“Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel” (Is. 7:14 NASB). “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. There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore, The zeal of the Lord of hosts will accomplish this” (Is. 9:6-7 NASB). The prophecy of Isaiah 9:6 and 7 came at a time when King Ahaz and the people of Judah had forsaken God. Ahaz had refused the sign of deliverance and was seeking alliance with Assyria to fight off his enemies. The people were turning to mediums and spiritists instead of God for guidance. Isaiah showed in the last verses of chapter eight that many prefer any source of assumed intelligence, even though it is diabolical. In this setting, the prophet said, “To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn. And they will pass through the land hard-pressed and famished, and it will turn out that when they are hungry, they will be enraged and curse their king and their God as they face upward. Then they will look to the earth, and behold, distress and darkness, the gloom of anguish; and they will be driven away into darkness” (Is. 8:20-22 NASB).

The fact that man possesses a spirit causes him to seek support for that spirit in the day of mental strain and distress. Therefore, the unsaved person is an open target for “mediums and spiritists who whisper and mutter” (Is. 8:19). Satan does not allow the vacuum to go without filling it in his own way and for his own purpose. Familiar spirits will tell their clients just what they want to hear. They have no regard for the truth of God because it is their enemy. However, there is one thing for sure; the truth which they despise will judge them in the last day. Christ said, “He who rejects Me, and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day” (John 12:48 NASB). We cannot leave the immediate context without making a distinction between the world of evil (the world system) and the world of the elect. John said, “We know that we are of God, and the whole world lies in the power of the evil one” (I John 5:19 NASB). He also spoke of the world of the Father’s elect. “Behold, the Lamb of God who takes away the sin of the world” (John 1:29 NASB). Paul said, “Now all these things are from God, who reconciled us to Himself through Christ, and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation” (II Cor. 5:18, 19 NASB).

In the midst of the darkness, Isaiah saw the sunrise behind the clouds. There was a brighter day, a day without clouds. It is interesting to observe that the clearest promises of the Messiah have been given in the darkest hours of human history. In the dark hour of Adam’s fallen state, God gave the promise of sin’s remedy in the “seed of the woman” (Gen. 3:15). In Israel’s dark hour of bondage in Egypt, Israel saw the promised Messiah in the paschal lamb (Ex. 12:3-10). When the foundation of society in Israel was crumbling with iniquity, God gave the promise of a sure foundation for believers. “Therefore thus says the Lord God, Behold, I am laying in Zion a stone, a tested stone, A costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed” (Is. 28:16 NASB). When false teachers were upsetting the faith of some, Paul said to Timothy, “Nevertheless, the firm foundation of God stands, having this seal, The Lord knows those who are His, and, Let every one who names the name of the Lord abstain from wickedness” (II Tim. 2:19 NASB).

As we see the dark clouds gathering in the days of great wickedness and apostasy, our Lord is saying to us through Luke, “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near” (Luke 21:28 NASB). This redemption is not that of the soul, but it is the redemption of the body. Paul said to the Roman Christians, “And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom. 8:23 NASB). He also said to them, “And this do, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed” (Rom. 13:11 NASB). The salvation to which Paul referred is the salvation of the body.

Prophecy is to the Christian what light is in a dark room. Peter said, “And so we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts” (II Pet. 1:19 NASB). Both the dawning of the day and the rising of the morning star refer to the coming of Jesus Christ. The dawning of the day speaks of the anticipation in the hearts of believers caused by the signs of the approaching day of the Lord. Such anticipation produces a great transformation in the hearts of God’s people. “Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure” (I John 3:2, 3 NASB).

The unfulfilled prophecy of Scripture is a light that God has provided for His people (the sheep) in their hour of suffering and darkness. Prophecy not only proves the faithfulness of God in the past by prophecies that have been fulfilled, but the unfulfilled prophecies give direction and comfort to His people in the present. Hope is strengthened and sustained by what God has promised for the future. For example, David was living in dark times when God’s message came to him. “The Spirit of the LORD spoke by me, And His word was on my tongue. The God of Israel said, The Rock of Israel spoke to me, He who rules over men righteously, Who rules in the fear of God, Is as the light of the morning when the sun rises, A morning without clouds, When the tender grass springs out of the earth, Through sunshine after rain. Truly is not my house so with God? For He has made an everlasting covenant with me, Ordered in all things, and secured; For all my salvation and all my desire, Will He not indeed make it grow?” (II Sam. 23:2-5 NASB). Although David’s house (his family) was not right with God, he knew that God’s covenant was unconditional and everlasting. “A morning without clouds” is a prophecy of the coming kingdom. The darkness before the dawn appropriately describes the period preceding the kingdom. The Psalmist said, “Weeping may last for the night, But a shout of joy comes in the morning” (Ps. 30:5 NASB). Paul said, “The night is almost gone, and the day is at hand. Let us [saints] therefore lay aside the deeds of darkness and put on the armor of light” (Rom. 13:12 NASB).

The prophecy of Isaiah 9:6 and 7 is one of great interest to every Christian. Reference is made to the two advents of Jesus Christ. “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. There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this” (NASB). A Child has been born, and a Son has been given, but the government of the kingdom is not upon Christ’s shoulders. The government that is referred to here is not soteriological but eschatological. Paul tells us when that will take place, that is, when the kingdom will be established by Jesus Christ over the whole world. Paul said, “I SOLEMNLY charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom” (II Tim. 4:1 NASB). His kingdom will be established when He comes as King of kings and Lord of lords. The Lord Jesus did not rule in “peace” at His first advent, because His first advent was not for that purpose according to His own words. “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword” (Matt. 10:34 NASB). A worldwide, righteous government and universal peace are inseparable. This will not happen until Christ comes the second time.

Jeremiah prophesied a reigning King. He said, “Behold, the days are coming, declares the LORD, When I shall raise up for David a righteous Branch; And He will reign as King and act wisely And do justice and righteousness in the land. In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, The Lord our righteousness. Therefore behold, the days are coming, declares the LORD, when they will no longer say, As the LORD lives, who brought up the sons of Israel from the land of Egypt, but, As the LORD lives, who brought up and led back the descendants of the household of Israel from the north land and from the countries where I had driven them. Then they will live on their own soil” (Jer. 23:5-8 NASB). This prophecy was not fulfilled at Christ’s first advent. The Jews rejected Him at His first advent, but He will be accepted by the remnant of Jews at His second coming. Like other Old Testament prophecies, the coming of the Son of God into the world is announced without distinguishing the first from the second advent.

Both the first and second advents of Jesus Christ are predicted in Isaiah 9:6 and 7 without any distinction between the two. This is not unusual from the perspective of Old Testament prophets. Both advents are absolutely necessary for completed redemption with respect to redemption’s application. The Old Testament prophets saw the salvation of men in its completion―soul and body. Redemption’s application to the soul takes place when one is regenerated, but its application to the body will not take place until Christ’s second advent. Paul said, “And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom. 8:23 NASB).

The incarnation was an absolute necessity. Man can suffer, but he cannot satisfy God by his suffering. God absolutely considered can satisfy, but He cannot suffer. Jesus Christ is both a Child born and a Son given. As the Child born, we have the human nature in which the Son of God could suffer. As the Son given, we have the Divine nature of the Person who alone could satisfy God. Hence, the God-Man is able to suffer the penalty of sin for the chosen sinners and make satisfaction unto God at the same time. As the Mediator between God and man, Jesus Christ―the God-Man―reconciles God to the elect and chosen sinners to God. Jesus Christ restores God’s favor manward in propitiation (reconciliation that reconciles―God and sinner brought together, because the sin debt has been paid in full by the God-Man), and He removes our enmity Godward in reconciliation. Reconciliation is objective before it is subjective. Paul said, “For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Rom. 5:10 NASB). Christ’s death on the cross removed the alienation objectively before it is removed subjectively by regeneration. God always comes first.

The subjects of the righteous government of the King of kings shall call Jesus Christ “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace” (Is. 9:6). Jesus Christ is no ninety-day wonder, but He is an eternal Wonder. Christ, our Savior and King, is beyond our comprehension. He is not only a miracle worker, but He is Himself a miracle. As God-Man in one Person, He is a miraculous Personage. As Counselor, He has the singular capacity for management. Every man, regardless of his position, needs counselors; but the God-Man is the wisdom of the Father. (Read Proverbs 8.) In Christ “are hidden all the treasures of wisdom and knowledge” (Col. 2:3 NASB). Before the creation of anything, there was a conclave between the Father, Son, and Spirit concerning their working out the eternal purpose of grace. Christ was Divinely named “Wonderful Counselor.”

Jesus Christ was named “Mighty God.” In the hypostatic union, the Divine nature is not humanized, and the human nature is not deified. The two natures are so united in the one Person that what is peculiar to one nature is often ascribed to the other nature. Christ said, “And no one has ascended into heaven, but He who descended from heaven, even the Son of Man” (John 3:13 NASB). Paul said to the Ephesian elders, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28 NASB). As the God-Man, Jesus Christ is the Mighty God who has power over all flesh (John 17:2), is able to save forever those who draw near to God through Him (Heb. 7:25), holds all things together (Col. 1:17), and shall destroy the wicked one by the appearance of His coming (II Thess. 2:8).

Jesus Christ is called the Eternal Father. He is not called Father in respect to the Eternal Three, because He is the Son in that point of view. How complex is the Person of Jesus Christ! The prophet called Him “Child,” “Son,” “Counselor,” and now “Eternal Father.” A look at Jesus Christ by the regenerated person results in a conversion experience; but a lifetime of study concerning this One, in whom are hidden all the treasures of wisdom and in whom knowledge dwells, passes knowledge (Is. 45:22; Col. 2:3, 9).

Finally, the prophet Isaiah called Jesus Christ the “Prince of Peace.” The purpose of Christ’s first advent was not universal peace. He said, “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword” (Matt. 10:34 NASB). Christ’s first advent was for the purpose of making peace for the elect by the blood of the cross. Christ gives individual peace to the elect when one who has been born of God believes the gospel (Rom. 5:1). There is strong criticism by many when men of God distinguish between the objectivity and subjectivity of salvation. The only peace experienced until Christ comes at His second advent is individual peace. It is given to the chosen one who has been born of God and has experienced the power of the gospel. However, when Christ comes, He will openly exercise His power and visibly bring all things into subjection to His righteous and peaceful reign on earth.

NOTE: Next Lord’s Day will be the final lesson in this series on “Who Is The Unique Savior.” That will complete this aspect of our study of Matthew 16. In light of Matthew 16:18 and 19, the following list of questions is presented:

1. Are petros and petra basically the same?
2. Why is the gender changed? (petros, masculine; petra, feminine)
3. Did Christ change genders to show that He was speaking of something different?
4. Upon Whom or what is the church built? Was it Peter? Was it Peter’s confession? Was it the apostles of whom Peter was the spokesman? Did Christ announce that all the Godly that would ever exist in the world would be associated with Peter? Is petros a smaller detachment of the massive petra? Did Peter explain the one Rock foundation of the church according to I Peter 2:4-8? Was the church built upon Peter as He was built upon Christ? Christ was the ultimate Rock (I Pet. 2:6). Apostles constituted the foundation of grace (Eph. 2:20). All believers are stones of grace (I Pet: 2:5). Is Peter the rock part of Simon Barjona upon which the church is built? Is the antecedent of this Peter?
5. Were the apostles called out by grace?
6. Does the word “church” refer to the visible or invisible aspect of the church?
7. Did Christ say He would build churches or church? It is singular in the text.
8. Did Christ speak of a local assembly or about a universal assembly?
9. Did Christ give the church a proper name?
10. Can the powers of destruction win victory over the local church?
11. Can the powers of destruction win victory over the invisible church (the ekklesia that Christ is now building)?
12. Do the gates of hell refer to the abode of the demons whose desire is to destroy the church?
13. Did Christ understand the gates of Hades to refer to physical death?

Copyright ã   2003

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