The third epithet is ābî-‘ad
(father of eternity or everlasting father). The term ‘ad is a noun
derived from the verb root ‘ādâ (pass on, advance). The basic reference is
the concept is to time, either past or future, and is used to refer to
continuous existence; Isaiah so uses the term in 26:4; 47:7; 65:18. The word is
used to express Yahweh’s continuous existence (Isa. 57:15; 64:8). Isaiah uses it as a parallel of the Hebrew
term ôlām (for all ages, eternal; Isa. 36:8; 45:7; 57:17; cf. also Exod.
15:14; Pss. 9:6; 119:44; 145:1, 2, 21; Mic. 4:5). One must conclude that the
force of the term here is that of everlasting, eternal. The term father is
used to refer to God, to Yahweh in relation to his people. He brought them into
existence; he loves them, provides for them, and protects them. Yahweh will
never cease to be their security. The concept of eternal fatherhood is ascribed
to the child or son: he is father and as such is the possessor of eternity. One
of his virtues is that he is eternal. He is the same as Yahweh to the covenant people.
It must be remembered that in the broader context the Davidic house is
addressed. David and all his reigning descendants are to represent Yahweh, the
royal father; as kings they are to demonstrate the fatherhood of Yahweh. Ahaz
failed to do so; Isaiah pointedly reminds him and the people that Yahweh’s intention
for and expectation of his vicegerent remains. (Gerard Van Groningen, Messianic
Revelation in the Old Testament, 2 vols. [Grand Rapids, Mich.: Baker Book
House, 1990 repr., Eugene, Oreg.: Wipf and Stock, 1997], 2:547)