John Calvin Commentary Isaiah 9:6

"For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace." — Isaiah 9:6 (ASV)

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.