Why is He given the name “Wonderful” (Isa. 9:6)?

“And His name will be called Wonderful” because He is beyond our understanding. “Therefore God also has highly exalted Him and given Him the name, which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth” (Phil. 2:9–10).

Both Testaments of the Holy Bible contain various titles and names of the Lord Christ, some of which are symbolic, and whose purpose is to communicate something of His inexpressible work of love for humanity. With each title the human soul delves into new depths, delighting in His overflowing love; aiding her throughout her journey on earth until she passes over to paradise, where she will meet Him in the clouds, on the great day of the Lord. The scholar Origen says, “Jesus is all things, every name is appropriate to Him. For all things proclaim Him.”⁷⁰⁰ St. Gregory of Nyssa also says, “for so shall I name you, since your name is above every name (Phil. 2:9) and cannot be spoken or grasped by any rational nature. Therefore your name, which declares your goodness, is my soul’s attitude toward you.”⁷⁰¹

With a spirit of prophecy, the son of Sirach says, “Come to me, you who desire me, and take your fill of my fruits. For the remembrance of me is sweeter than honey, and my inheritance is sweeter than the honeycomb. Those who eat me will hunger for more, and those who drink me will thirst for more” (Sir. 24:19–21).

St. Augustine says, “Your name is preferred, not only for greatness but also for pleasantness … what does the psalm that invites you say? ‘Taste and see that the Lord is good.’ (Ps. 34:8).”⁷⁰² He also says, “But you will not cease to love, because He whom you see is such a One as does not offend you by any weariness: He both satisfies you, and satisfies you not. What I say is wonderful. If I say that He satisfies you, I am afraid lest as though satisfied you should wish to depart, as from a dinner or from a supper. What then do I say? Does He not satisfy you? I am afraid again, that if I say, He does not satisfy you, you should seem to be in want: and should be as it were empty, and there should be in you some void which ought to be filled. What then shall I say, except what can be said, but can hardly be

699 See Fr. Tadros Yacoub Malaty, Divine Love (Arabic) Books 1–8, second edition, revised and updated (Sporting, Alexandria: St. George’s Coptic Orthodox Church, 2010), Book 2: pp. 508–582.

700 Origen, Commentarium in Joannem 1 (PG 14:50).

701 Gregory of Nyssa: Homilies on The Song of Songs , eds., Brian E. Daley S. J. and John T. Fitzgerald; trans., Richard A. Norris Jr. (Society of Biblical Literature, 2012) Homily 2: p. 69.

702 St. Augustine of Hippo, Expositions on the Book of Psalms 52.13 (NPNF I/8:202) amended.

thought? He both satisfies you, and satisfies you not: for I find both in Scripture. For while He said, ‘Blessed are the hungry, for they shall be filled’ (Matt. 5:6) it is again said of Wisdom, ‘Those who eat You shall hunger again, and those who drink shall thirst again’ (Sir. 24:21).”⁷⁰³