. 249 (Aveling); lix. 6 (Henson); lxv. 113 (Gibbon); lxxi. 9 (Henson); lxxv. 28 (Stalker).

Contemporary Pulpit, 1st Ser., vii. 75 (Saphir); 2nd Ser., x. 357 (Scott Holland).

Homiletic Review, 1. 305 (Metcalf).

Fuente: The Great Texts of the Bible

For unto: Isa 7:14, Luk 1:35, Luk 2:11

unto us a son: Joh 1:14, Joh 3:16, Joh 3:17, Rom 8:32, 1Jo 4:10-14

the government: Isa 22:21, Isa 22:22, Psa 2:6-12, Psa 110:1-4, Jer 23:5, Jer 23:6, Zec 6:12, Zec 6:13, Zec 9:9, Zec 9:10, Mat 11:27, Mat 28:18, 1Co 15:25, Eph 1:21, Eph 1:22, Rev 19:16

his name: Isa 7:14, Jdg 13:18, *marg. Jer 31:22, Mat 1:23, 1Ti 3:16

Counsellor: Isa 28:29, Zec 6:13, Luk 21:15, Joh 1:16, 1Co 1:30, Col 2:3

The mighty God: Isa 45:24, Isa 45:25, Psa 45:3, Psa 45:6, Psa 50:1, Jer 23:5, Jer 23:6, Joh 1:1, Joh 1:2, Act 20:28, Rom 9:5, Tit 2:13, Heb 1:8, 1Jo 5:20

The everlasting Father: Isa 8:18, Isa 53:10, Pro 8:23, Heb 2:13, Heb 2:14

The Prince of Peace: Isa 11:6-9, Isa 53:5, Psa 72:3, Psa 72:7, Psa 85:10, Dan 9:24, Dan 9:25, Mic 5:4, Mic 5:5, Luk 2:14, Joh 14:27, Act 10:36, Rom 5:1-10, 2Co 5:19, Eph 2:14-18, Col 1:20, Col 1:21, Heb 7:2, Heb 7:3, Heb 13:20

Reciprocal: Gen 32:29 – Wherefore Gen 49:10 – until Exo 3:13 – What is his name Exo 3:15 – this is my name for ever Exo 23:21 – my name Exo 28:12 – the shoulders Exo 33:19 – proclaim Exo 34:14 – whose Num 11:14 – General Deu 18:18 – like unto Deu 33:27 – eternal 1Sa 9:24 – the shoulder 2Sa 23:5 – he hath made 1Ki 2:33 – his house 1Ki 2:45 – the throne 1Ki 5:7 – which hath 1Ki 12:16 – now see 2Ki 16:5 – but could not 1Ch 22:9 – I will give 1Ch 28:5 – to sit 1Ch 29:23 – sat on the throne 2Ch 10:16 – David 2Ch 13:8 – the kingdom Psa 18:50 – to his Psa 21:1 – The king Psa 22:9 – thou didst Psa 24:8 – The Lord strong Psa 29:11 – bless Psa 61:7 – abide Psa 89:4 – General Psa 89:19 – I have laid Psa 119:129 – testimonies Psa 132:18 – but upon Psa 145:11 – the glory Psa 147:14 – He maketh peace Pro 8:14 – Counsel Pro 12:20 – but Pro 18:10 – name Pro 29:14 – his throne Pro 30:4 – and what Son 1:3 – thy name Son 3:11 – behold Son 5:16 – most Son 8:1 – that thou Isa 8:10 – for God Isa 10:21 – the mighty God Isa 12:2 – God Isa 16:3 – make Isa 16:5 – in the Isa 26:3 – wilt Isa 32:1 – king Isa 32:2 – a man Isa 40:10 – the Lord God Isa 52:13 – he shall Jer 30:21 – governor Jer 32:18 – the Great Jer 32:19 – Great Jer 33:14 – General Jer 33:21 – that he Eze 1:26 – the appearance of a man Eze 17:24 – have brought Eze 21:27 – until Eze 34:24 – a prince Eze 34:29 – of renown Eze 37:22 – and one Eze 37:25 – and my Eze 45:7 – General Dan 2:44 – set up Dan 4:34 – whose Dan 7:9 – the Ancient Dan 7:13 – one like Dan 8:13 – that certain saint Dan 8:15 – as Hos 1:4 – Call Amo 9:11 – raise Oba 1:21 – and the Mic 4:7 – and the Mic 5:2 – that is Zep 3:17 – is mighty Hag 2:9 – give Zec 12:8 – the house Zec 13:7 – the man Mal 3:1 – and Mat 1:1 – the son of David Mat 2:2 – born Mat 2:6 – a Governor Mat 11:3 – Art Mat 12:28 – then Mat 12:42 – behold Mat 21:5 – thy King Mat 22:42 – The Son Mat 26:63 – the Christ Mar 10:47 – thou Mar 11:10 – the kingdom Mar 14:61 – the Son Mar 15:12 – whom Luk 1:32 – give Luk 1:69 – in Luk 7:19 – Art Luk 10:6 – the Son Luk 11:31 – a greater Luk 18:38 – Jesus Luk 20:41 – Christ Luk 23:42 – thy Luk 24:27 – and all Luk 24:44 – in the prophets Joh 1:15 – he was Joh 1:45 – and the Joh 3:35 – and Joh 4:10 – If Joh 8:53 – thou greater Joh 8:58 – Before Joh 16:33 – in me Joh 18:33 – the king Joh 18:36 – My kingdom is Joh 20:28 – My Lord Act 1:6 – restore Act 2:30 – he Act 5:31 – a Prince Act 13:32 – how Act 15:16 – build again the tabernacle Act 26:6 – the promise Rom 1:3 – which Rom 1:20 – even his Rom 16:26 – everlasting 1Co 15:47 – the Lord 2Co 1:20 – all 2Co 9:15 – his Gal 4:4 – made Phi 2:6 – in Col 1:13 – the kingdom 2Th 3:16 – the Lord of 1Ti 2:15 – she Heb 1:2 – appointed Heb 3:6 – as Heb 7:24 – he continueth Jam 2:7 – worthy Jam 3:17 – peaceable 1Pe 1:11 – the glory Rev 1:8 – the Almighty Rev 15:3 – thou Rev 19:12 – a name

Fuente: The Treasury of Scripture Knowledge

HOPE

Unto us a Child is born, unto us a Son is given.

Isa 9:6

I. Here, in this Son of His, is an offer made by God, by which He pledges Himself to justify all suffering, retrieve all failure, redeem all fault.He gives us an end for which to live, a purpose to which to consecrate ourselves. Here is His mind, here is His plan, for usfor us, not in our small individual worries and troubles only, but for us in the mass, as a race, as a society, as a civilisation. God has a scheme, an issue preparedfor which he worketh hitherto; and that issue is to be His own Son. In Him all will be gathered in and fulfilled. And the government shall be upon His shoulder; and of His kingdom there shall be no end; and His Name shall be called Wonderful, Counsellor, the Prince of Peace. Therefore we may not faint or fear. All, we may be sure, is in hand; nothing is wasted; nothing is lost; nothing is in vain. Towards that Divine event all is ever moving. A city is being built which God shall inhabit. A temple is rising which shall be the House of God among men. Humanity is in pain, even as a woman in travail; but at last the anguish will be all forgotten, for joy that this Child is born, that this Son is given.

II. God has not only planned, He has also spoken.He has broken that silence in which He worked His great work. And the Sound which He lets loosethe Word which He utters, the Cry which he sends forth, lo! it is His Sonthat same Son Who is Himself the Eternal Purpose in which, and for which, all things were made. The Child Who is the consummation towards which all this vast movement draws is also the Hand reached out by the Father to touch usthe Arm by which He embraces us.

His whole Being speaks to us, carries a message, brings us good news of God. This Child is Himself the Revelation. See Him and you see the Father. Know Him, love Him, and it is God Almighty whom you know and love. Obey Him, and you are loved of God. Abide in Him, and lo! it is the Father Who enters in and sups with you. Everything in Him is a word from God.

And more. He pledges Himself, pledges His life, to the truth of that Eternal Purpose of God, which He ispledges Himself just at the point where our faith wavers and lapses. Just where that purpose seemed to languish, to fail, to break; just in the thick of that misery, suffering, pain, death, which confused and distressed our apprehension of Gods truthjust there He places Himself. He offers Himself to the worst defeat; He is stamped with the brand of our shamenails, thorns, spear, contempt, hate, torture. All these He takes, that He may certify to us, by His own blood, that the purpose of God still holds good; that the love of God, in Him, is even yet working out its consummation in glory; that nothing is lost, wasted, forgotten, despised; that all is still directed and moved by a compassion that cannot fail, by a will that cannot break, towards an end that is worthy, towards a far and Divine rest that yet remaineth open to receive the people of God who by faith shall endure until they enter in.

Canon Scott Holland.

Fuente: Church Pulpit Commentary

The Birth of Christ in Isaiah

Isa 7:5-14; Isa 9:6-7

INTRODUCTORY WORDS

The Book of Revelation opens thus: “The Revelation of Jesus Christ.” “We see no reason why the whole Bible is not a “revelation of Jesus Christ.” We see no reason why the Book of Isaiah is not a “revelation of Jesus Christ.” We know that Isaiah, the same as other Old Testament Books, carries much by way of history, and yet we contend that the history of the Bible is there because of its particular relationship to the Lord Jesus.

In the 7th chapter of Isaiah there is a very striking historical message. The days are those of Ahaz, king of Judah. During his reign, Rezin, the king of Syria; accompanied with Pekah, the king of Israel, joined affinity and went up toward Jerusalem to war against Judah, but could not prevail against it.

Ahaz, however, was greatly troubled. Then it was that Isaiah met Ahaz and said: “Fear not, neither be fainthearted, for the two tails of these smoking firebrands.” The purpose of the king of Syria and Ephraim was to make a breach against Judah, to overthrow Ahaz, and to make Tabeal king in the stead of Ahaz. The Lord God said: “It shall not stand, neither shall it come to pass.”

Then the Word of the Lord came to Ahaz, saying: “Ask thee a sign of the Lord thy God.” Ahaz, however, would not ask. Then the Lord replied, “Hear ye now, O House of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a Son, and shall call His Name Immanuel.”

1. The birth of Jesus Christ is God’s sign that Judah shall not cease to be a nation before the Lord. When this sign was given, some five hundred years before Christ was born, Satan was using every strategy and every power in his command to utterly destroy the kingdom of Judah. The time became more and more troublesome. It was not long until the ten tribes were broken and ceased to be a people, nationally. Later on, Judah’s last king was carried captive to Babylon and her people became a vassal nation dwelling in captivity.

God, however, did not permit His people to be wiped off of the face of the earth. He raised such men as Ezra and Nehemiah to rebuild Jerusalem and restore her walls.

As the years rolled by, an angel came to Mary, a virgin, saying, “Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His Name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His Father David: and He shall reign over the House of Jacob for ever; and of His Kingdom there shall be no end.”

Thus it was that the sign of Israel’s integrity and security was realized and fulfilled. The wonderful day when Christ was born was the fulfillment of God’s promise in the Book of Isaiah that no hand raised against His chosen race would prosper.

The throne of David belongs to Jesus Christ, whose lineage after the flesh gives Him the legal right to the throne of David, and whose authority under the command of God gives Him the spiritual right. The Lord Jesus Christ shall yet rule and reign over the House of Jacob. No hand lifted against Him can prosper.

I. THE MESSAGE OF SIMEON CONCERNING THE INFANT CHRIST (Luk 2:34-35)

When the child Jesus was brought up to the Temple to do for Him after the custom of the Law, there was a man named Simeon, who was a just man and devout, and waiting for the consolation of Israel. The Holy Ghost was upon Him and it had been revealed unto Him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ. Thus it was that he came by the Spirit into the Temple, and when he saw Joseph and Mary and the child Jesus, he took Jesus up in his arms and blessed God and said:

“Lord, now lettest Thou Thy servant depart in peace, according to Thy Word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel.”

While Joseph and Mary, the mother of Jesus, marveled at what Simeon had spoken, he blessed them, and he said unto Mary, Christ’s mother, “Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.”

1. In the words of Simeon, we have the acknowledged fulfillment of Isaiah’s prophecy. The Child whom he took in his arms was indeed the Babe who was to be born as the sign of God’s redemption of His own people. In those days this man Simeon was waiting for the consolation. The Lord God revealed by the Holy Ghost to Simeon that Christ Jesus was that consolation.

The fact that Christ came settled for all time the fact that Israel should never cease to be a nation before the face of God.

2. In the words of Simeon we have the fact that the sign of a virgin conceiving was to be a sign that should be spoken against. Mary’s own heart was truly pierced as with a sword. The fact of her virginity was a necessity to God’s purpose in the birth of her Son. Otherwise, her Son could never have been the Son of God and God the Son, neither could He have been called Jesus our Saviour. Remember at Christmastide that the Old Testament sign that a virgin shall bring forth a Son is until this hour a sign that is spoken against.

II. THE PROMISE OF THE BIRTH OF CHRIST ENLARGED (Isa 9:6)

“For unto us a Child is born, unto us a Son is given.”

1. Unto us a Child is born. In the Book of Galatians we read: “But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the Law.” In the Book of Hebrews we read: “A body hast Thou prepared for Me.”

The Child that was born had a body made like unto our body, because when God created Adam and Eve, He created them physically in the image of the body which Christ was destined to wear and to bear when He was born of a virgin.

In 1Co 15:1-58 we have, “As we have borne the image of the earthy, we shall also bear the image of the Heavenly.” We know that when He comes the second time, these vile bodies of ours shall be changed and made like unto His glorious body, thus shall we bear the image of the Heavenly.

2. Unto us a Son is given. Jesus Christ in body was a child born, in Spirit He was a Son given. The Lord God sent an angel to Mary to say, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of God.”

Great is the mystery of godliness. God manifest in the flesh. So far as the records go, Jesus Christ always spoke of His coming forth from the Father, and of His coming into the world. He said: “As the Father hath sent Me.” He said: “I came forth from the Father.”

He said again: “Ye are from beneath; I am from above.” Only once did Christ speak of being born. That was when He said: “To this end was I born, and for this cause came I into the world.”

III. THE STATEMENT THE GOVERNMENT SHALL BE UPON HIS SHOULDER (Isa 9:6)

1. Here is the anticipated fulfillment of the sign. We remember the previous consideration of how the Son born of the virgin was the sign that the kingdom of Judah should never be destroyed. Isa 9:6 is indissolubly linked to Isa 7:14. In Isa 7:1-25 the Lord definitely stated: “The land that thou abhorrest shall be forsaken of both her kings.” God knew and knowing He foretold the disintegration of Israel’s kingly thrones. The two tribes as well as the ten were to be carried into captivity and to lose their place among the nations. They were never, however, to lose their place in the purposes of God. The Lord said, “Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it: and it shall be no more, until He come whose right it is; and I will give it Him” (Eze 21:26-27).

Thank God, the government is to be upon the shoulder of Christ when He returns to reign!

2. Here is the anticipated increase and peace of His government. This is set forth in Isa 7:7, “Of the increase of His government and peace there shall be no end.” When the government is on His shoulders, the earth will be filled with peace.

Thank God, the Lord is Coming Again. When He comes His government of peace will increase. His preachers of righteousness will girdle the world with salvation. There will not only be national peace, but there will be heart peace. Even now we can hear Him saying, “Look unto Me, and be ye saved, all the ends of the earth: for I am God.”

IV. THE NAMES OF THE KING (Isa 9:6)

The names of the Lord Jesus are many, and none are without their significance. Our friend, Dr. Horton, wrote a book of meditations, and for every day in the year, he used a distinctive name given unto our Lord.

Of all the names, there is no more marvelous grouping than the ones in our key verse. Let us look at them briefly one at a time.

1. “His Name shall be called Wonderful.” The very word “Wonderful” carries with it the thought of the miraculous, the marvelous. It stands for that which is superhuman, beyond the reach of mortal man. He will be Wonderful in His Person, Wonderful in His works, Wonderful in His Word, Wonderful in His city, Wonderful in His grace and graciousness. No matter from what angle He is viewed, He will be known over the world as the “Wonderful Son of God.”

2. “His Name shall be called * * Counsellor.” His commands will be wise and just and true. His advice will be recognized as authoritative, as full of wisdom and of equity. He will rule with righteousness, reprove with justness. Upon Him will rest the spirit of wisdom and understanding, the spirit of counsel and might the spirit of knowledge and of the fear of the Lord.

He shall be of quick understanding in the fear of the Lord. It is for this cause that His Name will be heralded from sea to sea as the “Counsellor.”

3. “His Name shall be called * * The Mighty God.” In that day there will be no modernists, no atheists to defame the Son of God. He will not be debased and humanized on the one hand, white men are glorified and deified on the other hand. Jesus Christ when He was born was called “Immanuel” which is being interpreted, God with us, but He was God rejected and despised. He was God but He was God on a cradle of hay.

When He comes again and the government is placed upon His shoulder, He will be recognized as The Mighty God. There will be none to defame Him, or to deny and reject Him. The knowledge of our God will cover the earth as the waters cover the sea. The glad tidings of salvation will sound forth, saying unto Zion, “Thy God reigneth.”

V. THE NAMES OF THE KING CONTINUED (Isa 9:6)

1. “His Name shall be called * * The Everlasting Father.” It seems, perhaps, to some peculiar that Christ should be called The Mighty God. It now appears more peculiar that He should be called the Everlasting Father. When we think of the Trinity, we think of God the Father, God the Son, and of God the Holy Ghost.

However, in considering the Triune God, we remember the statement in Deuteronomy, “The Lord our God is one Lord.” Three persons, and yet three in one. They are three in one because of the unity of their action. The Father created the heavens and the earth. However, it is also written: “His Son, by whom and for whom were all things created.” It is also written, “Thou sendest forth Thy Spirit, and they are created.” We may not be able to comprehend but we are abundantly able to accept the unity of the Godhead. Jesus Christ said: “My Father worketh hitherto, and I work.” Of those works, however, He also said: “The Son can do nothing of Himself, but what He seeth the Father do, for what things soever He doeth, these also doeth the Son likewise.”

We, therefore state that Jesus Christ is the Everlasting Father because of His oneness with the Father. He said that all men should honor the Son even as they honor the Father. Again, He said: “As the Father hath life in Himself; so hath He given to the Son to have life in Himself.”

To Philip, Jesus said: “If ye had known Me, ye should have known My Father also,” then He added: “He that hath seen Me hath seen the Father; and how sayest thou then, Shew us the Father.” A little later Christ said: “I am in the Father, and the Father in Me.” Thus we may well comprehend why it was that our Lord Jesus will be known in the days of His Kingdom as the Everlasting Father.

VI. THE NAMES OF THE KING CONTINUED (Isa 9:6)

“His Name shall be called * * The Prince of Peace.”

1. This age is not the age of the Prince of Peace. We might as easily and as truly write, this age is not the age when Christ is known among men as the Wonderful, the Counselor, The Mighty God, and The Everlasting Father. All of the Names of Isa 9:6 are His Names when the government shall be upon His shoulder.

(1) This is the age of personal peace. To the individual Christ said: “Come unto me, * * and I will give you rest.” To the disciples Christ said: “Peace I leave with you, My peace I give unto you.”

The angel at the birth of Christ announced, “On earth peace, good will toward men.” He did not mean that peace would dominate the world. He did mean that peace would be given to men of good will, to men who opened their hearts to the Son of God.

The Lord plainly said: “Think not that I am come to send peace on earth: I came not to send peace, but a sword.” This, therefore, is not the age of peace in any national sense or international sense.

(2) This is the age of wars and rumors of wars. With what folly have some well intending saints said: “Universal peace and freedom from war has come.” Some proclaim Andrew Carnegie a prince of peace; Woodrow Wilson, and William Jennings Bryan both made strenuous efforts to establish peace among men. When at last the World War broke out, it was heralded as a war to end war. All this was utmost folly. The Word of God forewarned us that unto the end wars are determined.

2. The age of the Prince of Peace will come when the Prince comes. Under the reign of Christ, the nations of the earth will learn war no more. They will beat their swords into plowshares and their spears into pruning hooks, of the increase of His government and peace there shall be no end.

Why say ye not a word about bringing back the King?

VII. THE THRONE OF CHRIST WILL BE THE THRONE OF DAVID (Isa 9:7)

1. The throne of David is not in the heavens. We know the methods of certain men who endeavor to make the throne of David in Jerusalem and the Throne of God in the heavens as one throne.

To us this is no more than the negation of Scripture. In the Book of Revelation it is written: “To him that overcometh will I grant to sit with Me in My Throne, even as I also overcame, and am set down with My Father in His Throne.”

Thus the throne of David is one throne and the throne of the Father is another throne.

2. The throne of David is a literal earth throne. It is upon this throne that Jesus Christ is to sit. This may be positively established according to Scripture.

(1) Our key text says: “Of His government and peace there shall be no end, upon the throne of David, and upon His Kingdom, to order it, and to establish it.” Certainly, the Throne of the Father in the heavens does not need to be ordered nor established, it has never been broken down and does not need to be set up.

(2) The angel said to Mary: “The Lord God shall give unto Him the throne of His father David: and He shall reign over the House of Jacob for ever, and of His Kingdom there shall be no end.” The throne of David was not only an earthly throne but the House of Jacob consisting of the twelve tribes formed by Jacob’s twelve sons was an earthly house.

(3) Peter preaching at Pentecost said: David “being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, He would raise up Christ to sit upon his throne.” There is no way to make the throne of David, or the Throne of Christ upon David’s throne a Heavenly throne, other than by distorting the plain sense of the Word of God.

AN ILLUSTRATION

We have read that near the North Pole, the night lasting for months and months, when the people expect the day is about to dawn, some messengers go up to the highest point to watch; and when they see the first streak of day they put on their brightest possible apparel, and embrace each other and cry, “Behold the sun!” and the cry goes around all the land, “Behold the sun!” The world was in darkness. Long centuries had the people lain in ignorance and in sin. The cry of Zacharias was the joyful one: “Behold the Sun! Behold the Sun of righteousness is rising with healing in His wings I The Day-spring from on high hath visited us!”

These words well express the purpose of Christ’s coming. It was to give light. What the sun is in the material world that Christ is to us in the spiritual world.

Fuente: Neighbour’s Wells of Living Water

Isa 9:6. For, &c. Having spoken of the glorious light, and joy, and victory of Gods people, the prophet now proceeds to show the foundation and cause thereof. And, though he is everywhere most excellent, he is peculiarly so in this passage, which contains an emphatical description of the person and kingdom of the Son of God; the kingdom of peace; the eternal and universal kingdom, in which the church should have the highest cause for joy; which should bring with it an abolition of the whole yoke of sin, and the ceremonial law, and a destruction of all hostile and adverse powers with respect to the saints. Who then can wonder at the joy of the church in so great a light, in so excellent a Teacher, Mediator, Saviour, and Governor, King, and Lord? Unto us a child is, or, shall be, born The prophet, as usual, speaks of a blessing which he foresaw with certainty would be bestowed, as if it were conferred already. That the Messiah is here intended, not only Christian but Jewish interpreters, in general, of any credit or reputation, agree. For so the ancient Hebrew doctors understood the place, and particularly the Chaldee paraphrast; although the later Jews have laboured, out of opposition to the Lord Jesus, to apply it to Hezekiah. Which extravagant notion, as it hath no foundation at all in this or any other text of Scripture, and therefore may be rejected without any further reason; 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 man or mere creature, as we shall see. The human nature of the Messiah is here first set forth. He shall be the child born, the Word made flesh, and that for us; not only for us Jews, but for us men, for us sinners, and especially for us believers. Unto us a son is given Or, the son, namely, of the virgin, spoken of Isa 7:14; the Immanuel, the Son of God, so called, not only on account of his miraculous conception, but because of his eternal generation, the Word, who was in the beginning with God, had glory with the Father before the world was, was loved by him before the foundation of the world, and by whom he made the worlds, and created all things. See Joh 1:1-3; Joh 17:5; Joh 17:24; Heb 1:2; 1Co 8:6; Eph 3:9; Col 1:16. This person, the Fathers own Son, his only-begotten Son, is given, Joh 3:16; sent forth, Gal 4:4; sent in the likeness of sinful flesh, Rom 8:3; though rich, and in the form of God, made in the likeness of men, poor, and of no reputation, Php 2:7; 2Co 8:9; given to be our infallible Teacher, our prevalent Mediator, our almighty Saviour, our righteous Ruler, and our final Judge. Accordingly, The government Of the church, of the world, yea, of all things, for the churchs benefit, Eph 1:21-22; shall be upon his shoulder That is, upon him, or in his hands; all power being given to him in heaven and on earth. In mentioning shoulder, he speaks metaphorically; great burdens being commonly laid upon mens shoulders, and all government, if rightly managed, being a great burden, and this especially being, of all others, the most weighty and important trust. Possibly here may be also an allusion to the ancient custom of carrying the ensigns of government before the magistrates, upon the shoulders of their officers, or, as some think, to the regal robe worn by kings and governors. And his name shall be called That is, he shall be: for the following particulars are not to be taken for a description of his proper name, but of his glorious nature and qualities; Wonderful He is wonderful in his person, as God and man, God manifest in the flesh, which union of two such different natures in one individual, intelligent, and self-conscious being, is a great and incomprehensible mystery. Hence we are told, No man knoweth the Son but the Father, Mat 11:27; and he is said to have had a name written, which no man knew but himself; and hence, when appearing to Manoah, he said, Why askest thou after my name, seeing it is secret: Hebrew, , wonderful, the same word here used, Jdg 13:18. He is also wonderful with respect to his birth, life, doctrine, miracles; his love and sufferings; his death, resurrection, and ascension; his humiliation and exaltation; his cross and crown; his grace and glory. Counsellor He is so called, because he knew the whole counsel of God, and, as far as was necessary, revealed it to us, and is the great counsellor of his church and people in all their doubts and difficulties, in all ages and nations, being made of God unto them wisdom. He also is the author and giver of all those excellent counsels, delivered not only to the apostles, but also by the prophets, (1Pe 1:10-12,) and hath gathered, enlarged, and preserved his church by admirable counsels, and the methods of his providence; and, in a word, hath in him all the treasures of wisdom and knowledge. The 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 Testaments, as Jer 23:6; Joh 1:1; Rom 9:5; and in many other places. And it is a true observation, that this Hebrew word , eel, is never used in the singular number of any creature, but only of the Almighty God, as is evident by perusing all the texts where this word occurs. The everlasting Father Hebrew, , The Father of eternity: having called him a child and a son, lest this should be misinterpreted to his disparagement, he adds that he is a Father also, even the Father of eternity, and, of course, of time, and of all creatures made in time. Christ, in union with the Father and the Holy Ghost, is the God and Father of all things, the maker and upholder of all creatures, Joh 1:3; Heb 1:3; and especially the Father of all believers, who are called his children, (Heb 2:13,) and the author of eternal life and salvation to them, Heb 5:9. Or, this title may be given him because he is the father of the new and eternal age, that is, of the economy which is to endure for ever; for Christ is the father of a new generation, to continue through all eternity; the second Adam, father of a new race; the head of a new and everlasting family, in which all the children of God are reckoned. The Prince of peace This is another title, which certainly does not agree to Hezekiah, whose reign was far from being free from wars, as we see 2 Kings 18., but it agrees exactly to Christ, who is called our peace, Mic 5:5; Eph 2:14; and is the only purchaser and procurer of peace between God and men, Isa 53:5; and between men and men, between Jews and Gentiles, Eph 2:15; and of the peace of our own consciences; and who leaves peace as his legacy to his disciples, Joh 14:27; Joh 16:33.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

9:6 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.

Fuente: Geneva Bible Notes

The end of war depends on the coming of a person-a royal person-yet one never explicitly called a "king" here (cf. Mat 11:27; Mat 28:18; Joh 5:22). He would appear as a child (emphatic in the Hebrew text); He would not only be God come to earth, but God born on earth, i.e., both human and divine. The "child born" points to His humanity and the "son given" to His deity. Moslems deny that God could ever have a son. [Note: Koran, Sura 112.] God would not defeat Israel’s enemies by using larger, more powerful armies, but through the influence of a child to be born (cf. Psa 2:7; Joh 3:16). This child to be born to Isaiah’s people would have traits that demonstrated God was with them. Thus He would be the ultimate fulfillment of the Immanuel sign (Isa 7:14). Four titles underscore His deity and humanity.

"Wonderful Counselor" is literally "wonder of a counselor" (cf. Jdg 13:18), though there is nothing in the Hebrew construction to prevent taking these as two separate names. [Note: Delitzsch, 1:252.] This ruler’s counsel would transcend merely human wisdom (cf. Isa 11:2); He would have no need of human counselors to guide Him. Jesus advised, for example, that strength lies in weakness, victory in surrender, and life in death. He would be "Mighty God," would possess all the power of God (cf. Isa 10:21; Deu 10:17; Neh 9:32; Psa 24:8; Jer 32:18). He would not only be the father of the nation in the sense that Israel’s kings were, but He would be the "Eternal Father" whose paternal reign would last forever, because He is God (cf. Psalms 72). In climax, He would be the "Prince of Peace," the monarch whose coming results in peace between God and man and between man and man (cf. Mic 5:4).

"Isaiah does not intend that we should understand that in actual life the Child would bear or be addressed by these names, anymore than in actual life He should bear the name Immanuel. . . . The thought is that the Child is worthy to bear these names, and that they are accurate descriptions and designations of His being and character." [Note: Young, 1:331. Cf. Delitzsch, 1:250-51.]

"To summarize, the messianic ruler’s titles depict Him as an extraordinary military strategist who will be able to execute His plans because of His supernatural abilities as a warrior. His military prowess will ensure His beneficent rule over His people, who will enjoy peace and prosperity because of His ability to subdue all His enemies." [Note: Chisholm, A Theology . . ., pp. 313-14. Cf. Wiersbe, p. 21.]

"God’s answer to everything that has ever terrorized us is a child. The power of God is so far superior to the Assyrians and all the big shots of this world that he can defeat them by coming as a mere child. His answer to the bullies swaggering through history is not to become an even bigger bully. His answer is Jesus. . . .

"Look at Jesus. As the Wonderful Counselor, he has the best ideas and strategies. Let’s follow him. As the Mighty God, he defeats his enemies easily. Let’s hide behind him. As the Everlasting Father, he loves us endlessly. Let’s enjoy him. As the Prince of Peace, he reconciles us while we are still his enemies. Let’s welcome his dominion." [Note: Ortlund, p. 99.]

The first two titles suggest divine wisdom and power, and the second two present the ends He would achieve through the use of those attributes, namely, fatherly care and sovereign peace.

There is an interesting alternation of the human and divine descriptions of the Messiah in this verse, which is especially clear in the Hebrew text.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER VII

THE MESSIAH

WE have now reached that point of Isaiahs prophesying at which the Messiah becomes the most conspicuous figure on his horizon. Let us take advantage of it to gather into one statement all that the prophet told his generation concerning that exalted and mysterious Person.

When Isaiah began to prophesy, there was current among the people of Judah the expectation of a glorious King. How far the expectation was defined it is impossible to ascertain; but this at least is historically certain. A promise had been made to David {2Sa 7:4-17} by which the permanence of his dynasty was assured. His offspring, it was said, should succeed him, yet eternity was promised not to any individual descendant, but to the dynasty. Prophets earlier than Isaiah emphasised this establishment of the house of David, even in the days of Israels greatest distress; but they said nothing of a single monarch with whom the fortunes of the house were to be identified. It is clear, however, even without the evidence of the Messianic Psalms, that the hope of such a hero was quick in Israel. Besides the documentary proof of Davids own last words, {2Sa 23:1-39} there is the manifest impossibility of dreaming of an ideal kingdom apart from the ideal king. Orientals, and especially Orientals of that period, were incapable of realising the triumph of an idea or an institution without connecting it with a personality. So that we may be perfectly sure, that when Isaiah began to prophesy the people not only counted upon the continuance of Davids dynasty, as they counted upon the presence of Jehovah Himself, but were familiar with the ideal of a monarch, and lived in hope of its realisation.

In the first stage of his prophecy, it is remarkable, Isaiah makes no use of this tradition, although he gives more than one representation of Israels future in which it might naturally have appeared. No word is spoken of a Messiah, even in the awful conversation in which Isaiah received from the Eternal the fundamentals of his teaching. The only hope there permitted to him is the survival of a bare, leaderless few of the people, or, to use his own word, a stump, with no sign of a prominent sprout upon it. In connection, however, with the survival of a remnant, as we have said on chapter 6, it is plain that there were two indispensable conditions, which the prophet could not help having to state sooner or later. Indeed, one of them he had mentioned already. It was indispensable that the people should have a leader, and that they should have a rallying-point. They must have their King, and they must have their City. Every reader of Isaiah knows that it is on these two themes the prophet rises to the height of his eloquence-Jerusalem shall remain inviolable; a glorious king shall be given unto her. But it has not been so generally remarked, that Isaiah is far more concerned and consistent about the secure city than about the ideal monarch. From first to last the establishment and peace of Jerusalem are never out of his thoughts, but he speaks only now and then of the King to come. Through long periods of his ministry, though frequently describing the blessed future, he is silent about the Messiah, and even sometimes so groups the inhabitants of that future, as to leave no room for Him among them. Indeed, the silences of Isaiah upon this Person are as remarkable as the brilliant passages in which he paints His endowments and His work.

If we consider the moment, chosen by Isaiah for announcing the Messiah and adding his seal to the national belief in the advent of a glorious Son of David, we find some significance in the fact that it was a moment, when the throne of David was unworthily filled and Davids dynasty was for the first time seriously threatened. It is impossible to dissociate the birth of a boy called Immanuel, and afterwards so closely identified with the fortunes of the whole land, {Isa 7:8} from the public expectation of a King of glory; and critics are almost unanimous in recognising Immanuel again in the Prince-of-the-Four-Names in chapter 9. Immanuel, therefore, is the Messiah, the promised King of Israel. But Isaiah makes his own first intimation of Him, not when the throne was worthily filled by an Uzziah or a Jotham, but when a fool and traitor to God abused its power, and the foreign conspiracy to set up a Syrian prince in Jerusalem imperilled the whole dynasty. Perhaps we ought not to overlook the fact, that Isaiah does not here designate Immanuel as a descendant of David. The vagueness with which the mother is described has given rise to a vast amount of speculation as to what particular person the prophet meant by her. But may not Isaiahs vagueness be the only intention he had in mentioning a mother at all? The whole house of David shared at that moment the sin of the king; {Isa 7:13} and it is not presuming too much upon the freedom of our prophet to suppose that he shook himself loose from the tradition which entailed the Messiah upon the royal family of Judah, and at least left it an open question, whether Immanuel might not, in consequence of their sin, spring from some other stock.

It is, however, far less with the origin, than with the experience, of Immanuel that Isaiah is concerned; and those who embark upon curious inquiries, as to who exactly the mother might be, are busying themselves with what the prophet had no interest in, while neglecting that in which really lay the significance of the sign that he offered.

Ahaz by his wilfulness has made a Substitute necessary. But Isaiah is far more taken up with this: that he has actually mortgaged the prospects of that Substitute. The Messiah comes, but the wilfulness of Ahaz has rendered His reign impossible. He, whose advent has hitherto not been foretold except as the beginning of an era of prosperity, and whose person has not been painted but with honour and power, is represented as a helpless and innocent Sufferer-His prospects dissipated by the sins of others, and Himself born only to share His peoples indigence. Such a representation of the Heros fate is of the very highest interest. We are accustomed to associate the conception of a suffering Messiah only with a much later development of prophecy, when Israel went into exile; but the conception meets us already here. It is another proof that “Esaias is very bold.” He calls his Messiah Immanuel, and yet dares to present Him as nothing but a Sufferer-a Sufferer for the sins of others. Born only to suffer with His people, who should have inherited their throne-that is Isaiahs first doctrine of the Messiah.

Through the rest of the prophecies published during the Syro-Ephraitic troubles the Sufferer is slowly transformed into a Deliverer. The stages of this transformation are obscure. In chapter 8 Immanuel is no more defined than in chapter 7. He is still only a Name of hope upon an unbroken prospect of devastation. “The stretching out of his wings”-i.e., ., the floods of the Assyrian-“shall fill the breadth of Thy land, O Immanuel.” But this time that the prophet utters the Name, he feels inspired by new courage. He grasps at Immanuel as the pledge of ultimate salvation. Let the enemies of Judah work their worst; it shall be in vain, “for Immanuel, God is with us.” And then, to our astonishment, while Isaiah is telling us how he arrived at the convictions embodied in this Name, the personality of Immanuel fades away altogether, and Jehovah of hosts Himself is set forth as the sole sanctuary of those who fear Him. There is indeed a double displacement here. Immanuel dissolves in two directions. As a Refuge, He is displaced by Jehovah; as a Sufferer and a Symbol of the sufferings of the land, by a little community of disciples, the first embodiment of the Church, who now, with Isaiah, can do nothing except wait for the Lord.

Then, when the prophets yearning thoughts, that will not rest upon so dark a closure, struggle once more, and struggling pass from despair to pity, and from pity to hope, and from hope to triumph in a salvation actually achieved, they hail all at once as the Hero of it the Son whose birth was promised. With an emphasis, which vividly reveals the sense of exhaustion in the living generation and the conviction that only something fresh, and sent straight from God Himself, can now avail Israel, the prophet cries: “Unto us a Child is born; unto us a Son is given.” The Messiah appears in a glory that floods His origin out of sight. We cannot see whether He springs from the house of David; but “the government is to be upon His shoulder,” and He shall reign “on Davids throne with righteousness forever.” His title shall be four-fold: “Wonderful-Counsellor, God-Hero, Father-Everlasting, Prince-of-Peace.”

These Four Names do certainly not invite us to grudge them meaning, and they have been claimed as incontrovertible proofs, that the prophet had an absolutely Divine Person in view. One of the most distinguished and deliberate of Old Testament scholars declares that “the Deliverer whom Isaiah promises is nothing less than a God in the metaphysical sense of the word.” There are serious reasons, however, which make us doubt this conclusion, and, though we firmly hold that Jesus Christ was God, prevent us from recognising these names as prophecies of His Divinity. Two of the names are capable of being used of an earthly monarch: “Wonderful-Counsellor” and “Prince-of-Peace,” which are, within the range of human virtue, in evident contrast to Ahaz, at once foolish in the conception of his policy and warlike in its results. It will be more difficult to get Western minds to see how “Father-Everlasting” may be applied to a mere man, but the ascription of eternity is not unusual in Oriental titles, and in the Old Testament is sometimes rendered to things that perish. When Hebrews speak of any one as everlasting, that does not necessarily imply Divinity. The second name, which we render “God-Hero,” is, it is true, used of Jehovah Himself in the very next chapter to this, but in the plural it is also used of men by Ezekiel. {Eze 32:21} The part of it translated God is a frequent name of the Divine Being in the Old Testament, but literally means only mighty, and is by Ezekiel {Eze 31:11} applied to Nebuchadnezzar. We should hesitate, therefore, to understand by these names “a God in the metaphysical sense of the word.”

We fall back with greater confidence on other arguments of a more general kind, which apply to all Isaiahs prophecies of the Messiah. If Isaiah had one revelation rather than another to make, it was the revelation of the unity of God. Against king and people, who crowded their temple with the shrines of many deities, Isaiah presented Jehovah as the one only God. It would simply have nullified the force of his message, and confused the generation to which he brought it, if either he or they had conceived of the Messiah, with the conceiving of Christian theology, as a separate Divine personality.

Again, as Mr. Robertson Smith has very clearly explained, the functions assigned by Isaiah to the King of the future are simply the ordinary duties of the monarchy, for which He is equipped by the indwelling of that Spirit of God, that makes all wise men wise and valorous men valorous. “We believe in a Divine and eternal Saviour, because the work of salvation as we understand it in the light of the New Testament is essentially different from the work of the wisest and best earthly king.” But such an earthly kings work is all Isaiah looks for. So that, so far from its being derogatory to Christ to grudge the sense of Divinity to these names, it is a fact that the more spiritual our notions are of the saving work of Jesus, the less inclined shall we be to claim the prophecies of Isaiah in proof of His Deity.

There is a third argument in the same direction, the force of which we appreciate only when we come to discover how very little from this point onwards Isaiah had to say about the promised king. In chapters 1-39, only three other passages are interpreted as describing the Messiah. The first of Isa 11:1-5, dating perhaps from about 720, when Hezekiah was king, tells us, for the first and only time by Isaiahs lips, that the Messiah is to be a scion of Davids house, and confirms what we have said: that His duties, however perfectly they were to be discharged, were the usual duties of Judahs monarchy. The second passage, Isa 32:1 ff., which dates probably from after 705, when Hezekiah was still king, is, if indeed it refers at all to the Messiah, a still fainter, though sweeter, echo of previous descriptions. While the third passage, Isa 33:17 : “Thou shalt see thy king in his beauty,” does not refer to the Messiah at all, but to Hezekiah, then prostrate and in sackcloth, with Assyria thundering at the gate of Jerusalem (701). The mass of Isaiahs predictions of the Messiah thus fall within the reign of Ahaz, and just at the point at which Ahaz proved an unworthy representative of Jehovah, And Judah and Israel were threatened with complete devastation. There is a repetition when Hezekiah has come to the throne. But in the remaining seventeen years, except perhaps for one allusion, Isaiah is silent on the ideal king, although he continued throughout that time to unfold pictures of the blessed future which contained every other Messianic feature, and the realisation of which he placed where he had placed his Prince-of-the-Four-Names-in connection, that is, with the approaching defeat of the Assyrians. Ignoring the Messiah, during these years Isaiah lays all the stress of his prophecy on the inviolability of Jerusalem; and while he promises the recovery of the actually reigning monarch from the distress of the Assyrian invasion, -as if that were what the people chiefly desired to see, and not a brighter, stronger substitute, -he hails Jehovah Himself, in solitary and undeputed sovereignty, as Judge, Lawgiver, Monarch, and Saviour. {Isa 33:22} Between Hezekiah, thus restored to his beauty, and Jehovahs own presence, there is surely no room left for another royal personage. But these very facts-that Isaiah felt most compelled to predict an ideal king when the actual king was unworthy, and that, on the contrary, when the reigning king proved worthy, approximating to the ideal, Isaiah felt no need for another, and indeed in his prophecies left no room for another form, surely a powerful proof that the king he expected was not a supernatural being, but a human personality, extraordinarily endowed by God, one of the descendants of David by ordinary succession, but fulfilling the ideal which his forerunners had missed. Even if we allow that the four names contain among them the predicate of Divinity, we must not overlook the fact that the Prince is only called by them. It is not that “He is,” but that “He shall be called, Wonderful-Counsellor, God-Hero, Father-Everlasting, Prince-of-Peace.” Nowhere is there a dogmatic statement that He is Divine. Besides, it is inconceivable that if Isaiah, the prophet of the unity of God, had at any time a second Divine Person in his hope, he should have afterwards remained so silent about Him. To interpret the ascription of the Four Names as a conscious definition of Divinity, at all like the Christian conception of Jesus Christ, is to render the silence of Isaiahs later life and the silence of subsequent prophets utterly inexplicable. On these grounds, then, we decline to believe that Isaiah saw in the king of the future “a God in the metaphysical sense of the word.” Just because we know the proofs of the Divinity of Jesus to be so spiritual do we feel the uselessness of looking for them to prophecies that manifestly describe purely earthly and civil functions.

But such a conclusion by no means shuts us out from tracing a relation between these prophecies and the appearance of Jesus. The fact, that Isaiah allowed them to go down to posterity, proves that he himself did not count them to have been exhausted in Hezekiah. And this fact of their preservation is ever so much the more significant, that their literal truth was discredited by events. Isaiah had evidently foretold the birth and bitter youth of Immanuel for the near future. Immanuels childhood was to begin with the devastation of Ephraim and Syria, and to be passed in circumstances consequent on the devastation of Judah, which was to follow close upon that of her two enemies. But although Ephraim and Syria were immediately spoiled, as Isaiah foresaw, Judah lay in peace all the reign of Ahaz and many years after his death. So that had Immanuel been born in the next twenty-five years after the announcement of His birth, He would not have found in His own land the circumstances which Isaiah foretold as the discipline of His boyhood. Isaiahs forecast of Judahs fate was, therefore, falsified by events. That the prophet or his disciples should have allowed it to remain is proof that they believed it to have contents which the history they had lived through neither exhausted nor discredited. In the prophecies of the Messiah there was something ideal, which was as permanent and valid for the future as the prophecy of the Remnant or that of the visible majesty of Jehovah. If the attachment, at which the prophet aimed when he launched these prophecies on the stream of time was denied them by their own age, that did not mean their submersion, but only their freedom to float further down the future and seek attachment there.

This boldness, to entrust to future ages a prophecy discredited by contemporary history, argues a profound belief in its moral meaning and eternal significance; and it is this boldness, in face of disappointment continued from generation to generation in Israel, that constitutes the uniqueness of the Messianic hope among that people. To sublimate this permanent meaning of the prophecies from the contemporary material, with which it is mixed, is not difficult. Isaiah foretells his Prince on the supposition that certain things are fulfilled. When the people are reduced to the last extreme, when there is no more a king to rally or to rule them, when the land is in captivity, when revelation is closed, when, in despair of the darkness of the Lords face, men have taken to them that have familiar spirits and wizards that peep and mutter, then, in that last sinful, hopeless estate of man, a Deliverer shall appear. “The zeal of the Lord of hosts will perform it.” This is the first article of Isaiahs Messianic creed, and stands back behind the Messiah and all Messianic blessings, their exhaustless origin. Whatsoever mans sin and darkness be, the Almighty lives, and His zeal is infinite. Therefore it is a fact eternally true, that whatsoever Deliverer His people need and can receive shall be sent to them, and shall be styled by whatsoever names their hearts can best appreciate. Titles shall be given Him to attract their hope and their homage, and not a definition of His nature, of which their theological vocabulary would be incapable. This is the vital kernel of Messianic prophecy in Isaiah. The “zeal of the Lord,” kindling the dark thoughts of the prophet as he broods over his peoples need of salvation, suddenly makes a Saviour visible-visible just as He is needed there and then. Isaiah hears Him hailed by titles that satisfy the particular wants of the age, and express mens thoughts as far up the idea of salvation and majesty as they of that age can rise. But the prophet has also perceived that sin and disaster will so accumulate before the Messiah comes, that, though innocent, He shall have to bear tribulation and pass to His prime through suffering. No one with open mind can deny, that in this moderate estimate of the prophets meaning there is a very great deal of the essence of the Gospel as it has been fulfilled in the personal consciousness and saving work of Jesus Christ, -as much of that essence, indeed, as it was possible to communicate to so early a generation, and one whose religious needs were so largely what we call temporal. But if we grant this, and if at the same time we appreciate the uniqueness of such a hope as this of Israel, then surely it must be allowed to have the appearance of a special preparation for Christs life and work; and so, to use very moderate words which have been applied to Messianic prophecy in general, it may be taken “as a proof of its true connection with the Gospel dispensation as part of one grand scheme in the counsels of Providence.”

Men do not ask when they drink of a streamlet high up on the hills, “Is this going to be a great river?” They are satisfied if it is water enough to quench their thirst. And so it was enough for Old Testament believers if they found in Isaiahs prophecy of a Deliverer-as they did find-what satisfied their own religious needs, without convincing them to what volumes it should swell. But this does not mean that in using these Old Testament prophecies we Christians should limit our enjoyment of them to the measure of the generation to whom they were addressed. To have known Christ must make the predictions of the Messiah different to a man. You cannot bring so infinite an ocean of blessing into historic connection with these generous, expansive intimations of the Old Testament without its passing into them. If we may use a rough figure, the Messianic prophecies of the Old Testament are tidal rivers. They not only run, as we have seen, to their sea, which is Christ; they feel His reflex influence. It is not enough for a Christian to have followed the historical direction of the prophecies, or to have proved their connection with the New Testament as parts of one Divine harmony. Forced back by the fulness of meaning to which he has found their courses open, he returns to find the savour of the New Testament upon them, and that where he descended shallow and tortuous channels, with all the difficulties of historical exploration, he is borne back on full tides of worship. To use the appropriate words of Isaiah, “the Lord is with him there, a place of broad rivers and streams.”

With all this, however, we must not forget that, beside these prophecies of a great earthly ruler, there runs another stream of desire and promise, in which we see a much stronger premonition of the fact that a Divine Being shall some day dwell among men. We mean the Scriptures in which it is foretold that Jehovah Himself shall visibly visit Jerusalem. This line of prophecy, taken along with the powerful anthropomorphic representations of God, -astonishing in a people like the Jews, who so abhorred the making of an image of the Deity upon the likeness of anything in heaven and earth, -we hold to be the proper Old Testament instinct that the Divine should take human form and tabernacle amongst men. But this side of our subject-the relation of the anthropomorphism of the Old Testament to the Incarnation-we postpone till we come to the second part of the book of Isaiah, in which the anthropomorphic figures are more frequent and daring than they are here.

Fuente: Expositors Bible Commentary

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