Isaiah 7

1–2

(Chapter VII, Verses 1, 2) And it came to pass in the days of Ahaz son of Jotham, son of Uzziah, king of Judah: Rezin King of Syria and Pekah son of Remaliah, king of Israel, came to Jerusalem to wage war against it, but they could not conquer it. And they reported to the house of David, saying: Syria has joined forces with Ephraim, and his heart is troubled, as the trees of the forest are moved by the wind. Uzziah, also known as Azariah, reigned as king of Judah in Jerusalem for fifty-two years (2 Kings 15). At the end of his time, Isaiah saw what he had already prophesied. When he died, and Jotham his son reigned in his place, a just king, the prophet immediately saw the Lord Savior reigning in his majesty, and announcing the blindness of the Jewish people, and the destruction of Jerusalem, and the other cities under Vespasian and Adrian. He also saw how the remnants would be saved through the Apostles. The third king, son of Jotham, succeeded him - Ahaz, the most impious king - who closed the doors of the temple, worshipped Baalim in the valley of Benbannom, and consecrated his son to idols. So he took away the bronze altar that Solomon had made and put it in the temple of the gods of Damascus, which he had taken from Damascus. Thus he was abandoned by the Lord, and Rasin, king of Syria, that is, Aram, and Phacee, son of Romelias, king of Israel in Samaria, rose up against him and came to Jerusalem to attack it (Same source). We read in the Book of Chronicles that after defeating Achaz, Rasin, king of Damascus, brought many people from Judah to Damascus, and Phacee, son of Romelias, king of the ten tribes called Israel, struck down in one day one hundred twenty thousand warriors from Judah and took captive two hundred thousand women, children, and girls along with a great amount of plunder to Samaria. About this battle, the prophet is now silent, but according to the account, a battle took place when they, having the test of their strength and victory, and invited by the magnitude of the spoils, came again to Judea, and desired to wage war against Jerusalem, but they could not, because the Lord helped him, so that under the occasion of mercy, by which he freed the besieged people, he announced that his son would be born of a Virgin. When the house of David, that is, the royal house, heard this, Syria and Ephraim, namely Rasin and Phacee, came together with their army, and they were terrified and feared, and both the king and the people trembled so much that you would think the leaves of the trees were being blown by the blasts of the wind. According to the anagoge, the easy interpretation is this: during the reign of the wicked King Ahaz, the king of Aram, who is interpreted as lofty and sublime, signifies the arrogance of worldly wisdom. And Pekah, son of Remaliah, who also, according to the prophet Hosea, was from the tribe of Ephraim, from which Jeroboam son of Nebat had set up golden calves in Bethel and Dan (3 Kings 32), and had separated the people of God from David, is referred to the heretics who are agreeing with him to attack the Church. And when the house of David hears this, the good shepherd whom we read about in Ezekiel (Ezek. XXXIV) being raised up, and his people believing simply in the Lord, they will tremble. And they will tremble because they are compared not to fruitful trees, but to a barren cliff. However, there is no doubt that heretics and pagans fight against the house of David with the swords of arguments and the art of dialectic, so that those who disagree among themselves may unite in attacking the Church, just as Herod and Pilate, who were at odds with each other, joined together in the passion of the Lord.

Commentary on Isaiah

And it came to pass in the days of Achaz the son of Joathan. Here the threat against the enemies of the two tribes is set out. And it is divided into two parts: in the first, the threat against the persecutors of the people is set out; in the second, the threat against those who are contemptuous of the prophecies of the prophets: woe to the crown of pride (ch. 28). The first of these is divided into two: in the first, the overthrow of each enemy in particular; in the second, of all of them in general: behold the Lord shall lay waste the earth (ch. 24). The first of these is divided into three: in the first, against enemies who persecute them bodily; in the second, against enemies who furnish power: the burden of Damascus (ch. 17); in the third, against enemies who oppress them in things: the burden of the desert of the sea (ch. 21). The first of these is divided into two: in the first, against persecutors of the same nation; in the second, against foreign persecutors: woe to them that make wicked laws (ch. 10). The first of these is divided into two: in the first, he threatens the frustration of the impious through the liberation of the two tribes; in the second, their destruction: and the Lord said to me (ch. 8). The first part, which is contained in this chapter, is divided into three: in the first, the imminent danger is described; in the second, the benefit of liberation is promised: and the Lord said to Isaiah (Isa 7:3); in the third, the sign of liberation is conferred, where it says, and the Lord spoke again to Achaz (Isa 7:10).

To understand the first part, it should be known that Achaz was impious and an idolater, as we read in 2 Kings 16:2–4 and 2 Chronicles 27; and therefore, the Lord gave him into the hand of the kings of Syria and Samaria, who first came against him and, besieging Jerusalem and finally conquering it, captured the greater part of his army and the chief of his army. Confident from that victory, they came again to deprive him of the kingdom entirely, and substitute another in his place. And in this second coming, Isaiah consoled him.

Three things, therefore, are set out in the first part. First, the gathering of the enemies is described; hence he says: and it came to pass in the days of Achaz. And he takes the genealogy back to Ozias, perhaps because it was when Ozias was struck with leprosy by the Lord (2 Chr 26:19–23), though he had once been just, that they received the daring to invade as though disdaining divine help. Came up, this is said because of the position of the land, for Judah is in the mountains; Phacee, who killed Phaceia king of Israel, whose chief of military he was, and reigned in his place; but they could not prevail over it, the first time, although they conquered the king in the battlefield. Or this is said by anticipation, as to the second time they came up.

Commentary on Isaiah

Second, he sets out the declaration of this: and they, his scouts, told the house of David, that is, the royal house, saying: Syria has rested upon Ephraim, that is, the king of Syria with the king of the ten tribes, which are called Ephraim, because of their first king, who belonged to the tribe of Ephraim (1 Kings 13) or because of honor; they were joined in friendship although they were formerly enemies, as is read in 1 Kings 22. And he says, Syria has rested upon Ephraim, that it be noted that the kingdom of Syria held the first place in the alliance, because it was stronger.

Third, the effect of the declaration is set out, namely disturbance of the king and his people: and his, namely, the king's, heart was moved, and the heart of his people: so also a fearful heart in the thought of a fool (Sir 22:23); and dread to them that work iniquity (Prov 21:15); and king Herod hearing this, was troubled, and all Jerusalem with him (Matt 2:3).

Commentary on Isaiah

3–9

(Verse 3, 4 and following) And the Lord said to Isaiah: Go out to meet Ahaz, you and your son Shear-Jashub, at the end of the conduit of the upper pool on the highway to the Fuller's Field. And say to him: Take heed, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands, at the fierce anger of Rezin and Syria, and the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah have plotted evil against you, saying: Let us go up against Judah and trouble it, and let us make a gap in its wall for ourselves, and set a king over it, the son of Tabeel. Thus says the Lord God, this will not stand, and this will not be, but the head of Syria is Damascus and the head of Damascus is Rezin, and yet sixty-five years, and Ephraim will cease to be a people. And the head of Ephraim is Samaria, and the head of Samaria is the son of Romelia. If you do not believe, you will not endure. Jasub, the son of Isaiah, who is interpreted as the remnant and turning back, in the likeness of the people of Judah, who was to be saved from the hands of the two kings, is commanded to go out with his parent and meet Ahaz, the king of Judah, by the upper pool of the aqueduct, on the road of the fuller's field, where later we will read, in the time of King Hezekiah, Rabshakeh stood to blaspheme the people of God by order of Sennacherib, the king of Assyria. The place they went out to was the one where the leaders of the city, sent by Hezekiah, were mentioned in the book of Kings. And it is commanded to Ahaz (2 Kings 18), even though he is a wicked king, by the mercy of the Lord, to be silent and not be terrified or afraid in his heart, thinking that he will suffer similar things that he had suffered before. However, he calls the two tails of burning wood, that is, the smoke towers, Rezin the king of Syria and Pekah the son of Remaliah king of Samaria, because the kingdom of Syria, that is, Damascus, and the kingdom of Samaria, that is, the ten tribes, which were called Ephraim by another name, end in them. For it is written (2 Kings 16) that Theglathphalassar, king of the Assyrians, ascended to Damascus under King Ahaz and laid it waste, and carried away its inhabitants to Cyrene, and killed Rasin, and that he plotted against Pekah son of Remaliah, and killed him, and reigned in Israel for nine years in his place, and that Salmanasar, king of Assyria, came and besieged Samaria, which is now called Sebaste, for three years, and in the ninth year of the reign of Hoshea he captured it, and he imprisoned Hoshea and carried Israel away to the Assyrians, and placed them in Halah and in Habor by the River Gozan and in the cities of Media, or as the Septuagint translated, in the mountains of Media (2 Kings 17). For although the wicked kings have devised a plan today to ascend to Judah, whose region is situated in the mountains, and to rouse him from his rest, and in a way, to subdue him to their authority; and to set over him the son of Tabeel, who is interpreted as 'good God', in order to show either a man with this name, or an idol. Nevertheless, thus says the Lord God: This plan shall not stand, but for the time being the head of Syria's cities shall be Damascus, and in that very metropolis, Rasin shall reign. Furthermore, in Ephraim because of Jeroboam the son of Nabath, who was the first ruler of Ephraim, there will be the head of Samaria, that is, the royal house in the city of Samaria, and the head of Samaria will be the son of Romelia, that is, Phacee: however, the kingdom of the ten tribes, that is, the people of Ephraim, will cease to exist after sixty-five years. If we do not pay closer attention, it will not be able to stand. For in the twelfth year of Achaz the son of Joatham in the tribe of Judah, Hoshia ruled over Samaria, and in the ninth year, he was captured by the Assyrian empire (2 Kings 17). However, Achaz reigned over Judah for sixteen years (2 Kings 16), after whose death in the seventh year of his reign, Hoshea was captured and Samaria was destroyed, and the entire people were transported to Media. Thus, if we were to add sixteen years for Achaz and seven for Hoshea, there would be a total of twenty-three years, or at most, twenty-four. So where are the sixty-five years in which the kingdom of Israel is said to be ended? Therefore, the Hebrews explained this passage as follows: Amos, who began prophesying during the reign of Uzziah, also known as Azariah, and Isaiah, who began his prophecy, was the first to prophesy against Israel, saying: But Israel shall be taken captive out of his own land (Amos 7:11, 17). The title of his prophecy against Samaria is: And he began to prophesy in the days of Uzziah, king of Judah, two years before the earthquake, which is said to have occurred at the time when Uzziah entered the temple of God and usurped the priesthood for himself, and the earth shook, and the ashes of the altar were poured out, and the king himself was struck with leprosy (II Chronicles 26). But Ozias wanted there to be twenty-five years when these things happened, of which there remain twenty-seven more years. For Ozias reigned for fifty-two years (2 Kings 15), after him his son Joatham reigned for sixteen years, and his son Achaz for another sixteen years. After him reigned Ezechias, and in the sixth year of his reign, Samaria was captured, making a total of sixty-five years (2 Kings 16). This, the Lord predicting through the prophet, Achaz and the people did not believe the future. Hence it is added: If you do not believe, you will not remain, as Symmachus translated, that is, you will not remain in your kingdom, but you will be led into captivity, enduring the punishment of those whose faithlessness you imitated. Or certainly according to the Septuagint, you will not understand. And the meaning is: because you do not believe what the Lord says will happen, you will not have understanding. These things we have spoken according to history. However, according to the intended symbolism, it should be considered that the prophet Isaiah is commanded to meet the impious king, going out from his place, not at the beginning of the aqueduct, but at the farthest ends of the upper pool, which was in the field of the clothiers, where impurities and stains were cleansed. Although Ahaz reigned over Judah, because he was impious, he dwelled at the farthest ends of the upper pool. Therefore, God does not have such pity on a king whom he regarded as unworthy of salvation as he has for his own people. However, the two tails of smoking torches, as we have previously mentioned, are called secular wisdom and heretical discourse, the end of which is destruction. Those who foolishly devised a plan to rise up against Judah, in order to capture him as if he were careless and asleep, and to associate him with their own errors, and to place the son of Tabeel, that is, a false god, on him. For both adversaries consider the truth to be with themselves, and they estimate that their own doctrine is the best. In the end, the heretic Marcion believes that Christ is the son of the good God, that is, of another, and not of the just one whose prophets he is. He calls him bloody, cruel, and a judge. While they are saying these things, the Lord threatens that their plan will not stand, but for the time being, as long as this world stands, and as long as the things of this world rule in their boundaries and cities. But when the time of the consummation comes, that is, sixty-five years, and both the things of the world that were made in six days, and all that pertains to the five senses, come to an end, then everything will be dissolved, which the gentiles and heretics do not believe will happen, and because of their disbelief, they do not understand what is being said.

Commentary on Isaiah

And the Lord said to Isaiah. Here liberation is promised. And first, the manner of the promise is set out; second, the promise itself: and you shall say to him (Isa 7:4). And the manner is set out first, as to the person announcing it: the Lord said to Isaiah, inspiring him inwardly, or speaking through a subordinate creature: go forth to meet Achaz, who perhaps because of fear of the enemy had gone to prepare himself to resist.

Second, as to the witness: and Jasub your son that is left, to you, the other brother, namely, Rabsaces, who was born from a more noble mother, having fled to the king of the Assyrians, because he was not received well by Achaz: about whom, see below (Isa 36:2); in the mouth of two or three witnesses every word shall stand (Deut 19:15).

Third, as to the place, to the end. To understand this, it should be known that because Jerusalem is in the mountains, it does not abound in flowing waters, and therefore, they had water in pools, collected either from the rain or from remote springs via aqueducts. Now there were three pools in Jerusalem: one which was for the use of the priests and sacrifices, which was called the Probatica pool, about which, see John 5:2; the second was lower in the city and was kept clean for the general use of the city; the third was outside the city and had unclean water; in it fullers would wash wool, and it was for this kind of use: and from that pool is named the whole fuller's field. And thus is made clear what is said in the text.

Commentary on Isaiah

And you shall say to him. Here he sets out the promise: and first, he sets out strengthening; second, the reason for strengthening: of the two tails of these firebrands; third, the condemnation of the unbelieving, where it says, if you will not believe, you shall not continue (Isa 7:9).

And he strengthens them, prohibiting the sign of fear: see you be quiet, that is, beware lest you outwardly reveal the fear of your heart, below: in silence and in hope shall your strength be (Isa 30:15), and in the same place: and the work of justice shall be peace, and the service of justice quietness, and security for ever (Isa 32:17). And he also shows the passage of fear: fear not, the evils to come, and let not your heart be afraid, because of the memory of the evils which you have suffered, below: fear not, for I am with you: I will bring your seed from the east, and gather you from the west (Isa 43:5).

Of the two tails. Here he sets out the reason for strengthening. And first, he shows the vanity of the proposers, who propose great things, though they can sustain nothing or very little: the two tails, because the kingdom was ended in them. For Rasin was killed by Theglathphalasar (2 Kings 16:9), and led his people into captivity; but Phacee was made subject, and afterwards was killed by an enemy, who a little later was captured by Salmanasar, and the ten tribes were taken captive (2 Kings 17:3–6). Smoking: for they were then near to being extinguished.

Commentary on Isaiah

Rouse it up, like someone resting in sleep, and draw it away, that is, let us draw it into our power. The son of Tabeel, literally, a certain man, or an idol of our god; Tabeel means "God is good."

Commentary on Isaiah

Second, as to the frustration of the proposal: thus says the Lord, who can do all things, this shall not be, because it will not be carried into effect, and it shall not stand, because they will not last long in such a proposal, with greater evils rushing in upon them, below: take counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us (Isa 8:10).

Commentary on Isaiah

Third, as to the destruction of the enemies; and first, as to the Assyrians: but the head of Syria, as if to say: but in the meantime, and before they are destroyed, the head of Syria is Damascus, and the head of Damascus is Rasin, as if to say: the Damascenes and their king will be contained in their borders. And within threescore and five years, Ephraim shall cease to be a people, because they will be taken captive. These years should not be computed from the time of this prophecy, but from the time when Ozias was struck with leprosy, because it was then that they received the daring to invade, in the twenty-sixth year of his reign. And from that time Joathan his son reigned twenty-seven years, while his father still lived, and afterwards sixteen years; then Achaz reigned sixteen years, and then Ezechias, in the sixth year of whose reign, the people were taken captive (2 Kings 17:5). And these taken together are sixty-five years.

Commentary on Isaiah

It is essential to notice that the statement means that those who read it do not only need understanding but also faith; and not only faith but also understanding. Those of the circumcision who do not believe in the Christ of God, though even now they hear these words, do not have understanding of the subject of this prophecy because they do not hear with the mind. The only reason for their lack of understanding is their lack of faith, as the prophecy clearly reveals both about them and to them.

Proof of the Gospel 7:1

Certainly one must have faith in the Scriptures as containing the divine mind, and thus one must proceed to the understanding of what is written in them. For one must go beyond the types and thus apprehend the truth of what has been shown to us. First one must believe in the Scriptures with the simple faith that they are “inspired by God and useful” and then go on to examine subtly and enquiringly the meaning contained in them.

Commentary on Isaiah 7:197

That the way to understand, therefore, may be open to you, you do rightly first of all, in professing that you believe; for no one embarks upon the sea and trusts himself to the deep and liquid element unless he first believes it possible that he will have a safe voyage. Neither does the husbandman commit his seed to the furrows and scatter his grain on the earth, but in the belief that the showers will come, together with the sun’s warmth, through whose fostering influence, aided by favoring winds, the earth will produce and multiply and ripen its fruits. Nothing in life can be transacted if there be not first a readiness to believe. What wonder then, if, coming to God, we first of all profess that we believe, seeing that, without this, not even common life can be lived.

Commentary of the Apostles’ Creed 3

“And Ahaz said, ‘I will not ask and I will not tempt the Lord.’ ” It is not from humility but from pride that he does not wish to ask for a sign from the Lord. For although it is written in Deuteronomy, “You shall not tempt the Lord your God,” and the Savior would use this as testimony against the devil, when Ahaz was told to ask for a sign he should have fulfilled the commandment in obedience, especially since both Gideon and Manoah sought and received signs. Although it was according to the ambiguity of the Hebrew expression ulo enasse adonai that everyone translated this as “I will not tempt the Lord,” it can also be read as “I will not exalt the Lord.” For the impious king knew that if he had asked for a sign, he would have received one, and the Lord would have been glorified. Like a worshiper of idols, therefore, who sets up altars on all the street corners and on mountains and in forests, he also was a fanatic for capriciousness. He did not want to ask for a sign because he was commanded to do so.

Commentary on Isaiah 3:7.12

“Unless you believe, you shall not understand,” showing that as righteousness is by faith, understanding comes by wisdom. Accordingly, in the case of those who eagerly demand evident truth, we must not condemn the desire but regulate it, so that beginning with faith it may proceed to the desired end through good works.

Reply to Faustus the Manichaean 22:53

If you are not able to understand, believe, that you may understand. Faith goes before; understanding follows after; since the prophet says, “Unless you believe, you shall not understand.

Sermon 68 (118).1

The mysteries and secrets of the kingdom of God first seek for believing people, that they may make them understanding. For faith is understanding’s step, and understanding faith’s attainment. This the prophet expressly says to all who prematurely and in undue order look for understanding and neglect faith.

Sermon 76:1

So, then, in some points that bear on the doctrine of salvation, which we are not yet able to grasp by reason—but we shall be able to sometime—let faith precede reason, and let the heart be cleansed by faith so as to receive and bear the great light of reason; this is indeed reasonable. Therefore the prophet said with reason: “If you will not believe, you will not understand”; thereby he undoubtedly made a distinction between these two things and advised us to believe first so as to be able to understand whatever we believe. It is, then, a reasonable requirement that faith precede reason, for, if this requirement is not reasonable, then it is contrary to reason, which God forbid. But, if it is reasonable that faith precede a certain great reason that cannot yet be grasped, there is no doubt that, however slight the reason which proves this, it does precede faith.

Letter 120

And the head of Ephraim, as above.

If you will not believe. Here he places the condemnation of the unbelieving. If you will not believe, namely in the promises of the Lord, you too shall not continue in your land, but you will be taken captive: behold, he that is unbelieving, his soul shall not be right in himself (Hab 2:4). And he says this because Achaz, not believing the prophecy, called upon the support of the king of Assyrians, Theglathphalasar, that he might help him; Theglathphalasar came at his petition and destroyed Damascus and killed its king; and though he had given him tribute, nevertheless it profited him nothing, as is said in 2 Chronicles 28:21.

Commentary on Isaiah

10–17

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 fullness of the times of the adoption had arrived, that the kingdom of heaven had drawn near, and that He was dwelling within those that believe in 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 to her, "The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you 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 to Ahaz, Ask for yourself a sign from the Lord your 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 you 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.

Against Heresies (Book 3, Chapter 21), Section 4

10–11

(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.

Commentary on Isaiah

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.

Commentary on Isaiah

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.

Against Heresies (Book 3, Chapter 21), Section 6

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).

Commentary on Isaiah

(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.

Commentary on Isaiah

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).

Commentary on Isaiah

13–14

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 are you among women, and blessed is the fruit of your 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.

Against Heresies (Book 3, Chapter 21), Section 5

(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.

Commentary on Isaiah

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).

Commentary on Isaiah

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]

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.

The First Apology, Chapter XXXIII

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.

Dialogue with Trypho, Chapter LXXXIV

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.

On the Flesh of Christ 17

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.

Epitome of the Divine Institutes 44

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.

Commentary on Isaiah 1:44.56-105

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

Letter 60:6

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.

On the Son, Theological Oration 3(29).19

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.”

Against the Anomoeans 5:15

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?

Against the Anomoeans 7:49

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?

Homilies on the Gospel of Matthew 5:3

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?

Commentary on Isaiah 7:5

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.

Commentary on Isaiah 3:7.14

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.

Against Jovinianus 1.32

(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.

Commentary on Isaiah

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.

City of God 18.46

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.

Harmony of the Gospels 1:26

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.”

Sermon 370:3

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.

On Faith in Things Unseen 3:5

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.

Sermon 61B.2

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.

Homilies on the Gospels 1:5

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).

Commentary on Isaiah

15–16

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.

Commentary on Isaiah 3:7.15

(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.

Commentary on Isaiah

15–16

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.

Orthodox Faith 3:14

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]).

Commentary on Isaiah

(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.

Commentary on Isaiah

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).

Commentary on Isaiah

(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.

Commentary on Isaiah

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).

Commentary on Isaiah

18–19

(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.

Commentary on Isaiah

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).

Commentary on Isaiah

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).

Commentary on Isaiah

(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.

Commentary on Isaiah

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).

Commentary on Isaiah

21–25

(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.

Commentary on Isaiah

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).

Commentary on Isaiah

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).

Commentary on Isaiah

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).

Commentary on Isaiah

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).

Commentary on Isaiah

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).

Commentary on Isaiah