Essay Abstract
The words of Isaiah 9:6 are
universally associated with the birth and role of Jesus. The text is considered
as one of the prominent messianic oracles pointing to the awaited Messiah.
Here, an appraisal of the oracle is offered in light of the literary function
and historical context of the text and with due consideration of commentary on
the subject. The significance of the child as a beacon of hope and redeeming
Messiah is explored, with reflection on God’s promises and work of salvation
throughout the ages.
The opening verses of Isaiah 9
usher in a proclamation of good news - the announcement of salvation to ‘the
people walking in darkness’; the dawn of a new day when deliverance and joy
replace oppression and distress. The extent of this new order is overarching
across the ages and portrayed as having no end. This vision hinges on the birth
of a child. His humble beginning as a child is contrasted with his achievements
of a great everlasting government ushering righteousness, justice and peace.
The oracle extends from verses 1-7 shedding light on the identity of this
child.
Historical Backdrop
The passage falls within the first
section of the book (chapters 1-12) which is concerned with the immediate
issues of the foreseen and imminent judgement on Israel.1 Kaiser cites the historical
context of the time of the oracle. According to his citations, in 734
Tiglath-pileser III separated the coastal districts belonging to the kingdom of
Israel and transformed them into an Assyrian province; in 732, the north and
the east suffered the same fate at his hands. The plain of Jezreel and Galilee
became the province of Magidu, as well as the land across the Jordan.2
Goldingay places the passage in a smaller section of chapter 8:11-9:7; Israel
and Syria had been forced to become part of Assyria’s expanding empire and now
they desire independence seeking Judah’s help.3 King Ahaz is on the
throne of Judah, and he is faced with the choice of making a treaty with
Assyria or joining the confederation of Israel and Syria. The prophet Isaiah
urges him to trust God instead but Ahaz hides behind false piety effectively
refusing to place his faith in YHWH and thus the people will eventually incur
the judgement pronounced in Isaiah 7:13-25 (historical accounts of king Ahaz
are found in 2 kgs 16, 2 Chr 28).
Theological
Backdrop
John Goldingay outlines that against
this desperation the fear of YHWH stands in opposition to either option of self
preservation, and thus man’s wisdom is pitted against God’s – man’s way out,
against taking refuge in YHWH. The case is made by Goldingay that Judah Judah Judah
Jesus the
Messiah
Traditionally Christian
commentators have regarded the text as specifically pointing only to Jesus, the
awaited Messiah. Barry Webb for instance argues that Isaiah looks ahead
proclaiming a time of the light of Jesus dawning in the very region where God’s
judgement was to be experienced.5 Along similar lines, Oswalt views
this as a prophetic text but does not view Hezekiah as the promised child
referring to his mortality and fallibility as a leader, and moreover for the
reason that the title ‘Mighty God’ could not be attached to any earthly king as
this would constitute blasphemy.6 Thus the only possible figure would
be an eschatological redeemer, and the ultimate fulfilment of the Immanuel sign
given to Ahaz in Isaiah7.7
This purely Christological
interpretation of the Oracle in Isaiah 9 is also affirmed by other
commentators; H C Leupold is of the view that the child can only be Jesus the
Messiah, furthermore that the child in chapter 7 (Immanuel) is the same as the
child in the Isaiah 9 oracle.8 Leupold discounts the possibility of
the child appearing in Isaiah’s time. He points to the fulfilment of the oracle
in Jesus who was from Galilee (Matt 4:14-16).
The use of the language of ‘light’ (9:2) is associated with Jesus in the New
Testament and prominent in the Gospel of John. Moreover the title ‘Mighty God’
is taken to only mean that ‘He has nothing less than the full omnipotence at
his command’ (p.186), the same title used of God in Isa 10:21.
Similarly Alexander offers a purely
Christological reading of the text.9 He begins his interpretation by
making links between the language of ‘light’ found in Isaiah 42, the glory of
God in Malachi 4, references to God’s glory manifested in Jesus in the Gospel
John and finally leaning on Matthew’s reference to the fulfilment of this
prophecy in Jesus (Matt 4:12-17). He also sees the inclusion of the gentiles in
the oracle in the phrase ‘Thou hast enlarged the nation’ (v3), again
pointing to Luke’s recording of the proclamation of good news of ‘great
tidings which shall be to all people’ (Luke 2:10). The breaking of the
yoke, the rod and the staff of the oppressor is seen in the liberation of the
first converts to Christianity under the new covenant which is effected in
faith (and not personal works) – the victory likened to the day Gideon
triumphed by God’s might. Along similar lines, the universal peace following
will be in the hearts of believers and will be seen ‘in every case of true
conversion’. The titles given to the child are said to be descriptions of
Jesus’ character – even in being the prince who secures peace with God (Rom
5:1).10
Is the Child a Specific Person?
Goldingay suggests that the meaning
of the names (Wonderful Counsellor, Mighty God, Everlasting Father, Prince of
Peace) reveal something about God, not the child himself; based on the
rationale that previous names (such as Isaiah, Uzziah, Hezekiah,
Maher-Shalal-Hesh-Baz, and indeed Immanuel) point as signs of something other
than the child, the meanings associated with what God is doing and being
to his people. Thus he offers the following analysis of the significance of the
titles of the child. Wonderful Counsellor is a reference to God’s effective
design and implementation of his purposes (as in 5:19b; 26 and 28:29). Mighty
God was also a description of YHWH in 10:21 and of his might in battle in
42:13. Everlasting Father is used in Psalm 9:26, 29 in describing God’s
commitment to David’s line and the phrase brings to mind the picture portrayed
of YHWH in the opening of the book of Isaiah as having reared children.
Finally, Prince of Peace places the ideas of command (as in Gen 21:22) and
Shalom (peace and completion) as attributes of YHWH; unlike other kings, his
kingdom of peace does not come through war making and conquest by battle.
Goldingay notes the reapplications
of the text in Matthew but expresses the view that there is no indication from
the text that the son is a distant messianic figure (since the Old Testament
does not use the word Messiah for a future redeemer) or that the child is not
due for centuries.11 Moreover, it is pointed out that the New
Testament does not link verses 6 and 7 to Jesus, although Matthew recalls
verses 1 and 2. He reiterates that seeing Jesus in the passage is extrapolated
from what we know of Jesus and not on exegetical grounds. Goldingay ultimately
views the passage as ‘A vision of what God is committed to achieving through
David’s line’ (p. 72).12 Some fulfilment is found in kings such as
Hezekiah and Josiah, and ultimately in Jesus, although even then, he argues,
the potential of the passage is possibly not yet realised.
Walter Brueggeman writes a
commentary of this oracle with Christological inferences for the time before
and after Christ.13 He speaks of a ‘great Davidic newness’
following the reign of Ahaz; his son Hezekiah would restore what his father
lost; and this would become evident in chapters 36-39.14 The new
king is set to perform all his royal duties as demanded in Deuteronomy. He
would be an able and a wonderful counsellor as opposed to his predecessor who
tragically missed the chance of securing victory through trusting in YHWH.
Brueggeman suggests that ‘Mighty God’ should not be understood as a Trinitarian
category nor as a claim of divinity rather that the king would possess all the
power (particularly military/angelic) required for delivering his people.
Finally, although the king is seen as a key player, the zeal of YHWH alone
would ultimately accomplish this. A comment is offered of Matthew 4:13-17 in
this analysis; stating that Isaiah did not predict, rather ‘the text surges
beyond its original setting’ to illuminate and describe new events.
Accordingly, the New Testament believer is identifying events within the life
of Jesus that echo events in Israel’s history and fill the earlier
prophetic oracles with meaning and significance, and thus it is thought
legitimate that the gospel of Jesus is found in the words of the prophet.15
Brueggeman expands this application further and says that the text permits even
more extended readings where God’s people become the light that shines in the
darkness – a transformation effected by the zeal of YHWH.16
Is the Text
a Prediction?
Kaiser perceives the oracle as ‘a
prophetic hymn of thanksgiving transformed into a prophecy of salvation’. The
verses form a confession of faith (rather than a prediction) by the prophet in
the future of his people according to God’s plan for deliverance under a second
David.17 Kaiser however does not support the view that this Davidic
king lived in Isaiah’s lifetime. The oracle is explained in terms of the
inauguration of the kingdom of peace and the enthronement of the saviour king.
The titles of the child explain further his person: ‘Wonderful Counsellor’
reflects the child’s authority from God, ‘Mighty God’ signifies the fullness of
his power (only used in Ps 45:6 elsewhere in the OT), ‘Everlasting Father’
points to his enduring fatherly role (as in 2 Sam 7:16), ‘Prince of Peace’
recalls the divine name from Judges 6:24 ‘YHWH is peace’ promising an
everlasting state of shalom. This vision of hope is sealed by the
assertion that the zeal of YHWH will see this to fulfilment. Along similar
lines, Thompson views the passage as portraying an ‘ideal king’ of Judah
It should be noted that still
others dispute that the text was even a prophetic utterance (see footnote).19
The Reader’s
Perspective
In his book ‘Surprising Salvation’
Kirk Patston presents a reading of the passage in four different contexts or
eras (an approach which he adopts throughout his commentary).20 The
perspectives offered here are: reading the passage as if the reader was living
during the attack on Judah Galilee (9:1). Finally, as Christians today, we live
under the kingdom
of King Jesus
Patston does note the significance
that ‘Galilee of the Gentiles’ includes not just the Hebrews but the Canaanites,
Arameans, Hittites and Mesopotamians – an image of the inclusion of the
Gentiles within God’s plan for salvation under his rule and dominion. Moreover,
the titles given to the son, Wonderful Counsellor, Mighty God, Everlasting
Father, Prince of Peace are said to be too wonderful for any human child to
bear, and thus one can glean that these titles refer to none other than God
himself. This understanding would be consistent with the interpretation of the
names in the preceding chapters.
The Zeal of
YHWH
It is evident that the child in
Isaiah 9 is no ordinary child. His person possesses everything needed to bring
light, salvation and to effect righteous government over his people. The oracle
is ultimately about God saving and ruling over his people. It speaks of God’s
consistent purpose that beyond darkness there is light, beyond judgement there
is redemption. We see glimpses of this purpose reflected in figures such as
Hezekiah and Josiah – glimmers keeping the hope alive; yet beyond earthly
righteous kings, the need remained for a deliverer and mighty ruler, who is indeed
father and who alone is complete in counsel. The need remained for a state of lasting
righteousness and justice necessary for peace. The child ultimately
ushers fresh hope in God who over the ages is committed to his people. Jesus is
the ultimate reflection of the child acting in accordance with YHWH’s zeal. He
is the fulcrum of the oracle. His birth and work bring true peace between God
and his people and stands in contrast to the rebellious dominion of man. Under
his rule we become reflections of this child, bringing light to the people
living in darkness; always looking ahead in hope to YHWH our God.
Footnotes:
1 Tremper Longman and Raymond B. Dillard, An
Introduction to the Old Testament (Grand Rapids, Mich.: Zondervan 2nd ed.,
2006).
2 Otto Kaiser, Isaiah 1-12 : A Commentary, Old Testament
Library (Philadelphia, Pa.: Westminster Press, 1972). P. 127, Cf. Kleine Schriften.
3 John Goldingay, Isaiah, New International Biblical
Commentary (Peabody, Mass.: Hendrickson Publishers, 2001).
4 Webb also presents the view that the awaited child
could not be Hezekiah since Hezekiah was born three years before these events.
5 Barry G. Webb, The Message of Isaiah : On Eagles'
Wings, Bible Speaks Today (Leicester, Eng.: Inter-Varsity Press, 1996).
6 Oswalt also notes that the Targum significantly
identifies the child as a messianic figure. John N. Oswalt, "God's Determination to Redeem
His People " Review and Expositor 88, no. 2 (1991).
7 Oswalt writes that ‘Immanuel’ is the same Messianic
figure in the 9:1-7 oracle, though making a distinction of the Immanuel born in
Isaiah’s time (a child of judgement) and the Immanuel in the Messianic age
(Jesus) who is the child of salvation. John N. Oswalt, The Book of Isaiah. Chapters 1-39, The
New International Commentary on the Old Testament (Grand Rapids, Mich.: William
B. Eerdmans, 1986).
8 H. C. Leupold, Exposition of Isaiah : Volume I,
Chapters 1-39; Volume Ii, Chapters 40-66 (London: Evangelical Press, 1968).
9 Joseph Addison Alexander, Isaiah (Minneapolis, Minn.:
Klock & Klock Christian Publishers, 1861).
10 Alexander sees a parallel between his rule on the
throne of David and the words of Micah where the king, the son of David is
promised and should rule over the earth in peace and righteousness forever. Again the calling of the
gentiles is perceived here as well as the re-unification of the kingdom of Israel
11 It is also noted that the words used to announce the
birth of the child mirror the words used in Jeremiah 20:15 and Ruth 4:17
12 Goldingay.
13 Walter Brueggemann, Isaiah 1-39, Westminster Bible
Companion (Louisville, Ky.: Westminster John Knox Press, 1998).
14 Brueggeman makes the case for the oracle of 9:1-7
referring to a king in Isaiah’s time, however states: ‘…because the poetry is
lyrical and was no doubt liturgical in its setting and has since been
resituated in the canonical book of Isaiah, we need not insist too closely on
the Hezekiah connection” (p82)
15 Kevin J. Vanhoozer, Theological Interpretation of the
Old Testament : A Book-by-Book Survey (Grand Rapids, Mich.: Baker Academic,
2008).
16 This view aligns well with Jesus referring to his
disciples as the light; we observe that the language of light is imputed to
believers. We are all familiar with the phrase Jesus spoke to his disciples:
“You are the light of the world--like a city on a hilltop that cannot be hidden”
(Matt 5:15). The Apostle Paul was building on this very concept (which as we
will see is a pre-messianic teaching), when he preached in the synagogue in
Pisidian Antioch: “For the Lord gave us this command when he said, 'I have made
you a light to the Gentiles, to bring salvation to the farthest corners of the
earth’” (Acts 13:47)* - the Apostle was quoting here the words given to the
prophet Isaiah of the remnant of Israel (Isa 49:6); see also Isaiah 60:3 with
reference to God’s people, Israel. The mission the Apostle was given was ‘to
open their eyes, and to turn them from darkness to light, and from the power of
Satan to God’ (Acts 26:18).
17 Kaiser.
18 Michael E W. Thompson, "Isaiah's Ideal
King.," Journal for the Study of the Old Testament 24, (1982).
19 An interpretation offered by Watts ,
is based on an unconventional translation of the Hebrew. He views the passage
as an appeal to hope, that the future has got to be different to the current
bad times. Watts does not affirm that the
passage is from the prophet Isaiah; rather that the voices portray divergent
elements in the crowd replying to Isaiah’s prophecy of gloom. These objections
may represent a pro-Israelite group (v1/2), the cynical bystander (v2/3), the
holy war enthusiasts (v 4/5), and the monarchists voicing their hope in the
restoration of the house of David (v 5-7). Another unconventional construction
is Watt’s translation of the ‘ki’ phrases usually taken as the causal ‘ki (for)
(‘for a child is born) but here taken to mean ‘if’ – which implies a very
hypothetical flavour. Ultimately this
construction means that this is not part of the word of the prophet to Israel,
moreover that the New Testament lifts the verses out of context and
reinterprets the themes of dominion and kinship to fit the person of the
crucified suffering servant, and that perhaps the original meaning of these
themes find a place in Christ’s second coming as triumphant king. It should be
noted that this construction is uncommon, and relies on the premise that the
speaker of the oracle is not the prophet, moreover assuming the alternate
voices – overall there is little evidence supporting this theory. John D. W. Watts, Isaiah 1-33, Word Biblical
Commentary (Waco, Tex.: Word Books, 1985).
20 Kirk R. Patston, Isaiah : Surprising Salvation,
Reading the Bible Today (Sydney South: Aquila Press, 2010).
References
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