Isaiah 9:6Meaning & Commentary from the Church Fathers

Here stands the gift of the Holy Spirit, which renders us admirable rather than subject to testing. It must be acknowledged that the Creator is distinct from creation, that He is one rather than two—the Son, that is, the One whom the Jews refuse to recognize. The fact that they rejected the healing offered by the universal Physician indicates their afflictions. Previously, it was stated: God is with us, and here it is affirmed: great is the counsel of the Angel. Indeed, it is of profound Fatherly counsel, as no one has disclosed the name of the Father to us except He who shares the same essence, and later chose to serve as His messenger—not transformed into an angel, but fulfilling angelic duties out of goodness, being God from God, as it is said, And I revealed Thy name unto them (John 17:6, 26). His name is called: great is the counsel of the angel. Here, there is another layer of meaning: since the Father desired to make the Gentiles co-heirs, like and participants with His Son, observe the counsel He shared with the Son and the Holy Spirit, namely, to elevate our nature above the angels, archangels, cherubim, and seraphim. His name is called: great is the counsel of the angel to raise the earthly dust to the heavens. Yet He Himself is both counsel and will: He envisioned, desired, and loved the world, coming to redeem it from evil. The term Counsellor is not found in all translations (in the Vatican Codex LXX such phrasing is absent, while it appears in the Alexandrian text), yet it is evident in various translators and in the original Hebrew text alongside the subsequent terms. Therefore, the martyr Lucian, who discerned and compiled these truths to clarify the equal substance of the Son with the Father, deserves admiration rather than unjust accusations of heresy. But how does it state, Who was His counsellor? (Is. 40:13)? Does this not show that the term ‘who’ indicates not a division between the Father and the Son, but a distinction from the idols termed gods? Truly, He expresses that My name shall be called marvelous and splendid. It is aptly stated elsewhere, Why do you inquire of My name? For it is marvelous (Judg. 13:18); and again, O Lord our Lord, how glorious is your name in all the earth (Ps. 8:2). Indeed, how remarkable is the name that has dispelled falsehood, illuminated the whole earth, and drawn all to Himself and the Father. God is mighty. The distinction between the false gods and the true God lies in supremacy. How then can it be said that He is under authority when the prophet calls Him chief? It is known that the one who leads is not under anyone's dominion. He is the Prince of Peace, the Father of the age to come. How is it that the day He is designated, Behold the Son, and behold the Father (cf. Matt. 24:36), is unknown to Him? Despite being unacknowledged by the unbelievers in this world, in the end (of the age) all will recognize Him. It is rightly said, The Father of the age to come, for He created not only the present but also the future.

After identifying Him initially as the Counsellor of the great counsel, the prophet increasingly elevates His description. I will grant peace to the rulers and healing through Him (there is no Russian translation of these words), meaning, in the days of His incarnation, through Him I will bring restoration to His members, all who believe.

Blessed Isaiah speaks of the only-begotten Son of God, who came in our likeness: a child is born for us—a Son is given to us. The Child who did not exist prior is ‘born,’ while the Son who preexists is ‘given.’ And they shall name Him Wonderful, Counsellor, signifying His divine status as the Son and His humanity in youth. Great is the counsel of the angel, marvelous is the Counsellor. But if you, O prophet, term that Counsellor to whom God proclaimed: Let Us create man in Our image and likeness, as an ambassador of great counsel, you have yet to fully express the honor of the Counsellor whom you proclaim. Moses, for his part, functioned as a counsellor, advocating, Do not destroy them, lest the Gentiles declare, Because He was unable to multiply them, He annihilated them (likely referencing Exodus 32:12, Numbers 14:15-16). But do not linger in surprise over the term ‘counsellor’; do not commonize the title. While many may serve as counsellors, let not the unique counsellor be diminished. You have not yet grasped the honor of Him of whom it was foretold. Listen to the remarkable counsellor Isaiah, who elucidates the preceding declaration. Wonderful, he states, Counsellor, God is mighty. This attribute of strength attributed to God is fitting. Why? Just as there are numerous counsellors, the dignity of the singular Counsellor remains untainted, the preached God is not diminished by the fact that many gods exist—for it is declared, I said, Ye are gods, all of you sons of the Most High (Psalms 81:6); and likewise, God instructed Moses, Behold, I have made you God to Pharaoh (Exodus 7:1). And to prevent any misconception that this Counsellor equates to God in the same way as Moses or the apostles, the prophet adds, God is mighty. Moses is a God granted strength, yet he is not the source of strength; he is empowered. There differs the one who gives grace from the one who receives it. God is mighty. Moses is empowered by God to perform great miracles, but remains a recipient of grace. The apostles follow under authority, while the Savior holds dominion, bestowing authority. God is mighty. Additionally, the prophet does not stop here, but adds: The Father of eternity, the Prince of Peace, to instruct us and heretics as well not to refer to the ruler of authority as a subordinate. Distinct, indeed, is the one who governs, and distinct is the one under authority.

The only begotten Word of God became man, not for His own glory, but to renew our nature, restore it to its pristine condition, and offer His own body as a sacrificial ransom for all, creating a pleasing aroma to God the Father.

It is said that His authority was upon His form. This might be understood in the context of our Lord Jesus Christ bearing the cross as He went forth to His redemptive suffering, and subsequently ascended, receiving power in heaven on His own. Thus, His authority being upon His form is a fitting interpretation that should not be disregarded if one values a well-articulated perspective. By using the term "ramo," the prophetic declaration appears to direct our attention to strength, as our strength is fundamentally rooted in our muscles and shoulders. Thus, the Son is referred to as the right hand and strength of God the Father: “Lord, who hath believed our report? And to whom is the arm of the Lord revealed?” (Isa. 53:1).

Therefore, Christ has taken sovereignty in heaven through His own might; He embodies the strength of God the Father. He is also identified as the great Counselor, an angel representing God the Father. The wise John witnesses to Him, stating, “He who has received His testimony has set his seal to this, that God is true; for He whom God has sent speaks the words of God” (John 3:33-34). He himself has declared to the holy Apostles, “You are My friends if you do what I command you. I do not call you servants, for a servant does not know what his master is doing; but I have called you friends, for all that I have heard from My Father I have made known to you” (John 15:14-15). This reveals why He refers to Immanuel, the great counselor, as an angel. In becoming human, He attributed all His actions and authority to God the Father.

God the Father, who has manifested to us, states, “I will bring peace to the rulers, peace and wellness to them.” The peace that Christ bestowed upon the holy Apostles as His own is a reflection of all that belongs to the Father. He declared, “My peace I give unto you, My peace I leave unto you” (John 14:27). Thus, if we say that Immanuel himself received peace and wellness, we must understand the wisdom behind His fleshly existence. He indeed received peace from the world because the Father commanded everything to reconcile with Him, worship Him, and embrace the yoke of His kingdom, for He said, “No one can come to Me unless the Father who sent Me draws him” (John 6:44). In another prophetic utterance, Isaiah foresaw, “Let us make peace with Him, let us make peace with those who come to Him” (Isaiah 27:5-6).

Thus, He receives peace from the Father in the manner described, as we hear Him affirming to God the Father, “These are the things You have given Me out of the world; they are Yours, and the ones whom You gave Me, they are Yours” (John 17:6). He also receives wellness, meaning resurrection from the dead; for after completely exhausting Himself, as it is said, He graciously tasted death for everyone, and thus He gains wellness, meaning revival—a task He accomplished Himself (cf. 2 Cor. 13:3-4 and John 10:17-18). He raised up His own temple, demonstrating His divine power; because if He truly is the resurrection and the life (John 11:25), what can life require for revival? And if He had the power to bring back to life the bodies of others, how could He not resurrect His own body ahead of all? Yet He says to the Jews, “Destroy this temple, and in three days I will raise it up” (John 2:19).

Regarding the notion that the same entity who communicated with Moses is referred to both as the Angel of the Lord and the Lord, there arises a significant inquiry that demands not hasty conclusions but thoughtful investigation. There are two perspectives that may be presented, and regardless of which holds true, both align with the tenets of our faith. When I mentioned, “Whichever of them turns out to be true,” I referred to what the author of this discourse perceives. As we engage with Scripture, we may contemplate interpretations that the original writer did not consider; nonetheless, we must ensure that these interpretations do not conflict with the established foundation of faith, truth, and piety.

Thus, I will present both viewpoints, recognizing that a third perspective may elude me. Among the two I offer, you will determine which resonates with you. Some assert that He is referred to as both the Angel of the Lord and the Lord because it is Christ to whom the prophet clearly refers as the Angel of the great council. The term ‘angel’ signifies a role rather than an essence. In Greek, the word angelos translates to ‘messenger’ in Latin, reflecting an action-oriented designation, identifying someone as a messenger due to their mission. Who could argue against the fact that Christ has announced to us the kingdom of heaven?

In addition, a messenger is one who is sent by another to convey a message. Who can deny that Christ was sent by the Father? He consistently expressed, “I came not to do my own will, but the will of him that sent me” (John 6:38) – in this way, He truly embodies the role of a messenger. The Pool of Siloam mentioned in the Gospel is interpreted as ‘the sent one.’ This explains why He instructed the man whose eyes He anointed with clay to wash them there, as no one’s sight can be restored except through the cleansing that Christ provides. Therefore, He is both the Angel and the Lord.

Similarly, Moses first identifies Him as an Angel and then clarifies in the following verses that He is the Divine Essence itself, aiming to elucidate the mystery of Christ. Referring to Him as an Angel illustrates the Word, which conveys the Father's will, while the term Being signifies the inherent relationship of the Son with the Father, stemming from His very nature. If Eunomius points out that Isaiah refers to the Name of His Great Council as the Angel (since an angel serves as a messenger), this too communicates the thought embedded in the term. Just as a seal, through its impression, indicates its original form, the original form delineates the beauty represented by it, showing that these concepts are synonymous in meaning. Thus, the title 'Angel' appears before the title of His Being: He is designated as Angel to denote His role as the messenger of the Father and as Being, since there is no term that can fully encapsulate His essence, surpassing every possible designation.

While through the name Immanuel, He demonstrated His divine nature, He also indicated that the authority was girded about His waist, signifying either His personal bearing of the cross or the strength of His arm, in reference to the words of Isaiah: “The Lord has bared His holy arm in the sight of all the nations” (Isaiah 52:10), and further, “To whom has the arm of the Lord been revealed?" (Isaiah 53:1). Following these two names, He is called by six additional titles: Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. These titles should be viewed independently rather than in pairs. For instance, "Wonderful," in Hebrew phele, should be treated separately from "Counsellor," in Hebrew ides, and "God," in Hebrew El, also stands alone. In other passages, such as, "For Thou art God, and we did not know," or "I am God, and there is no one besides Me" (Isaiah 45:5), where the Latin word Deus is rendered as El in Hebrew. The term Mighty is translated from the Hebrew gibbor; thus, when the prophet states, "Israel will find hope in the Holy One of Israel, in truth, and the remnant of Jacob in the Mighty God," the Hebrew translates as El gibbor in place of "Mighty God." He is recognized as the Everlasting Father and the one who resurrects, which is confirmed in our calling. Moreover, the assertion made to the apostles, “My peace I leave with you” (John 14:27), supports His title as Prince of Peace, a truth confirmed by the Apostle Paul, who declares, "For He Himself is our peace" (Ephesians 2:12). It seems the LXX, awed by the significance of these names, refrained from declaring that the child would be directly called God and instead substituted six different titles—although these do not appear in the Hebrew—referring to Him as the great angel of counsel, who would bring peace to the rulers and health to His followers. It appears that the meaning intended is that this angel of great counsel is He who revealed to us the temporary rejection of Israel and the salvation of the Gentiles, who bestowed peace upon His apostles and left believers with the well-being of His teachings.

He is the husband in human form but the Most High in power. In the distinction of nature, He is both God and man, yet in essence, He is One, perfect in both natures. One nature is unique to Him, while the other is shared with humanity; nonetheless, He remains unified and complete in both.

The Father not only sent the Son but also gave Himself, just as the Son willingly offered Himself. For it is written: "Grace to you from God the Father and our Lord Jesus Christ, who gave Himself for our sins" (Galatians 1:3-4). If one considers that there was a sense of subservience in Him because He was sent, it cannot be overlooked that this act was one of grace, for He was given. He was given by the Father, as Isaiah foretold: "A child is born unto us; a Son is given unto us." Moreover, He who was sent by the Spirit was also bestowed by the Spirit. The prophet, without specifying the giver, indicates that He was given through the grace of the Trinity. And since the Son offered Himself, it follows that He, according to His divinity, cannot be seen as subordinate to Himself. Thus, His being given does not indicate Divine subordination.

In calling the nations to partake in the grace of His resurrection, for He symbolizes that rich and fertile ground which produces fruit for eternity, a hundredfold and sixtyfold (Matt. 13:8), He took upon Himself our burdens, condemning Himself to the cross to bear our sins. Therefore, the prophet asserts: "The dominion is upon His shoulders," signifying Divine authority over physical suffering, or the Cross elevated above all. When He took up the plow and patiently endured all offenses, He carried the weight of our transgressions on His shoulders, submitting to sufferings because He was afflicted for our wrongdoings, weakened because of our sins. He exemplifies the beginning of generosity—Christ, who, though rich, became poor (2 Cor. 8:9). He illustrates the essence of patience—Christ, who, when wronged, did not retaliate (1 Pet. 2:23), and despite being struck, did not respond with violence. He embodies humility—Christ, who took on the form of a servant (Phil. 2:7), even while being equal to the Father in majesty. From Him flows all virtue. Therefore, to impart knowledge of such virtues, the Son is given to us; His authority rests upon His shoulders. This beginning is the Cross of the Lord, the foundation of the courage that paves the way for the holy martyrs in their sacred struggles.

A child is born to us, a Son is given to us; His dominion is upon His shoulders, and His name shall be called: an angel of great counsel, the source of peace for rulers, and salvation resides with Him. His dominion is vast, and His peace is eternal upon the throne of David and in His kingdom. The translation by Akilah emphasizes that the promise pertains not to mere mortals but to the One who surpasses humanity. In Akilah's rendering: "A child is born to us, a Son is given to us, and His measure rests upon His shoulders, and His name shall be called Wonderful Counsellor, My Counsellor, Strong, Mighty, Father of Ages, Prince of Peace.” His teaching is complete, and His peace is unending upon the throne of David and within His kingdom. These prophecies unequivocally point to Christ. The outcome of divine power cannot be associated with Solomon, David's son, who is known to have fallen. Both the kingdom and the reign of Solomon were temporary, as the books of Kings testify (see 3 Sam. 11:43). Only the kingdom of Christ is everlasting (Lk. 1:33).

‘However, Simmachus and Theodotion have translated this passage differently: The punishment is on His shoulders. Indeed, as the prophet declared, the chastisement for our peace was laid upon Him; He carried our sins and bore our afflictions (Is 53:4), and through His wounds we are restored (Is 53:5), for He is the Lamb who removes the sins of the world (Jn 1:29). He liberated us from the curse of the law by becoming a curse for us (Gal. 3:13). Therefore, their statement that the chastisement is upon His shoulders, or, according to Aquila, The reckoning will take place upon His shoulders, is accurate. He sets Adam's transgression against His righteousness. Just as we were bound by a curse, so too the cross was under a curse; hence, the Lord bears death upon it.

His authority is evident in His being; He possesses dominion over the entire cosmos through His divine nature. However, since the Incarnation, He has also taken on the responsibility of shepherding the Church in His humanity—a true weighty task, for He is both the King and the Redeemer who bore the sins of the world. His title includes ‘Great is the Counsel of the Angel,’ as He unveiled the profound plan for humanity’s salvation through the cross, which had been concealed for ages (Colossians 1:26). He is indeed Wonderful, for every aspect of His earthly existence, starting with His miraculous birth from a virgin, is filled with astonishing wonders. He is called Counsellor, as He has disclosed all that humanity requires for salvation. As the strong God, or Almighty God, He created all things through His own might and governs all in His divine authority. He is Sovereign, for through His humanity, all power has been granted to Him in heaven and on earth. As Prince of Peace, He reconciled humanity to God through His blood, bringing together Jews and Gentiles within His Church (Hebrews 2:10), and expects peace and love from all as essential prerequisites for being His true disciples. He is the Father of the age to come, as He is the Creator and Giver of eternal life to His children through faith in Him. The subsequent statements regarding the Messiah, which may seem puzzling—“I will bring peace to the princes and health to Him”—are attributed to God the Father, as explained by Basil the Great. Blessed Jerome interprets these as Christ granting peace to His leaders, the Apostles, and their successors, while imparting to believers the vitality of His teachings.