The “us” is foremost the nation,
but we will see that the salvation brought by the child is much broader than
just the nation of Israel. Who is this child? He is definitely a ruler, (see
the reference to kingdom, government, and throne) but he is not called a king.
In our text, he is presented as a child. But the language used for this child,
makes it clear that he is not a mere human. This is clearly the eschatological
figure, like the Messiah. This figure will experience a human birth. But
looking at the epitaph’s one must also conclude that the person is also divine:
he is called a wonderful counselor (פּלא יועץ) but only God does פּלא.
Throughout the book of Isaiah, human wisdom is derided, insufficient to give
them counsel which leads to salvation (1:26; 3:3; 5:21; 19:11-15). By contrast,
this child will give wonderful counsel, counsel which is divine, beyond the
merely human counsel. Further he is called אל גּבּוֹר, a term that is only used
in the Tanakh to describe the God of Israel. He is called אביעד. Many kings
claim to be father to their people, but royal person is different. This
person’s fatherhood is claimed to be forever שׂר שלוֹם is the climax of the
titles. He is a king who will deal differently with his people. While he will
be a valiant warrior, this child will also be a king, who establishes peace,
who brings reconciliation between God and man and man and man (Isa 53:5; 57:19;
66:12). In the last verse of the pericope, the nature of the child is further
revealed by what he will do. His government will increase and so the peace of
his rule is no end. He will reign from David’s throne with justice and
righteousness forever. These are incredible statement that seem to be very much
out of place if we are dealing with a mere human ruler. Again this is a clear
indication that this child, this ruler is an eschatological figure. Lastly,
Isaiah identifies the agent who will establish and sustain the son’s coming
kingdom: קִנְאַ֛ת יְהוָ֥ה צְבָא֖וֹת תַּעֲשֶׂה־זֹּֽאת “the zeal of the LORD of
Hosts will accomplish this” (Isa 9:6). The only other place where this idea of
the zeal of the LORD is mentioned again we find again a clear reference to the
remnant of God’s people (Isa 37;32). (Jan Verbruggen, “What’s in a Name: Shear
Yashub and the Sign of Immanuel,” in Text and Canon: Essays in Honor of John
H. Sailhamer, ed. Robert L. Cole and Paul J. Kissling [Eugene, Oreg.:
Pickwick Publications, 2017], 70)
