To Us a Child Is Born (Isaiah 9:6)

Who prophesied “For to us a child is born, to us a son is given”? Isaiah (Isaiah 9:6)

The prophet Isaiah spoke to Israel during the tumultuous reign of King Ahaz (Isaiah 1:1, 7:1). While the king was becoming the embodiment of failed leadership (Isaiah 6:1-8:22), the prophet provided hope to the people (Isaiah 9:1-7). He famously prophesied:

For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace. (Isaiah 9:6 NASB)

Walter Brueggemann (b. 1933) comments:

This familiar and beloved oracle offers to Judah, driven as it is to distress, darkness, gloom, and anguish, yet another chance in the world. The prophetic oracle beginning in Isaiah 9:2 is introduced by what seems to be a prose transition in Isaiah 9:1. In the Hebrew text..Isaiah 9:1 is the final verse of chapter 8, so that it looks back to the ominous judgment of Isaiah 8:22 as well as forward to the promised well-being of the oracle. (Brueggemann, Isaiah 1-39 (Westminster Bible Companion), 81)

Daniel L. Akin (b. 1957) concurs:

Isaiah 9:6-7...is an extension of the “virgin conception/Immanuel prophecy of Isaiah 7:14. Israel would be attacked and crushed in humiliating defeat in 722 BC by the Assyrians. And yet, in the midst of their despair and hopelessness, a word of hope arrives. The gloom, distress, humiliation, darkness, and death of Isaiah 9:1-2 would be turned into the rejoicing, joy, light, liberation, and peace of Isaiah 9:2-5. How? By the coming of the Messiah-King. (Akin, A Theology for the Church, 487)

Prior to this hopeful proclamation, Isaiah acknowledges that Judah will be afflicted by the powerful Assyrian army (Isaiah 8:1-22). John N. Oswalt (b. 1940) details:

The Assyrian conquests began in the tribal territory of “Zebulun” and “Naphtali,” which extended from the Jezreel Valley northward to the foot of Mount Hermon. A major part of that area is what is known today as the Huleh Valley. The Jordan River flows through this valley before emptying into the Sea of Galilee. Not only was this a lush agricultural area, it was also the place through which the main trade route from Mesopotamia to Egypt ran (“the way of the sea”). Thus, it is easy to see why it was high on the priority list for conquest. But God is greater than Asyria, and he promises that just as these people have experienced the grief and despair of conquest, they will also experience the joy of and triumph of victory (Isaiah 9:3-5). As Gideon defeated Midian in the Valley of Jezreel (Judges 7:1-25), so God will defeat Israel’s enemies in that same place...But how will God accomplish this great feat? Through the birth of a child (Isaiah 9:6)! For the third time in as many chapters, the birth of a child is filled with great portent. (Oswalt, Isaiah (NIV Application Commentary), 160)

Judah’s hope will come in the form of a child. Given the well known list of epithets that conclude the oracle about the child, most conclude that Isaiah is referencing Ahaz’s son and successful successor, Hezekiah (Isaiah 9:6-7).

Brevard S. Childs (1923-2007) explains:

The royal titles of kingship are conferred upon him: “Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.” Each name brings out some extraordinary quality for the divinely selected ruler: a counsellor of unique wisdom and abundant power, endowed with enduring life, and the bringer of eternal peace. The description of his reign makes it absolutely clear that his role is messianic. There is no end to his rule upon the throne of David, and he will reign with justice and righteousness forever. Moreover, it is the ardor of the Lord of hosts who will bring this eschatological purpose to fulfillment. The language is not just of a wishful thinking for a better time, but the confession of Israel’s belief in a divine ruler who will replace once and for all the unfaithful reign of kings like Ahaz. (Childs, Isaiah: A Commentary (Old Testament Library), 81)

The birth of this child will be a cause for great hope. Christopher R. Seitz (b. 1954) clarifies:

Most regard the references to birth and the language “child” and “son” at Isaiah 9:6 as referring to the king’s accession rather than to his actual birth, in line with the imagery of Psalm 2:7...and common Near Eastern practices. Whether or not this is so in the strict historical sense, the reference to birth is surely meant to pick up the language of Isaiah 7:14: “a young woman shall conceive and bear a son” (RSV). On chronological grounds, a royal accession oracle is out of place at this juncture in the presentation. Hezekiah’s mature reign still lies ahead, as is made clear by the material following (Isaiah 9:8-10:34), where the Assyrian foe is still gainfully occupied in the role of “rod of my [Yahweh’s] anger” (Isaiah 10:5). Therefore one is already dealing with a decision to place the royal oracle at this juncture secondarily, whatever its original historical circumstances. If a link has been established intentionally between the “birth” of Isaiah 9:6 and the promise of Immanuel at Isaiah 7:14-16, then the effect is to focus the royal oracle on the birth rather than on the accession of Immanuel. The birth then portends great things and in that sense is analogous to children of the prophet, who are “signs and portents in Israel from the LORD of hosts” (Isaiah 8:18). (Seitz, Isaiah 1-39 (Interpretation: A Bible Commentary for Teaching and Preaching), 86)

This child will be nothing less than a gift of God. Gary V. Smith (b. 1943) analyzes:

The initial announcement that a child “will be born” (yullad prophetic perfect verb) is further explained in the parallel phrase, God “will give a son to us,” that is, to the people of Judah. The second line emphasizes that this is a work of God’s gracious giving, not just a coincidence. No date of birth in the future is hinted at, and the only comparable son promised by God in earlier oracles was Immanuel in Isaiah 7:14-15. An identification marker that links these two sons is that they both will be righteous Davidic rulers. But the two sons do not have identical names. Concerning the Davidic ruler, “he [presumably God] will call his name” (not passive, “he will be called” as in NIV) titles that represent his character and roles. The eight words that follow could be eight names, but since Immanu-el, Shear-Jashub, and many other Hebrew names comprise two words (Isaiah means “God saves), it seems natural to divide these eight words into four titles. (Smith, Isaiah 1-39 (The New American Commentary), 240)

Who or what do you associate with the names Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace? When you look to the next generation of leaders in your region, does it elicit hope? When has God given you or your country a gift? How does Isaiah’s prophecy relate to the birth of Jesus?

Christians have long connected Isaiah’s 700+ year old messianic prophecy to the birth of Jesus. Though Isaiah 9:6 is not quoted directly in the New Testament, Matthew does, however, quote the related passage in Isaiah 7:14 (Matthew 1:23).

Geoffrey W. Grogan (1925-2011) traces:

The word “child” is in a position of emphasis. The first person plural “us” suggests a link with Isaiah 7:14...and the reader is probably meant to see the connection, for as far as the reader is concerned, Isaiah is acting as a teacher. Just as his theme of the Branch of the Lord...becomes more and more explicitly messianic, so it is with the motif of the child. If the child of Isaiah 7:14-16...typifies the ultimate divine Christ, the child of these verses is that Christ. (Tremper Longman III [b. 1952] & David E. Garland [b. 1947], Proverbs-Isaiah (The Expositor’s Bible Commentary), 528)

John Goldingay (b. 1942) delineates:

It is usually assumed that the name in Isaiah 9:6b comprises a series of asyndetic phrases...and describes the person named. The son then is the Wonderful Counselor. Christian claims that Jesus fulfills the vision of Isaiah 9:6b can do justice to the designation Mighty God, but the difficulty comes with Everlasting Father, which hardly applies to Jesus. Conversely, a reading in the light of eighth-century B.C. Middle Eastern thinking can perhaps do justice to Everlasting Father as an extravagant Old Testament description of a king’s relationship with his people, but Mighty God is unparalleled in the Old Testament in such designations. Hans Wildberger [1910-1986]...suggests it is based on Egyptian ways of speaking of the king, but even these hardly parallel such an extravagant description. It is difficult to know what the original hearers would have made of the words if this is how Isaiah meant them. It is significant that the Jewish exegetical tradition assumed that at least the first three phrases referred to God, though it took them as describing God as namer rather than as part of the name. (Goldingay, Isaiah (New International Biblical Commentary), 72)

Remarkably, God needs only a child to respond to grievous oppression. Raymond C. Ortlund, Jr. (b. 1949) acknowledges:

God’s answer to everything that has ever terrorized us is a child. The power of God is so far superior to the Assyrians and all the big shots of this world that he can defeat them by coming as a mere child. His answer to the bullies swaggering through history is not to become an even bigger bully. His answer is Jesus. (Ortlund, Isaiah: God Saves Sinners (Preaching the Word), 99)

God’s radical solution to the world’s sin was a baby. This is what the world celebrates at Christmas.

If Isaiah 9:6 foretells both Hezekiah and Jesus could it relate to another baby in the future? What dimensions does the fact that Jesus’ birth was prophesied add to the nativity story? When have you placed your hopes in a child? When has a child brought light into a gloomy world?

“Every child comes with the message that God is not yet discouraged of man.” - Rabindranath Tagore (1861-1941)

Peace of Mind (Isaiah 26:3)

Complete: “Thou shalt keep him in perfect peace ____________________________.” Whose mind is stayed on Thee (Isaiah 26:3)

Isaiah 26 includes a comforting song that calls for trust in God for deliverance. Brevard S. Childs (1923-2007) specifies:

Usually the unit is divided into two parts, Isaiah 26:1-6 and Isaiah 26:7-21...although different schemes of subdivision have also been suggested. In terms of genre, Isaiah 26:1-6 is classified as a psalm of trust or as a victory song, whereas the last section [Isaiah 26:7-21] is analyzed as a communal complaint. (Childs, Isaiah: A Commentary (Old Testament Library), 188)

Unlike much of the material that precedes it, the song deals with Israel’s present situation though scholars debate exactly what crisis is being endured. Hans Wildberger (1910-1986) deciphers:

It has been explained...that the enemy city cannot be identified. There is also virtually nothing in the specific vocabulary that would help to set the piece in any particular epoch; generally it uses the relatively timeless vocabulary of cultic lyric. (Wildberger, Isaiah 13-27: A Continental Commentary, 545)

Proximity to the Babylonian invasion is the usual suspect though it cannot be stated with any certainty. What can be established is that times were not good when the song was penned. Even so, the lyric assures that one can find peace amidst chaos (Isaiah 26:3).

“The steadfast of mind You will keep in perfect peace, Because he trusts in You.” (Isaiah 26:3 NASB)

The song promises “perfect peace” (ASV, CEV, ESV, KJV, HCSB, NASB, NIV, NKJV, NLT, RSV) or being “completely whole” (MSG). The New Revised Standard Version (NRSV) translates the promise literally “in peace—in peace”. Peace (shalowm, as used in the standard Jewish greeting) is listed twice in succession, “peace, peace”. Unlike English, where this redundancy would represent poor grammar, in Hebrew the repetition indicates accent, like underlining or bolding would in English.

Robert J. Morgan (b. 1952) explains:

The original Hebrew says that God will keep in shâlom, shâlom those whose minds are stayed on Him. The word shâlom means more than a cessation of conflict. It conveys the idea of wholeness, quietness of spirit, safety, blessing, happiness of heart. The double use of the word multiplies its intensity. (Morgan, 100 Bible Verses Everyone Should Know by Heart, 98)

This doublet is the rationale for the translation “perfect” or “complete” peace. In regards to the other prominent noun in the text, John N. Oswalt (b. 1940) writes:

“mind,” comes from the root idea “to form.” Thus as a noun it frequently refers to that which is formed (Isaiah 29:16; Psalm 103:14; Habakkuk 2:18), often thoughts, purposes, or intentions (cf. Genesis 6:5, 8:21; Deuteronomy 31:21; I Chronicles 28:9, 29:18). As reflected in the present translation, the Hebrew seems to place “the steadfast mind” in an emphatic position in an independent clause at the beginning of the sentence. (Oswalt, The Book of Isaiah, Chapters 1–39 (New International Commentary on the Old Testament), 468)

Gary V. Smith (b. 1943) clarifies:

The song confidently states that certain people will have perfect peace. Two factors characterize these people...they have a “frame of mind, perspective, constitution” (yēser) that is “steadfast” (sāmak), which implies an undeviating commitment to a purpose, conviction, or person. The root meaning of the translation “steadfast” is “to support” but the Hebrew passive participle carries the idea of “leaning on, depending on, resting on” something...Thus the prophet confidently confesses that the people who have a “despondent perspective” (as opposed to a proud self-confident demeanor) will have complete peace because they trust in God. (Smith, The New American Commentary: Isaiah 1-39, Vol. 15A, 442)

Where do you find comfort in times of peril? When times are bad, do you lean on God? If one is not in perfect peace does it imply that her mind is not fixed upon the divine? How often is your mind focused on God?

Isaiah does not promise that strife will not come, only that one can find peace amidst it. Terry Briley (b. 1956) summarizes:

The song stresses confidence in God as the one who strengthens his people and enables them to accomplish his purpose for them. This confidence does not deny the difficulties and frustrations along the way, but it does encourage the faithful to wait patiently for God. (Briley, Isaiah, Volume 1 (College Press NIV Commentary), 243)

As noted, there is no specific context for this song, making its message all the more timeless. It assures that faith in God is the way to peace. There is always hope for internal peace even amidst the most challenging of trials.

In fact, peace is listed among the “fruits of the Spirit”, Paul’s catalog of nine tangible attributes that characterize the Christian life (Galatians 5:22-23).

Does peace come from an external or internal source? Have you experienced the perfect peace of which Isaiah spoke? Are you experiencing it now?

“We are not at peace with others because we are not at peace with ourselves, and we are not at peace with ourselves because we are not at peace with God.” - Thomas Merton (1915-1968)

Hezekiah’s Reprieve (II Kings 20:6)

Whose life was lengthened by fifteen years because he prayed? King Hezekiah (II Kings 20:6)

As his nation was under siege from Assyria, Hezekiah, king of Judah, became mortally ill (II Kings 20:1-11; II Chronicles 32:24-26; Isaiah 38:1-8). The prophet Isaiah had the unenviable task of informing the king that he must prepare to die - “set your house in order (II Kings 20:2; Isaiah 38:1 NASB).” The prophet’s pronouncement seemingly left no hope for the king. Hezekiah responded as he done previously, with prayer, protesting his allegiance to God (II Kings 20:3; Isaiah 38:2). Though he did not explicitly pray for an extended life, Hezekiah implicitly refused to accept the prophet’s verdict. God answered swiftly and definitively as before Isaiah had even left the premises, he returned and announced that God had promised to extend Hezekiah’s life by fifteen years and would also defend Jerusalem (II Kings 20:4-6; Isaiah 38:4-6). In conjunction with the king’s recovery, the prophet laid a cake of figs on the king’s boil (II Kings 20:7; Isaiah 38:21).

The specific nature of Hezekiah’s illness is never revealed aside from the presence of the boil or inflammation (Sh@chiyn, II Kings 20:7; Isaiah 38:21). Though it would be labeled folk medicine today and is uncharacteristic of Isaiah’s ministry, the application of figgy pudding was not an uncommon treatment in the ancient world.

Hezekiah handled his bad news with prayer. This was his practice (II Kings 19:14-19, 20:2; II Chronicles 30:18-19, 32:24; Isaiah 37:14-20, 38:2-3). Likewise, we are advised to pray habitually (Luke 18:1, 21:36; Ephesians 6:18) as God cares (I Peter 5:7). As such, can we assume that it is God’s desire to heal unless we have heard otherwise?

If you received a death sentence, what would you do to “set your house in order”? What would your prayer be were you given Hezekiah’s prognosis? Does Hezekiah’s prayer change God’s plans? Why is the folk medicine incorporated into Hezekiah’s recovery?

Given that the death sentence is repealed and the only variable that has changed is Hezekiah’s prayer, it would appear that something happened during his prayer that reversed his fortune. Hezekiah’s prayer appealed to his own good record:

“Remember now, O LORD, I beseech You, how I have walked before You in truth and with a whole heart and have done what is good in Your sight.” (II Kings 20:3 NASB)

After praying, Hezekiah wept bitterly, indicating sincerity (II Kings 20:3; Isaiah 38:3). Hezekiah’s boasts were not mere arrogance, they were true. Though he was the son of the wicked king Ahaz (II Kings 16:20, 18:1; I Chronicles 3:13; II Chronicles 28:27), Hezekiah had done “right in the sight of the LORD” (II Kings 18:3 NASB), “trusted in the LORD” (II Kings 18:5 NASB) and “clung to the LORD” (II Kings 18:6 NASB). Hezekiah had a good track record with God.

Hezekiah’s illness is a type story, a recurring tale (Robert L. Cohn [b. 1947], 2 Kings (Berit Olam: Studies In Hebrew Narrative And Poetry), 140). It marks the fourth time in Kings that an ill king was given a prophetic oracle regarding his fate as Jeroboam (I Kings 14:1-18), Ahaziah (II Kings 1:1-16) and Ben-hadad (II Kings 8:7-15) endured similar trials. In each of these instances, a king inquired of a prophet about an illness and received a death sentence in response. Hezekiah’s predicament diverges from type as in his case instead of the king seeking the prophet, the prophet sought the king and no intermediaries were necessary. Hezekiah is given equal footing with the prophet. The bad kings’ death sentences held while the good king reversed the oracle.

In both of these analyses, Hezekiah’s own righteousness accounts for God’s favorable response. Jesus affirmed that rain falls on the righteous and the unrighteous alike (Matthew 5:45) and that illness is not necessarily an indicator of sin (John 9:2-3). Many righteous people with terminal illnesses pray today and receive no such reprieve.

Why is Hezekiah’s prayer effective when so many similar prayers are not? Was Hezekiah’s prayer answered due to his own righteousness?

After his recovery, Hezekiah wrote:

Lo, for my own welfare I had great bitterness;
It is You who has kept my soul from the pit of nothingness,
For You have cast all my sins behind Your back. (Isaiah 38:17 NASB)

Hezekiah did not see God’s mercy as a response to his worthiness.

The fact that the promise of Hezekiah’s extended life correlated with the guarantee of peace despite the Assyrian threat (II Kings 20:6; Isaiah 38:6) may indicate that Hezekiah’s prayer was answered not just for his benefit alone. Hezekiah’s illness affected the state. Some have noted that at the time of his affliction, Hezekiah had yet to produce an heir as his son Manasseh, who succeeded him, was born three years after this sickness (II Kings 21:1; II Chronicles 33:1). Some have also seen a parallel between Hezekiah and his nation as both were facing death and received extended life through repentance. Both would eventually die but as Hezekiah would not die to his current illness, Judah would also not perish at the hands of its contemporary oppressor (but rather the Babylonians).

The Bible does not record why Hezekiah’s prayer was effective, only that his life span was extended by fifteen years. He also received more than he asked for as God also gave his nation clemency.

What purpose did Hezekiah’s illness serve? Who benefitted from Hezekiah’s extended life? Have you ever known someone who miraculously survived a prognosticated terminal illness? Has God ever exceeded your request in answer to prayer?

Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. (Ephesians 3:20-21 NASB)

Jesus of Nazareth in Nazareth (Luke 4:17)

Which prophet did Jesus quote when He first proclaimed His ministry in the synagogue of Nazareth? Isaiah (Luke 4:17)

Though each Synoptic gospel documents Jesus’ return to his hometown of Nazareth (Matthew 13:53-58; Mark 6:1-6; Luke 4:16-30), Luke emphasizes the event by making Jesus’ homecoming the first extensively narrated act of his public ministry. The gospels all concur that the congregation initially approved of Jesus’ message (Matthew 13:54; Mark 6:2; Luke 4:22) before taking offense (Matthew 13:56; Mark 6:3; Luke 4:29). Luke records that in order to leave Nazareth, Jesus had to evade an attempt on his life as the crowd attempted to throw him headlong off of a cliff (Luke 4:29-30)!

Luke is also the only evangelist to record Jesus’ sermon text: the prophet Isaiah (Luke 4:18-19). Though it is doubtful that Jesus read just the small selection from Isaiah recorded in the gospel, the essence of the Scriptures he read is preserved. The Scripture Luke chronicled is a medley from Isaiah composed predominantly of a representation of Isaiah 61:1-2 (technically Isaiah 61:1-2a) with one clause from Isaiah 58:6 (Isaiah 58:6d). Luke’s version is neither an exact rendering of the Hebrew text nor the Greek version (Septuagint) of the Isaiah passages.

The passage, as Luke records, it reads:

The Spirit of the LORD us upon me,
Because he anointed me to preach the gospel to the poor.
He has sent me to proclaim release to the captives,
And recovery of sight to the blind,
To set free those who are oppressed,
To proclaim the favorable year of the Lord. (Luke 4:18-19, NASB)

The two passages from Isaiah were likely combined thematically as the same crucial word is featured in both: aphesis. The word means “release from bondage or imprisonment” and is seen when Jesus says he is “to proclaim release to the captives” and “set free those who are oppressed” (Luke 4:18 NASB). Combining the two passages from Isaiah emphasizes the theme of liberation that characterized Jesus’ ministry.

Why did Jesus select this particular passage from Isaiah to present to his hometown audience? How does the passage represent gospel - “good news”? Have you ever heard a minister preach a sermon at her home church? Have you ever faced difficulties in returning home?

The passage represents Jesus’ mission statement, a manifesto of sorts, as it describes the ministry Jesus was called to carry out. Isaiah 61 describes the restoration and mission of God’s people after the exile. Jesus’ connection to the passage is seen as after reading the Scripture, he announced “Today this Scripture has been fulfilled in your hearing (Luke 4:21 NASB).”

In what ways did Jesus fulfill Isaiah’s prophecy? If you had to select one Old Testament passage to describe Jesus’ mission, what would it be? What passage of Scripture do you most identify with? Do you have a personal mission statement?

“You can’t go home again” - Thomas Wolfe (1900-1938)