إشعياء ٩:٦

The prophet bitterly laments the terrible judgments about to be inflicted upon his countrymen, and points out some of the evils which have provoked the Divine Majesty, Jer 9:1-9. Judea shall be utterly desolated, and the inhabitants transplanted into heathen countries, Jer 9:10-17. In allusion to an ancient custom, a band of mourning women is called to lament over the ruins of Jerusalem, Jer 9:17, Jer 9:18; and even the funeral dirge is given in terms full of beauty, elegance, and pathos, Jer 9:19-22. God is the fountain of all good; man, merely an instrument by which a portion of this good is distributed in the earth; therefore none should glory in his wisdom, might, or riches, Jer 9:23, Jer 9:24. The judgments of God shall fall, not upon the land of Judea only, but also upon many heathen nations, Jer 9:25, Jer 9:26.

For--the ground of these great expectations, unto us--for the benefit of the Jews first, and then the Gentiles (compare "unto you," Luk 2:11). son . . . given-- (Psa 2:7). God's gratuitous gift, on which man had no claim (Joh 3:16; Rom 6:23). government . . . upon . . . shoulder--The ensign of office used to be worn on the shoulder, in token of sustaining the government (Isa 22:22). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (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 asserts His right by the Son, the "Heir of all things," who will hold it for Him (Dan 7:13-14). name . . . called--His essential characteristics shall be. Wonderful--(See on Isa 8:18; Jdg 13:18, Margin; Ti1 3:16). Counsellor-- (Psa 16:7; Rom 11:33-34; Co1 1:24; Col 2:3). mighty God-- (Isa 10:21; Psa 24:8; Tit 2:13) HORSLEY translates: "God the 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" (Joh 10:30; Joh 14:9). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [HENGSTENBERG]. Prince of Peace--(See on Isa 9:5; Gen 49:10; Shiloh, "The Tranquillizer"). Finally (Hos 2:18). Even already He is "our peace" (Luk 2:14; Eph 2:14).

For unto us a child is born,.... This is a reason of all that is said in the context; of the great light that shone upon and was seen by those that sat in darkness, and in the land of the shadow of death; of the great joy among the people; of the breaking off of the yoke, rod, and staff of the oppressor; and of the burning of garments rolled in blood, so putting an end to war, and establishing peace; all which is owing to the child here said to be born, by whom we are to understand the Messiah; as the Targum interprets it; and not Hezekiah, as many of the Jewish writers (n) apply it; who could never be represented as a child just born, when he was, at least, ten or eleven years of age when this prophecy was given out, and twenty nine when Sennacherib came up with his army against him, as Aben Ezra observes; to which time he and others refer the context; nor can any reason be assigned why he should be called a "son", in such a peculiar and unusual manner; nor can it be said of him, that he was the great light which shined upon the inhabitants of Galilee; nor was his birth the occasion of so great joy as the birth of this child is said to be; nor can it, with any justness, be said of him, that of the increase of his government and peace there was no end; seeing his government only extended to the two tribes of Benjamin and Judah, and his reign was but twenty nine years, and for the most part attended with affliction, oppression, and war; besides, the many august titles here used cannot be ascribed unto him, nor to any mere creature whatever (o); but everything agrees with Christ; and to him it is applied, even by some ancient and modern writers among the Jews (p) themselves. This clause respects his humanity, his incarnation and birth, which is spoken of in the present te…

Upon the two sentences with ci the prophet now builds a third. The reason for the triumph is the deliverance effected; and the reason for the deliverance, the destruction of the foe; and the reason for all the joy, all the freedom, all the peace, is the new great King. - "For unto us a child is born, unto us a son is given; and the government rests upon His shoulder: and they call His name, Wonder, Counsellor, mighty God, Eternal-Father, Prince of Peace." The same person whom the prophet foretold in chapter 7 as the son of the virgin who would come to maturity in troublous times, he here sees as born, and as having already taken possession of the government. There he appeared as a sign, here as a gift of grace. The prophet does not expressly say that he is a son of David in this instance any more than in chapter 7 (for the remark that has been recently made, that yeled is used here for "infant-prince," is absurd); but this followed as a matter of course, from the fact that he was to bear the government, with all its official rights (Isa 22:22) and godlike majesty (Psa 21:6), upon his shoulder; for the inviolable promise of eternal sovereignty, of which the new-born infant was to be the glorious fulfilment, had been bound up with the seed of David in the course of Israel's history ever since the declaration in 2 Sam 7. In chapter 7 it is the mother who names the child; here it is the people, or indeed any one who rejoices in him: ויּקרא, "one calls, they call, he is called," as Luther has correctly rendered it, though under the mistaken idea that the Jews had altered the original ויּקּרא into ויּקרא, for the purpose of eliminating the Messianic sense of the passage. But the active verb itself has really been twisted by Jewish commentators in this way; so that Rashi, Kimc…

The prophet in this chapter (according to the directions given him, Isa 3:10, Isa 3:11) saith to the righteous, It shall be well with thee, but Woe to the wicked, it shall be ill with him. Here are, I. Gracious promises to those that adhere to the law and to the testimony; while those that seek to familiar spirits shall be driven into darkness and dimness, they shall see a great light, relief in the midst of their distresses, typical of gospel grace. I. In the doctrine of the Messiah (Isa 9:1-3). 2. His victories (Isa 9:4, Isa 9:5). 3. His government and dominion as Immanuel (Isa 9:6, Isa 9:7). II. Dreadful threatenings against the people of Israel, who had revolted from and were enemies to the house of David, that they should be brought to utter ruin, that their pride should bring them down (Isa 9:8-10), that their neighbours should make a prey of them (Isa 9:11, Isa 9:12), that, for their impenitence and hypocrisy, all their ornaments and supports should be cut off (Isa 9:13-17), and that by the wrath of God against them, and their wrath one against another, they should be brought to utter ruin (Isa 9:18-21). And this is typical of the final destruction of all the enemies of the Son of David and his kingdom.

9:6 a child is born to us, a son is given to us: This child, the Messiah, would be David’s descendant (11:1). • he will be called: These names can be read as four throne names, signifying the nature of the child’s rule: (1) The Wonderful Counselor conforms to God’s wisdom (11:1; 25:1; 28:29; 40:13), unlike the counselors of Judah (1:26; 3:3). (2) Mighty God is an affirmation of the Messiah’s divine nature. (3) He cares for his children as the Everlasting Father, the father whose care continues forever (cp. 22:21; 63:16). (4) The Prince of Peace is a leader who brings peace. • Alternatively, the four names could be collapsed into two: (1) “A Wonderful Counselor [is] the Mighty God”; and (2) “the Everlasting Father [is] a Prince of Peace” (on his nature, see 11:1-9). • Jesus Christ, the Son of David (Matt 1:1; Luke 1:32; see also Isa 7:14; 8:3, 18), will bring in the kingdom of his peace (Rev 19).