000 Allen FMT (i-xxii) - The Presbyterian Leader

8 Christmas Day 1/Years A, B, and C
of Zebulun and the land of Naphtali,” a reference to the subjugation of
these areas by the forces of Tiglath-Pileser III mentioned in 2 Kings 15:29.
In 9:2 we turn to a prophetic/messianic expression of hope for a different
kind of ruler, not a war-maker but a Prince of Peace (v. 6) who in place of the
chaos of war will make possible the life and well-being which are the gifts of
YHWH to the people Israel and to the Gentiles. In its context, this passage
speaks of the royal birth of a new ruler in the line of David (v. 7). If we try to
pin down to whom the text refers, Hezekiah would be the likely candidate
(it cannot have been Ahaz—see the Fourth Sunday of Advent/Year A). Much
of the poem consists of throne names for the expected king (v. 6).
Our text abruptly shifts from the language of doom and gloom to that of
sparkling light: “The people who walked in darkness have seen a great light
... on them light has shined” (v. 2). Oppressive foreign rule has been thrown
off. Images of servitude abound: “the yoke of their burden,” “the bar across
their shoulders,” “the rod of their oppressors,” all instruments of oppression.
Then the promise comes: the “boots of the trampling warriors and all
the garments rolled in blood shall be burned as fuel for the fire” (v. 5). War
and oppression will cease; the conditions of Eden will return.
“There shall be endless peace” (v. 7). This is a constant in Isaiah:
“nation shall not lift up sword against nation; neither shall they learn war
any more” (2:4). Universal peace, including that between human beings
and animals, and among animals themselves, is again the theme in 11:6–9.
Preachers could use this passage to address how Christians and Jews typically
talk past each other when discussing whether Jesus is the Messiah. For
Jews, the question is whether “the days of the Messiah,” that “latter time”
(Isa. 9:1) in which “endless peace” will arrive, have in fact yet come. Jews
say “no, it has not.” Christians say “yes, in Jesus we have a foretaste of it.”
Both are right, as is Paul when he says that “the sufferings of this present
time are not worth comparing with the glory [of God] about to be revealed
to us” (Rom. 8:18) in the Parousia of Jesus, who will bring the reign of God
when there will be endless peace. But as there is not yet endless peace, we
have much to do.
Verse 6 mentions four throne names or titles that will apply to this new
ruler. “Wonderful Counselor” refers to a ruler who can develop and
expand upon good plans to bring about peace and justice. “Mighty God”
is a divine title applied to the ruler who will be strong to effect God’s purposes.
“Everlasting Father” points to the king’s task to nurture the people
of God. “Prince of Peace” is a messianic designation used by both Jews
and Christians to refer to the Messiah; one Jewish translation is “Messiah
in whose days peace [shalom] will be great for us.” Preachers should
explore what it means to follow the One who is the Prince of Peace.