KeralaBrethren.net
New User? Register Today!
Registered Users, LOGIN
What we believe (Eng) What we believe (Mal) About Us Contact Us
Forums Home General Forum Youth Forum Sisters Forum Archives (2005-2007) Archives (2001-2004)
Listing of Brides Listing of Grooms
Assemblies in Kerala Evangelists in India Instituitions in India
Christian Albums Christian Songs
Audio Sermons Bible Wallpapers Brethren Links KB History (Eng) KB History (Mal)

K E R A L A  B R E T H R E N
General Forum

Forums Home ::
This Message Forum is to discuss spiritual topics only. Please avoid personal or assembly matters.
Let us use this facility for our spiritual enrichment and for bringing glory to our Lord almighty.
Webmasters reserve the right to delete any topic or posting partly or completely from this forum.
View Topics :: :: Post new topic


Keralabrethren.net: General Forum: Isaiah 9:6

Post Reply
Go to bottom of the page

# 08359 :  Isaiah 9:6

Dear Brethren in Christ and Fellow Readers:

 

Greetings in the name of our Lord Jesus Christ,

 

I was absent from the Forum for over two years. As I looked at the Forum, in January 2018, I found that it was lacking discussions that are scripturally sound for the benefit of believers in Christ and decided to open a thread on Isaiah 9:6.

 

“For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

I welcome meaningful postings that will be glorifying His name. The readers who are brethren in Christ may feel free to contribute up to, including, the expressions that I discuss in each frame. I request that the contributors not to make postings to highjack the discussion, but please make postings to glorify His name. After each session, I may delay my succeeding postings for a few days to make it possible for others to make their contributions.

 

Shalom Malekim!!!

Post by : George P. Koshy  View Profile    since : 5 Feb 2018


Reply by : George P. Koshy   View Profile   Since : 7 Feb 2018 4:39:11 PM Close

Isaiah 9:6 – Part-I:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

The meaning of the Hebrew name Isaiah is ‘Jah is helper’ or ‘salvation of Jah.’ This prophecy about the Child, that was to be born, who is the Son is climax of a few previous prophecies about Him. It started, if I could say, with the vision that Isaiah had on the year of King Uzziah’s death. The meaning of Uzziah in Hebrew is ‘Jah is strong.’

 

When he had this vision, the king Uzziah was still alive. However, he died later in that year. If the vision was after the death of Uzziah, then it would have been on the first year of his successor—Jotham. In that vision, Isaiah saw Jehovah sitting upon a throne, high and lifted up. Lord Jesus Christ referred to this vision and told us that it was a vision of Him in glory. We read that in John 12:37-41, especially we read in verse 41, “These things said Esaias because he saw His glory and spoke of Him.” In the Book of Isaiah, we read about the seeing of the glory of Jehovah in chapter 6 verses 1 through 7.

 

In Isaiah 6:1-7, we read about the Son being lifted up high on a throne.

 

The next prophecy about the child that was born as the son is in Isaiah 7:3. Jehovah asked Isaiah to meet King Ahaz the grandson of Uzziah along with Isaiah’s son Shear-jashub. The meaning of Shear-jashub in Hebrew is ‘a remnant shall return’ and that of Ahaz is ‘he holds.’ Here we are introduce to the son of Isaiah as a shadow of the Son to tell the king who holds the nation of Judah about a remnant that shall return after the captivity. In the section at the end of this article, this prophecy is denoted by the symbol A1.

 

In Isaiah 7:3, we read about the Son who is not lifted up on a throne, but being a child that was born on this earth and the subject is about the return of a remnant as the result of a salvation of Jah—Isaiah. The progressive revelation is that Jehovah who was in glory left that glory (John 17:5) and humbled Himself and became a human (Matthew 1:23). In the section at the end of this article, this prophecy is denoted by the symbol B1.

 

The next prophecy about the Son is in Isaiah 7:14. The use of the participle, translated as ‘Behold,’ indicates that this is a vision. This vision is about a sign, which is different from a shadow or type. It is about the long expected ‘Seed of the Woman,’—“Behold, the virgin shall conceive and shall bring forth a Son, and call His name Immanuel.” We know that the meaning of Immanuel is “God with us” (Matthew 1:23). In the section at the end of this article, this prophecy is denoted by the symbol A2.

 

In contrast to what we read in Isaiah 6:1 -- being Jehovah, He was seen as high and lifted up on the throne, and in 7:3 -- a son that is born on this earth as the salvation to the remnant, in 7:14 -- we see a son that is born on this earth is ‘God with us.’

 

The next prophecy about the Son in Isaiah is seen in chapter eight. There we read about the son of Isaiah with the name Maher-shalal-hash-baz and its meaning in Hebrew is ‘To make haste to plunder, hurry to the spoil’ or ‘Swift for spoil, hasty for prey.’ It could be interpreted as ‘God is against those against us.’ If we take that interpretation, then we may say that it is similar to what we read before, “God with us.” In the section at the end of this article, this prophecy is denoted by the symbol B2.

 

The next prophecy about the Son in Isaiah is in Isaiah 9:6. There we read about the child that is born and the Son that is given. We will discuss this verse in detail, in the coming days, as God wills. In the section at the end of this article, this prophecy is denoted by the symbol C.

 

In the section below, I staggered the prophecies using the symbols I used. You will see A1 and A2 are aligned together and they are about the Son being Jehovah and Immanuel—“God With Us.” You will also note that the second and fourth prophecies about the Son in marked as B1 and B2 and they are aligned to each other but not with A1 and A2. The fifth prophecy about the Son is marked as C and it is placed farther right of the others. You may see the reason for this staggered placement as we progress in our study.

 

 

Shalom Malekim!!!

(To be continued)

 

 

The Five Prophecies About the Son in Isaiah

 

A1.      High and lifted up == > Jehovah on the throne – Isaiah 6:1-7

                 B1.     Isaiah’s son – Shear-jashub == > Salvation of the remnant – Isaiah 7:3

A2.      Immanuel = God with us == > Seed of the Woman – Isaiah 7:14

                 B2.     Isaiah’s son – Maher-shalal-hash-baz = Swift for spoil,  hasty for prey

                            == > God is against those against us – Isaiah 8:1-4

                             C.   Child born and Son given – the Ruler whose name is Wonderful,

                                    Counselor, Mighty God, Father of Eternity, Prince of Peace -- Isaiah 9:6

Go to top of the page
Go to bottom of the page

Reply by : George P. Koshy   View Profile   Since : 16 Feb 2018 7:21:06 PM Close

Isaiah 9:6 – Part-II:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

We will concentrate on the expressions in Isaiah 9:6, “For unto us a Child is born, unto us a Son is given.” Isaiah was prophesying to the children of Israel. Therefore, “us” stands for the children of Israel. To the children of Israel, a child was born.

 

These two expressions about the child that was born and the Son that was given unite the incarnation and the deity of the Son. It is a declaration that Christ is one and not two. Here we read that the child that was born is the S0on that was given. Child is born as the ‘Seed of the Woman,’ and the Son is given by the Father.

 

There are some Christians who make statements to the effect that Christ never claimed deity when He was on the earth as the child that was born and the Son that was given. I ask them to read the Scriptures, because the Lord Jesus Christ asked men to read the Scriptures. He also said that it is written of Me. In this connection, I will produce two instances that are written in the Scriptures where Lord Jesus Christ claimed His deity. In both instances, He claimed that He is Jehovah of the Old Testament. These two instances are recorded in three places. Thus there are three witnesses wrote that the Lord Jesus Christ claimed that He is Jehovah. God requires two or three witnesses.

 

The first instance in which He claimed His deity was when Satan tempted Him and that took place at the beginning of His earthly ministry among the Jews. It is written in Matthew 4:4, “But He answering said, It is written, Man shall not live by bread alone, but by every word which goes out through God’s mouth.” Again we read about this in Luke 4:4, “And Jesus answered unto him saying, It is written, Man shall not live by bread alone, but by every word of God.” This is what the Child that was born as the ‘Seed of the Woman’ and the Son that was given as the ‘Sprout of Jehovah’ (Isaiah 4:2) told Satan when he tempted Him. The ‘Seed of the Woman’ told Satan that the words of the ‘Son of God’ is all that is needed to satisfy His—the Seed of the Woman’s—hunger. The ‘Seed of the Woman’ claimed His deity to Satan, who tried to question it.

 

Let us look into the second test that Satan placed before the ‘Seed of the Woman,’ the One who was born as a child. It is written in Matthew 4:7, “Jesus said to him, It is again written, you shall not tempt the Lord your God.” Again we read in Luke 4:12, “And Jesus answering said to him, It is said, you shall not tempt the Lord your God.” When Satan asked the ‘Seed of the Woman’ to demonstrate that He is the ‘Son of God’ by jumping from the edge of the temple, the reply was that he should not tempt His God. If this is not the claiming of His deity, what is it?

 

Now, let us look into the third testing that Satan placed before the ‘Seed of the Woman.’ We read in Matthew 4:10, “Then says Jesus to him, Get you away, Satan, for it is written, you shall do homage to the Lord your God, and Him alone shall you serve.” This the response Satan received from the ‘Seed of the Woman,’ when Satan asked the ‘Seed of the Woman’ to fall down and worship him. The ‘Seed of the Woman’ told Satan that he should not only worship him, but also serve Him. If this is not the claiming of the deity by the ‘Seed of the Woman’—the Child that was born, then what is it?

 

In one instance, the ‘Child that was born’ claimed His deity three times and it is written twice by Matthew and Luke; and there are some Christians who have not read it even once! Without reading the Scriptures, they go around and make statements to the effect that the Lord Jesus Christ did not say that He is Jehovah.

 

I wish to present another instance in which the ‘Seed of the Woman’—the Child that was born and the Son that was given—claimed His deity. It is written in John 12:41, “These things said Esaias because he saw His glory and spoke of Him.” I hope that the readers will take time to read the verses before and after this verse to understand the context. The people did not believe on the ‘Seed of the Woman’ that was born as the Child, though He did many signs to show that He is the arm of Jehovah. To those men, the ‘Seed of the Woman’ showed through many signs that He is the arm of Jehovah. John 12:41 tells us that Esaias saw the glory of the ‘Seed of the Woman’ and spoke of Him. Esaias—another name for Isaiah, saw the glory of Jehovah and we read about it Isaiah 6:1-4. Here Christ claimed that He is Jehovah and Isaiah saw His glory and spoke of Him. Unfortunately, in the 21st century, some Christians say that the ‘Seed of the Woman’ did not claim that He is God. We should ask them to read the Scriptures and it is written of Him, especially about His divinity.   

 

The first instance was to Satan and the latter one was to men who refused to believe His deity. Today some Christians also do the same thing. Are they behaving like Satan or are they behaving like unbelieving men?

 

We will look into the expression, “Unto us a Son is given.” Here we read about a giving of the Son. We read this in John 3:16 from the lips of the Son that was given. There we read that it was the Father who gave the Son. In order to give anything, the giver must have possession of what he gives. The Father had the Son before He gave the Son. Therefore, we could say that the expression under our consideration indicates the divinity of the Son, who is the Child that was born. Therefore we see the divinity of the Child—the ‘Seed of the Woman’—in this expression.

 

When we consider the whole expression, “For unto us a Child is born, unto us a Son is given.” It tells us about the joining of the human nature of the Child that was born and the divine nature of the Son that was given.

 

Let us meditate on; ‘A child is given—His human nature; and a Son is given—His divine nature’ are united in the ‘Seed of the Woman’ who is the ‘Son of God.’

 

Shalom Malekim!!!

(To be continued)

Go to top of the page
Go to bottom of the page

Reply by : George P. Koshy   View Profile   Since : 22 Feb 2018 3:47:32 PM Close

Isaiah 9:6 – Part-III:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

Today, we will consider the third expression in the above passage, “The government shall be upon His shoulder….” The Hebrew word translated as ‘the government’ is MISRAH and its meaning is ‘princely power.’ The child that was born as the ‘Seed of the Woman’ is the Son that was given as the ‘Son of God’ and He has the princely power, because He is the ‘Son of David.’

 

Being inspired by God, the prophet wrote the Hebrew word MISRAH and not MALEK. If the inspired word was MALEK, then the child who was born and the Son that was given must be the king who rules. He came into the world not as the King, but as the “God with us,” IMMANUEL (Isaiah 7:14). That is the name of the child that was born to the virgin who conceived and gave birth, still being a virgin.

 

This ‘princely power’ shall be upon His shoulder.  In the Old Testament, when a man is carrying a burden on his shoulder, the word used is SHEKEM. That is the Hebrew word used in Isaiah 9:6 as we read the expression, “the government shall be upon His shoulder.” If a man was carrying riches on his shoulder, then the Hebrew word used is KATHEPH, and we read that in Isaiah 30:6.

 

In Isaiah 9:6, we read that the ‘Seed of the Woman’ that was born as a child and the ‘Son of God’ that was given, when He came into the world, He has the princely power to carry the burden of sins of sinners. We read in Hebrews 9:28 that He came to “bear the sins of many.” Again in 1 Peter 2:24 we read, “Who Himself bore our sins in His body on the tree.”

 

Therefore, we could say that the child who was born as the ‘Seed of the Woman’—the Son of Man—is the Son who was given—the Son of God—and He came with the princely power to carry our sins to set us free and to give us the right to call His Father our Father because we are called the sons of God.

 

This is one of the meanings of the expression, “The government shall be upon His shoulder….”

 

Shalom Malekim!!!

(To be continued)

Go to top of the page
Go to bottom of the page

Reply by : George P. Koshy   View Profile   Since : 7 Mar 2018 7:48:07 PM Close

Isaiah 9:6 – Part-IV:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

Today we will look at the next expression “His name is called Wonderful.” The Hebrew word for “Wonderful” is פּﬥﬡ -- pronounced as PALA or PELE and it could mean: ‘to be wonderful,’ ‘to be hidden’. It appears in many places in the Old Testament. I leave it to the readers to check this out using a concordance.

 

This Hebrew word is used in Judges 13:18 and in KJV, it is translated as ‘secret.’ When something that was hidden was made to be known, then the expression ‘wonderful’ comes from our mind about the new revelation. The angel of the Lord told Manoah in Judges 13:18 that His name is ‘Wonderful,’ though it was hidden from Manoah before.

 

In Isaiah 9:6, we read that the name of the ‘Seed of the Woman’ that was born as the child because He is the Son who was given—Son of God—who is Immanuel (God with us), is to be known and called as ‘Wonderful.’ That is His name. In Revelation 19:12, we read that no one knows His name but Himself.

 

In Judges 13, by refusing to eat, He told Manoah that He is the One who is higher than humans. Therefore, Manoah should know Him. That is why Manoah offered the food that he prepared to Jehovah.

 

Wonderful implies the fact of One whom man has never seen nor could see and He has manif3ested to be seen. That is why The child that is born as the ‘Seed of the Woman,’ who was the Son sent by the Father, became visible to men and made known the God who dwells in unapproachable light to make the name of God known to us as ‘the Father, the Son, and the Holy spirit’ is WONDERFUL.

 

Shalom Malekim!!!

(To be continued)

Go to top of the page
Go to bottom of the page

Reply by : George P. Koshy   View Profile   Since : 13 Mar 2018 2:38:26 PM Close

Isaiah 9:6 – Part-V:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

Today we will look at the next expression and that is His name shall be called “Counsellor.” The Hebrew word translated as ‘Counsellor’ is YAATS, and its meaning is ‘to give counsel.’

 

The word YAATS is derived from the verb ETSAH, and its meaning is ‘advice.’ This word is used many times in the Old Testament. In Isaiah 11:2, we read about the “Spirit of counsel” and it is in connection with the Spirit of Jehovah. In Jeremiah 50:45 we read about the counsel of Jehovah against Babylon. Over and above, we read in Ephesians 1:11, “…in whom we have also obtained the inheritance, being marked out beforehand according to the purpose of Him who works all things according to the counsel of His own will…” Here we learn about the Counsellor’s counsel that was made with respect to the New Testament saints was according to His own will and not according to the will of the saints. The Greek word for ‘counsel’ in this verse is βουλη (BOULE) and its meaning is ‘counsel,’ ‘purpose,’ or ‘will.’

 

We see the same word—BOULE—in Hebrews 6:17, “Wherein God, willing to show more abundantly to the heirs of the promise the unchangeableness of His purpose,…” In KJV, we have the expression, “The immutability of His purpose.” We are told that His counsels are immutable.

 

I quoted only two verses from the New Testament and I thought that it will be sufficient to show that a believer’s salvation is according to the counsel of the will of the Counsellor and His counsel is immutable or unchangeable. That Counsellor is the One who was born as a child—the Seed of the Woman—who was given as the Son of God having the princely powers to carry our sins on His shoulder on the cross, and to reveal us the Father-the Son-and the Holy Spirit; thus He is the Wonderful and the Counsellor.

 

In Matthew 11:27, we read that He is the revealer of the Father. From Romans 11:33-36, we learn that the One who knew the mind of God is the Counsellor. The Counsellor said, “No one knows the Son but the Father, nor does anyone know the Father, but the Son, and he to whom the Son may be pleased to reveal Him.” The Son who knew the Father has revealed the Father to those whom He pleased to reveal. That revelation is the foundation of receiving eternal life from the Son, as written in John 17:3. Those to whom the Son revealed the Father have the assurance of their salvation that they will never lose the eternal life, because it is eternal and not temporary, that they received from the Son by knowing the Father and the Son. That is the immutability of the Counsellor’s counsel.

 

The recognized axiom of science is that noting falls in the scope of science unless it fills within the experience of the senses of men. An object placed before the eyes can be seen and handled, making it possible for the mind to make a qualified judgment on it. If an event is posterior to the human senses or intelligent, it falls within the limits in which the discerning sense may claim to pass judgment. When a person, to whom the Son has not revealed the Father, but claiming to be a believer, will assert that his/her salvation is temporary with conditions and that could be lost. Their reasoning cannot go beyond what they have experienced in this world of sin.

 

Since God is prior in time compared to our reason, our sight is incapable to perceive the invisible. Sight only distinguishes what is visible. Our reason fails to project itself into time when it was not in existence. Our reasoning allows us to judge only to which it had a prior existence in time. We need to know the Father and the Son with the help of the Holy Spirit to realize the eternal things. The counsel to save us to be conformed to the image of His Son by the Father and the Holy Spirit is one of them.

 

The Counsellor’s counsel took place before the existence of time and it is immutable. Therefore His name is called Wonderful and Counsellor.

 

Shalom Malekim!!!

 

(To be continued)

Go to top of the page
Go to bottom of the page

Reply by : George P. Koshy   View Profile   Since : 23 Mar 2018 2:14:25 PM Close

Isaiah 9:6 – Part-VI:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

Today we will look into the name “Mighty God.” In Hebrew it is EL GIBBOR. In Isaiah 10:21 we see the same name when the remnant of Jacob returns to their “Mighty God.” In Isaiah 9:6, it is about the Child that is born and the Son that was given. When we consider both these two verses together we should realize the truth about the deity of that child that was born. In other words, it is about the deity of the Messiah as one could express using the human language.

 

Our discernment is influenced by our nature and therefore we could express it only dimly and not by it full effulgence. However, that dim discernment is sufficient for us to say that His name is “Mighty God.”

 

We read in Deuteronomy 10:17 that Jehovah is the mighty and terrible God. In Nehemiah 9:32, we read, “And now, our God, the great, the mighty, and terrible God,…” We read in Psalm 24:8, “Who is this King of Glory? Jehovah strong and mighty, Jehovah mighty in battle.” We read in Jeremiah 32:18, “Who show mercy unto thousands, and recompense the iniquity of the fathers into the bosom of their children after them, You the great and mighty God,—Jehovah of host is His name.” We read in Zephaniah 3:17, “Jehovah your God is in your midst, a mighty One that will save…” In all these verses we see the Hebrew word GIBBOR. These verses tell us about Jehovah is the “Mighty God.

 

When we read in the Word of God about the Child that is born and the Son that was given has the name “Mighty God,” then that informs us that He is Jehovah. Thus, the deity of the Son was given in the Old Testament. The Jewish leaders knew about this truth and were in the habit of referring to their Messiah as the Son of God that was given.

 

The knowledge about the Child that was born and the Son that was given as the “Son of God” is what compelled the high priest to ask, “I adjure You by the living God that you tell us if you are the Christ the Son of God” (Matthew 26:63); and “You are the Christ, the Son of the blessed?” (Mark 14:61). In Luke 22:70, we read, “And they all said, You then are the Son of God.” To all these The Son of Man—the Child that was born and the Son that was given—answered in positive. That is what we also read in John 19:7, “The Jews answered Him, We have a law, and according to our law He ought to die, because He made Himself Son of God.

 

Some Christians have taken an inexcusable position to say that Jesus—the Child that was born and the Son that was given with the princely powers to carry our sins upon His shoulders—did not claim His deity. He did claim His deity many times while He was on this earth. It was attested by the high priest and also by all the Jewish leaders who were present at the unlawful court that was assembled to judge Him. His claim on His deity was stated as the crime to impose the death sentence on Him by the high priest and all those members of Sanhedrin that were assembled to judge Him.

 

The Child that was born and the Son who was given is the Mighty God.

Shalom Malekim!!!

(To be continued)

Go to top of the page
Go to bottom of the page

Reply by : George P. Koshy   View Profile   Since : 28 Mar 2018 2:23:43 PM Close

Isaiah 9:6 – Part-VII:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

Today we will look into the name of the Child that was born and the Son that was given with the princely power on His shouder, “Father of Eternity.” In Hebrew, it is ABI-YD and it should be read as ‘Father of Eternity.’ However, in KJV, it is translated as ‘The everlasting Father.’

 

‘Eternity’ (YD) is an attribute of God. According to our knowledge that is derived from our experience, ‘Eternity’ could indicate the duration beyond our imagination as well as continuity as in an infinite state. The latter understanding is the benefit derived from the advancements in mathematical reasoning by George Cantor.

 

We see the same Hebrew word in Isaiah 57:15 and there we read that He who is high and lofty inhabits the eternity and has the name Holy. This Hebrew word appears more than 48 times in the Old Testament and ii is translated in KJV as: ‘eternity,’ ‘ever,’ and ‘ever-lasting.’

 

The expression, ‘Father of Eternity,’ implies that He is the creator of the attribute of God, known as ‘eternity.’ Even in our days, the concept of ‘eternity’ is not understood by most men and women. It could be better understood by learning about ‘infinity,’ which is a mathematical concept and is synonymous with ‘continuity.’

 

Isaiah prophesied about 600 BC that the child that was born as the Son that was given with the princely power to carry the sins of many is the one who created eternity—the Father of Eternity.

 

Shalom Malekim!!!

(To be continued)

Go to top of the page
Go to bottom of the page

Reply by : George P. Koshy   View Profile   Since : 18 Apr 2018 5:21:46 PM Close

Isaiah 9:6 – Part-VIII:

 

Isaiah 9:6, “For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.”

 

Today we will be looking into the name of the Child that was born and the Son that was given with the princely power upon His shoulder; and that name is “Father of Eternity.” The Hebrew expression for “Father of Eternity” is ABIĄ„ED.

 

This name, “Father of Eternity,” indicates the deity of the Child that was born and the Son that was given. From the Scriptures, we learn that ‘eternity’ is an attribute of God. Its meaning, as the Hebrew word ED is used, includes both duration as well as the continuity, as in infinity. When we take this into our learning process, then we come to realize that this ‘Father of Eternity’ is not only the One who created eternity, but He is the One who existed without the limits of time-space continuum and being continuous in His existence, He is eternal. This existence of the Child that was born and the Son that was given may be beyond our comprehension. This name tells us that He is not only without limits, but also continuous.

 

Isaiah 57:15 tells us that He inhabits eternity. This Hebrew word ED appears in the Old Testament about 48 times. It is translated in KJV as ‘eternity,’ ‘ever,’ ‘everlasting,’ ‘evermore,’ ‘old,’ and ‘perpetually.’

 

When it is written that He inhabits eternity, then that tells us that eternity is real. If it is not real, then inhabiting in it is not possible. The real God inhabits the real eternity.

 

We read in Revelation 21:5, “And He that sat on the throne said, Behold, I make all things new.” The Creator of all things and the One who holds all things by the word of His power—the Son, the Lord Jesus Christ—says that He will make all things new.

 

We read in Jeremiah 18, that Jehovah does not mend what was marred by man. He taught this lesson by asking Jeremiah to go to a potter’s house and there he learned this truth about how God works.

 

There are many things that Jehovah made new without mending them, when man marred them by his arrogance and disobedience. The following is a short list of such new creations:

1.      God made the heavens and the earth (Genesis 1:1). When man marred it (Genesis 3; 2 Peter 3:7), God makes a new heaven and new earth (Psalm 85:10-13; Isaiah 65:17; 45:18; Jeremiah 4:23; 32:16-17; Revelation 21) without mending them.

2.      God made man in His own image and likeness (Genesis 1-2). When man marred it (Genesis 3; Psalm 14:2; 53:2; Jeremiah 17:9; John 3:6; Romans 8:7), God made a new man (2 Corinthians 5:17-18; Ephesians 2:24), without mending the old.

3.      God made the body of man (Genesis 2). When man marred it (Genesis 3; Number 8:10; Hebrews 9:27), God has a new body for him (1 Corinthians 15:35-47), without mending the old.

4.      God made a covenant with the children of Israel (Deuteronomy 4:13, 6:25). The children of Israel marred it (Jeremiah 31:32). God is not mending that marred covenant, but He will make a new one (Hebrews 8:7-13).

5.      God gave the children of Israel certain ordinances (Exodus-Deuteronomy). When that was marred by them (Isaiah 1:11-14), new ordinances replace them (Galatians 4:3-11; Colossians 2:14-17; Hebrews 10:6-9), without mending them.

6.      God gave the Aaron’s priesthood for the children of Israel. The children of Israel marred it and we read about it in the Old Testament. God gave them a new priesthood (Hebrews 7:11-28), without mending it.

7.      The children of Israel asked for a king and God gave them a king. When that was marred (1 Samuel 15), God gave them a new king (2 Samuel 7:12-16), without mending the first.

 

The Child who is born and the Son who is given with the princely power on His shoulder is the ‘Father of Eternity.’ He creates all things new without mending them and we read about it in Revelation21.

 

Shalom Malekim!!!

(To be continued)

Go to top of the page
Go to bottom of the page


Post reply Here

please login to continue..

Registered Users, Login below:

Username Password
Problem Login?

New User? Register Now

Forgot User Name or Password? Click Here

Go to top of the page

All times are GMT -5 Hours
Forums Home ::
© 2018 Sansnet.com



HOME
Back to Top