Jesus was the prince of peace

JESUS WAS THE PRINCEOF PEACE
EDITED BY GLENN PEASE
Isaiah9:6 6Forto us a child is born, to us a son is
given, and the government will be on his shoulders.
And he will be called WonderfulCounselor, Mighty
God, EverlastingFather, Princeof Peace.
BIBLEHUB RESOURCES
Christ the Prince of Peace
T. Boston.
Isaiah9:6-7
For to us a child is born, to us a sonis given: and the government shall be on
his shoulder: and his name shall be calledWonderful…
I. PEACEFULOF DISPOSITION.
1. He bears long with His enemies.

2. He bears much at the hands of His friends.
3. He is easyof accessforpoor 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, againstthe grain with Him
(Lamentations 3:33; 1 Peter1:6; Hebrews 12:10; Isaiah63:9).
7. He bore His own sufferings with the utmost peaceableness, meekness, and
patience.
II. PEACEFULIN ACTION. Consider —
1. What peace is effectedby this Prince of Peace?
(1) Peace withGod.
(2) Peace among men.

(3) Peace within men, peace of conscience.
2. What is His work about that threefold peace?
(1) He purchasedit by His precious blood.
(2) He makes the peace ofHis own efficacy. The covenantof grace is the
covenantof peace, and He is the Mediator of it. He does, by His Spirit, bring
the sinner into the covenant of peace, and by His intercessionobtains 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 (Isaiah 57:18).
(5) He perfects the peace.
III. PEACEFULIN RESPECTOF THE STATE OF HIS KINGDOM. He is
the true Solomon (Peaceful);and no king of Israelhad such a peaceable and
prosperous reign as Solomon.
1. Every one of His subjects is, by His wise management, put in a state of
peace (John 16:33).

2. The peace of His kingdom is the fruit of war and victory in that war. What
made Solomon's reign so peaceable was David's 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 greatestwealthand abundance.
4. The good of His kingdom is advancedfrom all quarters, and there is
nothing but is turned to the profit thereof, by the infinite wisdom of the Prince
(Romans 8:28).
5. In the end the peace ofHis kingdom will be absolute. Solomon's reign was
more peaceable in the beginning than toward the end. But Christ's kingdom is
contrariwise;though, indeed, it will never end. But, at last, all occasionof
disturbance, from without or from within, will be utterly cut off.
(T. Boston.)
W. Reading, M. A.
Isaiah9:6-7

1. We learn from the Roman historians, that at the time of our Lord's 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 powerto
make peace or war as they pleased. But there was a specialprovidence of God
in it, that His blessedSon, "the Prince of Peace,"shouldbe brought into the
world in such a seasonoftranquillity. Accordingly we hear the angels
proclaiming at His nativity. "Peace onearth, and goodwilltowards men."
2. When He came to preach the Gospel, He beganHis sermon, with "Blessed
are the poor in spirit, blessedare the meek, blessedare the peacemakers;bless
them that curse you, do goodto 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 restfor their souls.
When He was apprehended and brought to His trial, He practisedHis own
doctrine of meekness andpatience. And when St. Peterdrew 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 bestlegacywhich He could leave them. "PeaceIleave 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 greatend of our Lord's coming into the world was, to break down the
partition walls betweenall nations, and take awayall party distinctions from
among men.
5. The most signalactwhich entitles our Lord to the characterof the Prince of
Peace,is this, that He has reconciledus to God, and made an atonementfor
the sins of the whole world.

(W. Reading, M. A.)
The Evangelist
Isaiah9:6-7
I. HE IS THE PEACE BRINGER,as He is the revealerof His Father's
peacefuldesigns towards His sinful creatures.
1. Point out the situation in which man stoodin relation to God.
2. The office of Christ as the bringer of peace reminds us how God might have
actedin relation to man.
3. But His love prompted Him to a designof rich and sovereignmercy.
4. He has developedthis 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 betweenGodand man.
1. His atonement made reconciliationfor the sin of man.
2. By His mediatorial office He secures peace forus individually.
III. HE IS A PRINCELYGIVER OF PEACE.
I. It is a knowledge ofHis sacrifice whichgives peace to the troubled
conscience.
2. By Him we receive the grace ofthe Holy Spirit which gives peace from the
powerof 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 carnalweapons.
2. Its very essenceconsistsin the influence of peacefuldoctrines.
3. In the promotion of His kingdom He employs none but peaceablemeans.
(The Evangelist.)
Messiah, the Prince of Peace
B. W. Noel, M. A.
Isaiah9:6-7
Christ, our blessedLord, does evidently by establishing peace in eachbosom
of His people, peace in eachfamily of His disciples, peace in eachcongregation
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.)

The Prince of Peace
W. Anderson, LL. D.
Isaiah9:6-7
How peacefulwas the scene when the first Sabbath shone upon this world!
How reversedwas the scene of man's Sabbatism when sin entered to
revolutionise it! It is a work of magnitude to which the Redeemerstands
appointed when He is presented in the characterofa pacificatorto bring this
strife to a happy conclusionfor man.
I. WHAT ARE THE QUALIFICATIONS OF CHRIST FOR ACTING AS
THE PRINCE OF PEACE?
1. His original personalexcellence as the Only-begotten of the Father.
2. His Father's 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 lodgedin His hand.

5. The fervency with which His heart is dedicatedto the attainment of His
object. Assemble, then, togetherthese various items of qualification, and
howsoeverdreadful 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 acceptHis aid. That aid He offers to all.
II. THE PRINCIPALARTICLES OF THAT PEACE OF WHICH CHRIST
IS, OR SHALL YET BE, THE MINISTERING PRINCETO ALL THAT
BELIEVE ON HIM.
1. The fundamental article of this greatpacificationis that He hath reconciled
God to them. The principal idea conveyedin the text we maintain to be that
God has in Christ devised a scheme whereby He may consistentlyleave off His
anger, and not impute to mankind their trespasses.
2. In Christ we ceaseto war againstourselves. The sinner's follies, his
passions, his evil conscience, destroyhim. By the gifts of the Spirit which He
has securedfor His people, He restrains, subdues, and controls their passions
and appetites, through the lawlessness ofwhich men so frequently bring ruin
on their persons, their characters, andtheir fortunes; and altogether, so does
He incline them to their duty that their conscienceceases to torment them
with its upbraidings and shall even invigorate and gladden them with the
smiles of its complacency.
3. Our Prince hath reconciledto us the angels. Whenthe human race rebelled,
zealous as they are for God, they participated in the wrath of their King,
disownedman as their brother, and became the willing executors of His
wrath. But when God becomes the Friend of the believer, the angels hastento

salute him as a recoveredfellow 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 reconciliationis effectedbetweenJew and Gentile.
5. The fifth article of pacificationis the generalreconcilementofman to man,
the destructionof selfishness,and the diffusion of benevolence.
(W. Anderson, LL. D.)
The Prince of Peace
C. Bradley, M. A.
Isaiah9:6-7
I. HE POSSESSESPEACE. He possessesit as none other does, in greater
measure, the abundance of it. It is all at His command. He is the Prince or
Monarchof it.
1. He is in a world where the noise of our strife and tumult never reaches.
Discordis never known there, change is never experienced.

2. And then we must try to getinto His mysterious soul, and see the eternal
calm which reigns there day after day, year after year, age afterage,
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 EXERCISESPEACE.
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 BESTOWSOR DISPENSESPEACE. Godis often calledin Scripture
the Godof 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. Peaceofconscienceand peace ofmind are His gifts.
IV. HE DELIGHTS IN PEACE.
(C. Bradley, M. A.)
The Prince of PeacenotResponsible for Strife and Violence
B. W. Noel, M. A.
Isaiah9:6-7
These evils that have arisen from the doctrine of Christ, and which, perhaps,
have made that doctrine occasionmore bloodshed than any single cause that
has afflicted mankind, do not in the leastdegree detract from the glory of this
greatMonarch, 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 sheepamong wolves, and the wolves have torn the sheep
in every land, it is not the fault of the sheep that these raging persecutions
have takenplace. 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 fromHis faith have chosento 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 bestin the earth. And, if those who have even followedHim with
honesty of purpose, have yet been so ill instructed in His declaredwill, or have
sinfully given way to the weaknessoftheir 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 ascribedto 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.)
COMMENTARIES
Bible > Commentaries > Isaiah9:6
◄ Isaiah9:6 ►
his shoulder: and his name shall be calledWonderful, Counselor, The mighty
God, The everlasting Father, The Prince of Peace.

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EXPOSITORY(ENGLISHBIBLE)
Ellicott's Commentary for English Readers
(6) For unto us a child is born.—The picture of a kingdom of peace couldnot
be complete without the manifestation of a king. In the description of that
king Isaiahis led to use words which cannotfind a complete fulfilment in any
child of man. The loftiness of thought, rising here as to its highestpoint, is
obviously connectedwith the words which told that Jehovahhad spokento
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 Israelmust 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 developedfrom
the materials supplied by earlier prophets. In Psalms 110 he had found the
thought of the king-priest after the order of Melchizedek, whomJehovah
addressedas Adonai. In Psalms 2, though it did not foretell an actual
incarnation, the anointed King was addressedby Jehovahas His Son. The
throne of that righteous king was as a throne of God (Psalm45:6). Nor had
the prophet’s personalexperience been less fruitfully suggestive.He had given
his ownchildren 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 prophet’s life may not have
been without their share of suggestiveness.The kings of Egypt and Assyria
with whom his nation had been brought into contactdelighted in long lists of
epithetic names (e.g., “the greatking, the king unrivalled, the protector of the
just, the noble warrior.” Inscription of, Sennacheribin Records of the Past, i.
p. 25), describing their greatnessand 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
greatermajesty 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. Eachelementof the Name has its
specialsignificance. (1)The first embodies the thought of the wisdom of the
future Messiah. Menshould not simply praise it as they praise their fellows,
but should adore and wonder at it as they wonder at the wisdom of God
(Judges 13:18, where the Hebrew for the “secret”ofthe Authorised version is
the same as that for “wonderful;” Exodus 15:11;Psalm 77:11;Psalm78:11;
Isaiah28:29; Isaiah29:14). The name contains the germ afterwards developed
in the picture of the wisdom of the true king in Isaiah 11:2-4. The LXX.
renders the Hebrew as “the angelof greatcounsel,” and in the Vaticantext
the descriptionends there. (2) It is significant that the word for “God” is not
Elohim, which may be used in a lower sense forthose who are representatives
of God, as in Exodus 7:1; Exodus 22:28, 1Samuel28:13, but El, which is never
used by Isaiah, or any other Old Testamentwriter, in any lower sense than
that of absolute Deity, and which, we may note, had been speciallybrought
before the prophet’s thoughts in the name Immanuel. The name appears
againas applied directly to Jehovah in Isaiah10:21; Deuteronomy10:17;
Jeremiah32:18; Nehemiah9:32; Psalm24:8; and the adjective in Isaiah
42:13. (3) In “Fatherof Eternity,” (LXX. Alex. and Vulg., “Fatherof the age
to come “) we have a name which seems atfirst to clashwith the formalised
developments of Christian theology, which teach us, lestwe should “confound
the persons,” notto deal with the names of the Father and the Son as
interchangeable. Those developments, however, were obviouslynot within
Isaiah’s 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, Isaiah
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 majestyof the context. (4) “Prince of Peace.”
The prophet clings, as all prophets before him had done, to the thought that
peace, and not war, belongedto the ideal Kingdom of the Messiah. Thathope
had been embodied by David in the name of Absalom (“ father of peace “) and
Solomon. It had been uttered in the prayer of Psalm 72:3, and by Isaiah’s
contemporary, Micah (Micah 5:5). Earth-powers, like Assyria and Egypt,
might rest in war and conquestas an end, but the true king, though warfare
might be neededto subdue his foes (Psalm45:5), was to be a “Prince of Peace”
(Zechariah 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 Testamentas fulfilled in Him; and
this, though Isaiah 9:1 is, as we have seen, quoted by St. Matthew and Isaiah
9:7, finds at leastan allusive reference in Luke 1:32-33.
BensonCommentary
Isaiah9:6. For, &c. — Having spokenof the glorious light, and joy, and
victory of God’s 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, whichcontains an emphatical descriptionof 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 respectto the
saints.” Who then can wonder at the joy of the church in so greata light, in so
excellenta Teacher, Mediator, Saviour, and Governor, King, and Lord? Unto
us a child is, or, shall be, born — The prophet, as usual, speaks ofa blessing
which he foresaw with certainty would be bestowed, as if it were conferred
already. That the Messiahis here intended, not only Christian but Jewish
interpreters, in general, of any credit or reputation, agree. Forso 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
rejectedwithout 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 Messiahis here first setforth. 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 especiallyfor us believers. Unto us a son is given —
Or, the son, namely, of the virgin, spokenof Isaiah 7:14; the Immanuel, the
Song of Solomon of God, so called, not only on accountof his miraculous
conception, but because ofhis eternalgeneration, the Word, who was in the
beginning with God, had glory with the Fatherbefore the world was, was
loved by him before the foundation of the world, and by whom he made the
worlds, and createdall things. See John 1:1-3; John 17:5; John 17:24;
Hebrews 1:2; 1 Corinthians 8:6; Ephesians 3:9; Colossians1:16. This person,
the Father’s own Son, his only-begotten Son, is given, John 3:16; sent forth,
Galatians 4:4; sent in the likeness ofsinful flesh, Romans 8:3; though rich,
and in the form of God, made in the likeness ofmen, poor, and of no
reputation, Php 2:7; 2 Corinthians 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 church’s benefit, Ephesians 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 men’s shoulders, and all government, if
rightly managed, being a greatburden, and this especiallybeing, of all others,
the most weighty and important trust. Possiblyhere may be also an allusion to
the ancientcustom of carrying the ensigns of government before the
magistrates, upon the shoulders of their officers, or, as some think, to the
regalrobe worn by kings and governors. And his name shall be called — That
is, he shall be: for the following particulars are not to be takenfor 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 greatand incomprehensible mystery.
Hence we are told, No man knoweth the Son but the Father, Matthew 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 askestthou after my
name, seeing it is secret:Hebrew, ‫,אלפ‬ wonderful, the same word here used,
Jdg 13:18. He is also wonderful with respectto 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 counselof God, and,
as far as was necessary, revealedit to us, and is the greatcounsellorof 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 excellentcounsels, deliverednot only to the apostles, but also by the
prophets, (1 Peter1:10-12,)and hath gathered, enlarged, and preserved his
church by admirable counsels, andthe methods of his providence; and, in a
word, hath in him all the treasures ofwisdom 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 Jehovahis given, both in the Old and New
Testaments, as Jeremiah23:6;John 1:1; Romans 9:5; and in many other
places. And it is a true observation, that this Hebrew word ‫,לא‬ 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, ‫יבא‬ ‫,דע‬ The Fatherof 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, eventhe Father of eternity, and, of course, oftime,
and of all creatures made in time. Christ, in union with the Father and the
Holy Ghost, is the God and Fatherof all things, the maker and upholder of all
creatures, John1:3; Hebrews 1:3; and especiallythe Fatherof all believers,
who are called his children, (Hebrews 2:13,) and the author of eternal life and
salvationto them, Hebrews 5:9. Or, this title may be given him because he is
the father of the new and eternal age, that is, of the economywhich is to
endure for ever; for Christ is the father of a new generation, to continue
through all eternity; the secondAdam, 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 exactlyto Christ, who is calledour peace, Micah5:5;

Ephesians 2:14; and is the only purchaser and procurer of peace betweenGod
and men, Isaiah 53:5; and betweenmen and men, betweenJews and Gentiles,
Ephesians 2:15; and of the peace of our own consciences;and who leaves
peace as his legacyto his disciples, John 14:27; John 16:33.
Matthew Henry's Concise Commentary
9:1-7 The Syrians and Assyrians first ravagedthe countries here mentioned,
and that regionwas first favoured by the preaching of Christ. Those that want
the gospel, walk in darkness, and in the utmost danger. But when the gospel
comes to any place, to any soul, light comes. Letus earnestlypray that it may
shine into our hearts, and make us wise unto salvation. The gospelbrings joy
with it. Those who would have joy, must expectto go through hard work, as
the husbandman, before he has the joy of harvest; and hard conflict, as the
soldier, before he divides the spoil. The Jews were deliveredfrom the yoke of
many oppressors;this was a shadow of the believer's deliverance from the
yoke of Satan. The cleansing the souls of believers from the power and
pollution of sin, would be by the influence of the Holy Spirit, as purifying fire.
These greatthings for the church, shall be done by the Messiah, Emmanuel.
The Child is born; it was certain;and the church, before Christ came in the
flesh, benefitted by his undertaking. It is a prophecy of him and of his
kingdom, which those that waited for the ConsolationofIsrael read with
pleasure. This Child was born for the benefit of us men, of us sinners, of all
believers, from the beginning to the end of the world. Justly is he called
Wonderful, for he is both God and man. His love is the wonder of angels and
glorified saints. He is the Counsellor, for he knew the counsels of God from
eternity; and he gives counselto men, in which he consults our welfare. He is
the Wonderful Counsellor;none teaches like him. He is God, the mighty One.
Such is the work of the Mediator, that no less powerthan that of the mighty
God could bring it to pass. He is God, one with the Father. As the Prince of
Peace,he reconciles us to God; he is the Giver of peace in the heart and
conscience;and when his kingdom is fully established, men shall learn war no
more. The government shall be upon him; he shall bear the burden of it.
Glorious things are spokenof Christ's government. There is no end to the
increase ofits peace, forthe happiness of its subjects shall lastfor ever. The
exactagreementof this prophecy with the doctrine of the New Testament,

shows that Jewishprophets and Christian teachers had the same view of the
person and salvation of the Messiah. To what earthly king or kingdom can
these words apply? Give then, O Lord, to thy people to know thee by every
endearing name, and in every glorious character. Give increase ofgrace in
every heart of thy redeemed upon earth.
Barnes'Notes on the Bible
For - This is given as a reasonof the victories that were predicted in the
previous verses. Thatit has reference to the Messiahhas been almost
universally conceded;and indeed it does not seempossible to doubt it. The eye
of the prophet seems to have been fixed on this greatand glorious event - as
attracting all his attention. The scenes ofcoming times, like a panorama, or
picture, passedbefore him. Mostof the picture seems to have been that of
battles, conflicts, sieges,dimness, and thick darkness. Butin one portion of the
passing scene there was light. It was the light that he saw rising in the distant
and darkenedGalilee. 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 gazedintently on that
scene, and was fixed on that portion of the picture: he sees the Messiahin 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 - (‫דלי‬ 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-expectedMessiahis born,
and is seengrowing up amidst the surrounding darkness ofthe north of
Palestine, Isaiah9:1.
Is born - Not that he was born when the prophet spake. Butin prophetic
vision, as the events of the future passedbefore his mind, he saw that
promised son, and the eye was fixed intently on him; see the Introduction,
section7, and the note at Isaiah1:1.

A son - ‫בב‬ bên. This word does not differ materially from the word translated
child. In the future scenes, as theypassedbefore the mind of the prophet, he
saw the child, the sonthat was to be born, and describedhim as he appeared
to his view - as a child. Fixing the eye on him, he proceeds atonce to designate
his characterby stating the appropriate names which he would bear.
Is given - The Messiahis often representedas having been given, or sent; or as
the rich gift of God; the note at Acts 4:12; John 3:16; Ephesians 1:22; John
17:4. The Messiahwas 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 forthe sins of
the world.
And the government shall be upon his shoulder - The sense ofthis passageis,
that he shall rule, or that the government shall be vestedin him. Various
interpretations have, however, beengiven of the phrase 'upon his shoulder.'
Some have supposed, that it means simply he shall sustainthe 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 Isaiah22:22. 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
characterthe Messiahis 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 powerand work. To be
called, and to be, in the Hebrew, often mean the same thing. The word ‫איקיא‬
vayı̂qerâ' may possibly mean, Yahweh shall call him; or it may be regardedas
takenimpersonally. 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 - hT .'elep ‫פלא‬is word is derived from the verb ‫פלא‬ pâlâ', to
separate, to distinguish, or to make great. It is applied usually to anything that
is greator wonderful, as a miracle; Exodus 15:2; Lamentations 1:9; Daniel

12:6. It is applied here to denote the unusual and remarkable assemblageof
qualities that distinguished the Messiah. Those are specifiedmore particularly
in the other part of the verse;such an assemblage ofquailties 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 referredto,
in his being and in his works, willbe exaltedabove the ordinary course of
nature, and that his whole manifestationwill 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 separatedfrom the ordinary course of events, and which is suited to
excite amazement, wonder, and admiration, whether it be miraculous or not.
This will be apparent if the following places are examined, where the word
occurs in various forms. It is rendered marvelous, Psalm 118:23;Psalm
139:14;Psalm98:1; Job 5:9; wonderful, 2 Samuel 1:26; Psalm 139:14;
Proverbs 30:18; Job42:3; Psalm72:18;Psalm 86:10;hidden, Deuteronomy
30:2; things too high, Psalm131:1; miracles, Judges 6:13;Exodus 15:2; Psalm
77:14;Psalm 88:10;Psalm 89:5; the word is translatedwonders, in the sense
of miracles, in severalplaces;and hard, Deuteronomy 17:8; Jeremiah32:17.
From these passages, itis clearthat it may denote that which is miraculous,
but that this idea is not necessarilyconnectedwith it. Anything which is suited
to excite wonderand amazement, from any cause, willcorrespondwith the
sense ofthe Hebrew word. It is a word which expresseswith surprising
accuracyeverything in relation to the Redeemer. Forthe Messiahwas
wonderful in all things. It was wonderful love by which Godgave 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
designedto qualify it thus - "wonderful counselor;" but it expressesa distinct
attribute, or quality. The name "counselor" here, ‫יאעי‬ yû‛ēts, denotes one of
honorable rank; one who is suited to stand near princes and kings as their
adviser. It is expressive of greatwisdom, and of qualifications to guide and
direct the human race. The Septuagint translates this phrase, 'The angelof
the mighty counsel.'The Chaldee, 'The God of wonderful counsel.'

The mighty God - Syriac, 'The mighty God of ages.'This is one, and but one
out of many, of the instances in which the name God is applied to the Messiah;
compare John 1:1; Romans 9:5; 1 John 5:20; John 20:28; 1 Timothy 3:16;
Hebrews 1:8. The name 'mighty God,' is unquestionably attributed to the true
God in Isaiah 10:21. Much controversyhas arisenin relation to this
expression;and attempts have been made to show that the word translated
"God," ‫אל‬ 'ĕl, may refer to a hero, a king, a conqueror. Thus Gesenius
renders, it 'Mighty hero;' and supposes that the name 'God' is used here in
accordancewith the custom of the Orientals, who ascribe divine attributes to
kings. In like manner Pluschke (see Hengstenberg)says, 'In my opinion this
name is altogethersymbolical. The Messiahshallbe calledstrength 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 certainthat
the natural and obvious meaning of the expressionis to denote a divine
nature. So it was evidently understood by the ancientversions; and the fact
that the name God is so often applied to Christ in the New Testamentproves
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 Fatherof the future age.'Lowth, 'The
Father of the everlasting age.'Literally, it is the Father of eternity, ‫אבי‬ ‫עד‬ 'ĕby
‛ad. The word rendered "everlasting,"‫עד‬ ‛ad, properly denotes "eternity,"
and is used to express "forever;" see Psalm 9:6, Psalm9:19; Psalm 19:10. It is
often used in connectionwith ‫עאלע‬ ‛ôlâm, thus, ‫אעד‬ ‫עאלע‬ vā‛ed ‛ôlâm, "forever
and ever;" Psalm 10:16;Psalm 21:5; Psalm45:7. The Hebrews used the term
father in a greatvariety 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 Messiahwill not, as must be the
case with an earthly king, howeverexcellent, leave his people destitute after a
short reign, but will rule over them and bless them forever (Hengstenberg);or
it may be used in accordancewitha custom usual in Hebrew and in Arabic,
where he who possessesa 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 Messiahhere
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 secondpersonof
the Trinity. But it is used in reference to durations, as a Hebraism involving
high poetic beauty. lie is not merely representedas everlasting, but he is
introduced, by a strong figure, as even the Father of eternity. as if even
everlasting duration oweditself to his paternity. There could not be a more
emphatic declarationof strict and proper eternity. It may be added, that this
attribute is often applied to the Messiahin the New Testament;John 8:58;
Colossians 1:17;Revelation1:11, Revelation1:17-18;Hebrews 1:10-11;John
1:1-2.
continued...
Jamieson-Fausset-BrownBible Commentary
6. For—the ground of these greatexpectations,
unto us—for the benefit of the Jews first, and then the Gentiles (compare
"unto you," Lu 2:11).
son … given—(Ps 2:7). God's gratuitous gift, on which man had no claim (Joh
3:16; Ro 6:23).
government … upon … shoulder—The ensignof office used to be worn on the
shoulder, in tokenof sustaining the government (Isa 22:22). Here the
government on Messiah's shoulderis in markedantithesis to the "yoke and
staff" of the oppressoron Israel's "shoulder" (Isa 9:4). He shall receive the
kingdom of the earth from the Father, to vindicate it from the misrule of those
to whom it was entrusted to hold it for and under the Most High, but who
sought to hold it in defiance of His right; the Father assertsHis right by the
Son, the "Heir of all things," who will hold it for Him (Da 7:13, 14).
name … called—His essentialcharacteristicsshallbe.
Wonderful—(See on [697]Isa 8:18;Jud 13:18, Margin; 1Ti 3:16).
Counsellor—(Ps 16:7;Ro 11:33, 34;1Co 1:24; Col 2:3).

mighty God—(Isa 10:21;Ps 24:8; Tit 2:13) Horsley translates:"Godthe
mighty man." "Unto us … God" is equivalent to "Immanuel" (Isa 7:14).
everlasting Father—This marks Him as "Wonderful," that He is "a child,"
yet the "everlasting Father" (Joh10:30; 14:9). Earthly kings leave their
people after a short reign; He will reign over and bless them for ever
[Hengstenberg].
Prince of Peace—(Seeon[698]Isa 9:5; Ge 49:10;Shiloh, "The
Tranquillizer"). Finally (Ho 2:18). Even already He is "our peace" (Lu 2:14;
Eph 2:14).
Matthew Poole's Commentary
Having spokenof the glorious light, and joy, and victory of God’s people, he
now proceeds to show the ground of it, and by what person these things are
procured.
Unto us; unto us Jews, ofwhom Christ was born, and to whom he was
primarily sent, Matthew 15:24, for our use and benefit.
A Child; the Messiah, by the consentof interpreters, not only Christian, but
Jewish;for so the ancient Hebrew doctors understood the place, and
particularly the Chaldee paraphrast; although the later Jews, outof
opposition to Christ, wrestit to Hezekiah;which extravagantconceit, as it
hath no foundation at all in that or any other text of Scripture, and therefore
may be rejectedwithout any further reason, so it is fully confuted by the
following titles, which are such as cannot without blasphemy and nonsense be
ascribedto Hezekiah, nor indeed to any mere mortal man, as we shall see. But
all the following particulars do so truly and exactlyagree to Christ, that they
cannot without greatviolence be alienatedfrom him, or ascribedto any other.
Is born, for shall be born, as the prophets generallyspeak.

A Son; so he determines the sex of the child. Or, the Son, to wit, of the virgin,
of whom I spake before, Isaiah7:14.
Is given; is freely and graciouslygiven 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 calledthe gift of God, John 4:10.
The government, to wit, of Israel, or of God’s people, to whom he is given,
shall be upon his shoulder, i.e. upon him, or in his hands. He mentions
shoulders, because greatburdens are commonly laid upon men’s 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.
Possiblyhere 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 ofChrist, which was laid upon his shoulders, John
19:17, which also was the way to his kingdom or government, Luke 24:26.
His name shall be called; either,
1. He shall be called;for names are oft put for persons, as Acts 1:15
Revelation3:4 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 Isaiah 1:26, and oft elsewhere. Butthis 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 Isaiah7:14.

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 calledwonderful, because ofthe
miracle which God wrought for him, 2 Kings 20:2, &c.; and counsellor,
because he took counselwith his princes about God’s worship, and the
defence of the city, 2 Chronicles 29:4, &c., and gave goodcounselto others;
which ridiculous accountis sufficient to overthrow that exposition. But they
agree mosteminently 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
calledCounsellor, because he knew the whole counselof God, and (so far as it
was necessary)revealedit to us, and is the greatCounsellorof his church and
people in all their doubts and difficulties. Or,
2. Jointly,
wonderful Counsellor;which may seembest to agree both with the following
titles, eachof which is made up of two words, and with Isaiah28:29, where
God is calledwonderful in counsel, and makes the title more full and
emphatical. To call Christ simply a Counsellor, may seemtoo 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 Counsellorof his church in all ages, andthe author and giver
of all those excellentcounsels deliverednot only by the apostles, but also by
the prophets, as is evident from 1 Peter1:10,11, and hath gathered, and
enlarged, and preservedhis church by admirable counsels and methods of his
providence, and, in a word, hath in him all the treasures of wisdomand
knowledge, Colossians2 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 Jehovahis given, both in the Old and
New Testament, as Jeremiah23:6 John 1:1 Romans 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 expressionto it, as when
they are said to be afraid, Job 41:25, and to die, Psalm49:10; whereas here he
adds the epithet of mighty, which is ascribedto the greatGod, Deu 10:17, and
elsewhere.
The everlasting Father, Heb. the Father of eternity, Having calledhim a
Child, and a Son in respectof his human nature, lest this should be
misinterpreted to his disparagement, he adds that he is a Father also, eventhe
God and Fatherof all things; the work of creationbeing common and
commonly ascribedto eachof the persons of the blessedTrinity, the Maker
and Upholder of all creatures, as he is saidto be, John 1:3 Hebrews 1:3, and
the Fatherof all believers, who are calledhis children, Hebrews 2:13, and the
Father of eternity; either,
1. The first author (such persons being called fathers, as Genesis 4:20, and
elsewhere)ofeternal salvation, as he is called, Hebrews 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. Theywho apply this to
Hezekiahrender 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 calledthe mighty God, constantly
signifies eternity, as Isaiah26:4 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, 2 Kings 18; but it agreesexactlyto Christ,
who is calledour peace, Micah5:5 Ephesians 2:14, and is the only purchaser
and procurer of peace betweenGodand men, Isaiah53:5, and of peace
betweenmen and men, Jews and Gentiles, Ephesians 2:15, and of the peace of
our own consciences, andleaves peace as his legacyto his disciples, John14:27
16:33.
Gill's Exposition of the Entire Bible
For unto us a child is born,.... This is a reasonof all that is said in the context;
of the greatlight that shone upon and was seenby those that sat in darkness,
and in the land of the shadow of death; of the greatjoy 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 Jewishwriters (n) apply it; who could never be
representedas a child just born, when he was, atleast, ten or elevenyears of
age when this prophecy was given out, and twenty nine when Sennacherib
came up with his army againsthim, as Aben Ezra observes;to which time he
and others refer the context; nor can any reasonbe assignedwhy he should be
calleda "son", in such a peculiar and unusual manner; nor can it be said of
him, that he was the greatlight which shined upon the inhabitants of Galilee;
nor was his birth the occasionofso greatjoy as the birth of this child is said to
be; nor can it, with any justness, be said of him, that of the increase ofhis
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 cannotbe ascribedunto him, nor to
any mere creature whatever(o); but everything agrees with Christ; and to
him it is applied, evenby some ancient and modern writers among the Jews
(p) themselves. This clause respects his humanity, his incarnation and birth,
which is spokenofin the present tense, though future, because ofthe 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
satisfiedin that nature which had sinned, and Satanbe ruined by it, which he
himself had ruined; and that Christ might be a fit Mediator and Redeemerof
his people, and be capable of executing his severaloffices 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 ownSon, his only
begottenSon, his beloved Son, the dear Son of his love; all which aggravate
his love in the gift of him, to be the covenantand head unto us, to be the
Saviour of us, and a sacrifice forus; 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 delegatedto 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 carriedby their officers for them, see
Isaiah9:4 and it shows that it was laid upon him, or enjoined him by his
father, though not againsthis 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 calledWonderful: not that he should be commonly
calledamong men by this name, nor by any of the following;but that he
should appearto be, or to have that in him, or to do what would sufficiently
answerto 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 eachother, 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, andgreatness of
soul: wonderful in his life; in his private life many wonderful things are
recordedof him; as the direction of the wise men to him by a star, and their
worshipping of him; the preservationof 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
powerof it, the devil; and obtain eternalsalvation 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 exceedinglyglorious;and which has an influence on our
justification, regeneration, and resurrection:wonderful in his ascensionto

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; sessionat
the right hand of God; and intercessionfor transgressors:wonderful he will
be in his secondcoming to judgment; the signs of it are many and marvellous;
the manner of it wonderfully glorious;the different effects of it on men, filling
some with joy, and others with terror; and the things that will then be done;
as the raising of the dead; placing all nations before him; separating the
righteous from the wicked;pronouncing their distinct sentences, and
executing them; in a word, Christ is wonderful, in all he is, has, or belong unto
him; in his person, offices, and relations;in his people, who are for signs and
wonders;in his doctrines and ordinances;and in the manifestations of himself
and of his grace to his people, now and hereafter; nay, the word signifies not
only "wonderful", but a "miracle" itself, as Christ is in his person(q), see
Judges 13:17,
Counsellor;this some read in conjunction with the former title, thus,
"Wonderful Counsellor";so the Arabic version; and the Septuagint, which
calls him, "the Angel of the great council";and the Targum is,
"who does wonderfully in council;''
and which agrees with Isaiah28:29. This title belongs to Christ, as concerned
with his Father, and the blessedSpirit, in the works ofnature, providence,
and grace. Godstands in no need of counsel, nor does it properly fall on him,
though it is sometimes ascribedto 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 consultedin creation, and in the works of
providence, Genesis 1:26, Genesis11:7 and in the greataffair of redemption
and salvation;the council held concerning that is the greatcouncil the
Septuagint version here makes mention of; and may be calledthe council of
peace, Zechariah6:13 in which the scheme of salvationwas fixed; the author
of it was found, and pitched upon; the wayof it agreedon, 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 withChrist in respectto 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; encouragedsouls to
believe in him; directed the weary to come to him for rest; the hungry and
thirsty for food; such as were healedand pardoned, he counselledthem 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 counselby the ministry of the word, which is the counselof God, the
produce of his wisdom, a transcript of his eternalcouncil and covenant, a
declarationof the will of God, and of Christ; and in which Christ counsels the
poor in spirit to come to him for riches, the nakedfor clothing, the ignorant
for spiritual light and knowledge, suchas are ready to perish for salvation;
and he counsels those that believe to abide in him, and by his truths and
ordinances;which counselis 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 ofGod for them; represents their persons, and presents their
petitions; answers to all charges exhibited againstthem; and, as their
advocate, pleads their cause;and calls for blessings agreedto 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
counseland might, rests:
the mighty God; or "Godthe 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, resurrectionfrom 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, blessedfor ever; the

greatGod, 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 creationof 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 concernedin; as the confusionof
languages;the burning of Sodomand Gomorrah; bringing the children of
Israelout 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, calledhis mighty works;
such as healing all manner of diseasesby a word speaking, orby touching the
person, or by the persontouching him, even his garment, or without seeing
the personat all, and always without the use of medicines; dispossessing devils
out of the bodies of men; power over the elements, as to change waterinto
wine, rebuke the wind and seas, &c.;raising the dead, and even his own body
when dead; and, above all, the greatwork 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
conversionof his people;quickening men dead in trespassesand 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 strongerthan the strong man armed; beginning, carrying on, and
finishing the work of faith with power on them; as wellas 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 wickedmen 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 seenthe one has seenthe other, and yet they
are distinct, Christ is not the Father; the Son and Spirit may be considered
with the first Personas Father, in creationand regeneration, theybeing
jointly concernedtherein, but not in the Trinity: it is easyto 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 begottenand beloved Son; Christ frequently calls the first
Personhis Father, prayed to him as such, and is our advocate with him, as
well as the wayunto 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 cannotbe 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
sealhim, 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 Fatherwith respectto 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 regeneratedby his
Spirit and grace:and to these he is an "everlasting Father";he was so from
everlasting;for regenerationand faith do not make men children, but make
them appear to be so; God's electare 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 covenantfrom eternity: and Christ is a Fatherto 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 possessedofit, is the everlasting I AM, was before all

persons and things, was setup in an office capacityfrom everlasting, and had
a glory with the Fatherbefore the world was, in whom eternalelection, and
with whom the everlasting covenant, were made. The Septuagint version is,
"the Father of the world to come" (t); of the Gospeldispensation;so called,
Hebrews 2:5 the legaldispensation, 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 respectto the Old Testamentsaints was
the world to come, and of this Christ is the Fatheror author; as the law came
by Moses, andhe was the father of the legaldispensation, grace and truth are
come by Christ, the Father and author of the Gospeldispensation;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
Jerusalemchurch state, and also of the ultimate glory.
The Prince of peace;Christ is a Prince, often so called, Ezekiel 34:24 he is so
by birth, being the King's Son, the Sonof God, and by office, power, and
authority; he is so a Prince as that he is a King; he is exalted to be a Prince
and a Saviour; and he is a Prince superior to kings, being the Prince of the
kings of the earth, Acts 5:31 and he is calledthe "Prince of peace", because he
is the author of peace;just as he is saidto be the "Prince of life", Acts 3:15 for
the same reason:he is the author of peace betweenJew and Gentile, by
abrogating the ceremoniallaw, the enmity betweenthem, and by sending the
Gospelto both, and making it the powerof Godto salvationto some of eachof
them, and by bringing them into the same Gospelchurch state, and making
them partakers of the same privileges and blessings, internal and external,
Ephesians 2:14 and he is the author of peace betweenGodand sinners; he has
made it by the blood of the cross, having the chastisementof their peace laid
upon him, in consequenceofa covenant of peace he made with his Father,
who was in him reconciling the world to himself, and he is so calledlikewise,
because he is the giver of peace;of all outward peace and prosperity to his
churches, as rest from their enemies, concordamong themselves, and
additions to them of such as shall be saved;of internal peace through the
discoveries ofhis 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 ofeternal peace and rest in the world to come. Moreover, allthat

concernhim 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 Gospelof peace;the fruit of his Spirit is peace;and his
subjects are peaceableones, both in church and state. With this compare
Hebrews 7:2. It is observable that at his birth there was a generalpeace, not
only in the Roman empire, Luke 2:1 but in all the world; and it is remarkable,
that whereas atthis time the Chinese empire enjoyed a profound peace, the
emperor of it changedhis name, and would not be calledby 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. NizzachonVet. p. 87. R. Isaac. Chizzuk Emuna, par. 1. c.
21. p. 195. Lipman. Carmen. p. 115. (o) See my book of the Prophecies ofthe
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) "Pateraeternitatis",
Montanus, Cocceius,&c. (t) , so some copies;with which agrees the Vulgate
Latin version, "Paterseculifuturi". (u) Martin, Hist. Sinic. p. 361.
Geneva Study Bible
For to us a child is born, to us a sonis given: and the government shall be
upon his shoulder: and his name shall be calledWonderful, 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.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
6. unto us] the survivors of the judgment. Cf. “Immanuel,” “Godwith us.”

the government] This word is found only here and in Isaiah 9:7, and is of
uncertain interpretation, perhaps “princedom.”
his name shall be called] The name of the Messiahconsists ofa series of
honorific titles, pertaining to Him in His kingly capacityand expressing
mainly the qualities displayed in His government. We may compare, with
Guthe and others, the high-sounding titles assumedby Egyptian and
Babylonian monarchs in their inscriptions, such as, “Giverof Life in
perpetuity,” “EverLiving,” “Lord of Life,” “Lord of Eternity and Infinity”
&c.
Wonderful, Counseller]Since eachof the other names is compounded of two
words, these expressions are also to be takentogetheras forming a single
designation—Wonder-Counseller. The constructionis either construct
followedby genitive—“a wonder of a Counseller” (cf. Genesis 16:12), oracc.
governedby participle—“one who counsels wonderful things.” Cf. “wonderful
in counsel” (of Jehovah)in ch. Isaiah 28:29. On counselas the function of a
king, see Micah4:9.
The mighty God] (’êl Gibbôr) either “God-like Hero” or Hero-God. The
secondis to be preferred, because the title is applied to Jehovahin ch. Isaiah
10:21 (cf. Deuteronomy 10:17;Jeremiah 32:18). These two titles ascribe to the
Messiahthe two fundamental virtues of a ruler, wisdom and strength (cf. ch.
Isaiah11:2), both in superhuman measure. The predicate of divinity (like that
of eternity in the next name) is not to be understood in the absolute
metaphysicalsense;it means that the divine energy works through him and is
displayed in his rule (cf. Isaiah 11:2 ff.; Mi. Isaiah5:4; Zechariah12:8). In the
fulfilment the words receive a larger sense.

The remaining two titles describe the characterofthe Messiah’s government,
as (a) paternal, and (b) peaceful.
The everlasting Father]lit. Father of Eternity. The translation “Fatherof
booty” is grammatically unimpeachable (see ch. Isaiah 33:23;Genesis 49:27),
but the ideas of fatherhoodand booty form an unnatural association. “Father
of Eternity” describes the king, not as “possessorofthe attribute of eternity”
but as one who continually acts as a father to his people.
Prince of Peace]Cf. ch. Isaiah 2:2-4, Isaiah11:4 ff.; Micah5:5; Zechariah
9:10.
6, 7. The last and greatestcauseofjoy is the birth of the Messiahand his
wonderful characterand government. When Isaiahexpected the event to take
place, cannotbe gatheredfrom this prophecy. There is no reasonfor
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 Messianicage. The birth of the child is most naturally
conceivedas 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.
Pulpit Commentary
Verse 6. - Unto us a child is born (comp. Isaiah7:14-16, where the promise of
"a child," "a son," is first made - a child who was, like this Child, to be "God
with us"). The government shall be upon his shoulder. The word translated
"government" (misrah) occurs only here and in ver. 7. It is probably to be
connectedwith sat, "prince," and Israel. Government was regardedas a
burden, to be born on the back or shoulders, and was sometimes symbolized
by a key laid upon the shoulder (Isaiah22:22). Vizier means "burdened." The
Latin writers often speak of the civil power as borne on the shoulders of

magistrates (Cic., 'Orat. pro Flacc,'§ 95;Plin., 'Paneg.,'§ 10). As God, our
Lord governedall things from the beginning; as man, he setup a "kingdom"
which he still governs - upon the earth. His name shall be called. It is perhaps
not very important whether we view what follows as one name or several.
Isaiahdoes not really mean that the "Child" should bear as a name, or names,
any of the expressions,but only that they should be truly applicable to him.
Wonderful, Counselor. It has been proposedto unite these two expressions
and translate, "Wondrous Counselor" (compare "wonderfulin counsel,"
Isaiah28:29). But Dr. Kay is probably right in saying that, if this had been the
meaning, it would have been expresseddifferently. Gesenius, Rosenmüller,
Delitzsch, and Vance Smith agree with Dr. Kay in taking the words
separately. Wonderful. The Messiahwouldbe "wonderful" in his nature as
God-Man; in his teaching, which "astonished"those who heard it (Matthew
7:28); in his doings (Isaiah25:1); in the circumstances ofhis birth and death;
in his resurrection, and in his ascension. "Wonder"wouldbe the first
sentiment which his manifestation would provoke, and hence this descriptive
epithet is placedfirst. As the Word, as Wisdom itself, as he who says,
"Counselis mine, and sound wisdom: I am Understanding" (Proverbs 8:14),
he is well named "Counselor." None will ever seek his counselin vain, much
less repent of following it. The mighty God; rather, perhaps, Mighty God; but
the difference is not great, since El, God, contains within itself the notion of
singularity, which is given to ordinary nouns by the article. The term El, God,
had been previously applied to the Messiahonly in Psalm 45:6. It denotes in
Isaiahalways (as Mr. Cheyne observes)"divinity in an absolute sense;it is
never used hyperbolically or metaphorically." The Everlasting Father; rather,
Everlasting or Eternal Father. But here, again, there is a singularity in the
idea, which makes the omissionof the article unimportant; for how could
there be more than one Everlasting Father, one Creator, Preserver, Protector
of mankind who was absolutely eternal? If the term "Father," appliedto our
Lord, grates on our ears, we must remember that the distinction of Persons in
the Godheadhad not yet been revealed. The Prince of Peace;literally, Prince
of Peace. A"Prince of Peace"had been long shadowedforth, as in
Melchizedek, "King of Salem," i.e. "ofPeace;" and againin Solomon, "the
peacefulone;" and Isaiah himself had already prophesied the peacefulness of
the Messiah'skingdom(Isaiah 2:4). Compare the song of the angels at our

Lord's birth (Luke 2:14). If the peacefulnesshas not vet very clearlyshown
itself, the reasonwould seemto be that our Lord's kingdom has yet to come
into the hearts of most men.
Keil and DelitzschBiblical Commentary on the Old Testament
The night of despair to which the unbelieving nation would be brought, is
describedin Isaiah8:21, Isaiah8:22 : "And it goes about therein hard pressed
and hungry: and it comes to pass, when hunger befals it, it frets itself, and
curses by its king and by its God, and turns its face upward, and looks to the
earth, and beyond distress and darkness, benighting with anguish, and thrust
out into darkness." The singulars attachthemselves to the ‫לא‬ in Isaiah 8:19,
which embraces all the unbelievers in one mass;"therein" (bâh) refers to the
self-evident land ('eretz). The people would be brought to such a plight in the
approaching Assyrian oppressions, thatthey would wander about in the land
presseddown by their hard fate (niksheh) and hungry (râ'eb), because all
provisions would be gone and the fields and vineyards would be laid waste. As
often as it experienced hunger afresh, it would work itself into a rage
(v'hithkazzaqph with Vav apod. and pathach, according to Ges. 54, Anm.),
and curse by its king and God, i.e., by its idol. This is the way in which we
must explain the passage,in accordancewith 1 Samuel 14:43, where killel
bēholim is equivalent to killel b'shēm elohim, and with Zephaniah 1:5, where
a distinction is made betweenan oathlayehovâh, and an oath b'malcâm; if we
would adhere to the usage ofthe language, in which we never find a ‫קלל‬ ‫ל‬
corresponding to the Latin execrariin aliquem (Ges.), but on the contrary the
objectcursed is always expressedin the accusative. We must therefore give up
Psalm5:3 and Psalm68:25 as parallels to b'malco and b'lohâi: they curse by
the idol, which passes with them for both king and God, curse their wretched
fate with this as they suppose the most effectualcurse of all, without
discerning in it the just punishment of their own apostasy, andhumbling
themselves penitentially under the almighty hand of Jehovah. Consequently
all this reactionof their wrath would avail them nothing: whether they turned
upwards, to see if the black skywere not clearing, or lookeddown to the
earth, everywhere there would meet them nothing but distress and darkness,
nothing but a night of anguish all around (me‛ūph zūkâh is a kind of
summary; mâ‛ūph a complete veiling, or eclipse, written with ū instead of the

more usual ō of this substantive form: Ewald, 160, a). The judgment of God
does not convertthem, but only heightens their wickedness;just as in
Revelation16:11, Revelation16:21, afterthe pouring out of the fifth and
seventh vials of wrath, men only utter blasphemies, and do not desistfrom
their works. After stating what the people see, whetherthey turn their eyes
upwards or downwards, the closing participial clause of Isaiah8:22 describes
how they see themselves "thrust out into darkness'(in caliginem propulsum).
There is no necessityto supply ‫;אּוא‬ but out of the previous hinnēh it is easyto
repeathinno or hinnennu (en ipsum). "Into darkness:" ăphēlâh (acc. loci)is
placed emphatically at the head, as in Jeremiah23:12.
PRECEPTAUSTIN RESOURCES
O prince of Peace!crowned, yet discrowned,
They say no war nor battle's sound
Was heard the tired world around;
They say the hour that Thou didst come,
The trumpet's voice was strickendumb,
And no one beat the battle drum...
And when, not yet in God's sunshine,
The smoke drifts from the embattled line
Of warring hearts that would be Thine,
We bid our doubts and passions cease,
Our restless hearts be stilled with these,

Counsellor, Father, Prince of Peace.
Isaiah9:6 For a child will be born to us, a son will be given to us; and the
government will rest on His shoulders;and His name will be calledWonderful
Counselor, Mighty God, Eternal Father, Prince of Peace:
For a child: Isa 7:14 Lk 1:35 2:11
a son: Jn 1:14 3:16,17 Ro 8:32 1Jn 4:10-14
government: Isa 22:21,22 Ps 2:6-12 110:1-4 Jer23:5,6 Zec 6:12,13 9:9,10 Mt
11:27 28:18 1Co 15:25 Eph 1:21,22 Rev19:16) (name: Isa 7:14 Jdg 13:18 Jer
31:22 Mt 1:23 1Ti3:16
Counselor:Isa 28:29 Zec 6:13 Lk 21:15 Jn 1:16 1Co 1:30 Col 2:3
mighty God : Isa 45:24,25 Ps 45:3,6 50:1 Jer23:5,6 Jn 1:1,2 Ac 20:28 Ro 9:5
Tit 2:13 Heb 1:8 1Jn 5:20)
Father: Isa 8:18 53:10 Pr 8:23 Heb 2:13,14
Prince of Peace:Isa 11:6-9 53:5 Ps 72:3,7 85:10 Da 9:24,25 Mic 5:4,5 Lk 2:14
Jn 14:27 Ac 10:36 Ro 5:1-10 2Co 5:19 Eph 2:14-18 Col1:20,21 Heb 7:2,3
13:20)
Isaiah9 Resources - Multiple Sermons and Commentaries (see some on this
page under the notes for Isaiah9:7)
What are the different names and titles of Jesus Christ?
Is Jesus God? Did Jesus ever claim to be God?
What are the strongestbiblical arguments for the divinity of Christ?
Is Jesus Godin the flesh? Why is it important that Jesus is Godin the flesh?

NET Isaiah9:6 Fora child has been born to us, a sonhas been given to us. He
shoulders responsibility and is called: Extraordinary Strategist, Mighty God,
Everlasting Father, Prince of Peace.
THE FOUNDATION FOR THE PREVIOUS PROPHECIES:
A PERSON WITHA FOURFOLD DESCRIPTION!
After the "Hallelujah Chorus" the next most well-knownaria of Handel's
Messiahis basedupon this verse. Play and worship as you play For Unto Us a
Child is Born from Handel's Messiah. Orthis Vocal - Wonderful, Merciful
Savior.
Note that some of the translations present this prophecy as if it was fulfilled in
Isaiah's day (ESV - "Forto us a child is born". Also KJV, NIV). The idea is
that the future prophecy was so certain to transpire , that it was presentedas
if it were an accomplishedfactin Isaiah's day. See diagram above illustrating
the prophetic perfect.
For- The third successive termof explanation - see commentrelated to "for"
under Isaiah 9:4. This third "for" introduces the reasonthe accoutrements of
war are no longerneeded and canbe burned (Isa 9:5), why there will be a
removal of burden, etc (Isa 9:4) and why there will be overflowing joy (Isa
9:3). In other words, joy comes from divine deliverance from oppression
which God brings about by ending war, all of which relatedto the coming of a
Person, a Child, a Son -- The foundation for all the previous prophecies is the
ultimate prophecy of the Messiah, in Whom all the promises of God are "yea
and in Him amen" (2Cor1:20KJV)
A child will be born to us (Other versions such as ESV, NIV have "is" instead
of "will be") - Us is the Jews - for their benefit. This child will come from the
Jews and is the wellknown prediction of the birth of the Messiah. The fact
that He will be born indicates that has human parents and thus speaks ofthe
incarnation of Christ, Who is born of a the virgin Mary (Mt 1:20, 21, 23) so
that He might become Immanuel, God with us (Isa 7;14), fully Godand fully
Man (Jn 1:14; Col2:9-note)! It should also be emphasized that Jesus remains
a man eternally (Acts 7:55, 56, 1Ti 2:5) and did not relinquish His humanity

on His ascension. And while He emptied Himself of His divine prerogatives,
He never ceasedbeing God(Php 2:5, 6, 7-note, Php 2:8, 9, 10-note).
The Child was not be a createdangelbut a Man. In order to become our
Redeemer, He had to first become our Kinsman, which the writer of Hebrews
phrases this way…
Since then the children (Those who have believed in Messiahandare born
again)share in flesh and blood, He Himself (Messiah)likewise also partook of
the same (humanity), that (Explanation of the purpose) through death (This
sums up the purpose of His Coming) He might render powerlesshim who had
the powerof death, that is, the devil and might deliver those who through fear
of death were subjectto slavery all their lives. (Heb 2:14, 15-note).
Comment: Formore detailed discussionsee study of Goel - Our Kinsman
Redeemer- In Shadow (Type) & Substance
Oswaltcomments that "MedievalJewishcommentators, combating the
prevailing messianic claims of Christians, argued that all this was simply in
recognitionof the birth of the crownprince, Hezekiah, and was only a simple
royal birth hymn. However, this view flies in the face of the chronologyof
Hezekiah’s birth, and even more seriously, it is evident from the language that
no merely human king is being spokenof. This is clearlyan eschatological
figure, the Messiah. (The Book ofIsaiah, Chapters 1–39)
JosephAlexander says that "The modern Jews, in order to sustaintheir
antichristian exegesis,have devised a new constructionof the sentence which
applies all these epithets, exceptthe last, to God Himself… The doctrine that
this prophecy relates to the Messiah, was not disputed even by the Jews, until
the virulence of antichristian controversy drove them from the ground which
their own progenitors had steadfastlymaintained. (The Prophecies ofIsaiah)
A son will be given to us - Godis the giver of this goodgift! (Jas 1:17-note)
This description emphasizes that Messiahis a gift and that He is a male (son).
While He was a Son, He was the unique, only begottenSon of God. Israeldid
not deserve His coming (none of did for that matter), but God gave His
begottenonly Son as the supreme manifestationof His infinite grace!

By first describing Him as a child and then as a Son, Isaiahis using the
Hebrew literary toolof repetition for emphasis.
The apostle John describes this same event in the Revelationemphasizing His
humanity and His maleness…
And she (the nation of Israel) gave birth to a son, a male child (Messiah's First
Coming, born as a Man - Now notice how the text fast forwards at least2000
years signifying a prophetic time gap) Who is to rule all the nations with a rod
of iron (This describes Messiah'sSecondComing to setup His kingdom in
which He rules for 1000 years - the Millennium); and her child was caught up
to God (The Ascensionof Christ after His resurrection) and to His throne (At
the right hand of His Fatherin Heaven). (Rev 12:5-note)
Psalm2 speaks ofChrist's sonship (and future rule over the nations)…
I will surely tell of the decree of the Lord: He saidto Me, ‘You are My Son,
Today I have begotten You. Ask of Me, and I will surely give the nations as
Your inheritance, And the very ends of the earth as Your possession. You
shall break them with a rod of iron, You shall shatter them like earthenware.’
.(Ps 2:7, 8, 9 -commentary)
The government will reston His shoulders - What government? While not
everyone will agree with this interpretation (especiallyif you do not accepta
literal millennium), this almost certainly refers to Messiah's rule from Zion on
earth during His 1000 yearreign (Millennium). In John's passagequoted
above we see that the Messiahis to "rule all the nations" which clearly
parallels the "government… on His shoulders".
Motyer comments…
Note also how ‘their shoulders’ (Ed: In context referring to Israel) are
releasedfrom burdens (Isa 9:4) when He (Ed: Messiah, Mighty God)
shoulders the burden of rule. (The Prophecyof Isaiah An Introduction
Commentary 1993)
Summary of Some of the PoliticalCharacteristicsduring the Millennium (for
complete list of a Biblical description of the Millennium see Millennium)…

1. Israelreunited as a nation -Jer 3:18; Ezek 37:15, 16, 17, 18, 19, 20, 21, 22,
23
2. Israelat peace in the land - Deut. 30:1, 2, 3, 4, 5, 6, 7, 8, 9, 10;Is 32:18;Ho
14:5, 7; Am 9:15; Mic 4:4; 5:4, 5a; Zec 3:10; 14:11
3. Abrahamic Covenantland-grant boundaries established - Ge 15:18, 19, 20,
21; Ezek 47:13-48:8, 23, 24, 25, 26, 27
4. Christ in Jerusalemrules over Israel - Isa 40:11;Mic 4:7; 5:2b
5. Davidic Covenantfulfilled with Christ on the throne of David - 2Sa 7:11, 12,
13, 14, 15, 16; Is 9:6, 7; Jer 33:17, 18, 19, 20, 21, 22, 23, 24, 25, 26;Am 9:11,12,
Lk 1:32, 33
6. Christ rules over and judges the nations - Is 11:3, 4, 5; Mic 4:2,3a;Zec 14:9;
Re 19:15-note
7. Resurrectedsaints reignwith Christ - Mt 19:28; 2Ti2:12; Re 5:10-note;Re
20:4-note
8. Universal peace prevails - Is 2:4-note; Is 32:17,18;60:18;Ho 2:18; Mic 4:2,
3, 4; 5:4; Zec 9:10
9. Jerusalemmade the world’s capital - Jer 3:17; Ezek 48:30, 31, 32, 33, 34,
35; Joel3:16, 17; Mic 4:1, 6, 7, 8; Zec 8:2, 3
10. Israelexalted above the Gentiles - Isa 14:1, 2; 49:22, 23; 60:14, 15, 16, 17;
61:5, 6, 7, 8, 9
11. The world blessedthrough Israel - Mic 5:7
12. Righteousnessand justice prevails - Is 9:7; 11:4; 42:1, 2, 3, 4; Jer 23:5
WONDERFUL
In English wonderful means extraordinarily goodor great, exciting a feeling
of wonder; marvelous, extremely good, exciting or causing marvel, tending to
excite wonder; surprising, extraordinary, surprisingly excellent; very
admirable, extremely impressive.

THOUGHT - When was the lasttime the Name of Jesus causedyou to
marvel? Do you stand in awe of the Name of Jesus Christ? Or have you
become cool, apathetic, "hoe-hum," oblivious? Do you not get excited when
you think of the Name of Jesus? If not, you have lost the wonder. "You have
calluses onyour soul." (Rogers)Dearlybeloved, Jesus is wonderful. Amen?
"Wonderful in His birth. Wonderful in His life. Wonderful in His teaching.
Wonderful in His miracles. Wonderful in His death. Wonderful in His
resurrection. And oh yes, wonderful in His secondcoming. His name is
wonderful." (Rogers)PlayWhat a Beautiful Name it Is.
His name will be called- In the OT names were a "commentary" on one's
characteror attributes or essence ofone's being and so we are given insights
into multi-faceted picture of the Messiah, the glorious Son of God Who will
one day reign on earth.
Motyer comments that "Godhas come to birth, bringing with him the
qualities which guarantee his people’s preservation(wisdom) and liberation
(warrior strength). Everlasting Father and Prince of Peace describe the
conditions the King’s birth will bring. (The Prophecyof Isaiah An
Introduction Commentary 1993)
Adrian Rogers says "Jesusis wonderful. Everything about Him is wonderful:
His birth is wonderful; His life is wonderful; His works are wonderful; His
words are wonderful; His death is wonderful; His resurrection is wonderful;
His ascensionis wonderful; His intercessionforus is wonderful; His coming
againis wonderful. I heard of a preacherwho was on a train, and he noticed a
man looking out the window. And, as they went past the landscape—andit
was beautiful landscape—butthat man kept saying, “Wonderful—
wonderful.” He’d pause and look for a while, wipe the tears from his eyes, and
would say, “Wonderful.” The preacher’s curiosity was aroused, and he went
over and satby this man. And, he said, “I’ve never seensomeone enjoya train
ride quite so much. Can you tell me why it is so wonderful?” He said, “Sir,
you don’t understand.” He said, “I’ve just had surgery,” and he said, “I have
been without sight for years and years and years and years; and now, I am
seeing things that I’d long since forgotten. I’d forgottenhow blue the sky was,
how greenthe grass was, how beautiful the trees, how bright the flowers.” He

said, “It’s wonderful—it’s wonderful.” I pray God today that He’ll just open
our blinded eyes, that you just might see how wonderful—wonderful—the
Lord Jesus is. His name is Wonderful. (The Christmas Story According to
Isaiah)...Iheard of a man riding on a train one time looking out the window
and he was saying, "Wonderful, wonderful, wonderful, wonderful,
wonderful". And the man sitting next to him said, "Why do you think
everything is wonderful?" He said, "I've been blind and I've just had surgery
and I'm seeing things that I had long since forgottenhow beautiful they are.
And they are wonderful to me." Friend, if Jesus is not wonderful to you, you
need something done to your spiritual eyes so you can see just how wonderful
Jesus is. There is wonderin His name. (His Name is Wonderful)
Wonderful Counselor(Literally - "Wonderof a Counselor") - Note that some
translations see two titles for the Messiah(e.g., Isa 9:6KJV, Isa 9:6ASV - see
Vine's comment below). This name means something like "either ‘a
supernatural counselor’or ‘one giving supernatural counsel’" (Motyer). This
coming King will be a wise counselorin contrastto King Ahaz who was clever
in fleshly terms but was not wise in the sense ofgodly wisdom. King Ahaz's
decisionto not ask Godfor a sign and to seek securityin the arm of flesh
(alliance with the Assyrian king) resulted in God's hand of judgment against
the entire nation. The counselof a nation's ruler has greatimpact on the
course of that nation. The coming King will rule with the wisdomof God for
He is God and the nation will reap the benefits thereof. Even in Christ's first
coming, He never sought the counselof man, and He never askedforthe
advice of man. He needs no counselor!(cp Ro 11:34-note).
Vine sees Wonderful Counseloras two distinct names writing "Forthe first of
these titles compare Judges 13:18;for the second, see Isaiah11:2;and for the
two together, Is 25:1. These two are not to be combined into one phrase as if
the first was an adjective describing the Counseloras wonderful: eachis a
noun. ContrastIs 28:29, where the phrase is different.
Robert Morgan- We sometimes need a financial counselor, a legalcounselor,
a careercounselor, orperhaps a marriage counselor. Jesus is the Wonderful
Counselor, and we canstudy the Gospels to see how unfailingly He counseled
all who came to Him. As He prepared to return to heaven, He told His

disciples, “I will ask the Father, and He will give you another Counselorto be
with you... the Holy Spirit” (John 14:16, 26).
The Lxx has "great(megas)Counselor(boule - speaks ofinner deliberation
which results in a plan, a resolution, a decision)"
Wonderful (06382)(pele'see also peliy, pala) means a miracle, a marvel, a
marvelous thing or something extraordinary, unusual or astounding which
causes a sense ofgreatamazement. This word is always used in a context of
God's acts or words, exceptfor La 1:9.
Gilbrant - With only one exception(Lam. 1:9), the noun peleʾ refers to
"wonders" performed or spokenby God. David said that the testimonies of
the Law were "wonderful," that is, causedmen to be filled with amazement
and awe (Ps. 119:129). Exodus 15:11 says that God is to be held in fear and
reverence for the wonders He performed in Egypt. These miracles are
remembered by subsequent generations as they offer praises to the Lord (Ps.
77:11). In a messianic prophecy, Jesus Christ is referred to as Wonderful (Isa.
9:6). Even in the verse consideredan exception, the workings of the Lord are
evident. In his lament over Jerusalem, which was destroyedby the
Babylonians, Jeremiahcries out, "Her fall was astounding; there was none to
comfort her" (Lam. 1:9NIV). (Complete Biblical Library Hebrew-English
Dictionary)
Pele'- 12v in the OT in the NAS - (KJV adds a use in Isa 29:14). NAS =
astonishingly(1), wonderful(2), wonders(9).
Ex 15:11; Ps 77:11, 14; 78:12;88:10, 12; 89:5; 119:129;Isa 9:6; 25:1; Lam
1:9; Dan 12:6
The TWOT commenting on this word group adds that…
Preponderantly both the verb and substantive refer to the acts of God,
designating either cosmic wonders or historical achievements on behalf of
Israel. That is, in the Bible the root pl, refers to things that are unusual,
beyond human capabilities. As such, it awakens astonishment(pl) in man.

Young - The root (of wonderful) is used to describe the miracles which God
performed in Egypt, namely, the dividing of the sea, the safe crossing ofthe
Red Sea, the leading by pillar of cloud and fire, the cleaving of the rocks in the
desertand the providing of water. All these mighty miracles are characterized
as wonders. (The Book ofIsaiah 3 Vol. Edward J. Young)
Guzik- The glory of who He is and what He has done for us should fill us with
wonder. You can never really look at Jesus, reallyknow Him, and be bored.
He is Wonderful, and will fill your heart and mind with amazement! As well,
this is a reference to the deity of Jesus;“The word ‘wonderful’ has overtones
of deity” (Grogan)(Cp Jdg 13:18 - the name of Angel of the LORD is
wonderful). (Isaiah9 Commentary)
Comment: The Angel of the Lord replies to Manoahthat His name is
wonderful and is a clearindication of the deity of the Angel.
God is Wonderful - This is our fourth and final visit to Isaiah9:6. As we read
the titles applied to the child born for us, it becomes apparentthey could not
refer to King Ahaz's baby or any subsequent earthly child. This prophecy
would not be fulfilled, in fact, for over 700 years, when a messengerofthe
Lord would appearto ordinary shepherds with a startling word: “Don'tbe
afraid, for look, I proclaim to you goodnews of greatjoy that will be for all
the people:today a Savior, who is Messiahthe Lord, was born for you in the
city of David” (Luke 2:10–11). The contextin Isaiah9 declaredthat those in
darkness would see a “greatlight” (verse 2), that their burdensome yoke
would be shatteredand their joy restored. When Jesus beganhis ministry in
Capernaum, Matthew reiteratedthis hope. The idea of “greatlight” flooding
the land was a favorite symbol of deliverance and of its accompanying joy and
happiness. Jesus is indeed the one to bring about this “wonderful” event!
“Wonderful” indicates that Jesus exceeds the limits of human understanding
and transcends the boundaries of human existence and power. When Godsent
an angelic messengerto Manoahto tell him of the impending birth of his son
Samson, Manoahwantedto know this angelic one's name so he could honor

him. The messengerresponded, “Why do you ask My name … since it is
wonderful” (Judg. 13:18).
If the name of a messengeris wonderful, how much more the name of the
Son? Jesus once told his listeners a parable about an owner of a vineyard
whose tenants killed both his messengersand his son. He then concluded the
story with a quotation from Psalm118—“Thestone that the builders rejected
has become the cornerstone. This came from the Lord and is wonderful in our
eyes” (Matt. 21:42). When we come to know him as Savior, this experience
will fill every fiber of our being and every event of our daily existence with
wonder—forhe is Wonderful. (Kenneth Hemphill - God Is)
Herbert Lockyer- Wonderful
This first of the five gathered for us in one garland expresses a marvelous
burst of eloquence on the part of Isaiahas, some 700 years before Christ was
born, he was able with such accuracy ofdelineation to pic-ture all that He
would be in Himself, and likewise accomplish. The full description tallies to
the lastletter with the description of the Sonof God while here among men.
Prophecy, it has been said, is God's finger mark on the leaves of the book,
preparing us for miracles—God's footprints on the life of the world. Because
of all Christ taught and accomplished—andis accomplishing—He is worthy
of the name Wonderful.
Forecast:
"Who is He that... things too wonderful for me" (Job 42:3).
"Thy testimonies are wonderful" (Ps. 119:129).
"Suchknowledge is too wonderful for me" (Ps. 139:6).
"Thou hastdone wonderful things" (Isa. 25:1).
"The LORD of hosts, which is wonderful in counsel" (Isa. 28:29).
"His name shall be calledWonderful" (Isa. 9:6).

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