What is the meaning of "Everlasting Father" in Isaiah 9:6?

In Mr. G. V. Wigram's Hebrew and Chaldee concordance the Hebrew word for everlasting is rendered in different ways. Forty one times it is given as “for ever”, twice as “everlasting”, (including the reference here in Isaiah 9:6), and once each as “eternity”, “world without end”, “of old”, “perpetually” and “evermore”. “For ever” seems to be the main idea of the word. Understandably, the context governs its usage. It might be correct to say that for the duration of the one thousand years reign David's Seed will have the character of Father towards Israel and the Gentile nations. In Genesis 17:4 Abraham was promised to be a father of many nations. They could trace their descent from him. In the world to come many nations, along with Israel, will be brought into blessing through the reign of the Lord Jesus (Psalm 72:8-11). “Blessed be Egypt My people, and Assyria the work of My hands, and Israel mine inheritance” (Isa. 19:25). The Son of David will be the originator, the Father, of their blessings. In Genesis 45:8 Joseph is described as a father to Pharaoh. This suggests that he cared for the king's interests: he would advise him, and administer his affairs. Is it unreasonable to believe that the Seed of David will fulfil a similar function for Israel and the Nations? In Job 29:16 Job described himself as a father to the needy. The poor and helpless in the kingdom to come will be helped by the Lord Jesus (Psalm 72:12-14; Isaiah 61:1-2). Perhaps the most interesting reference is in Isaiah 22:21. Eliakim, a type of the Lord Jesus, is prophesied to be a father to the inhabitants of Jerusalem, and to the house of Judah. The key of the house of David will be laid upon His shoulder, and government and a throne of glory are to be given to Him. The reference to father would involve protection, provision, love and care. The Lord Jesus, great David's greater Son, will provide all these things when He sits on the throne of His father David. The father character of the Son of David will provide a most impressive array of qualities for the blessing of all concerned. Nor must we forget fatherly discipline when required. The Originator of blessing, the great Advisor, Counsellor, Administrator, Helper of the needy, Protector, Provider, Carer and Lover, will guarantee a reign of blessing for ever.

"The Father of Eternity," I confess, presents to me no scriptural or intelligible idea. In a word, these are His offices. His glory we know, who are Christians, who have received the knowledge of who (so far) He is; how too, He is entitled to it, being in very deed "the Son of the living God," "with God," and "God himself." It seems to me a great mistake to refer Isaiah 11:5, to anything of the essential divinity of His Person, I mean Avi-ad (everlasting Father). It is clear to me that it refers to the characteristics in which He shall be exhibited in the millennial day. Being born to the Jews, they begin to celebrate what He is; compare Isaiah 22:21. I do not mean but this is a higher and fuller recital that is more simply the Judaic rule. The quotation of Isaiah 55:3, in Acts 13:33-34, opens out the manner of connection of the two. His essential deity, qualifying Him to hold it is another question. By His resurrection life (in which He was declared to be "the Son of God with power") He was enabled to sustain abidingly the guidance and rule (in blessing, as the Fountain of honour and blessing) the government, and the rule of His house. It was in His resurrection life ("living for ever," as Melchizedek) He became Avi-ad. He was the Jehovah of the Jews, and being now manifested amongst them, holding the throne of David, He became and was the Avi-ad - the abiding Source of secured blessing, because of being who He was; compare the Epistle to the Hebrews, and the common use of the word "Father" in the Jewish Scriptures. Neither ad olam (for ever) nor aion express eternity abstractedly; compare the New Testament, and also eis to dienekes ("for ever" - "in perpetuity"). "Head of the millennium" is its concrete form.

How could Christ reign over such a people save to dash them to pieces like a potter's vessel? that is, to judge them as the heathen (see Ps. 2) But then what about the promises made to the fathers, to Abraham and Isaac, and renewed to Jacob? What about the word spoken by the prophets, if Israel be entirely and for ever cut off through sin? All the earth is to be blessed through the exaltation of Christ as King of Israel. Where will the earth's blessing be without the kingdom? But where the glory of the coming King if the fairest portion of His earthly domains be not according to the original promise? Isaiah has only Israel before him when he says (Isa. 9:6), "For unto us a child is born, unto us a son is given; and the government shall be upon His shoulders; and His name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace." Israel's condition must be changed before Christ could be to them Father of the age to come.* He would ever be the Wonderful, the Counsellor, the Mighty God, were Israel swept from the earth; but how then to them the everlasting Father, the Prince of Peace? The kingdom must be established; and when the people are gathered out of the lands from the east and from the west, from the north and from the south (Ps. 107:3) Messiah says, "Behold I and the children which God has given me" (Heb. 2:13). The apostle in proving that the Sanctifier and the sanctified are all of one, inasmuch as (they partaking of blood and flesh) He took part in the same, calls the Hebrew believers "children" (not here children of the Father, which is common to all believers now, but) as part of the godly remnant saved before the kingdom comes, quoting (Isa. 8:18), where the "children" are the remnant for whom Messiah waits while Jehovah hides His face from Jacob. The "children" are correlative to "the everlasting Father." The King will reign in righteousness, in righteousness He will judge the nations. To Israel He is the Prince of Peace, and the prophet continues, "Of the increase of His government and peace, no end." How the Prince of Peace to a nation rebellious from the beginning?

[* This name in no way confounds the person of the Father with the person of the Son, but is a title which Messiah will take in His official glory as King of Israel. This child shall be called the Father of eternity. It is special to Israel, not to the Gentile, nor to the church.]

There is a title given to the Lord in Isaiah (Isa. 9:6) which, while it has been taken to establish error on the one hand, seems on the other hardly to have been realized in its fulness of meaning by those most orthodox. It is that of "Everlasting Father," which is given in the margin of the Revised Version as (more literally) "Father of eternity." It is given to Him as One upon whose shoulder is the government in Israel, but of the increase of whose government and peace there shall be no end; and the titles given Him show His capacity for this rule. He is no ordinary king, but the "Wonderful" — "a phenomenon," says Delitzsch, "lying altogether beyond human conception or natural occurrence." Then He is the "Counselor," whose purposes in their deep unfathomable wisdom need and admit no help from others; who find, on the other hand, in Him their wisdom. For, thirdly, He is El-gibbor, "the Mighty God," infinite in resources, almighty in execution of His will; and then Abi-ad, the "Father of eternity," and "Prince of peace," which is the enduring effect.

There is a title given to the Lord in Isaiah (chap. 9:6) which, while it has been taken to establish error on the one hand, seems on the other hardly to have been realized in its fulness of meaning by those most orthodox. It is that of “Everlasting Father,” which is given in the margin of the Revised Version as (more literally) “Father of eternity.” It is given to Him as One upon whose shoulder is the government in Israel, but of the increase of whose government and peace there shall be no end; and the titles given Him show His capacity for this rule. He is no ordinary king, but the “Wonderful”—“a phenomenon,” says Delitzsch, “lying altogether beyond human conception or natural occurrence.” Then He is the “Counselor,” whose purposes in their deep unfathomable wisdom need and admit no help from others; who find, on the other hand, in Him their wisdom. For, thirdly, He is El-gibbor, “the Mighty God,”13 infinite in resources, almighty in execution of His will; and then Abiad, the “Father of eternity,” and “Prince of peace,” which is the enduring effect.

The government is to rest on the shoulder of Immanuel, and the full import of the name is now given to us under five headings. The first is "Wonderful;" that is, Singular and beyond all powers of human scrutiny. Then He is "Counsellor;" One involved in the counselling which precedes Divine acts, as for instance, "Let Us make man …" (Gen. 1:26). This must be so inasmuch as He is "Mighty God." Again, being so, when He takes flesh and blood, His name of course must be, "God with us." Moreover, He is "Father of eternity," as more literally the words read. Eternity has its origin in Him. The ascription of Deity to the Child born could not be more distinct.

Now, bear in mind that in Scripture a name is, generally speaking, descriptive of the one who owns it, and not a mere label without any such meaning as names often are with us today; and then ponder the meaning of "the Name" of the virgin's Son in its fivefold character. "Wonderful." — Something singular or unique, altogether surpassing ordinary human knowledge. "Counsellor." — One marked by wisdom, resource, and authority. He who is in the secret of the divine counsels and able to put them into effect. "The mighty God." — The full title of Deity. The Hebrew word for God is in the singular El, not Elohim, which is plural. The virgin's Son is singularly God, if one may so speak. "The everlasting Father" or "Father of Eternity." — He from whom eternal ages spring and have their being. "The Prince of Peace." — He who will ultimately end all the discords of earth under righteous rule.

It is evident, therefore, that Immanuel, "God with us," is the name belonging to our blessed Lord in connection with the earthly people, and that they will not enter into its full and blessed significance until after He has taken His great power, and when He shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously. 'Who, then, is Immanuel? His birth is predicted in Isaiah 7:14, and, after detailing the circumstances of His rejection in the following chapter, the prophet foretells the establishment of His kingdom in chapter 9. Together with this he takes' occasion, in a passage already quoted, to present a series of titles or names which are expressive of the infinite and divine character of Immanuel's Person. Let us pass them briefly under review. The first is "Wonderful," a word used oftentimes for that which excites astonishment or admiration. Sometimes it is employed to denote a miracle, and nothing so awakens the attention as a miraculous display of power. And what miracle is so great as that of the Incarnation? What could produce such wonder as the fact that Immanuel could be born of a virgin? Then He is called "Counselor." Divine wisdom is indicated by this word, as, for example, where it says, "The Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." (Isaiah 11:2.) The appellation "The mighty God" proclaims its own significance, for there could not be a more distinct declaration of His Deity; nor does the following term, "The everlasting Father," or "The Father of eternity," speak less plainly, inasmuch as it sets forth the eternity of His being. Finally, He is "The Prince of Peace," a title which indicates the Solomon character of His reign, so admirably described in Psalm 72.

Who, then, is Immanuel? His birth is predicted in Isaiah 7:14, and, after detailing the circumstances of His rejection in the following chapter, the prophet foretells the establishment of His kingdom in chapter 9. Together with this he takes occasion, in a passage already quoted, to present a series of titles, or names, which are expressive of the infinite and divine character of Immanuel's person. Let us pass them briefly under review. The first is "Wonderful," a word used oftentimes for that which excites astonishment, or admiration. Sometimes it is employed to denote a miracle, and nothing so awakens the attention as a miraculous display of power. And what miracle is so great as that of the Incarnation? What could produce such wonder as the fact that Immanuel could be born of a virgin? Then He is called "Counsellor." Divine wisdom is indicated by this word, as, for example, where it says, "The Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." (Isaiah 11:2) The appellation "The mighty God" proclaims its own significance, for there could not be a more distinct declaration of His Deity; nor does the following term, "The everlasting Father," or "The Father of eternity," speak less plainly, inasmuch as it sets forth the eternity of His being. Finally, He is "The Prince of Peace," a title which indicates the Solomon character of His reign, so admirably described in Psalm 72.

A. — I cannot think that Coverdale, followed as he is by our A.V., has been happy in giving us "The everlastinge Father" for the Hebrew Abbee Gad. Nor indeed does the better rendering of most by "Father of eternity" appear to fall in with the requirements of the context which clearly has Christ's earthly kingdom in view, and not eternity.