There is little wonder why Isaiah is often called the fifth Gospel. Isaiah 9 is in the middle of what is called the Immanuel Trilogy or Book of Immanuel (7-12), which includes three principal texts so appropriately used every Christmas season. Chapter 7 pointed to the virgin birth of Immanuel, God with us. Chapter 11 describes the ministry and work of David’s most royal Seed. Chapter 9, with its most famous verse 6, identifies the character of the Messiah and the difference His presence makes in the world. This text is set in the context of Assyrian domination that would be followed by the darkness of Babylon, Persia, Greece, and Rome. With prophetic insight and foresight, Isaiah sees all that darkness dispelled by the dawn of the Messianic day of salvation.

Isaiah 9 begins with a description of the gloom of darkness without Christ. The political and national bondage is but a picture of the darkness of spiritual ignorance and blindness of the estate of sin and misery into which every person is born – bound by a depraved will, captivated and blinded by the god of this world, dead in trespasses and sins, incapable of escaping the darkness of death. But “the people that walked in darkness have seen a great light” (9:2). When there is light, the darkness disappears.

Matthew 4:12-17 removes any doubt that Isaiah is looking to the light of Christ that dispels the darkness. The territories identified in 9:1 are part of the northern Kingdom that was the first to be conquered in consequence of their sins against the Lord. Here is the irony and power of grace: the part of the nation that was first to know the judgment of God was the first to see the light of Christ (9:2). Galilee, a region so despised by many, was so honored by Christ to be the first to see His miracles and hear His message of peace and salvation. Grace is always amazing. The consequence of the light was the increase of the nation, primarily referring to Christ’s kingdom, and the increase of joy (9:3). In Isaiah’s day, Israel was carried captive by Gentile nations; in Christ’s new day, Gentiles would be incorporated, grafted into the true Israel of God.

Having predicted the dispelling of darkness, Isaiah gives three reasons for the resulting joy, the last of which brings us to the great Incarnation text (note the repetition of “for,” in 9:4-6). The first reason is deliverance from oppression (9:4); the second is peace (9:5); the third is the birth of a child (9:6-7). I want to focus on the third reason that highlights five significant truths about Christ. The text speaks specifically of the kingly office of Christ.

His Identity⤒🔗

The birth of a male child underscores the fact of a real birth and real humanity, establishing the contextual link to the virgin-born Immanuel (7:14). The virgin-born “God with us” is now identified as a child born “unto us,” or more to the point, “for us.” Here is the Incarnation: God was manifest in the flesh. He is God; He is man.

Wesley’s great poetic line says it well:

Veiled in flesh the Godhead see; Hail incarnate deity.

This child was born for our benefit – to accomplish for us by His life and His death all required for our salvation.

The parallel statement “unto us a son is given” adds to the identification. This could be translated “a son has been appointed” and points to the great mystery of the Father’s appointing His Son in eternity to be the only Redeemer of His elect. The birth did not commence this Sonship; rather, this Sonship was antecedent to the birth. This is a remarkable Trinitarian declaration: the eternal and only Son of God became the Son of Man in the Incarnation. In eternity God appointed His Son to be the Mediator, and in the fullness of time God so loved the world that He gave His Son (John 3:16). Though the word is not used, this Son is Immanuel.

His Authority←⤒🔗

That “the government shall be upon his shoulder” refers to the absolute sovereign authority by which He exercises rule and dominion. Although God is ruler of all by virtue of being God, the particular kingship here is the mediatorial kingship that has been given to Christ whereby all things are put under His feet and He is the head over all things, particularly for and to the church, His people (Eph. 1:22). In this special mediatorial kingship, Christ conquers all of His and His people’s enemies. He conquers by grace or by the rod of iron, but conquer and rule He will. This is why the psalmist admonished to “kiss the Son, lest he be angry, and ye perish from the way” and then assured that “Blessed are all they that put their trust in him” (Ps. 2:12). Eternal destiny is linked to whether or not there is submission to this rightful King.

His Character←⤒🔗

Most instructive are the four titles that declare truths about the nature, person, and dignity of this One born the King with a particular focus on His deity. First, He is the Wonder of a Counselor. Although translated as separate titles, the Hebrew construction links them together as one. The term “wonder” refers to that which is marvelous, extraordinary, and incomprehensible. It typically describes the acts of God. Counselor is a term that is associated with wisdom. Significantly, Isaiah elsewhere uses this combination of words to refer to the Lord of hosts (28:29). So this title attests to the Son’s Deity, identifying Him as the Wisdom of God, itself a significant Messianic title (see Prov. 1, 8; 1 Cor. 1:30; Col. 2:3).

Second, He is “the mighty God” – literally, “God, a Hero.” This particular word for God always designates Deity, and the word “mighty” or “hero” refers to His power and His being the champion of His people. His rule is irresistible, and it is for the welfare of those in His kingdom.

Third, He is “the everlasting Father.” This is a single word in Hebrew and has caused some confusion: how can the Son be the Father? The word literally says “father of eternity,” and should not be taken as a Trinitarian statement since it is vital to maintain the distinction in Persons between Father and Son. The term “father” is an honorific title applied to those in various positions of authority. The Hebrew word designates the one in authority over eternity. So rather than confusing the Trinity, the term appropriately applies to the Godhead since eternity is one of the incommunicable perfections of deity. This is another declaration that the birth of Immanuel was not the beginning of the Son’s existence. The eternal Son of God became man.

Fourth, He is “the Prince of Peace.” The Hebrew term for “prince” does not designate a king in waiting, but rather a sovereign administrator. He is the administrator of peace; He has the authority to bring peace. The title unquestionably points to His work of reconciliation whereby He took upon Himself the chastisement that we deserved with a view to achieving our peace (see Isa. 53:5).

His Perpetual Kingdom←⤒🔗

The focus in verse 7 moves from the King to the kingdom and highlights four significant traits.

1. The kingdom is successful. It will continually increase as His people shall “be willing in the day” of His power (Ps. 110:3). Every conversion marks a new beachhead in the advance of His kingdom.
    
2. The kingdom is unending. There is no end because there are no successors to replace Him or follow Him to the throne. “His name shall endure forever” (Ps. 72:17).
    
3. The kingdom is legitimate. That His kingdom operates from the throne of David identifies Him as the legitimate heir, the ultimate fulfillment of the covenant promise (2 Sam. 7). Indeed, He is Shiloh (Gen. 49:10), the one to whom the promised kingship really and truly belongs. This is one reason Matthew and Luke begin their gospels by tracing so carefully the genealogy of Jesus, to verify that He is the promised and long-awaited King, David’s greater Son.
    
4. The kingdom is just. Equity of judgment or justice marks the ideal King. Thus, Christ fulfills perfectly that divine mandate: “He that ruleth over men must be just, ruling in the fear of God” (2 Sam. 23:3). Similarly, Zechariah announced to Zion, “behold, thy King cometh unto thee: he is just …” (Zech. 9:9).

His Guaranteed Success←⤒🔗

The coming of the ideal King is certain because God’s unfrustratable and eternal purpose guarantees it: “The zeal of the LORD of hosts will perform this” (9:7). The divine zeal is the divine energy, passion, and fervor that move the divine plan down its certain course. The title Jehovah of armies designates God as the Commander-in-Chief, who has all power at His command and disposal to accomplish His perfect will. How wonderful it is that His perfect will planned to give us His Son, and in the fullness of time He did.

The coming of the Son of God in human flesh to redeem men from sin is the best news that helpless and doomed humanity has ever heard: it is the gospel. In His eternal Son, the Holy Father gave His unspeakable gift to the world of lost and undeserving sinners. Were it not for Christ’s birth and what it commenced – the road to the cross – there would be no hope for this old world. But there is hope because Messiah came to save His people from their sins.