mean appearance, still the designation of Son 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 shall 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 sufficient plain to all who will calmly and soberly examine it. A Son hath been given to us. There is weight in what he now adds, that this Son was given to the people, in order 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 is his rank, he 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 manifestly childish. Christ carried the cross on his shoulders, (John xix. 17,) and by the cross he gained a splendid triumph over the prince of this world. (John xiv. 30.) But as the government is here said to have been laid on his shoulders in the same sense in which we shall see that the key of the house of David was laid on the shoulders of Eliakim, (Is. xxii. 22,) we need not go far to seek ingenious expositions. 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 now 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 leave off 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 to 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 P, (yikra,) he shall call, be an active verb, I have not hesitated to translate it in a passive sense; for the meaning is the same as if he had made use of 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 continously, 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 a licentious eagerness, to obscure the glory of Christ; for if they had not laboured with excessive keenness to rob him of his Godhead, the passage would run on very smoothly as interpreted by our divines. Besides, what necessity was there for ascribing to God those attributes, if the Prophet meant nothing more than that God gave a name to Messiah? For the attributes which are usually ascribed to God are either perpetual or accommodated to the case in hand, neither of which suppositions can here be admitted. Again, it would have been an interruption of the regular order to insert the name of God in the midst of various titles, but it ought to have run thus, the mighty God, Wonderful, Counsellor, shall call. Now, I do not see how the name Y (yōgnētz) can be applied absolutely to God, for it belongs to counsellors who attend kings or other persons. If any obstinate wrangler shall contend for the notion of the Rabbins, he will show nothing but his own impudence. Let us follow the plain and natural meaning. Wonderful. It ought to be observed that those titles are not foreign to the subject, but are adapted to the case in hand, for the Prophet describes what Christ will show himself to be towards 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 the more carefully considered, because the greater part of men 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, 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. (Col. ii. 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. Counsellor. The reason of this second title is, that the Redeemer will come endowed with absolute wisdom. Now, let us remember what I have just noticed, that the Prophet does not here reason about the hidden essence of Christ, but about the power which he displays towards 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 i. 18,) he is in every respect the highest and most perfect teacher. In like manner we are not permitted to get wisdom but from his Gospel, and this contributes also to the praise of the Gospel, for it contains the perfect wisdom of God, as Paul frequently shows. (1 Cor. i. 24, 30; Eph. i. 17; Col. i. 9.) All that i necessary for salvation is opened up by Christ in such તું Brewed The Gr my of unle mal du one si. still .. to ber manner, and explained with such familiarity, that he ades it dresses the disciples no longer as servants but as frieno (John xv. 14, 15.) The mighty God. (E) is one of the names of Gc 1 en in ti iii. 14 Auti though derived from strength, so that it is sometimes add the C as an attribute. But here it is evidently a proper name, unlawful to glory in him; for it is written, Cursed be he hat we = Father of trusteth in man. (Jer. xvii. 5.) We must, therefore, anner this pa his He is, therefore, called the mighty God, for the same her son that he was formerly called Immanuel. (Isa. vii origa the For if we find in Christ nothing but the flesh and natthe re man, our glorying will be foolish and vain, and our hop rest on an uncertain and insecure foundation; but shows himself to be to us God and the mighty God, we now rely on him with safety. With good reason does l because our contest is with the devi. 1 x 12 enemies too powerful and SINE I WORE WE WOUL be immediately vanquished. if t = 2216 100 not rendered us invincible. Thus Han mot te me ta there is in Christ abundance of proteina, ir netending our salvation, so that we desire ne i he is God, who is pleased to show grow of our bea This application may be re Zena in a & the and similar passages, leading us to between Christ's mysterious essence and Lin nati revealed himself to us. Crater of the We The Greek translator has added Father is put for Author, because Christ presC*T* granting that we were to live for a m sims, Father of the future age the mtroduced this passage— care engage and shall thus his guardian L. id, his ial; This gdom .so al 11; and nnot be He shall and of his e see that ey had been 5,) are unexow fickle and are, we learn This government h now speaks, contime and to quality. uch a condition that it at every moment, yet it, but also extends its preserves and carries it sion to eternity. We ought requency of those shocks by may not weaken our faith, the mad outcry and violent gdom of Christ stands firm er of God, so that, though the and resist, it will remain through 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. (Rom. viii. 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 with that of the kingdom, for it resides chiefly in the consciences; otherwise we must be engaged in incessant conflicts and liable to daily attacks. Not only, therefore, does he promise outward peace, but that peace by which we return to a state of favour with God, who were formerly at enmity with him. Justified by faith, says Paul, we have peace with God. (Rom. v. 1.) Now, when Christ shall have brought composure to our minds, the same spiritual peace will hold the highest place in our hearts, (Philip. iv. 7; Col. iii. 15,) so that we will patiently endure every kind of adversity, and from the same fountain will likewise flow outward prosperity, which is nothing else. 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 to our remembrance 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 instant, and when many deaths threaten us from various quarters, let us rely on that eternity of which he is with good reason called |