He is
we are not told; but it is supposed to be already known. Ever since the
revelation in 2 Sam. vii., the Messiah could be conceived of as the Son
of David only; compare the words: "Upon the throne of David" in vers. 6
(7), and chap. xi. 1, lv. 3. As the Son of God the Saviour appears as
early as in Ps. ii.; and it is to that Psalm that the "God-Hero"
alludes, and connects itself. Alluding to the passage before us, we
read in John iii. 16: [Greek: houto gar egapesen ho theos ton kosmon]
("The zeal of the Lord of hosts will perform this,") vers. 6 [7],
[Greek: hoste ton huion autou ton monogene edoken].--When grown up, the
Son has the government upon His shoulder. The Prophet contrasts Christ
with the _world's power_, which threatened destruction to the people of
God. This, then, refers to the _Kingly office_ of Christ, and the state
of glory. Parallel is the declaration of Christ in Matt. xxviii. 18,
[Greek: edothe moi pasa exousia]. The Lord has also, in John xviii. 37,
confirmed the truth that He is _King_; and it is upon the ground of His
own declaration that Pilate designates Him upon the cross as a King.
Although His Kingdom is not of [Pg 86] this world, John xviii. 36, it
is, just for that very reason, so much the more all-governing. The
[Greek: enteuthen] in that passage is contrasted with the words "from
heaven" in Dan. ii., by which, in that passage, its absolute
superiority over all the kingdoms of the world, and its crushing power
are declared to be indissolubly connected.--"_The shoulder_" comes,
here also, as in vers. 3 (4), chap. x. 27, into consideration in so far
as on it we _bear_; comp. Gen. xlix. 15; Ps. lxxxi. 7. The bearer of an
office has it, as it were, on his shoulders.--The Jewish interpreters,
despairing of being able, with any appearance of truth, to apply the
following attributes to Hezekiah, insist that, with the exception of
the last, they denote Him who calls, not Him who is called: the
Wonderful, &c., called him Prince of peace. Altogether apart from the
consideration that this is in opposition to the accents, the mentioning
of so many names of Jehovah is here quite unsuitable; and, in all other
passages, the noun put after [Hebrew: wmv qra] designates always him
who is called. Modern Exegesis has tried everything with a view to
deprive the names of their deep meaning, in order to adapt them to a
Messiah in the ordinary Jewish sense, hence, to do that of which the
Jews themselves had al