PMW 2025-101 by Kenneth L. Gentry, Jr.

In Isa. 9:1–7 we find a glorious climax to all the preceding prophetic material. Judah’s ultimate hope (vv. 1–2) is in the Messiah who will righteously rule (vv. 6–7) over a free and prosperous people (vv. 3–4). These words should spur the Jews to faithfulness during their time of fearful oppression (8:7–8). Had they acted in faith, God would have sent the Messiah much earlier, since God presents her with conditional promises (e.g., Lev. 26).

Isa. 9:1–2: He treated the land of Zebulun … with contempt
The northern parts of the land, which were the most distant from Jerusalem and the closest to the enemy, suffered the most (2 Kgs. 15:29). Yet they will one day be made glorious (v. 1). Their darkness will be turned to light (v. 2). Again, Judah’s judgment will not cause total destruction. This finally comes to pass in the New Testament when Jesus comes into the area (Matt. 4:13–16), which begins the dawn of a new day for the Gentiles.

Isa. 9:6a: a child will be born
The word “child” is the first word in the Hebrew, thereby receiving emphasis. Despite the mighty Assyrian king in all his glory (8:7) who will overwhelm the land (8:8), God’s ultimate deliverance will come through a child. The significance of “a son will be given” fundamentally means that he is the son of God. Isaiah includes himself among the happy recipients, for the son will be given to “us” (cp. 7:14).

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Isa. 9:6b: the government will rest on His shoulders
Though Isaiah had previously lamented Israel’s rulers were but children, here he prophesies that the entire responsibility of government will rest on this child’s shoulders. To him will be given all power in heaven and on earth (Matt. 28:18; Luke 1:32–33; John 5:22). However, his kingdom is “not of this world,” so he does not govern by earthly norms (John 18:36–37). Rather, his is a spiritual kingdom (Mark 1:14–15; Luke 17:20–21).

Isa. 9:6c: His name will be called
As in Isaiah 7:14 the name of the child is stressed here. There it was “Immanuel,” meaning “God with us.” Here he is given four names, further stressing his glory — and his deity. For the four names granted to the coming son.

The name given first (for emphasis) is more concrete than in our translation, which treats it as an adjective. That name is “Wonder,” due to his deity (see Jdg. 13:17–18 Note). And he is a “Counsellor” to rule over his kingdom with wisdom (cf. Mic. 4:9).

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The second name given is “Mighty God.” This harkens back to Psalm 2:7: “You are my Son, / Today I have begotten You.” Thus, he is “the only begotten Son” (John 3:16), so that in Jesus God “has spoken to us in His Son” (Heb. 1:2). In Isaiah el (“God”) is used only of God himself (e.g., 31:3). We see this clearly in the next few verses, where the remnant will return “to the mighty God” (10:21). That the Messiah is a “child” who is “born” (9:6a) underscores his humanity; that he is “Mighty God” expresses his deity. Thus, as recorded in Luke: “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David.”

His third name is “Eternal Father” emphasizes his everlasting love for his people as a father (Isa. 63:16; Psa. 103:13). But even more than this, it shows that he is eternal in his own being (Mic. 5:2) and is thus able to grant eternal life to his people.

The final name given this son is “Prince of Peace.” This name is appropriate in that he is to have the government rest on his shoulders In fact, the war and oppression coming upon Israel expect the Messiah to do something about the problem by serving as a “prince” of peace, which will know no end (9:7).

Isa. 9:7a: There will be no end to the increase of His government
Messiah’s rule will not come full-blown all at once. Rather, when it comes it will incrementally increase throughout history on into eternity, being progressive and perpetual (Matt. 13:31–22; Mark 4:26–33; cp. 1 Cor. 15:20–28; see 11:6–8 Note). The increase will include the calling of the Gentiles (Gen. 12:3; Isa. 2:2–4; Zech. 9:6–7; Matt. 28:18–20; John 12:31–32; Rom. 4:13). Thus, the Jewish people will be expanded to include Gentiles thereby become the new covenant (Christian) church (Isa. 19:20–25; Gal. 3:29; Eph. 2:12–16). The effective cause of this glorious kingdom is that God’s “zeal” will “accomplish this.”

Isa. 9:7b: On the throne of David
David was a type of Christ, foreshadowing him centuries in advance of his incarnation (for the meaning of a “type.” David’s throne was to be “eternal,” which speaks of Christ’s kingdom rule (2 Sam. 7:12–14; Luke 1:21–32).