Isaiah 7:10–8:10

For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fulness of the times of the adoption had arrived, that the kingdom of heaven had drawn nigh, and that He was dwelling within those that believe on Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, "she was found with child of the Holy Ghost;" [Matthew 1:18] and that the angel Gabriel said unto her, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God;" [Luke 1:35] and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child." [Matthew 1:23] But the elders have thus interpreted what Esaias said: "And the Lord, moreover, said unto Ahaz, Ask for thyself a sign from the Lord thy God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good." [Isaiah 7:10-17] Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, "Butter and honey shall He eat;" and in that He terms Him a child also, [in saying,] "before He knows good and evil;" for these are all the tokens of a human infant. But that He "will not consent to evil, that He may choose that which is good,"— this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.

(Verse 10, 11.) And the Lord added, speaking to Achaz, saying: Ask for yourself a sign from the Lord your God in the depths of hell, or in the highest above. He had previously spoken to Achaz through the prophet, saying: Behold, be silent, do not fear, and so on. Since Achaz did not believe, and therefore did not understand, the Lord himself speaks to Achaz, so that at least, frightened by the authority of the Lord, he may accept what is said. For, he says to him, it seems difficult to you that the most powerful kingdoms are to be ended in a short time, and that you will be delivered from great danger along with your people; ask for yourself a sign, not from idols, by whose error you are held captive, but from the Lord your God who promises you help, and that sign is the basis of your request, whether from the depths or from on high. But while only the Seventy interpreted it as 'from the depth of hell,' the others translated it more significantly according to the Hebrew, 'from the depth of the underworld.' Therefore, just as 'the depths of hell' signifies a profound abyss, so we should understand 'the heights above the heavens' as an exalted state. So when you hear a sign about either the underworld or the exalted, believe in the future things that I have mentioned. Do you want, he says, the earth to be split open and the great chasms of the underworld to be revealed, which are said to exist in the heart of the earth, or for the heavens to be opened? Both pertain to the mystery of the death and ascension of the Lord: For he who descended is the one who also ascended (Ephesians 4:10). And in the Apostle we read: 'Don't say in your heart, "Who will ascend into heaven?" (that is, to bring Christ down)' or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead)' (Romans 10:6-7). And in another place, speaking about Christ, it says: 'That you may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge' (Ephesians 3:18). As far as mystical understanding is concerned, Moses also received signs from the earth, which we read about in the Psalms: He sent signs and wonders among you, O Egypt (Ps. CXXXIV, 9), such as frogs, locusts, gnats, and flies; from heaven, he sent hail, fire, and three days of darkness. We also have the example of Hezekiah, when the sun went back ten lines, receiving a sign from heaven (IV Kings XX); and Joshua, the son of Nun, in Gibeon and Aijalon, when the sun and moon stood still (Joshua X). Most people think that Saul received a sign from the earth and the depths of hell when he saw Samuel raised through enchantments and magic arts (1 Samuel 28). But even the prophet Jonah, who was liberated from the abyss, the depths, and the jaws of death, gave and received a sign of the underworld (Jonah 2). I have read in a certain Commentary that this passage is interpreted allegorically, understanding the deep and high as perceptible and intelligible things, which we can call sensible and intelligible, with the former referring to the senses and the latter to the mind and reason. Also, the virgin is interpreted as the soul, which is not corrupted by any consciousness of sin, and can give birth to Emmanuel, God with us, that is, the present word of God. But we do not eat the flesh of the lamb, but roast it, and we must dry up all the humors of pleasures in us, so that we do not neglect the sacrament of our faith, while we understand more than it is necessary to understand.

And the Lord spoke again to Achaz. Here the sign of liberation is set out. And first, the liberty to choose a sign is given; second, the sign for believing is conferred: therefore the Lord himself shall give (Isa 7:14). Concerning the first, three things are set out.

But what Isaiah said, "From the height above, or from the depth beneath," was meant to indicate, that "He who descended was the same also who ascended." But in this that he said, "The Lord Himself shall give you a sign," he declared an unlooked-for thing with regard to His generation, which could have been accomplished in no other way than by God the Lord of all, God Himself giving a sign in the house of David. For what great thing or what sign should have been in this, that a young woman conceiving by a man should bring forth,-a thing which happens to all women that produce offspring? But since an unlooked-for salvation was to be provided for men through the help of God, so also was the unlooked-for birth from a virgin accomplished; God giving this sign, but man not working it out.

First, the liberty of choosing a sign is conceded: and the Lord said to Achaz—because he disdained the prophets, the Lord himself spoke: because it seems hard that such powerful kings would be destroyed so quickly—ask you a sign, that you might believe, of the Lord your God. From this it seems that these may be the words of the prophet; and to this is to be said that it is a custom of Hebrew speech to use a noun for a pronoun: hence, of the Lord your God, that is, "of me." Or they are the words of the Lord through inspiration, and of the prophet through declaration, below: should not the prophet seek of his God? (Isa 8:19). Unto the depth of hell, that the earth be opened and hell be exposed, as in the destruction of Dathan and Abiron (Num 16:31–33); or by hell is meant the lower elements, as Moses brought forth locusts and gnats from the earth (Exod 8:16–19, 10:1–20); or unto the height above, as Joshua, when the sun stood still (Josh 10:1–15): for the Jews seek signs (1 Cor 1:22).

(Verse 12.) And Ahaz said, I will not ask, neither will I tempt the Lord. This is not humility, but pride, that he does not want to ask for a sign from the Lord. Although it is written in Deuteronomy: You shall not test the Lord your God (Deut. 6:16), and the Savior used this against the devil as a testimony (Matt. 4): nevertheless, being commanded to ask, he should have fulfilled the command in obedience, especially since both Gideon and Manoah asked for and received a sign (Judges 6 and 13). However, according to the ambiguity of the Hebrew language, in which it is written 'Ulo Enasse Adonai' (), and all similarly translated it, I will not attempt the Lord, that it may be read, I will not exalt the Lord. For the impious king knew that if he sought a sign, he would receive it, and the Lord would be glorified. Therefore, like a worshipper of idols, who had set up altars in every corner of the streets and on the mountains and in shady groves, and considered fanatics to be Levites, he does not want to seek a sign as commanded.

Second, the refusal of the offer: and Achaz said: I will not ask, either because he was trusting in idols or in the king of the Assyrians, or because he was jealous of the glory of God, or because, being placed in distress, he feared to offend God, below: Lord, they have sought after you in distress (Isa 26:16). Hence he says, I will not tempt, for he relied on what is said in Deuteronomy 6:16: you shall not tempt the Lord your God. But he understood badly, for by the authority of the Lord he was allowed to seek a sign, as Gideon with the fleece (Judg 6:36–40).

And when He says, "Hear, O house of David," [Isaiah 7:13] He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be "of the fruit of his belly," which was the appropriate [term to use with respect] to a virgin conceiving, and not "of the fruit of his loins," nor "of the fruit of his reins," which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established "the fruit of the belly," that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, "Blessed art thou among women, and blessed is the fruit of thy belly;" [Luke 1:42] the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David's] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, "Behold, a young woman shall conceive," and who will have Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also.

(Verse 13.) And he said, hear therefore, house of David: Is it not enough for you to be troublesome to men, that you are also troublesome to my God? Who is this that said, hear therefore, house of David? Not God who had said above to Ahaz: Ask a sign for yourself from the Lord your God; but a Prophet, as is proven from what follows: For you are troublesome to my God. And the meaning is: because you not only persecute the prophets and despise their words; but you also contradict the present and commanding judgment of God; so that you bring upon yourself the labor, as he says in another place: I have labored, enduring (Isaiah 1:14), therefore the Lord will do what follows. Regarding the labor and trouble that Aquila and Symmachus have translated, LXX and Theodotius have interpreted it as a struggle and contest, because the contentious ones do not submit their necks to the Lord's service, but with Him willing to heal their wounds, they reject healing. And it should be noted that when the impious King Ahaz did not want to seek a sign, the prophetic message should be directed to the house of David, that is, to the royal tribe mentioned above: And they reported these things to the house of David, saying: Syria and Ephraim have joined forces.

Third, the rebuke of the one who refuses is set out: and he, namely, Isaiah, said: therefore, since you are so rebellious, hear you therefore, O house of David, because of its consent in the malice of the king, or because the promised Christ is given as a sign to David: of the fruit of your womb I will set upon your throne (Ps 131[132]:11). Is it a small thing for you, to merit divine wrath, to be grievous to men, whom you plunder, or to the prophets, in whom you do not believe; that you are grievous, through rebellion, to my God, not yours, whom you did not obey: why is this a burden to you? for I will cast you away, says the Lord (Jer 23:33).

But what does this passage mean, if not that God has come in the flesh?

Christ was born a visible man of a human virgin mother, but he was a hidden God because God was his Father. So the prophet had foretold: "Behold, the virgin shall be with child and shall bring forth a son; and they shall call his name Emmanuel, which is interpreted, God with us." To prove that he was God, Christ worked many miracles, some of which—as many as seemed necessary to establish his claim—are recorded in the Gospels. Of these miracles the very first was the marvelous manner of his birth; the very last, his ascension into heaven in his body risen from the dead.

But who shall say that Christ and Christians have no connection with Israel, seeing that Israel was the grandson of Abraham, to whom first, as afterwards to his son Isaac, and then to his grandson Israel himself, that promise was given, which I have already mentioned, namely: "In your seed shall all nations be blessed"? That prediction we see now in its fulfillment in Christ. For it was of this line that the Virgin was born, concerning whom a prophet of the people of Israel and of the God of Israel sang in these terms: "Behold, a virgin shall conceive, and bear a son; and they shall call his name Emmanuel." For by interpretation, Emmanuel means "God with us." This God of Israel … has forbidden the worship of other gods, … has forbidden the making of idols, … has commanded their destruction, … has by his prophet predicted that the Gentiles from the ends of the earth would say, "Surely our fathers have worshiped lying idols, in which there is no profit." This same God is he who, by the name of Christ and by the faith of Christians, has ordered, promised and exhibited the overthrow of all these superstitions.

You must appreciate, brothers and sisters, what a tremendous desire possessed the saints of old to see the Christ. They knew he was going to come, and all those who were living devout and blameless lives would say, "Oh, if only that birth may find me still here! Oh, if only I may see with my own eyes what I believe from God's Scriptures!" The saints who knew from the holy Scripture that a virgin was going to give birth as you heard when Isaiah was read: "Behold, a virgin shall conceive in the womb and shall bear a son, and his name shall be called Emmanuel." What Emmanuel means the Gospel declares to us, saying, "which is interpreted, God with us." So do not let it surprise you, unbelieving soul, whoever you are, do not let it strike you as impossible that a virgin should give birth, and in giving birth remain a virgin. Realize that it was God who was born, and you will not be surprised at a virgin giving birth. So then, to prove to you how the saints and just men and women of old longed to see what was granted to this old man Simeon, our Lord Jesus Christ said, when speaking to his disciples, "Many just men and prophets have wished to see what you see and have not seen it; and to hear what you hear and have not heard it."

Do you hesitate or refuse to believe his birth of a virgin, when you ought rather to believe that thus it was fitting for God to be born man? Learn that this, too, was foretold by the prophet: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel, which is interpreted, God with us." You will not doubt, therefore, the motherhood of a virgin if you want to believe the nativity of a God who does not relinquish the government of the universe and comes in flesh among human beings; who bestows fecundity on his mother yet does not diminish her integrity.

The Savior's name, because of which he is called "God with us" by the prophet, signifies both natures of his one person. For he who, born before time from the Father, is God himself in the fullness of time, became Emmanuel (that is, "God with us") in his mother's womb, because he deigned to take the weakness of our nature into the unity of his person when "the Word was made flesh and dwelt among us." In a wonderful manner he began to be what we are, while not ceasing to be what he had been, assuming our nature in such a way that he himself would not lose what he had been.

Where shall that price be found? Certainly nowhere except in the womb of the glorious Virgin. Whence Isaiah: "Behold, a Virgin shall conceive and bear a son, and his name shall be called Emmanuel." Emmanuel is interpreted "God with us." It was not fitting for the Virgin to have a son unless he were God, nor for God to have a mother unless she were a Virgin. That price could not be found except in the Virgin. It is "from afar and from the uttermost boundaries," because in him the highest is joined with the lowest, and the first with the last. That price is "from afar," by which the entire human race is redeemed: because what is redeemed is the lowest, therefore it is the highest; because what is redeemed is the last, therefore it is the first. Man among creatures was created last.

The full accord of the witnesses is found in the words of Scriptures. Isaiah says: The virgin shall be with child; and Luke: Thou shalt conceive. One says: Christ shall be slain; and the Evangelist: Put Him to death. Whatever, then, had been foretold by the prophets was fulfilled through Christ.

The blessed Hezekiah then, who was King of the Jews, and a very pious and virtuous man and an object of God's especial care, entertained the idea that the blessed David had spoken of him prophetically in many of the Psalms, such as the nineteenth, the twentieth, and many others besides, and having moreover applied to himself the prophecy which had once been made in his father's time by Isaiah: Behold a virgin shall conceive and bear a son, he was uplifted in mind by the workings of human passion, and imagined himself to be the Christ who had been predicted. He was in consequence at first unwilling to take a part in the common offices of life, through the existence of another opinion among the Jews, that Christ when He comes, never dies, but abides for ever, as they also said in the Gospel: We have heard out of the Law that Christ abideth for ever. So Hezekiah being of this opinion abstained from taking a wife and providing for the succession of his line by having children, being under the belief that he would live always

House of David, from this time on when you encounter your enemies, call upon the one who is named Immanuel. The meaning of the title, which is "God with us," reveals the power of the Word. Believe this sign, be courageous, and do not call upon the gods of Damascus. Do not enlist those who have no assistance to offer. Rather, call upon Immanuel, the God who will "be with" people at the appropriate time. Take heart with confidence, trusting in the power of the title.… If the prophet had said, "They will call his name Immanuel," he would have been speaking only of a future time. This would have caused doubt for some, because when the Savior was born of the virgin his name was not Immanuel but Jesus, as the angel had instructed Joseph, saying, "Do not fear to take Mary as your wife, for that which is conceived in her is of the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins." If the prophecy was "they will call his name Immanuel," then how would the Savior had fulfilled it, when his name was Jesus and not Immanuel? But this is not how it was written, because not everyone would call him by this title. The prophetic word says accurately, "You shall call." … Some scribes, because they did not understand this, wrote, "they will call" rather than "you shall call" in the Gospel of Matthew, even though the prophecy does not read this way. The Hebrew word translated in the passage is "you shall call," as is used by all the translations. Some translators translate the word for "virgin" as "young woman." There is no reason to think that the virgin was not also a young woman; in fact it is likely that the virgin who conceived the Savior was not fully grown but a young maiden.

Humanity was blended with God, and he was one. The more powerful predominated in order that I might become god just as he became human. Although he was already begotten, he was born of a woman, who was a virgin. Because his birth was from a woman, it was human. Because she was a virgin, it was divine. He had neither a human father nor a divine mother.

By no means will God speak in many and various ways, according to the apostle Paul, nor according to another prophet will he be represented through the hands of the prophets, but he who previously spoke through others will himself say "Here I am." The bride in the Song of Songs also asked in this regard: "O that you would kiss me with the kisses of your mouth!" For "the Lord of hosts is himself the King of glory." He will descend to a virginal womb and will enter and exit through the eastern gate that always remains closed, concerning which Gabriel said to the virgin: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the one who will be born to you is holy and will be called the Son of God." And Proverbs writes, "Wisdom built itself a home." Thus when it is said, "The Lord himself will give you a sign," this should refer to something new and marvelous.

Isaiah tells of the mystery of our faith and hope: "Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel." I know that the Jews are accustomed to meet us with the objection that in Hebrew the word almah does not mean a virgin but "a young woman." And, to speak truth, a virgin is properly called bethulah, but a young woman, or a girl, is not almah but naarah! What then is the meaning of almah? A hidden virgin, that is, not merely virgin, but a virgin and something more, because not every virgin is hidden, shut off from the occasional sight of men.

(Verse 14) Therefore the Lord himself will give you a sign. Behold, a Virgin shall conceive and bear a Son, and you shall call His name Emmanuel. In no way does God speak in various ways according to the Apostle Paul (Hebrews 1), nor according to any other prophet (Hosea 12), nor is He likened to the hands of prophets, but He who formerly spoke through others will say Himself, 'I am present' (Isaiah 58). This is the One whom the Bride was asking for in the Song of Solomon: 'Let him kiss me with the kiss of his mouth' (Song of Solomon 1:2). For the Lord of hosts, he is the king of glory (Ps. 23:10): He himself shall descend into the virgin's womb, and shall enter and depart from the Eastern gate, which is always closed (Ezek. 44); of which Gabriel says to the Virgin: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: therefore the holy one who shall be born of you shall be called the Son of God (Luke 1:35). And in Proverbs: Wisdom has built herself a house (Prov. 9:1). But when it is said, 'The Lord himself will give you a sign,' it must be new and marvelous. But if a young woman, as the Jews want, and not a virgin, were to give birth, what sign could it be called, since this name refers to age, not integrity? And indeed, so that we may compare our understanding with that of the Jews and not offer them the mockery of our ignorance, the Hebrew word for 'virgin' is 'Bethula' (), which is not written here in the present passage: instead, the word used is 'Alma' (), which all except the Septuagint translated as 'young woman.' Furthermore, the word 'alma' is ambiguous among them: for it is said both 'adolescentula' (young girl) and 'abscondita' (hidden), that is, 'ἀπόκρυφος' (secret).... Hence, in the title of the ninth psalm, where it is written in Hebrew as 'Alamoth' (), other translators have rendered it as 'adolescence', which the LXX interpreted as 'absconditis' (hidden things). And in Genesis we read: when Rebecca is said to be 'alma' (Gen. XXIV), Aquila did not translate it as 'adolescentula' or 'puella', but as 'abscondita' (hidden). Moreover, the Shunammite woman, having lost her son, fell at the feet of Elisha, and Jezi forbade her, but she heard from the Prophet: Let her go, for she is in pain, and the Lord hides from me (2 Kings 4:27). Because in Latin it is said 'hides from me', in Hebrew it is written 'Eelim Memmenni'. Therefore, a chaste woman, not only a girl or a virgin, but with great care is said to be hidden and secret, which has never been exposed to the gaze of men; but she has been guarded with great diligence by her parents. The Punic language, which is said to originate (or derive) from Hebrew sources, is properly called alma virgo. And to make the Jews laugh, alma is also called sancta in our language. And the Hebrews use the words of almost all languages: as in the Song of Songs (Song 3:9) where the Greek word φορεῖον, meaning litter, is used and it is also found in Hebrew. The Hebrews also use the words nugas (trifles) and mensuram (measure) in the same way and with the same meanings. And as far as my memory serves me, I never think I have read of a married woman having nourished men. but of a woman who is a virgin: not only a virgin, but a virgin of youthful age, and in the years of adolescence. For it is possible that an old woman may be a virgin, but this woman was a virgin in her girlhood. Or certainly a virgin, not a little girl, and one who could not yet know a man: but already marriageable. Finally, in Deuteronomy (Deut. XXII, 25 et seqq.) a virgin is understood under the name of a girl and a young girl. If, he said, a man finds a betrothed girl in the field and forces her, and lies with her, you shall kill only the man who lay with her, and the girl shall not be put to death. For just as when someone rises up against his neighbor in ambush and kills him, so this matter happened. In the field he found her: the betrothed girl cried out, and there was no one to save her. And in the volume of Kings (3 Kings 1), we read that they sought a virgin girl named Abishag, and they brought her to the king, who slept with her, and she cared for him, and the girl was very beautiful, and she served him, and the king did not know her. And what follows: And you shall call his name Emmanuel, and the seventy and three likewise translated it, for which it is written in Matthew, they shall call: which is not found in Hebrew. Therefore, this child who will be born of a Virgin, O house of David, shall now be called Emmanuel, which means, God with us, because you will prove to have God present by the very fact that you are freed from two enemy kings: and he who will be called Jesus afterwards, which means, Savior, because he will save the entire human race, shall now be called by you the name of Emmanuel. The Word of God, which all the interpreters have translated, you can understand and name: which is namely that the Virgin herself who will conceive and give birth, shall be called by this name, Christ. In many testimonies that the Evangelists or Apostles took from the ancient books, it should be carefully observed that they did not follow the order of the words, but the meaning. Hence, in the present passage, Matthew used 'in utero habebit' instead of 'concipiet in utero' (Matthew 1:13) and 'vocabunt' instead of 'vocabis'. The Hebrews believe that this is prophesied about the son of Hezekiah, Ahaz's son, that Samaria will be captured during his reign, which cannot be proven at all. Indeed, Ahaz, the son of Jotham, reigned over Judah and Jerusalem for sixteen years (2 Kings 16): and his son Hezekiah succeeded him as king, being twenty-five years old, and reigned over Judah and Jerusalem for twenty-nine years. So, how is it that in the first year of Ahaz, this prophecy about Hezekiah's conception and birth is said to have been given to him, when at that time when Ahaz began to reign, Hezekiah was already nine years old, unless perhaps they say that his infancy, not his age, is being referred to in the sixth year of Hezekiah's reign, when Samaria was captured? That it is forced and violent is evident even to fools. Some of us argue that the prophet Isaiah had two sons, Jasub and Emmanuel, and that Emmanuel was generated from his prophetess wife, as a symbol of the Lord Savior, so that the first son Jasub, which means abandoned or converted, signifies the Jewish people who were abandoned and will later return. And the second son, that is, Emmanuel, meaning God with us, signifies the calling of the Gentiles after the Word became flesh and dwelt among us.

You have heard, therefore, that the Father is called Lord. Come now, and let me show you that the Son is called God. "Behold, the virgin shall be with child, and shall give birth to a son, and they shall call his name Immanuel, which means, 'God is with us.' " Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, "Let them know that Lord is your name." Here Isaiah says, "They shall call his name Immanuel."

To prevent you from thinking that his coming to earth was an accommodation, as those others were, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before a throng of people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but also that he would be conceived, born and nurtured as any child would be. Isaiah proclaimed this when he said, "Behold, the virgin will conceive and bear a son, and they will call his name Immanuel." He eats butter and honey. And again, the same prophet said, "A child is born to us, a son is given to us." Do you see how these prophecies foretold his infancy?

What precedes this passage also gives us its meaning. He does not simply say, "Behold, the virgin will conceive." First he said, "Behold, the Lord will give you a sign," and then he adds to it, "Behold, the virgin will conceive." If the one who was to give birth was not a virgin but the conception occurred in the natural manner, then what sort of sign would this be? A sign must be extraordinary and strange, or how else could it be a sign?

Were she not to be a virgin, the birth would not have been a sign. A sign is something that differs from the normal way things happen, that is outside the natural manner. A sign is so unusual and unexpected that someone who sees it or hears of it sees that it is out of the ordinary. It is called a "sign" because it is significant. Were the birth to be like normal births, it would not have been significant. If the prophecy is about a woman giving birth in the normal manner, like what happens every day, then why call it a sign?

And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, `God with us.'" For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, "Behold, a virgin shall conceive," signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, "Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,"--as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means Saviour in the Greek tongue. Wherefore, too, the angel said to the virgin, "Thou shalt call His name Jesus, for He shall save His people from their sins." And that the prophets are inspired by no other than the Divine Word, even you, as I fancy, will grant.

Moreover, the prophecy, "Behold, the virgin shall conceive, and bear a son," was uttered respecting Him. For if He to whom Isaiah referred was not to be begotten of a virgin, of whom did the Holy Spirit declare, "Behold, the Lord Himself shall give us a sign: behold, the virgin shall conceive, and bear a son?" For if He also were to be begotten of sexual intercourse, like all other first-born sons, why did God say that He would give a sign which is not common to all the first-born sons? But that which is truly a sign, and which was to be made trustworthy to mankind,--namely, that the first-begotten of all creation should become incarnate by the Virgin's womb, and be a child,--this he anticipated by the Spirit of prophecy, and predicted it, as I have repeated to you, in various ways.

He [God] was with us on the earth, when he assumed flesh; and he was no less God in man, and man in God. That he was both God and man was declared before by the prophets.

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. [Isaiah 7:14]

The manner of his birth proves the truth about the Lord: a virgin conceived without knowing a man; her belly was filled, having been touched by no embrace; and her chaste womb received the Holy Spirit, whom her pure members preserved and her unsullied body carried. Behold the miracle of the mother of the Lord! She is a virgin when she conceives, a virgin when she brings forth, a virgin after birth. What glorious virginity! What splendid fruitfulness! The world's goodness is born, and there is no pain of childbirth. The womb is emptied, a child is brought forth, and still virginity is not violated. For it was fitting that when God was born, the value of chastity should increase, and that one who was untouched should not be violated by his coming—he who came to heal what was injured—and that bodily purity should not be harmed by him who bestows virginity on those who have been baptized and had formerly been unchaste. The child who has been born, then, is placed in a crib. This is God's first dwelling place, and the ruler of heaven does not disdain these straitened circumstances—he whose home was the virginal womb. Clearly Mary was a fit habitation for Christ not because of the nature of her body but because of the grace of her virginity.

What is the sign? "Behold, a virgin shall conceive and bear a son." In fact, a virgin did conceive and gave birth to "Emmanuel, God with us." This is the new birth: a man born from God. God was born in the man, taking the flesh of the old human race without the help of the old human seed. God took the flesh in order to reform the old human race with a new seed. In other words, he spiritually cleansed the old human race by removing its old stains.

Therefore. Here the sign for belief is given. And first, the sign of liberation is conferred; second, he threatens the unbelieving with the punishment of destruction: the Lord shall bring upon you (Isa 7:17).

Now this is the sign of the Incarnation of Christ. But the Jews object against this in many ways.

First, that the Lord was giving a sign of the liberation of the Jews at that time, with which the Incarnation of Christ agrees in nothing.

To which is to be said that the Incarnation of Christ signifies that liberation by an argument from the greater: for if God will give his son for the salvation of the whole world, much more can he save you from these enemies? He that spared not even his own Son, but delivered him up for us all (Rom 8:32); or as a motive cause, for this moves the Lord, as it were, since many good things are conceded to this people, however unjust they were, because he had provided for his Son to be made incarnate from them.

Likewise they object that the sign that follows is given to those who are present, but the Incarnation did not happen in their time, and so it would appear that no sign was given.

To which is to be said that, although the Incarnation did not happen in the presence of those men, it nevertheless did happen in the presence of the abiding house of David: hence he says, hear, O house of David (Isa 7:13), but not, "hear, Achaz."

Likewise they object that a sign ought to precede the thing signified; but the Incarnation happened long after this liberation; therefore it was not a sign of it.

To which is to be said that sometimes a sign follows the thing signified, as Deuteronomy 18:22: you shall have this sign: whatsoever that same prophet foretells in the name of the Lord, and it comes not to pass: that thing the Lord has not spoken; sometimes it occurs at the same time: when you shall hear the sound of one going in the tops of the pear trees, then shall you join battle (2 Sam 5:24); sometimes the sign precedes the thing signified, as with Gideon in Judges 7:5–7, when the sign was given that he ought to conquer with those who had lapped up water with their hands. And it is necessary that this sign should follow the thing signified, even as they themselves explain: for if it preceded it, then the child was born before the death of Phacee, who reigned twenty years; in the seventeenth year of his reign, Achaz began to reign, and Achaz reigned sixteen years; therefore, Achaz reigned thirteen years after the death of Phacee. And in the twelfth year of Achaz, Osee began to reign. In the ninth year of his reign, Samaria was captured, which was six years after the death of Achaz. Therefore, at the capture of Samaria, the child would have been at least nineteen years old; and thus what is said below in 8:4, that the child did not know to call his father and mother, would be false.

Likewise they object that in Hebrew it does not say virgin, but alma, which, according to them, signifies a marriageable young girl, as is found in Genesis 24:16 concerning Rebecca; where we have an exceeding comely maid, they also have alma. And even if it said bethula, which, according to them, signifies a virgin, this does not necessarily mean that she conceives while remaining a virgin, because it may be that she who was a virgin at the time of the prophecy, should conceive afterwards, having been corrupted by the seed of a man.

To which is to be said that it would be no sign at all if a young woman should conceive, and even a corrupted virgin. The Lord, however, wished to signify something great, when he said: unto the depth of hell, or unto the height above (Isa 7:11). Therefore, according to us, alma is used rather than young girl, because alma signifies a virgin, according to the origin of the word, and still more, it means one who is protected, about whom there can be no suspicion of evil. But bethula signifies virgin according to a later manner of speaking.

The Jews, however, explain this verse in two ways. Some say it concerns Ezechias; some say it concerns the son of Isaiah, whom they imagine to have been called Emmanuel.

But that the first cannot stand is thus shown, because Ezechias was twenty-five years old when he began to reign (2 Kgs 18:2), and Achaz reigned sixteen years (2 Kgs 16:2); therefore Ezechias was ten years old when his father began to reign; and thus he could not be promised to be born here. Moreover, how would he not know to call his father and mother, when, in the sixth year of his reign, Samaria was captured?

Likewise, that the second cannot stand is shown because this would be no sign at all. And moreover the son of Isaiah was not Lord of Judea, and yet, in Isaiah 8:8, the land of Judea is spoken of as a possession of Emmanuel. And therefore it is necessary to understand this to be speaking of the son of God.

Following this, therefore, he does three things. First, he promises the sign: therefore, because you do not wish to ask, the Lord himself shall give you a sign, of your liberation. This sign is also given to the shepherds in Luke 2:12: and this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes.

Second, the sign itself is set out, behold a virgin. And first, the miraculous conception is set out: behold a virgin, remaining a virgin, shall conceive, in giving birth, bear a son.

Second, the naming of the miraculously begotten child; and first, as to his divinity: shall call, namely, the virgin shall call, or you yourself, Judah, shall call, in danger; his name Emmanuel, which is translated: "God with us." You shall call his name Emmanuel (Matt 1:23). And this entire occurrence has nothing like it elsewhere, for it is a new thing: the Lord has created a new thing upon the earth: a woman—or a female—shall compass a man (Jer 31:22); hence, a man perfect in conception itself, although not according to perfection of quantity, as Augustine says on John 2:20: six and forty years was this temple in building; and therefore, it is above man, for there is nothing new under the sun (Eccl 1:10). Hence there cannot be found another event that corresponds to this prophecy besides this story: behold you shall conceive and shall bring forth a son (Luke 1:31). This is signified in Ezekiel 44:2: this gate shall be shut, it shall not be opened, and no man shall pass through it: because the Lord the God of Israel has entered in by it.

It is to be noted on the words, his name shall be called Emmanuel, that is, "God with us," that Christ is with us in many ways. First, as a brother, through fellowship of nature: who shall give you to me for my brother, sucking the breasts of my mother, that I may find you without, and kiss you? (Song 8:1). Second, as a bridegroom, through the bond of love: if any one love me, he will keep my word (John 14:23). Third, as a shepherd, through the solace of inner consolation: behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him (Rev 3:20). Fourth, as a savior, through the help of defense: therefore fear you not, my servant Jacob, says the Lord, neither be dismayed, O Israel: for behold, I will save you from a country afar off (Jer 30:10). Fifth, as a leader, through the example of his work: the Lord alone was his leader (Deut 32:12).

It is to be noted on the words, behold a virgin, that behold is said because of her singular eminence: first, because she is above women because of her virginity: hence he says, behold a virgin; second, she is above virgins because of her fruitfulness: hence he says, she shall conceive; third, she is above all angels because of the worthiness of her fruit: hence he says, she shall bear a son: never doth he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16).

(Verse 15) He shall eat butter and honey, so that he may know how to refuse the evil and choose the good. For before he knows to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings. The Lord will bring the king of Assyria upon you and your people and your father's house—days that have not come since the day that Ephraim departed from Judah. And it shall come to pass in that day, that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. I will say something even more amazing, so that you do not think that he is born in a fantasy, he will use foods of infancy, he will eat butter and milk. And although many centuries later the Evangelist testifies about him: But the child grew in wisdom and age and grace before God and men (Luke 2:52): and this is said to confirm the truth of the human body: yet still wrapped in swaddling clothes, and fed with butter and honey, he will have the ability to judge between good and evil, so that he may reject evil and choose good. Not because he did or disapproved or chose this, but because he knew how to disapprove and choose, so that through these words we may know that the infancy of the human body did not hinder divine wisdom. Lastly, the Angels announce to the shepherds the laying in the manger: The Magi adore coming from the East, whom it is to be believed were certainly chosen. And on the other hand, Herod, the scribes, and the Pharisees are disapproved, (Matthew 2), because they killed many thousands of infants for the sake of one child.

This is said ["The child grew in wisdom and in age before God and men"] in order to establish the truth of his human body. Nevertheless, wrapped in swaddling clothes and fed with curds and honey, he will have the judgment to distinguish between good and evil, that rejecting evil he might choose the good. It does not say that he will in fact reject and choose but that he would learn to reject and to choose, so that we might know through such words that this pertains to the infant's human body, not to divine wisdom. Finally, it must be believed that the angels who announced to shepherds the news of the infant lying in a manger and the magi who came from the east to worship him were chosen. Herod, the scribes and the Pharisees, on the other hand, were condemned because they slaughtered thousands of children for the sake of one infant.

Now, since the Lord was not a mere man but was also God and knew all things, he stood in no need of reflection, inquiry, counsel or judgment. He also had a natural affinity for good and antipathy for evil. Thus it is in this sense that the prophet Isaiah, too, says, "Before the child shall know to refuse the evil, he will choose the good. For before the child knows to refuse the evil and to choose the good, he will reject the evil by choosing the good." The "before" shows that he made no inquiry or investigation in a human manner but that since he was God and divinely subsisted in the flesh—that is to say, was personally united to the flesh—by the fact of his very being and his knowing all things he naturally possessed the good.

Second, as to his humanity: he shall eat butter and honey, literally, manly foods, because from infancy he held himself to the manner of other men: and being born, I drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, as all others do (Wis 7:3).

Or from the part to the whole, according to the rules of Tyconius: for through these he understands all human foods. That he may know. The "that" is consecutive, for, feeding on such things, the child still knows to refuse the evil, without experience, and to choose the good, without counsel, having all perfect knowledge. The devil had promised this, but did not fulfill it (Gen 3:5); but God gave it freely: for he has given me the true knowledge of the things that are: to know the disposition of the whole world, and the virtues of the elements (Wis 7:17).

Or, "that" is causal: that he may know, that is, that he may show himself to know, because he is led through the foods to the perfect quantity of years, in which he shows himself to know. Augustine on Song of Songs 4:11, honey and milk, says that humanity is signified by butter, because it comes from the nourishment of the earth; divinity is signified by honey, because it is collected from the dew of heaven. He had, moreover, a nature without corruption, like butter without curd; and he carried consolation without judgment, like honey without the sting. Bernard: our little one chose to be newly conceived, because he took the nature of our flesh without corruption. Similarly, the bee brings us honey without mingling in the sting. He came not to judge the world, but that the world may be saved by him (John 3:17). And thus, "that" is also causal. And this is a sign from below on the part of the virgin giving birth, and from above on the part of God being born: the Lord will give goodness: and our earth shall yield her fruit (Ps 84:13[85:12]).

(Verse 16) For before the boy knows how to reject evil and choose good, the land that you detest will be abandoned by the face of its two kings. In the sixth year of the reign of Hezekiah, Samaria was captured by the Assyrians (2 Kings 18), that is, in his thirty-first year of age. Therefore, this one who is to be born, either from a Virgin, as we believe, or from a young woman, as the Jews claim, will eat butter and honey, and will be so young that he cannot discern between evil and good, and before he leaves infancy, the land of Syria and Samaria will be laid waste by the Assyrians. Let the Hebrews answer how Hezekiah is proclaimed an infant at the age of thirty-one, and of such a young age that he, eating honey and butter, like the children of Nineveh, does not know left from right, that is, does not know evil from good. But in regard to Emmanuel, which means 'God is with us,' he will have an easy understanding. As for the mystery and invocation of his name, let the land of Syria and Samaria be laid waste, even by the Assyrians who prevail, and let the house of David be freed from the two kings whom he fears, namely, Rezin and Pekah.

Third, the adaptation of the sign is set out: for before the child know, that is, before he assumed created knowledge in being born; the land, of Samaria and Syria (2 Kgs 16:9, 17:3–5).

(Verse 17.) The Lord will bring upon you, and upon your people, and upon your father's house, days that have not come since the days of the separation of Ephraim from Judah, with the king of Assyria. This place should be read with hyperbaton. Finally, we too, following the Hebrew truth, have interpreted it as follows: O house of David, listen to what I say, that the land of Syria and Samaria may be abandoned by the face of the two kings whom you fear most greatly. The Lord will bring days upon you, and upon the house of your father David, which you have never had since the time when the ten tribes were separated from the two tribes, and they began to have a kingdom in Samaria. These days, that is, times with the king of the Assyrians, will come upon them, so that once they are overcome and defeated, you may be liberated by the presence of Emmanuel. The Septuagint translates this passage as follows: 'The Lord will bring upon you, and upon your people, and upon the house of your father, days that have not yet come, from the day he took away Ephraim from Judah, the king of the Assyrians. We cannot know the exact meaning of this, unless perhaps it should be said that, by the magnitude of their sins, Ephraim, that is, Samaria, first caused the invasion of the Assyrians to turn away from them.' Another way: Meanwhile, now two kings, Rasin and Phacee, who besiege you, hasten to lay waste, will be overthrown in a short time: but the time of your devastation will come when, what you never hoped for, indeed never feared, the Assyrian has come. By which he teaches that the house of David, not Syria and Samaria, but the Assyrians are to be feared. Therefore, he frees from the present fear and threatens about the future time.

The Lord shall bring upon you. Here he sets out the threat against those who do not believe the sign. And first, he shows the gravity of the punishment; second, the order of punishment: and it shall come to pass in that day (Isa 7:18); third, the effect of the punishment: and it shall come to pass in that day, that a man shall nourish a young cow (Isa 7:21).

And he shows the gravity of the punishment from the authority of the one who commands: the Lord, who is powerful, shall bring: the Lord Almighty is his name (Exod 15:3); from the universality of the punishment: upon you, through Theglathphalasar, and upon your people, and upon the house of your father, as to your descendants, through his sons that are tyrants; from comparison with what preceded it: days, so evil, and the days are called evil because of their fault: sufficient for the day is the evil thereof (Matt 6:34); redeeming the time, because the days are evil (Eph 5:16); and because of the punishment: that have not come since the time of the separation of Ephraim from Judah (1 Kgs 12); the gravity of the punishment is shown further from of the power of those who execute it: with the king of the Assyrians, Nabuchodonosor, because the kingdoms of the Chaldeans and the Assyrians were one under him, and had been one from the beginning; for the Assyrians had come forth from the Chaldeans (Gen 10): I will take Nabuchodonosor the king of Babylon my servant (Jer 25:9).

(Verse 18, 19) And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard. Therefore, you are in vain afraid of present but half-burnt towers, which have no fire within. For you must know that by its hiss the Lord signifies the flies of Egypt and its rivers, with no doubt seven channels of the Nile, which are about to be called forth. And he signifies the bee, which is in the land of Assyria. But he calls the flies of Egypt on account of the filth of idolatry and the weak people. And he calls the bee Assyrians, whose kingdom was most powerful at that time, and were very ready for war. Either because all the region of the Assyrians and Persians used bows, or because they had access to them all the time. Therefore, all will come and occupy your land in the torrents of the valleys, and in the caves of rocks, and in all the fruits, and in the holes, and in the wooded groves. However, these things are said by metaphor, so that because he had mentioned flies and bees once, he would maintain consistency in the translation of the rest. Let us read the books of Kings and Chronicles, and we will find that the holy king Josiah was killed by the Egyptians, and the people of Israel were subjugated to the power of Egypt (2 Kings 23; 2 Chronicles 35): so that he would appoint a king for them. And after not much time, Nebuchadnezzar came with an innumerable multitude of warriors, captured Jerusalem, and destroyed the other cities of Judaea. He burned down the Temple and placed Assyrian inhabitants in Judaea.

And it shall come to pass. Here he sets out the manner and order of punishment; and he sets out three things. First, the calling together of their enemies: shall whistle, that is, blow upon, for the fly, that is, for the king of Egypt, who killed Josias (2 Kgs 23:29); and he is compared to a fly because of the uncleanness of idolatry and lust which thrives in Egypt; in the uttermost parts of the rivers, because they come even from the farthest parts of Egypt, and for the bee, namely, for the Chaldeans and the Assyrians, because from the former they had the honey of defense, and from the latter the sting of persecution, above: he will whistle to them from the ends of the earth (Isa 5:26).

Second, the multitude of their enemies: and they shall come, and shall all of them rest in the torrents of the valleys, for the benefit of water, which usually runs in valleys, and in the holes of the rocks, for fortification, and upon all places set with shrubs, for wood, and in all hollow places, for locations of homes, below: and the stretching out of his wings shall fill the breadth of your land (Isa 8:8).

(Verse 20) On that day the Lord will shave with a hired razor, with those beyond the River, with the king of Assyria, the head, and the hair of the feet, and it will sweep away the beard, too. Some people think that this is a prophecy about the Assyrians, who, thirteen hundred years before they destroyed Jerusalem, ruled over the kingdom of Asia, Egypt, and Libya, and that they will be defeated by the Medes and Persians, and their empire will be destroyed. Others, however, believe that it refers to the Egyptians who were killed beyond the Euphrates River. But we believe that the hired razor, which is called the Assyrian in Jeremiah (Jer. 25), is indeed the instrument of the Assyrian king, whom in punishment of the sinful people, he also calls his own dove. Moreover, in the vision of Tyre (Ezek. 28), because he had worked very hard in building fortifications and carrying earth for the mound, and had been deprived of his wages when they fled, Egypt was given to him as payment and reward for his labor. Therefore, with this very sharp razor, and concerning those who live beyond the Euphrates River, namely the Assyrian king, the Lord will shave off all the hair and fur of the entire body from head to foot, as well as the beauty of the beard, which is an indication of manliness, from Judea, so that perhaps nothing, nothing beautiful remains in it, but that they may be compared to effeminate men, or rather, to dishonorable women.

Third, their captivity: in that day the Lord shall shave with a sharp razor, that is, through the king, by them, that is, through them, namely, the Assyrians; concerning a sharp razor, see Ezekiel 5:1: take you a sharp knife that shaves the hair: and cause it to pass over your head. The head, the king, the feet, craftsmen, the beard, soldiers who are for the adornment of the king (2 Kgs 25), above: every man of war, judge, and prophet (Isa 3:2). Or this is said against the Egyptians, who were their helpers: by them, that is, the Egyptians, that is hired. And he shall rifle the spoils thereof: and it shall be wages for his army. And for the service that he has done me against it (Ezek 29:19–20).

(Verse 21 onwards) And it shall come to pass on that day, a man shall nurture a cow of oxen, and two sheep, and because of the abundance of milk, he shall eat butter; for everyone who is left in the midst of the land shall eat butter and honey. And it shall come to pass on that day, every place where a thousand vines were worth a thousand silver shekels, there shall be thorns and briers. With arrows and bows they shall come there, for thorns and briers shall cover the whole land. And all the hills that were once cultivated with a hoe shall no longer be afraid of thistles and thorns; and they shall become pastures for cattle and a trampling ground for livestock. After the subversion of Jerusalem, the captivity of the people, and the burning of the Temple, Nabuzardan, the prince of the army whom the Seventy called the chief cook, left a few of the people, and those poor, in the land to till the vineyards and fields. Finally, Godolias, who had been appointed over them from the royal line, encourages them and says: Do not be afraid of the Chaldeans; dwell in the land and serve the king of Babylon, and it will be well with you (2 Kings 25:24). Therefore, at that time when all the wealth of the Jews had been transferred to Chaldea, there will be such a great desolation in the land of Judaea and such incredible devastation that they will by no means have herds of cattle or flocks of sheep as they used to have before: but scarcely a rare inhabitant will be able to support one cow and two sheep; not for plowing, but for food and clothing of milk and wool. Indeed, because of the scarcity of wheat and everything that the land produces for eating, they will subsist on milk, butter, and wild honey. And what he says: He will eat butter from the abundance of milk, signifies that the land will be more fertile due to the scarcity of farmers and more suitable for grazing. In that time, due to the scarcity of people, there will be such a shortage of wine from deserted vineyards, which will not be considered a concern for hostile fear, that each vine will barely be bought with silver sickles. For all the land will be reduced to brambles and thorns: and there will be such fear, with swords raging everywhere, that no one will dare to visit their own field without a bow and arrows, and abandoning the open fields, they will seek refuge in the mountains, and there, fortified by the difficulty of the location, they will barely dig rough mountains by hand: because they will not have oxen, plows, and plowshares. Therefore, if a rare inhabitant were found in the mountains, they would sustain a miserable life from there. The rest, however, will be open to pasture, and without any guardian, they will be trampled by wild animals. These things are accustomed to happen after captivity, would that we did not know! But now a large part of the Roman world is similar to once Judea: which we do not think was done without the anger of God, who avenges not at all the contempt of himself through the Assyrians and the Chaldeans; but through savage nations, and once unknown to us, whose faces and speech are terrifying, and they have feminine and cut faces (he means the Goths who shaved their beards), they pierce the fleeing backs of men, well-bearded. I have read in these places an extensive and intricate tropology: that everything, which we have discussed according to history, happened spiritually to the Jews, who barely had one cow and two sheep, namely clean animals: so that they might be nourished not with solid food, but with milk, like infants, and consume the honey of words, which drip from the lips of a prostitute; and they do not have wine, which gladdens the heart of man: but all their works are turned into thorns, so that they may be wounded by adversaries, who strike at the upright of heart (Psalm 10). But if at any time they desire to know something more deeply, and, exerting excessive effort, they seek to discover something mystical from the Holy Scriptures, nevertheless, they bring forth no fruits of doctrine, but rather their minds are filled with thorns and thistles, which arise in the hands of the drunk. And their land and doctrine are in no way cultivated by rational beings, but by cattle, of which God has no care, and are trampled upon by brute animals.

And it shall come to pass in that day, that a man shall nourish a young cow. Here he sets out the effect of the punishment, or the sign of destruction. First, in the scarcity of animals: a young cow, and two sheep, because the animals are few, above: and strangers shall eat the deserts turned into fruitfulness (Isa 5:17).

Second, from the slightness of provisions: butter and honey, because of the lack of bread: they that were fed delicately have died in the streets (Lam 4:5).

Third, from the scarcity of men. First, in the worthlessness of their property: every place where there were a thousand vines: buy a field for money, and take witnesses, whereas the city is given into the hands of the Chaldeans (Jer 32:25); I passed by the field of the slothful man, and by the vineyard of the foolish man: and behold it was all filled with nettles, and thorns had covered the face thereof (Prov 24:30–31).

In the multitude of thieves: with arrows and with bows, namely, when you flee, they will enter, below: fear, and the pit, and the snare are upon you and upon the inhabitants of the earth (Isa 24:17).

Fourth, in the fear of their enemies, for they will tend the mountains and abandon the plains: and as for the hills: and all her cities shall be wastes (Jer 49:13), and: you endeavor to lay hold on the height of the hill (Jer 49:16).

Chapter 8 — Verses 1-4. And the Lord said to me: Take for yourself a large book, and write in it with the pen of a man, quickly seize the spoils, swiftly plunder. And I appointed faithful witnesses for myself, Uriah the priest, and Zechariah the son of Barachiah, and I approached the prophetess, and she conceived and gave birth to a son. And the Lord said to me: Call his name, hasten, seize the spoils, hurry to plunder; for before the child knows how to call his father and his mother, the strength of Damascus will be taken away, and the spoils of Samaria will be carried off before the king of Assyria. Seventy interpreters were employed for the large book, they translated it into a new and large book. And because it is found in Hebrew, I called upon faithful witnesses who said: 'It is present indeed, and let faithful men be my witnesses.' And concerning Uriah the Priest, only Uriah, the rest likewise. The first prophet was sent to Ahaz (Isaiah 7), to foretell to him what the Scripture mentions: but since he was unwilling to listen, the Lord himself speaks to Ahaz and commands him to ask for a sign either in the depth or in the height. In response to this, I will not ask, and I will not test the Lord. After the wicked king is dismissed, the words of God are turned to the house of David, and a Virgin is promised to give birth to a son, whose name shall be Emmanuel, which means, God is with us. If he is frequently invoked, Samaria shall be overthrown and Syria: and shall be overthrown by the king of Assyria, who shall later capture Judah itself; so that all the land of Judah shall be turned into a wilderness. Again, therefore, under another figure, a virgin birth is described. And the Lord said to the Prophet, that he should not reveal the secret of the new birth to the people, but write it in this great volume that we now read. And to make it more wondrous, let it be written in human words and in the style that men are accustomed to write, so that it may contain the sacraments of God. But what is this that is written in human style? That a child born swiftly may take away spoils and quickly plunder, that is, that he may no longer suffer the devil to reign. And let him not send Angels or Prophets, but he himself descend to save his creatures. Therefore, the Prophet does what he was commanded and summons two faithful witnesses for himself, Uriah the priest, who is a teacher of the law, as Malachi says: The lips of the priest shall guard knowledge, and they shall seek instruction from his mouth, for he is the messenger of the Lord of hosts (Malachi 2:7); and Zechariah son of Berekiah, whom there is no doubt was a prophet. We read that during the reign of Ahaz, Uriah was a priest of the Temple of the Lord (2 Kings 4), to whom Ahaz commanded to make an altar like the altar in Damascus. And the book of Days (2 Chronicles 29) narrates that Hezekiah, the son of Ahaz, sought the Lord in the days of Zechariah, who was learned in the fear of God. Isaiah presented himself as worthy of the prophetic spirit and offered the prophetess, that is, the Holy Spirit, who is called Rua in the Hebrew language. According to what is written: Come to the Lord and be illumined (Psalm 33:6). Therefore, the Lord was conceived by the Holy Spirit. And although human speech cannot explain the mysteries of his nativity, nevertheless Gabriel speaks to the Virgin who conceived him: The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God (Luke 1:35). Some interpret the holy prophetess Mary, whom there is no doubt was a prophetess, for she herself speaks in the Gospel: For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me (Luke 1:48-49), and the rest. And it is commanded by Isaiah, that the very child who was formerly called Emmanuel, should now be called, hasten, strip away the spoils, hasten to plunder. For ascending on high, he led captivity captive; he received gifts for men (Ps. 67; Eph. 4:8) . And before assuming a human body, and calling God his father in his infancy, and calling Mary his mother, the strength of Damascus will be taken away, and the spoils of Samaria by the king of Assyrians: so that even before he is born, he will save his people, the house of David, by his mere invocation. Uriah means the light of the Lord; Zacharias, the memory of the Lord; and Barachias, the blessing of the Lord: by these witnesses, the birth of Christ is confirmed. For he, in the Gospel of Luke, explained to two men going to Emmaus that Moses and the Prophets had prophesied about him. According to typology, in the virgin soul, untouched by any stain, conceived by the Holy Spirit, he quickly takes spoils from opposing powers and makes all things serve him. And now, as he sees in part and prophesies in part (1 Corinthians 13), before he can be made perfect and rightfully call God his heavenly Father and Mother, he, still in infancy and in progress, will conquer the strength of Damascus, namely the doctrine of secular wisdom. And he will take the spoils of Samaria that the heretics have taken from the Church, saying, 'We have no share in David, nor inheritance in the son of Jesse' (1 Kings 12:16), with the very king of the Assyrians present, the devil, who will not be able to come to their aid. But these holy women do not only bear sons to the prophets, Maria the eternal Virgin, but also to the patriarchs. Sara, which is interpreted as 'ruler' or 'prince', that is, chief: and Rebecca, which in our language means 'patience'.

263. And the Lord said to me: take you a great book. Here he foretells the destruction of the ten tribes, insofar as it pertains to their punishment. This was carried out by the Assyrians: first, in the reign of Phacee, by Theglathphalasar, who captured the two and a half tribes which were across the Jordan, and many people from the tribes of Zebulon and Naphtali (2 Kgs 15); afterwards, by Salmanasar, who reduced the remaining tribes to captivity (2 Kgs 18:9–12). However, the two tribes also shared in this tribulation, for they were afflicted by Theglathphalasar, as is said in 2 Chronicles 28:20, and by Sennacherib, as is said below in chapter 36. Nevertheless, they were not entirely subjugated. And this is divided into two parts:

in the first, he foretells the tribulation;

in the second, its mode and order: at the first time the land of Zabulon, and the land of Nephtali was lightly touched (ch. 9).

264. This chapter, moreover, is divided into three parts:

in the first, he threatens the ten tribes with destruction by the Assyrians;

in the second, he foretells the affliction of the two tribes in this, where it says, and shall pass through Judah, overflowing (Isa 8:8);

in the third, he strengthens them with their future liberation, where it says, gather yourselves (Isa 8:9).

Concerning the first, he does two things:

in the first, the sign of destruction is set out;

in the second, the deed itself is described, where it says, and the Lord spoke to me again (Isa 8:5).

Concerning the first, he sets out two things:

first, he sets out the prefiguration of the punishment;

in the second, the expression of the sign, where it says, for before the child know (Isa 8:4).

The Jews, however, interpret this sign literally as the son of Isaiah, through whose name the Lord wished to signify the destruction of the ten tribes. And according to this, he confirmed the sign in three ways:

first, by writing;

second, by testimony, where it says, and I took (Isa 8:2);

third, by the deed itself, where it says, and I went (Isa 8:3).

265. Concerning the first, he sets out three things,

namely, that in which it is to be written: a great book, for, literally, the book is large to signify the magnitude of the tribulation: take you a roll of a book, and you shall write in it all that I have spoken to you against Israel and Judah (Jer 36:2).

Second, that with which it is to be written: with a man's pen, that is, plainly, that it may be understood, and that what is written will remain: write the vision, and make it plain upon tables: that he that reads it may run over it (Hab 2:2).

Third, that which is to be written, namely, the name of him who will lay waste, signifying in brief the future destruction: take away the spoils with speed, quickly take the prey, that is, ravage. These may be words of the Lord spoken to the prophet, and thus they are taken materially; or they are spoken to the enemies, and thus, significatively, below: and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey (Isa 10:6).

268. Against this, some object in many ways that it should not be understood literally,

first, because, since the words commanded to be written are few, it is not necessary for the book to be large;

second, because it is not probable that the prophet, a decent man, would have brought in witnesses when he went to his wife;

third, because Urias made an altar of idols like the altar of Damascus in the temple of the Lord (2 Kgs 16:15–16), and thus he was not a faithful witness;

fourth, because Zachariah was not alive then, for Zachariah the son of Joiada had been killed long before by Joas, king of Judah (2 Chr 24:22); another man is called Zachariah, who was one of the twelve prophets, and he lived long after, during the return of the people from captivity, as is clear from Zechariah 1:1 and through the whole book: therefore, the prophet could not have taken Zachariah as a witness; and moreover there remains a similar objection as exists with the first sign, that the child himself was born before the death of Phacee: therefore, as was proved above, he was at least nineteen years old at the capture of Samaria, and therefore what is said in 8:4 is false: before the child know to call his father and his mother.

269. And thus they hold that this is understood only of Christ, just as the first sign; that, by the great book, Sacred Scripture is signified, about which it says in Baruch 4:1: this is the book of the commandments of God, and the law, that is for ever; by the man's pen, the manner of prophecy, that it is not altogether clear to everyone, but only to the rational, who can conceive things signified from figures: I have multiplied visions, and I have used similitudes by the ministry of the prophets (Hos 12:10).

Take away the spoils with speed, the name of Christ, that is, a circumlocution for his name, because Jesus is savior, in that he took away spoils, that is, sinners, from the power of the devil, and plundered hell, about which it says below: therefore will I distribute to him very many, and he shall divide the spoils of the strong (Isa 53:12).

By Urias, which means "light of the Lord," the law is signified: because the commandment is a lamp, and the law a light (Prov 6:23). By Zachariah, which means "memory of the Lord," the son of Barachias, which means "blessing of the Lord," prophecy is signified, for the prophets received divine knowledge through the blessing of a divine gift. And these, namely, the law and the prophets, are the witnesses of the Incarnation of Christ: all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me (Luke 24:44). The prophetess, moreover, is the blessed Virgin, who prophesied saying: my soul doth magnify the Lord (Luke 1:46), to whom the prophet went through prophetic understanding and through faith; or the prophetess is said to be the Holy Spirit, who is the principle of all prophecy: for prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21). For in Hebrew, the word for "spirit," namely, ruah, is feminine in gender, and according to this, she conceived, that is, the Spirit made Mary to conceive: for that which is conceived in her, is of the Holy Spirit (Matt 1:20). Call his name, O Isaiah, that is, foretell his name, as above.

270. This interpretation, however, is not of such authority as that above on 7:14, concerning the other sign, because it is more forced and does not have authority from the Scriptures, as the other does from Matthew 1:22–23. Hence some say that it is not unreasonable if this be understood literally, in such a way, however, that this child may be a figure of Christ, as is also said above in a certain gloss on 7:14: behold a virgin.

Hence, according to this, a reply can be made to the objections that were made at first.

And to the first is to be said that the book was great, not because the writing required it, but to signify the magnitude of the tribulation.

To the second is to be said that it can be understood that the witnesses were brought in for the writing, as may be done in claims of privilege, and not for his going to his wife; and even if they were brought in for this, it would not be more against decency, as it seems, than bringing in witnesses for fornication as in Hosea 1:2–3, even though many interpret that passage literally.

To the third is to be said that Urias is called faithful because of the authority of the priesthood and not because of the goodness of his life; or that he was held to be worthy of faith by the king.

To the fourth is to be said that this Zachariah was neither of the ones named; for it is the custom among the Hebrews, as among many peoples, that names are given to sons from their kindred, as is said in Luke 1:61 of John: there is none of your kindred that is called by this name, and thus, this Zachariah could have been from the progeny of the one who had been killed earlier; or it is also the custom among the Hebrews, as Jerome says, that they often use a proper noun for a common noun, as they often use Bosra, which is the name of a fortified city, for any fortified city: and thus, because that Zachariah was a faithful prophet, and of great reputation among the people, this man is also called Zachariah, who perhaps was similarly worthy of faith to the people of that place.

To the fifth is to be said that this is not a similar objection, for it is necessary that what is said above only be understood of the destruction, because it says in 7:16: the land shall be forsaken; but 8:4 can be understood of the persecution carried out by Theglathphalasar, who destroyed Damascus (2 Kgs 16:9), and despoiled the kingdom of Samaria (2 Kgs 15:19–20); hence he says expressly: the strength of Damascus, and the spoils of Samaria shall be taken away, and this event was near enough.

271. It is to be noted on the words, a great book (Isa 8:1), that the Sacred Page is a book that is said to be,

first, great, as to the greatness of its content: hear me, for I will speak of great things: and my lips shall be opened to preach right things (Prov 8:6).

Second, it is sealed, as to vision, below: and the vision of all shall be unto you as the words of a book that is sealed (Isa 29:11).

Third, it is rolled up because of its multiple senses: and I looked, and behold, a hand was sent to me, wherein was a book rolled up (Ezek 2:9).

Fourth, it is bitter because of the labor of study: and I took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. And when I had eaten it, my belly was bitter (Rev 10:10); they that in the morning early watch for me, shall find me (Prov 8:17).

Fifth, it is sweet, as to its effect: eat this book: and I did eat it: and it was sweet as honey in my mouth (Ezek 3:1–3).

Sixth, it is flying, as to its meaning: I saw, and behold a volume flying (Zech 5:1); will the eagle mount up at your command, and make her nest in high places? (Job 39:27).

Seventh, it is life-giving, as to its fruit: all these things are the book of life, and the covenant of the Most High, and the knowledge of truth (Sir 24:32); he that shall find me, shall find life (Prov 8:35).

266. And I took unto me. Here the sign is confirmed by testimony; faithful witnesses: in the mouth of two or three witnesses let every word stand (Deut 19:15).

How was it, then, one may say, that his name was not called Emmanuel but Jesus Christ? Because he did not say "you shall call" but "they shall call," that is, the multitude and the issue of events. For here he uses an event (i.e., God being "with us") as a name; and this is customary in Scripture, to substitute the events that take place for names. Therefore, to say, "they shall call" him "Emmanuel" means nothing else than that they shall see God among humanity. For he has always been among them, but never so manifestly.

267. And I went to the prophetess. Here it is confirmed by the deed, for sometimes the prophets announced a future thing also by the deed itself, as below: go, and loose the sackcloth from off your loins, and take off your shoes from your feet. And he did so, and went naked, and barefoot (Isa 20:2). Hence this is understood literally that he went to his wife. Hence two things are set out:

first, the begetting of the child: and I went;

second, the naming of the begotten, call his name, hasten, as if to say: make haste to do it; take away the spoils, as above (Isa 8:1).

Or according to another version of Jerome: hasten, the spoils take away; and this is better, since, according to this, there is nothing more in the name than in what was written in the book.

For, before the child knew how to call his father and mother, as Isaiah had prophesied of him, he took the strength of Damascus and the spoils of Samaria. That is, before he uttered human speech through his humanity, he took the strength of Damascus or that which gave confidence to Damascus. For, in the estimation of the world, that city had flourished for some time on account of her riches. But preeminence in riches is gained by gold, and the magi as suppliants offered gold to Christ.

For that expression of Isaiah 'He shall take the power of Damascus and spoils of Samaria,' foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage for the commission of all evil deeds through the power of that demon, by coming to worship Christ, shows that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria. And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syrophoenicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God.

I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," [Ephesians 4:8] says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [Psalm 45:3] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [Isaiah 8:4] you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: ...

272. For before the child know. Here the interpretation of the sign is set out; and it is already clear according to the literal interpretation. According to the other interpretation, however: for before the child know, by created knowledge, his father, his putative father Joseph, or God; the strength of Damascus, and the spoils of Samaria shall be taken away, according to this, this can also be referred to the captivity of Samaria.

(Verse 5, et seq.) And the Lord added, speaking to me again, saying: Because this people has rejected the waters of Siloam that flow gently, and has preferred Rezin and the son of Remaliah, therefore behold, the Lord will bring upon them the mighty and abundant waters of the river, the king of Assyria and all his glory. And it will rise above all its channels, and overflow over all its banks. And it will pass through Judah, flooding and reaching up to the neck. And the spreading of its wings will fill the breadth of your land, O Emmanuel. He had said before that the strength of Damascus should be taken away, and the spoils of Samaria should be seen by the king of the Assyrians, and that two kings should be captured while the Assyrian was fighting: now God speaks to the Prophet in the usual style of the Scriptures, through the translation of the Siloam spring in Jerusalem, and the very violent river of the Assyrians, that the whole land of Israel will be flooded by its waters, and it will overflow its riverbanks with such force that after it has occupied the land of the ten tribes, it will reach Judah and, passing through, it will reach the neck: by which it signifies the nearby captivity. For Judas was not captured at that time, but after all the cities of the two tribes were conquered, only Jerusalem remained, which was liberated by the incredible mercy of God. Therefore, the power of the Assyrians and their countless army, which he had described as being under the flood of the river, now shows through another translation, namely, that he has covered the land of Emmanuel, that is, the land defended by God, with his other wings, that is, his leaders, and an infinite multitude. However, he did not possess it, although Emmanuel is connected in the following chapter to the seventy, not by his own name as he is called among the Hebrews, but by an interpretation, that is, "God with us. But we cannot doubt that Silo is a fountain at the foot of Mount Zion, which does not flow continuously, but only at certain times and days, and comes through the underground caves and dens of the hardest rock with a great noise. Especially we who dwell in this province. The meaning is that the people of the ten tribes preferred to be subject to Rezin and the son of Romelia, that is, the kings of Damascus and Samaria, rather than to the lineage of David, who began to reign by my judgment. I will make him not serve these kings whom he took, but serve the Assyrian king, whose power is compared to the flooding of the river that covers the land of Samaria. And an apostrophe is made to Emmanuel, that is, to the present God, that the Assyrian has exalted himself to such an extent that he has even tried to possess his own land, Judah. According to the spiritual sense, every heretic who joins his secular wisdom and desires to attack Jerusalem, that is, the Church, abandoning the waters of the Siloam fountain (John 9), which is interpreted as 'sent', and who ascends to eternal life, will be handed over to the prince of Assyria (which sense we will read later), and by the power of the one to whom he is handed over, he will come into the depth of sins. Such is the arrogance, that he dared to show to the Savior all the kingdoms of the earth and say: 'All these have been given to me' (Matthew and Luke IV). He will also try to enter into Judah, that is, the house of confession, and he will often come up to the neck through those who are negligent in the Church, wishing to suffocate those who believe in Christ, and he will spread his wings, filling the whole region of Emmanuel; but he will not be able to prevail, because Judas has the presence of God. We read in the Gospel according to John (John 9) that a blind man from birth, whose eyes the Lord had anointed with clay made from his own saliva, was sent to the pool of Siloam, and when the blind man washed the clay away, his blindness was removed and he received clear vision. This miracle signifies that the blindness of the Jews and all unbelievers can only be healed by the teachings of Christ's waters, which flow gently without noise or clamor, dispelling the darkness of previous error. What is read in the Septuagint: And he shall walk over all your walls, and he shall take away from Judah the man who can lift up his head, or perhaps do anything: in Hebrew it is not found, and in the Greek manuscripts ÷ it is cut off by the true killer.

273. And the Lord spoke to me again. Here the deed of destruction itself is described. And concerning this, he does three things:

first, he sets out the fault of those to be punished;

second, the power of those who punish them: behold the Lord will bring upon them (Isa 8:7);

third, he sets out the punishment itself: he shall come up over all.

Therefore, he first says, and the Lord spoke to me again. After the sign was given, the waters of Siloe. Siloe is a certain spring which arises at the foot of mount Zion, whose waters bubble up for hours and flow evenly; hence they signify the kings of Judah, who were sometimes good and powerful and sometimes evil and weak but nevertheless reigned lawfully and quietly in comparison to the kings of Israel, who all drove the people to idols.

Going down to philosophy implies the greatest danger. Isaias says: "Because this people has rejected the waters of Siloe that flow gently, and melts with fear before the loftiness of Rasin and Romelia's son, therefore the Lord raises against them the waters of the River, great and mighty, the king of Assyria." We should no longer return to Egypt. Let the masters beware, then, not to commend or appreciate too highly the sayings of the philosophers, lest the people take it as a pretext to return to Egypt, or dismiss because of their example the waters of Siloe in which is supreme perfection, and go to the waters of the philosophers in which there is eternal deceit.

Next to these mysteries are the mystery of the tree of life and the mystery of the tree of the knowledge of good and evil. For he who seeks nothing but knowledge tastes of the tree of the knowledge of good and evil. And this is pointed out in Isaias: Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin and the son of Romelia: Therefore behold the Lord will bring upon them the waters of the river, strong and many. But as Jerome says, the waters of Siloe run with a great rumble: wherefore it is evident that the meaning here is different. The waters that go with silence are Holy Scripture which cannot be learned except in silence: and in that there is enlightenment. As a sign of this, it is said to the blind: "Go, wash in the pool of Siloe (which is interpreted 'sent')." For these waters are found through revelation. But it is fitting first to anoint the eyes with clay made of spittle and dust. Spittle is wisdom. Dust is Christ's flesh. Clay is faith concerning the mystery of the incarnation. But those who have taken Rasin and the son of Romelia are those who seek external sciences. Wherefore the prince of the Assyrians shall have power over them: the Lord willed it. And here it should be noted that the sons of Israel despoiled the Egyptians of their silver vessels: and after that, the Lord never wanted them to be returned.

Obviously the only way to preserve the understanding of this passage is to explain its spiritual meaning. By the softly proceeding water of Siloam it means the gospel teaching of the word of salvation, because Siloam means "sent with a message." This would be God the Word, who was sent by the Father, of whom Moses says, "A ruler will not fail from Judah, nor a prince from his loins, until the one for whom it is stored up comes, and he is the expectation of the nations." For rather than "for whom it is stored up" the Hebrew has "Siloam." The same word, Siloam, is used the same way in this passage for Isaiah, that is to say, "the one who is sent."

274. But it seems that this should not be imputed to them as a fault, because it was done by the will of the Lord, as it says in 1 Kings 12:24: this thing is from me. And to this is to be said that the Lord justly willed that the kings of Judah should suffer this harm because of the fault of Solomon, about which, see 1 Kings 11; but Israel did this wickedly and because of their pride of heart, for they did not wish to pay the customary taxes, as is read in 1 Kings 12:4. Or otherwise: this people has cast away, that is, they disdained and persecuted, following the malice of two kings. And this seems to be the intention from what follows: and has rather taken Rasin.

Going down to philosophy implies the greatest danger. Isaias says: "Because this people has rejected the waters of Siloe that flow gently, and melts with fear before the loftiness of Rasin and Romelia's son, therefore the Lord raises against them the waters of the River, great and mighty, the king of Assyria." We should no longer return to Egypt. Let the masters beware, then, not to commend or appreciate too highly the sayings of the philosophers, lest the people take it as a pretext to return to Egypt, or dismiss because of their example the waters of Siloe in which is supreme perfection, and go to the waters of the philosophers in which there is eternal deceit.

Next to these mysteries are the mystery of the tree of life and the mystery of the tree of the knowledge of good and evil. For he who seeks nothing but knowledge tastes of the tree of the knowledge of good and evil. And this is pointed out in Isaias: Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin and the son of Romelia: Therefore behold the Lord will bring upon them the waters of the river, strong and many. But as Jerome says, the waters of Siloe run with a great rumble: wherefore it is evident that the meaning here is different. The waters that go with silence are Holy Scripture which cannot be learned except in silence: and in that there is enlightenment. As a sign of this, it is said to the blind: "Go, wash in the pool of Siloe (which is interpreted 'sent')." For these waters are found through revelation. But it is fitting first to anoint the eyes with clay made of spittle and dust. Spittle is wisdom. Dust is Christ's flesh. Clay is faith concerning the mystery of the incarnation. But those who have taken Rasin and the son of Romelia are those who seek external sciences. Wherefore the prince of the Assyrians shall have power over them: the Lord willed it. And here it should be noted that the sons of Israel despoiled the Egyptians of their silver vessels: and after that, the Lord never wanted them to be returned.

[Isaiah] uses the "king of Assyria" as a symbol for the Antichrist.

275. Therefore. Here the power of the enemy is described.

And first, a metaphor is set out as to four things, namely, as to divine help: behold the Lord will bring upon them; as to the impulse: the waters of the river; as to their strength: strong; as to their number, and many, below: nations shall make a noise like the noise of waters overflowing (Isa 17:13).

Second, he explains the metaphor: the king of the Assyrians, and all his glory, that is, his army: behold a people comes from the land of the north, and a great nation shall rise up (Jer 6:22). The Gloss says that this is understood to be Sennacherib.

On the contrary, it was not Sennacherib that laid Samaria waste but Salmanasar, as is said in 2 Kings 18:9. To this some say that the same man is called Salmanasar and Sennacherib. But this is plainly false from what is said in Tobit 1:15, that when Salmanasar was dead, Sennacherib his son reigned in his place.

And therefore it is to be said that, with Salamanasar reigning but already aged, his son was in the army, and perhaps was at the head of it; and therefore the same army can be said to belong to either one. Hence he speaks of all the destruction which was done by those kings of the Assyrians as if it were from one persecutor, because of the unity of their reign.

276. And he shall come up. Here he places the punishment itself; and he preserves the metaphor, for overflowing waters are higher: hence he says: and he shall come up over all his channels, that is, his princes, and over all his banks, his lands: my indignation shall come up in my wrath, and in my zeal (Ezek 38:18–19).

277. And shall pass through Judah. Here he foretells the tribulation running over into the two tribes.

And first, he sets out the running over of the tribulation: and shall pass, namely, the impulse of water, through Judah, that is, through the land of Judea, overflowing; he preserves the metaphor: for when waters overflow, they send out waves beyond their bed into the neighboring fields. And he says, shall pass, because they will not have complete dominion, below: as the violence of many waters overflowing (Isa 28:2); behold there come up waters out of the north, and they shall be as an overflowing torrent, and they shall cover the land, and all that is therein, the city and the inhabitants thereof (Jer 47:2).

Second, the overflowing of the persecution: and going over shall reach even to the neck. He speaks metaphorically, as if he were saying: they shall run over in such abundance that if anyone wished to cross the waters, they would come up to his neck, as he would almost be submerged in them: in which it is signified that they will be near captivity, as is shown below (ch. 36). And behold there ran out waters on the right side (Ezek 47:2); the waters were risen so as to make a deep torrent, which could not be passed over (Ezek 47:5).

Third, the multitude of the army: and the stretching out of his wings, that is, its princes, shall fill, by its multitude, the breadth of your land, that is, Judea, O Emmanuel, Christ, who came to be born from it; for Sennacherib sent his princes to capture Jerusalem, below (Isa 36:3). Of these wings, Ezekiel 17:3–4 says, a large eagle with great wings, long-limbed, full of feathers, and of variety, came to Libanus, and took away the marrow of the cedar and the top of the twigs thereof: and carried it away into the land of Chanaan, and he set it in a city of merchants.

(Verse 9, 10.) Gather together, O people, and be conquered, and listen, all far away lands: be strengthened and be conquered. Gird yourselves, and be conquered: take counsel, and it shall be dissipated: speak a word, and it shall not be, because God is with us. Regarding the phrase 'gather together, or be weakened, and be broken,' as others have interpreted, the Septuagint translated it as 'know.' For the Hebrew word, Rou (), because of the resemblance of the letter Res () and Daleth (), they understood it as Dou (). Therefore, know that the people of Samaria and Syria are weak and feeble, and in the presence of Emmanuel, they are unable to do anything against the city of God, Jerusalem. And not only you, who are neighbors, but the whole distant land should know this. For even if you gather an army and prepare for battle, and the number of those besieging is greater than the number of those being besieged, I say to you again, you will be defeated. And whatever plan you make against Jerusalem will be destroyed. And although you have said above (Isaiah 7:6): Let us go up to Judah and harass it, and make a breach in it, and set a king over it, the son of Tabeel; you speak a word, but it will not stand, for God is with us, that is, Emmanuel. We can use this testimony against the nations in the time of persecution, that although they may seem strong and overcome us in those who have fallen, they will be defeated in those who have shed their blood for Christ, and that after the wars, peace will be restored to the Churches, and all their plans against Emmanuel will be scattered, for God is with us. They also listen beneficially to contradict the truth, so that they may ultimately be overcome by reason, and never desire to prevail in falsehood, because whatever they say, wickedness can never overcome what is right.

And what the same prophet said has been fulfilled. "God is with us. Know this, O nations, and be conquered." For we who are from the nations have been conquered and overcome. And we who bend our necks beneath his grace stand forth as a kind of spoils of his victory.

278. Gather yourselves together, O you peoples. Because he had said that the persecution of the Assyrians would run over in some manner into the two tribes, here he strengthens them, because they were not to be finally captured in that persecution, nor even be subjugated by the ten tribes and the Syrians. And this is divided into two parts:

in the first, he sets out divine strengthening;

in the second, he removes the communication of diviners: and when they shall say to you (Isa 8:19).

Concerning the first, he sets out two things:

first, he sets out the ridicule of the enemy,

second, the instruction of the people: for thus says the Lord (Isa 8:11).

Concerning the first of these, he does two things:

first, he sets out the ridicule or insult;

second, the reason for the ridicule: because God is with us (Isa 8:10).

And he ridicules the army of those who fight, the counsel of the wise, and the command of the lords: for wars are fought by these three.

279. Now an army grows strong by three things:

namely, by multitude, and as to this, he says: O you peoples, of Syria and Samaria, gather yourselves together, that you may be many, and be overcome, by God fighting against you through whomsoever of his ministers; and not only you, but give ear to this same thing all you lands. And this is sarcasm, a certain species of trope, which is said to be a sort of ridicule that is hostile and full of hatred: break forth, and come, all you nations from round about, and gather yourselves together: there will the Lord cause all your strong ones to fall down (Joel 3:11).

Second, it grows strong in the fortitude of body and soul of those who fight, and as to this he says, strengthen yourselves: let the weak say: I am strong (Joel 3:10).

Third, it grows strong in the protection of arms: gird yourselves, which pertains properly to swords, but is taken from there to apply to all arms: gird yourselves, and be valiant men, and be ready against the morning, that you may fight with these nations that are assembled against us to destroy us and our sanctuary (1 Macc 3:58).

280. As to counsel: take counsel together, and it shall be defeated: who catches the wise in their craftiness, and scatters the counsel of the wicked (Job 5:13); there is no wisdom, there is no prudence, there is no counsel against the Lord (Prov 21:30).

281. As to the commands of lords concerning these things which are chosen after counsel: speak a word, and it shall not be done, above: let us make him king in the midst thereof (Isa 7:6). For the kings would announce what they chose to the people, as Homer says.

282. He sets out the reason by translating the name Emmanuel, because God is with us: if God be for us, who is against us? (Rom 8:31); and they shall fight against you, and shall not prevail: for I am with you to save you, and to deliver you, says the Lord (Jer 15:20).