John Calvin Commentary Isaiah 9

Yet the darkness shall not be. He begins to comfort the miserable with the hope of relief, so that they may not be overwhelmed by their immense distresses. Many take these words in a completely opposite meaning, that is, as a threat that foretells for the Jews a heavier affliction than that with which Tiglath-pileser (2 Kings 15:29) and Shalmaneser (2 Kings 17:6) afflicted them.

The former inflicted a heavy calamity, the latter one still heavier, for he carried the twelve tribes into captivity and blotted out the name of the nation. Some think that he now foretells the heaviest calamity of all, for if it is compared with the former two, it exceeds them both. Though I am not prepared to reject this view, as it is not without plausibility, I prefer a different opinion. The other interpretation is indeed more plausible: that the Prophet intended to deprive hypocrites of all comfort, so that they would not imagine that this calamity would quickly pass away like a storm, as the others had, for it would be utterly destructive. And so we will take the particle כי (ki) in its literal meaning.

But in my opinion, it is most appropriate to view it as a consolation, in which he begins to lessen what he had said about that frightful darkness and driving (Isaiah 8:22), and, by soothing the bitterness of those punishments, encourages them to expect God's favor.

It is as if he had said, “And yet, amidst that shocking calamity which the Jews will endure, the darkness will not be such as when the land of Israel was afflicted, first by Tiglath-pileser (2 Kings 15:29), and afterwards more grievously by Shalmaneser (2 Kings 17:6).” In such great extremities, believers might otherwise have lost heart if they had not been encouraged by some consolation. Isaiah therefore directs his message to them so that they would not think they were ruined, for he suggests that the punishments now to be inflicted will be lighter than those that preceded. That this is the natural interpretation will soon become clear from what follows.

But why does the Prophet say that this calamity, which was far more dreadful, would be more mild and gentle? For Jerusalem was to be destroyed, the temple demolished, and the sacrifices abolished, all of which had remained untouched during the former calamities. It might be thought that these were the severest of all, and that the former, in comparison to them, were light.

But it should be noted that while in the former instances there was no promise, an explicit promise was added to this threat. By this alone can temptations be overcome and chastisements be made light. Only by this seasoning, I say, are our afflictions eased; and all who lack it must despair. But if, through it, the Lord strengthens us by offering the hope of assistance, there is no affliction so heavy that we will not consider it light.

This may be made clear by a comparison. A man might happen to be drowned in a small stream; yet, if he had fallen into the open sea and grabbed hold of a plank, he might have been rescued and brought to shore. Similarly, the slightest calamities will overwhelm us if we are deprived of God’s favor; but if we relied on the word of God, we might emerge from the heaviest calamity safe and unharmed.

Regarding the words, some take מועף (mugnaph) as an adjective, as if the Prophet said, It shall not be darkened; but the feminine pronoun that immediately follows, בה (bahh), in her, does not allow us to apply this to men. Others more accurately describe it as a substantive noun; therefore, I have decided to translate it literally: there shall not be darkness in Judea according to the affliction of the time when, etc.

Some explain הקל (hekal) to mean that the land was relieved of a burden because the people had been carried into captivity. However, this is completely contrary to the Prophet’s meaning and does not agree with what follows, for it is immediately added that the seacoast has been more grievously afflicted by a second calamity.

Therefore, there can be no doubt that this verb corresponds to the other verb הכביד (hikbid). Since only a small part of the kingdom had been afflicted by Tiglath-pileser, the calamity he brought upon it is said to be light compared to the second, which was inflicted by Shalmaneser.

By the way of the sea, beyond Jordan, in Galilee of the Gentiles. He calls it the way of the sea because Galilee was adjacent to the coast of the Mediterranean Sea, and on one side it was bordered by the course of the Jordan. It is called Galilee of the Gentiles, not only because it was bordering Tyre and Sidon, but because it contained a large number of Gentiles who were mixed with the Jews. For from the time that Solomon granted this country to King Hiram (1 Kings 9:11), it could never be subdued so completely that some part of it was not possessed by the Gentiles.

The people walking in darkness hath seen a great light. He speaks of future events in the past tense, and thus brings them before the immediate view of the people, so that in the destruction of the city, in their captivity, and in what appeared to be their utter destruction, they may behold the light of God.

It may therefore be summed up in this manner: “Even in darkness, indeed, in death itself, there is nevertheless good ground of hope; for the power of God is sufficient to restore life to his people when they appear to be already dead.” Matthew, who quotes this passage, appears to torture it to a different meaning; for he says that this prediction was fulfilled when Christ preached along the sea-coast (Matthew 4:16).

But if we take a just view of the comparison, it will be found that Matthew has applied this passage to Christ correctly, and in its true meaning. Yet it does not appear that the view generally given by our commentators is a successful elucidation of the passage; for they merely assert that it belongs to the kingdom of Christ, but do not assign a reason, or show how it accords with this passage.

If, therefore, we wish to ascertain the true meaning of this passage, we must recall what has already been stated: that the Prophet, when he speaks of bringing back the people from Babylon, does not look to a single age, but includes all the rest, until Christ came and brought the most complete deliverance to his people.

The deliverance from Babylon was only a prelude to the restoration of the Church, and was intended to last, not for a few years only, but until Christ should come and bring true salvation, not only to their bodies, but also to their souls. When we have made a little progress in reading Isaiah, we will find that this was his ordinary custom.

Having spoken of the captivity in Babylon, which presented the prospect of a very heavy calamity, he shows that this calamity will be lighter than that which Israel formerly endured; because the Lord had fixed a term and limit to that calamity, namely, seventy years (Jeremiah 25:11, 12; 29:10), after the expiration of which the light of the Lord would shine on them.

By this confident hope of deliverance, therefore, he encourages their hearts when overpowered by fear, so that they might not be distressed beyond measure. Thus he made a distinction between the Jews and the Israelites, to whom the expectation of a deliverance so near was not promised.

Though the Prophets had given to the elect remnant some taste of the mercy of God, yet, because the redemption of Israel was, as it were, an addition to the redemption of Judah and dependent on it, the Prophet now justly declares that a new light has been exhibited, because God has determined to redeem his people. Appropriately and skillfully, too, Matthew extends the rays of light to Galilee and the land of Zebulun (Matthew 4:15).

In the land of the shadow of death. He now compares the captivity in Babylon to darkness and death; for those who were kept there were wretched and miserable, and altogether like dead men, as Ezekiel also relates their speech:

Dead men shall arise out of the graves (Ezekiel 37:11, 12).

Their condition, therefore, was such as if no brightness, no ray of light, had shone on them. Yet he shows that this will not prevent them from enjoying light and recovering their former liberty; and that liberty he extends, not to a short period, but, as we have already said, to the time of Christ.

Thus it is customary for the Apostles to borrow arguments from the Prophets and to show their real use and design. In this manner Paul quotes (Romans 9:25) that passage from Hosea:

I will call them my people which were not my people,
(Hosea 2:23)

and applies it to the calling of the Gentiles, though strictly it was spoken of the Jews; and he shows that it was fulfilled when the Lord brought the Gentiles into the Church.

Thus, when the people could be said to be buried in that captivity, they differed in no respect from the Gentiles. Since both were in the same condition, it is reasonable to believe that this passage relates not only to the Jews but also to the Gentiles.

Nor must it be viewed as referring to outward misery only, but to the darkness of eternal death, in which souls are plunged, until they come forth to spiritual light; for unquestionably we lie buried in darkness, until Christ shines on us by the doctrine of his word. Hence also Paul exhorts:

Awake thou that sleepest, and arise from the dead,
and Christ shall give thee light. (Ephesians 5:14)

If, therefore, we extend the commencement of the deliverance from the return from Babylon down to the coming of Christ, on whom all liberty and all bestowal of blessings depend, we will understand the true meaning of this passage, which otherwise has not been satisfactorily explained by commentators.

You have multiplied. This passage is somewhat obscure, both in itself and because of the diversity of interpretations. It appears absurd to say that the joy was not increased, seeing that he immediately afterward adds, they rejoiced. For this reason, the Jews interpret לא (lo) not negatively, but as if ו (vau) had been substituted for א (aleph); for sometimes, though rarely, it has this meaning in the Scriptures (Exodus 21:8). The Jews do this because they cannot reconcile the Prophet's words with their opinion.

Again, some view these words as referring to Sennacherib, because his army, though large, brought him no cause for joy, but rather for grief (2 Kings 19:35). Others explain it as relating to the Church, and rightly so, but they mistake the method of applying it. They think the Prophet said this because believers, as long as they live, are subject to numerous and varied afflictions. Still others stray further from the point by saying that the conversion of the Gentiles, which will enlarge the Church, will not bring joy to the Jews and the ancient synagogue.

But I cannot approve of any of those interpretations, and therefore I interpret it in this manner. Just as the Prophet, in the beginning of the chapter, made a preliminary statement that this blessing of redemption was greater than all other blessings—though it might appear unworthy of being so highly praised due to the small number of those who were redeemed—so now he repeats the same comparison, or one not very different from it: namely, that this favor of God would be more remarkable than when He had formerly multiplied His people.

This might at first sight seem highly inappropriate. If we compare the condition of the Jewish kingdom before the Babylonian captivity with its condition after the return from it, we might think that the period during which its ancient possession remained unimpaired was a time of greater prosperity. Only a small remnant returned compared to the multitude that had been carried away.

Besides, they did not have free possession of their land but could be called tenants at will. They had to pay tribute to the Persians and retained hardly any semblance of their former rank. Who, therefore, would not have preferred that prosperous reign enjoyed by the family of David to that later condition?

But the Prophet declares that this latter condition, though it may appear greatly inferior and even more wretched, ought to be preferred to that which was prosperous and splendid. He shows that it will yield greater joy than when they had an abundant share of wealth and all kinds of possessions. This was also testified by Haggai:

that the glory of the latter temple would be greater
than the glory of the former, (Haggai 2:9)

though at first sight it might appear far otherwise.

It is as if Isaiah had said, “There never was greater joy, though the multitude of the people was greater. Though we are few and contemptible in number, yet by the light with which You shine on us You have cheered us to such a degree that no joy of our former condition can be compared with the present.” For that redemption might be regarded as a prelude to the full and perfect salvation which was eventually obtained through Christ.

Before You. He means that the joy was true and complete, not slight or temporary. People often rejoice, but with a deceitful and transitory joy, which is followed by mourning and tears. He affirms that this joy has its roots so deeply set that it can never perish or be destroyed.

Such is also the meaning of the phrase before You. Nothing cheers the godly so much as when the face of God shines sweetly on them. They are not like irreligious people, who are carried here and there by a blind and uncertain joy, but they have that which alone provides a basis for full joy: their reliance on God’s fatherly kindness.

Perhaps the Prophet also intended to allude to those words which frequently occur in the writings of Moses: You shall rejoice before the Lord your God (Leviticus 23:40; Deuteronomy 12:12, 18). For though the subject spoken of there is the Tabernacle, still the mode of expression is aptly applied to the present occasion: that the joy of a believing people will not be irreligious, but will arise from acknowledging God and seeing Him by the eyes of faith to be the author of salvation (Hebrews 5:9).

Others explain it more ingeniously, suggesting that believers inwardly rejoice before God in their consciences because grief and sighing continually await them in the world. Though this is true, a more natural meaning is drawn from the context of the passage: namely, that believers whom God will redeem will possess true joy. This is because they will have been instructed by undeniable proof that He is their Father, so that they may freely boast that they will always be safe under His guidance. Therefore, as I previously mentioned, it denotes continuance.

According to the joy in harvest, and as men rejoice when they divide the spoils. The comparisons of Harvest and Victory, by which he heightens the amount of the joy, are clear enough.

Now, from this it is clear what Christ brings to us: namely, a full and perfect joy, from which we cannot in any way be robbed or deprived, though various storms and tempests should arise, and though we should be weighed down by all kinds of afflictions. However weak and feeble we may be, we still ought to be glad and joyful. For the basis of our joy does not lie in numbers, wealth, or outward splendor, but in spiritual happiness, which we obtain through the word of Christ.

For You have broken his burdensome yoke. He explains the cause of the joy: that believers, when they have been delivered from a frightful and cruel tyranny, will feel as if they had been rescued from death. To illustrate the grace of God, he reminds them how shameful and burdensome the slavery was with which the Jews had been oppressed and afflicted. This is his object in accumulating the expressions: the yoke of the shoulder, the staff of the shoulder, the rod of the oppressor or overseer.

Whatever our excessive weakness or cowardice may be, while we actually feel afflictions, yet as soon as they are gone, we easily forget them. So that the redeemed people may not think lightly of God's favor, the Prophet urges them to consider how bitter and mournful the slavery was, when they groaned under a heavy yoke or triumphal chariot, when the staff was laid on their shoulders, and they were oppressed by tyrannical rule. Therefore, their deliverance ought rightly to make them more glad and joyful.

Next, he praises the excellence of this favor for another reason: that God has openly displayed His hand from heaven. For this purpose, he cites an ancient and memorable instance. As God had formerly overthrown the Midianites without human help, by a wonderful and amazing method (Judges 7:21), so now there will be a similar and illustrious display of power. For God will deliver His people from a cruel tyranny when not one of the wretched Jews will venture to lift a finger.

Now, it should be observed that God sometimes assists His people by using ordinary methods. However, when He sees that this hinders people from beholding His hand, which may be said to be concealed, He sometimes works alone and by evident miracles, so that nothing may prevent or obscure the manifestation of His power.

Thus, in Gideon's victory, when the enemies were routed without any human agency, the arm of God openly appeared. For what did Gideon have but the noise of pitchers, which could scarcely have driven away mice, and a small band of men against a vast army, and, instead of weapons, a useless scarecrow? To this deliverance, therefore, he compares the future deliverance of the people, in which the hand of God will be no less openly and illustriously displayed.

Some explain this passage as relating merely to the law, which might not inappropriately have been called a burdensome yoke and a rod lying on the shoulders. But that interpretation is unsuitable, for it would make the Prophet appear to have suddenly broken off from his subject and would be a violent distortion of this passage. We must therefore pay attention to the arrangement I previously noted: namely, that when God brought His people out of Babylon, He continued that blessing of deliverance until Christ. The meaning, therefore, is, “You have broken those burdens by which Your people were unjustly and cruelly oppressed.”

Others apply it to the destruction of Jerusalem during the reign of Vespasian, but they have no argument on their side. Almost all the Jews refer it to Hezekiah, when in this manner the Lord delivered the city from the siege of Sennacherib and cut off his army (2 Kings 19:35; Isaiah 37:36).

But that interpretation cannot be accepted, because Hezekiah did not reign tyrannically over the Jews. Besides, at that time the Lord rescued the people from fear and danger, not from slavery. Therefore, it is clear that this prediction had a more distant object, and that the interpretation I have given to this passage is correct and reasonable.

For every battle. Here commentators nearly agree that Isaiah intended to contrast the victory that God was about to give to his people with other victories. Others conquer by making a great slaughter of their enemies, but here the Lord will conquer by his own hand alone. He expresses more fully what he had said, As in the day of Midian (Isaiah 9:4). The Lord therefore, he says, will not employ the agency of a great multitude, but will achieve a victory for himself from heaven. When the Lord acts by himself, every covering is removed, and we perceive more clearly that he is the Author of our life and salvation.

Now, since there is a contrast that expresses the difference between the ordinary mode of warfare and the miracle of redemption, the copulative ו, (vau), in the middle of the verse, should be rendered but; as if he had said, that it is usually amidst the confusion of the battle that enemies are hewn down: but God will act in a very different manner, for he will destroy the enemies of the Church, as if he sent down lightning from heaven, or suddenly struck them with thunderbolts. It may perhaps be thought better to adopt the opinion of those who explain the second clause as a continuation of the first, that all warriors will be with trembling and with burning fire. But the former meaning is more appropriate, and is likewise supported by the words of the Prophet. Hence it is evident that the present subject is not merely the deliverance that the people obtained from Cyrus, permitting them to return to their native country, but that these words must be viewed as extending to the kingdom of Christ.

For unto us a child is born. Isaiah now argues from the design to show why this deliverance ought to be preferred to the rest of God’s benefits, namely, because not only will God bring back the people from captivity, but he will also place Christ on his royal throne, so that under him supreme and everlasting happiness may be enjoyed.

Thus he affirms that the kindness of God will not be temporary, for it includes the whole of that intermediate period during which the Church was preserved until the coming of Christ. Nor is it surprising if the Prophet makes a sudden transition from the return of the ancient people to the full restoration of the Church, which took place many centuries later. For in our observations on Isaiah 7:14, we have remarked that since there is no other way God is reconciled to us than through the Mediator, all the promises are founded on him. On this account, it is customary for the Prophets, whenever they wish to encourage the hearts of believers with good hope, to bring this forward as a pledge or guarantee.

To this must be added that the return from the captivity in Babylon was the beginning of the renewal of the Church, which was completed when Christ appeared; consequently, there is no absurdity in an uninterrupted succession.

Justly, therefore, does Isaiah teach that they ought not to confine their attention to the present benefit but should consider the end and refer everything to it: “This is your highest happiness, that you have been rescued from death, not only that you may live in the land of Canaan, but that you may arrive at the kingdom of God.”

Hence we learn that we ought not to quickly consume the benefits we receive from God, instantly forgetting them, but should raise our minds to Christ; otherwise, the advantage will be small, and the joy will be transitory. This is because they will not lead us to taste the sweetness of a Father’s love unless we keep in remembrance God's free election, which is ratified in Christ. In short, the Prophet does not want this people to be wholly occupied with the joy caused by the outward and short-lived freedom they had obtained, but rather to look to the end—that is, to the preservation of the Church until Christ, the only Redeemer, should appear, for he ought to be the ground and perfection of all our joy.

A child is born. The Jews shamelessly distort this passage, for they interpret it as relating to Hezekiah, though he had been born before this prediction was uttered. But Isaiah speaks of it as something new and unexpected; and it is indeed a promise, intended to arouse believers to expect a future event. Therefore, there can be no hesitation in concluding that he describes a child that was later to be born.

He is called the Son of God. Although in the Hebrew language the word son, I admit, has a wide usage, that is typically when something is added to it. Every man is the son of his father; those who are a hundred years old are called (Isaiah 65:20) the sons of a hundred years; wicked men are called the sons of wickedness; those who are blessed are called the sons of blessing; and Isaiah called a fruitful hill the son of fatness (Isaiah 5:1). But son, without any addition, can mean nothing other than the Son of God; and it is now ascribed to Christ, by way of eminence (κατ’ ἐξοχήν), to inform us that by this striking mark he is distinguished from the rest of mankind. Nor can it be doubted that Isaiah referred to that well-known prediction, which was on everyone's lips:

I will be his Father, and he shall be my Son,
(2 Samuel 7:14)

as it is afterwards repeated,

Thou art my Son; this day have I begotten thee.
(Psalms 2:7)

If it had not been commonly and generally known that the Messiah would be the Son of God, it would have been foolish and meaningless for Isaiah simply to call him the Son. Accordingly, this title is derived from the former prediction, from which the Apostle reasons that the excellence of Christ exalts him above all the angels (Hebrews 1:5).

Now, though in the person of a child Christ might have a humble appearance, the designation Son still points out his high rank. Yet I do not deny that he might have been called the Son of David, but it is more natural to apply it to him as God. The titles which follow are still less applicable to Hezekiah. I will soon give an ample refutation of the sophistry by which the Jews attempt to evade this passage. Let them slander as they may, the matter is sufficiently plain to all who will calmly and soberly examine it.

A Son hath been given to us. There is weight in what Isaiah now adds: that this Son was given to the people, to inform the Jews that their salvation and that of the whole Church is contained in the person of Christ. And this giving is one of the chief articles of our faith, for it would have been of little avail to us that Christ was born if he had not likewise been our own. What this child will be, and what his rank is, Isaiah declares in the following statements.

And the government hath been laid upon his shoulder. To suppose, as some do, that this is an allusion to the cross of Christ is clearly childish. Christ carried the cross on his shoulders (John 19:17), and by the cross he gained a splendid triumph over the prince of this world (John 14:30).

But as the government is here said to have been laid on his shoulders in the same sense in which we will see that the key of the house of David was laid on the shoulders of Eliakim (Isaiah 22:22), we do not need to go far to seek ingenious explanations.

Yet I agree with those who think that there is an indirect contrast between the government which the Redeemer bore on his shoulders and the staff of the shoulder which was just mentioned, for it agrees well and is not liable to any objections. He therefore shows that the Messiah will be different from indolent kings, who neglect business and cares and live at their ease. For he will be able to bear the burden. Thus he asserts the superiority and grandeur of his government, because by his own power Christ will obtain homage for himself, and he will discharge his office not only with the tips of his fingers but with his full strength.

And his name shall be called. Though יקרא (yikra), meaning he shall call, is an active verb, I have not hesitated to translate it in a passive sense, for the meaning is the same as if he had used the plural number, they shall call. We have a French idiom that resembles it, on appellera, literally, one shall call, that is, he shall be called.

The Jews apply it to God and read it continuously: he shall call his name Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. But it is very evident that this proceeds from a desire, or rather from an unrestrained eagerness, to obscure the glory of Christ; for if they had not labored with excessive eagerness to rob him of his Godhead, the passage would flow very smoothly as interpreted by our theologians.

Besides, what necessity was there to ascribe those attributes to God if the Prophet meant nothing more than that God gave a name to the Messiah? For the attributes usually ascribed to God are either perpetual or adapted to the case in hand, neither of which suppositions can be admitted here.

Again, it would have been an interruption of the regular order to insert the name of God in the midst of various titles; instead, it ought to have run thus: the mighty God, Wonderful, Counsellor, shall call. Now, I do not see how the name יועץ (yognetz) can be applied absolutely to God, for it belongs to counsellors who attend kings or other people. If any obstinate debater will contend for the notion of the Rabbis, he will show nothing but his own impudence. Let us follow the plain and natural meaning.

Wonderful. It ought to be observed that these titles are not foreign to the subject but are adapted to the matter at hand, for the Prophet describes what Christ will show himself to be toward believers. He does not speak of Christ’s mysterious essence but applauds his excellencies, which we perceive and experience by faith. This ought to be considered more carefully, because most people are satisfied with his mere name and do not observe his power and energy, though that ought to be chiefly regarded.

By the first title he arouses the minds of the godly to earnest attention, so that they may expect from Christ something more excellent than what we see in the ordinary course of God’s works, as if he had said that in Christ are hidden the invaluable treasures of wonderful things (Colossians 2:3). And, indeed, the redemption which he has brought surpasses even the creation of the world. It amounts to this: that the grace of God, which will be exhibited in Christ, exceeds all miracles.

Counselor. The reason for this second title is that the Redeemer will come endowed with absolute wisdom. Now, let us remember what I have just noted: that the Prophet does not here reason about the hidden essence of Christ, but about the power which he displays toward us. It is not, therefore, because he knows all his Father’s secrets that the Prophet calls him Counsellor, but rather because, proceeding from the bosom of the Father (John 1:18), he is in every respect the highest and most perfect teacher.

Similarly, we are not permitted to get wisdom except from his Gospel, and this also contributes to the praise of the Gospel, for it contains the perfect wisdom of God, as Paul frequently shows (1 Corinthians 1:24, 30; Ephesians 1:17; Colossians 1:9). All that is necessary for salvation is revealed by Christ in such a manner, and explained with such familiarity, that he addresses the disciples no longer as servants but as friends (John 15:14, 15).

The mighty God. אל (El) is one of the names of God, though derived from strength, so that it is sometimes added as an attribute. But here it is evidently a proper name, because Isaiah is not satisfied with it and, in addition to it, employs the adjective גבור (gibbor), which means strong. And indeed, if Christ had not been God, it would have been unlawful to glory in him, for it is written, Cursed be he that trusteth in man (Jeremiah 17:5).

We must, therefore, encounter the majesty of God in him, so that what cannot be attributed to a creature without sacrilege truly dwells in him.

He is, therefore, called the mighty God for the same reason that he was formerly called Immanuel (Isaiah 7:14). For if we find in Christ nothing but the flesh and nature of man, our glorying will be foolish and vain, and our hope will rest on an uncertain and insecure foundation; but if he shows himself to us as God and the mighty God, we may then rely on him with safety.

With good reason Isaiah calls him strong or mighty, because our contest is with the devil, death, and sin (Ephesians 6:12)—enemies too powerful and strong, by whom we would be immediately vanquished if the strength of Christ had not rendered us invincible.

Thus we learn from this title that there is in Christ an abundance of protection for defending our salvation, so that we desire nothing beyond him; for he is God, who is pleased to show himself strong on our behalf. This application may be regarded as the key to this and similar passages, leading us to distinguish between Christ’s mysterious essence and the power by which he has revealed himself to us.

The father of the age. The Greek translator has added μέλλοντος, meaning future; and, in my opinion, the translation is correct, for it denotes eternity, unless it is thought better to view it as denoting “perpetual duration,” or “an endless succession of ages,” lest anyone should improperly limit it to the heavenly life, which is still hidden from us (Colossians 3:3).

True, the Prophet includes it and even declares that Christ will come to bestow immortality on his people; but as believers, even in this world, pass from death to life (John 5:24; 1 John 3:14), this world is embraced by the eternal condition of the Church.

The name Father is used for Author, because Christ preserves the existence of his Church through all ages and bestows immortality on the body and on its individual members. Hence we conclude how transitory our condition is apart from him. For, granting that we were to live for a very long period in the ordinary manner of men, what, after all, will be the value of our long life? We ought, therefore, to elevate our minds to that blessed and everlasting life, which as yet we see not, but which we possess by hope and faith (Romans 8:25).

The Prince of Peace. This is the last title, and the Prophet declares by it that the coming of Christ will be the cause of full and perfect happiness or, at least, of calm and blessed safety. In the Hebrew language, peace often signifies prosperity, for of all blessings, not one is better or more desirable than peace.

The general meaning is that all who submit to the dominion of Christ will lead a quiet and blessed life in obedience to him. Hence it follows that life without this King is restless and miserable.

But we must also take into consideration the nature of this peace. It is the same as that of the kingdom, for it resides chiefly in the conscience; otherwise, we must be engaged in incessant conflicts and liable to daily attacks. Therefore, he not only promises outward peace but also that peace by which we return to a state of favor with God, with whom we were formerly at enmity. Justified by faith, says Paul, we have peace with God (Romans 5:1).

Now, when Christ has brought composure to our minds, the same spiritual peace will hold the highest place in our hearts (Philippians 4:7; Colossians 3:15), so that we will patiently endure every kind of adversity. From the same fountain will likewise flow outward prosperity, which is nothing other than the effect of the blessing of God.

Now, to apply this for our own instruction: whenever any distrust arises and all means of escape are taken away from us, whenever, in short, it appears to us that everything is in a ruinous condition, let us recall that Christ is called Wonderful because he has inconceivable methods of assisting us and because his power is far beyond what we are able to conceive.

When we need counsel, let us remember that he is the Counsellor. When we need strength, let us remember that he is Mighty and Strong. When new terrors spring up suddenly every moment, and when many deaths threaten us from various quarters, let us rely on that eternity of which he is rightly called the Father, and by the same comfort, let us learn to soothe all temporal distresses.

When we are inwardly tossed by various tempests and when Satan attempts to disturb our consciences, let us remember that Christ is The Prince of Peace and that it is easy for him to quickly allay all our uneasy feelings. Thus these titles will confirm us more and more in the faith of Christ and fortify us against Satan and against hell itself.