Isaiah 9:6-7 For to us a child is born!

Isaiah 9:6-7

Six major covenants of the Bible:

1. Adam and Eve (Gen. 1:26–2:3) The establishment of marriage and the family unit as the form of God’s family (Jesus does not abolish the family, but builds on the sanctity of the marriage as the base of a family)


2. Noah and his family (Gen. 9:8–17) The establishment of the extended family and domestic household as the form of God’s family (Jesus does not abolish the extended family, but builds on it: “these are my mother and brothers”). Family is not just bloodline, but it is the kinship of indwelling Spirit connecting people as family.


3. Abraham and his descendants (Gen. 12:1–3; 17:1–14; 22:16–18) The establishment of the tribe as the form God’s family takes, particularly as tribe of all nations (Jesus does not abolish the tribe, but builds on the tribal identity as the target of the preaching of the Gospel: all nations)


4. Moses and the Israelites (Ex. 19:5–6; 3:4–10; 6:7) The establishment of the family of God as being a holy nation and kingdom of priests (Jesus does not abolish a kingdom of priests that are holy, but demands holiness, provides it and makes all of his people priests with equal access to Father with Spirit indwelling)


5. David and the Kingdom of Israel (2 Sam. 7:8–19) The establishment of a royal empire and national kingdom as the form of God’s family (Jesus does not abolish kingship, but rather himself takes the seat as King on David’s throne)


6. Jesus and the Church (Matt. 26:28; 16:17–19) The establishment of a worldwide kingdom Jesus calls his church as the form God’s family takes (in the New, Jesus does not abolish any of these covenants, rather he builds on their sanctity and forms a family from all nations that honors family identity from the marriage relationship on up to the tribe and unites them as one Kingdom, called the church, over which he sits as King)


Five special features of a covenant:

1. The covenant mediator (the person God makes the covenant with) and his covenant role (those that he, the mediator, represents).

2. The blessings promised in the covenant.

3. The conditions (or curses) of the covenant.

4. The “sign” by which the covenant will be celebrated and remembered.

5. The “form” that God’s family takes as a result of the covenant.


The reason this is important is that Isaiah 9:2-7 is speaking in the language of the Davidic Covenant.


This Child to be born to us establishes a royal empire and national kingdom that this Child will rule, as King from one end of eternity to another.


This Child, this God/Man, this Jesus will sit on David’s throne and establish a worldwide Kingdom that he calls his church. This church is one family, made up of distinct tribes from the entire earth and each person is a priest and holy to the Lord and this family is vital from the national identity of the “Kingdom of God” all the way down to the family unit.


How does Isaiah communicate the wonderful work that the Lord is doing?


Isaiah 9:6-7


1. A King is given, who from eternity, would have the government on his shoulders 9:6a


A. We have a king who will rule rightly


This is not to assert that the Triune God has not been ruling history well. He has been ruling well. This asserts that the plan of salvation, from all eternity, is breaking into history at this point and it is a monumental day.

The ensign of office used to be worn on the shoulder, in token of sustaining the government (Is 22:22). Here the government on Messiah’s shoulder is in marked antithesis to the “yoke and staff” of the oppressor on Israel’s “shoulder” (Is 9:4).

He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the “Heir of all things,” who will hold it for Him (Da 7:13, 14).[1]


2. Our King is the total package 9:6b


“…and his name shall be called…”

The Lord is knowable. False religions have this shroud of mystery around the demon masking as a deity and keep the people away from this so-called “god”.


The Lord of hosts is knowable and is named.


This implies that man can know him and that he wants to know his creatures.


A. Wonderful Counselor

            Wonderful regularly means ‘supernatural’ (cf. especially Jdg. 13:18), and it is Yahweh who is ‘wonderful in counsel’ in Is. 28:29.[2]


B. Mighty God

Horsley translates: “God the mighty man.” Indicating the nature of the second person of the Trinity. Jesus

the God/Man.

He is mighty in his taking on flesh to die for sinners.


C. Everlasting Father

This marks Him as “Wonderful,” that He is “a child,” yet the “everlasting Father” (Jn 10:30; 14:9). Earthly         kings leave their people after a short reign; He will reign over and bless them forever.[3]


D. Prince of Peace

The use of the title “Prince” connects the Christ Child to the throne of David in verse 7. He is heir to

the throne and as such brings peace.

1. Peace between God and man

2. Peace between man and man in the Kingdom (unity)

3. Our Kings government will never end, but rather, it will continue to increase 9:7


“And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever,..” (Daniel 2:44 ESV)

A. Jesus’ government is increasing even now

B. Jesus’ government will be fully visible

C. Jesus’ government is our government and the standard by which we operate


All this, thanks to Christmas.

[1] Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Is 9:6.

cf. compare

[2] D. A. Carson, New Bible Commentary : 21st Century Edition, 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994), Is 9:1–7.

[3] Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Is 9:6.

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s