Isaiah 9

1–2

Now when Jesus had heard that John was cast into prison, he departed into Galilee; And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. [Isaiah 9:1-2] From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

(Chapter 9, verses 1 and following) In the first time, the land of Zebulun and the land of Naphtali were relieved, and in the last time the way of the sea beyond the Jordan of the Galilee of the Gentiles was made heavy. The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shone. LXX: Drink this first, quickly make it for the region of Zebulun, the land of Naphtali, and the rest of you who are near the sea beyond the Jordan of the Galilee of the Gentiles. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. We have made two editions, because the testimony has been spread and used by the evangelist Matthew, so that either the diversity of interpretation or the similarity may be known. First, it should be noted that the evangelist Matthew placed this testimony not according to the Septuagint, but according to the Hebrews. For the Gospel narration says: When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, to fulfill what was spoken through the prophet Isaiah: 'Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles: the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, upon them a light has dawned.' From that time Jesus began to preach and say: 'The kingdom of heaven is at hand' (Matt. 4:13 et seqq.). And John the Evangelist reports that Jesus, with his disciples, was invited to a wedding in Cana of Galilee, and there he performed his first sign by turning water into wine. This Jesus did, the beginning of his signs in Cana of Galilee, and he manifested his glory, and his disciples believed in him (John 2:11). And in the Septuagint it is said: Drink this first, do it quickly, for the land of Zebulun and the land of Naphtali will see the first miracles of Christ, so that they may be the first to drink the potion of faith, which they first saw the Lord performing signs. And, according to the Hebrew, it is said to have been relieved of the burden of sins in the first time: because in the regions of the two tribes, the Savior first preached the Gospel. Therefore, in the sixty-seventh Psalm it is said: Bless the Lord from the fountains of Israel. There Benjamin, the youngest (Psalm 67:27-28; Acts 9); Paul the Apostle, in the excess of his mind, who also elsewhere speaks: or when we are out of our minds, we are out of our minds for God (2 Corinthians 5:13): the princes of Zebulun, the princes of Naphtali, their leaders; because in these tribes there were villages, from which our Apostles believed their leaders. And they believed quickly according to Symmachus when they heard: Come, follow me, and I will make you fishers of men (Matthew 4:19), and immediately they left their father and the boat behind. But in the most recent times their faith was worsened by many Jews who remained in error. This sea is called the Sea of Galilee, which is formed by the flow of the Jordan River; on its shores are located Capernaum, Tiberias, Bethsaida, and Chorazin: in this particular region the Lord stayed the most, so that the people who were sitting or walking in darkness could see a great light, not small like the other prophets, but great like the one who speaks in the Gospel: I am the light of the world (John 8:12). And those who dwelt in the region of the shadow of death, a light has arisen for them. Between death and the shadow of death, I believe this refers to the death of those who have descended to the underworld with dead works: For the soul that sins shall die (Ezek. XVIII, 20); but the shadow of death belongs to those who sin, yet have not yet departed from this life: for they can, if they wish, repent. For Galilee of the Gentiles, Aquila understands the borders of the Gentiles, Symmachus interprets as the borders of the Gentiles; we understand "tumulos arenarum" to mean the hills of sand, which are either on the shores or on the banks. The Hebrews who believed in Christ explained this passage as follows. In the first place, during the time of Elia, two tribes, Zabulon and Nephthali, were captured by the Assyrians and taken to a hostile land; and Galilee became desolate (2 Kings 15), which the prophet now says has been restored, because it bore the sins of the people. But afterwards, not only two tribes, but also the remaining tribes, which lived beyond the Jordan and in Samaria, were taken into captivity (2 Kings 17 and 18). And this, they say, Scripture now declares, that the region whose people were first led into captivity and began to serve the Babylonians, and which previously was in the darkness of error, saw for the first time the light of Christ proclaiming, and from there the Gospel was sown into all nations. The Nazarenes, whose opinion I have presented above, attempt to explain this passage in the following way: When Christ came and his preaching shone forth, the first land to be freed from the errors of the Scribes and Pharisees was the land of Zebulun and the land of Naphtali, and it shook off the heaviest yoke of Jewish traditions from its neck. Afterwards, through the Gospel of the Apostle Paul, who was the last of all the Apostles, the preaching became heavier, that is, multiplied: and the Gospel of Christ shone forth unto the ends of the earth and the way of the whole sea. Finally, the whole world, which had previously walked or sat in darkness and was held bound by idolatry and the chains of death, beheld the clear light of the Gospel.

Commentary on Isaiah

297. At the first time the land of Zabulon. Here he sets out the mode and order of destruction:

and first, according to the diversity of punishers;

second according to the diversity of punishments, where it says, the Lord sent (Isa 9:8).

The first of these is divided into three, according to the three persecutions made by the Assyrians into the land of the promise.

298. For first, Theglathphalasar, in the reign of Phacee in Samaria, captured the two and half tribes which were across the Jordan in respect to Jerusalem, and from the tribes of Zabulon and Nephtali, which were on the near side of the Jordan, only what could equal a half tribe. And as to this he says, at the first time, that is, at the time of the first captivity, the land of Zabulon, and the land of Nephtali was lightly touched, that is, was reduced in its inhabitants, which was perhaps not too grave for those who remained because more possessions remained for them. And this is spoken of in 2 Kings 15:29.

299. Second, Salmanasar came in the ninth year of Osee and captured the rest of the ten tribes, who were on the near side of the Jordan in respect to Judaea. And as to this he says, at the last, that is, at the last general captivity of the ten tribes, the way of the sea, that is, the region through which one goes to the sea of Genesareth; of the Galilee, that is, which is in Galilee, of the Gentiles, which is across the Jordan, in respect to the Assyrians, although on the near side in respect to Judaea; was heavily loaded, that is, pressed by the heavy weight of tribulation. Now Galilee is divided in two: one part in the tribe of Zabulon, the other in the tribe of Nephtali, near Tyre, and it is said to be of the Gentiles, either because of the many gentiles which lived there, or because it was ruled by gentiles, for Solomon had given it to the king of Tyre (2 Kings 17).

Commentary on Isaiah

Now the expression darkness will likewise be used to refer to two corresponding concepts. The statement “And God called the light day, and the darkness he called night” is an example of the more common meaning. An example of the spiritual meaning occurs in the statement “The people who sat in darkness … and in the shadow of death, light has dawned on them.”

Commentary on the Gospel of John 13:134

Therefore, he had the pledge of immortality: but being placed in the shadow of life, he could not see and grasp the hidden life with Christ in God by some common touch and sight. And if not yet a sinner, certainly not of an incorruptible and inviolable nature; for he who has fallen into sin is not yet a sinner. Indeed, he was in the shadow of life; but those who are sinners are in the shadow of death. For the people of sinners, as Isaiah teaches (Isaiah 9:2), sat in the shadow of death, until the light arose through the grace of God, not through their own merit. Therefore, there is no distinction between the breath of God and the food of the tree of life. No man can claim to possess more than what has been bestowed upon him by divine generosity.

On Paradise 5.29

Although he filled all things with his invisible majesty, [Christ] came, nevertheless, to those who had not known him, as if from a very remote and deep seclusion. At that time, he took away the blindness of ignorance, as it has been written: “For those sitting in darkness and in the shadow of death, a light has risen.”

Sermon 25:3

300. Third, Sennacherib came and took the cities of Judah and besieged Jerusalem, as is said in 2 Kings 18:13, 17. And the prophet speaks here of this third persecution saying, the people, and he promises salvation to the Jews. Hence he does two things:

first, he promises the grace of salvation,

second, he assigns the cause: the zeal of the Lord of hosts (Isa 9:7).

Concerning the first, he does three things:

first, he promises salvation;

second, he describes the order of salvation, where it says, you have multiplied (Isa 9:3);

third, he describes the savior himself, where it says, for a child is born to us (Isa 9:6).

301. And he promises them salvation from two things:

from confusion, and as to this he says: the people, of Judaea, that walked, that is, that proceeded in their affairs, in darkness, of doubt, have seen a great light, the day of comfort;

and from gravity of punishment: to them that dwelt in the region of the shadow of death, that is, Judaea, which because of grave persecution was a similitude of death, light is risen, of divine comfort, below: arise, be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you (Isa 60:1).

Commentary on Isaiah

You have multiplied the nation, you have not magnified the joy: they shall rejoice before you, as they rejoice in the harvest, as conquerors exulting for the spoils, when they divide the spoils. LXX: You have brought down a large portion of the people in your joy, and they shall rejoice in your presence, as they are accustomed to rejoice in the harvest, and as those who divide the spoils. We put both editions in dark places so that the diligent reader may recognize how much the Vulgate translation differs from the Hebrew truth and others. To the very light that appeared to the people in darkness, that is, to the Lord the Savior, an apostrophe is made. And it is said to him: You have multiplied the nation, that is, you have filled all nations with the knowledge of you; but you have not magnified the joy. According to which the Apostle says that he has perpetual sorrow for his brothers who are Israelites (Rom. X). And Jonah is grieved that the Ninevites have been saved in such a way that the gourd, or Ciceion, withered (Jonah IV). And the Lord himself speaks in the Gospel: I have come only to the lost sheep of the house of Israel (Matt. XV, 24). And in his suffering he said, 'Father, if it is possible, let this cup pass from me (Mat. XXVI, 39).' This passage means: If it is possible for the multitude of the Gentiles to believe without the destruction of the Jews, I reject suffering. But if they are to be blinded, let all the nations see, let your will be done, Father. So when Christ comes and the people of Christians are gathered from all nations, then the Apostles will rejoice, like harvesters rejoice in the harvest, of whom the Lord spoke: The harvest is plentiful, but the workers are few (Matth. IX, 37). And as conquerors rejoice, who divide the captured booty. For when a strong one has been captured and bound, his whole house is plundered, and the spoils are divided (Matthew 12).

Commentary on Isaiah

302. You have multiplied the nation. Here he sets out the process and order of salvation as to four things.

First, as to the frustration of the enemy, and as to this he says, you have multiplied the nation, in the army of Sennacherib, and have not increased, in them, the joy, that they might complete what they had proposed: he disappoints the counsels of the wicked (Job 5:13).

Second, the plundering of the enemy, which happened when the people went out to collect their spoils after they had been killed by the angel, as is said below (Isa 37:36); hence they are compared to harvesters and victors: they shall rejoice, below: they shall obtain joy and gladness, and sorrow and mourning shall flee away from them (Isa 35:10).

Commentary on Isaiah

For the yoke of their burden, and the rod of their shoulder, and the scepter of their exactor you have overcome, as in the day of Midian. LXX: For the yoke that was upon them, and the rod from their neck, has been taken away. For the rod of the oppressors shall be broken, as in the day of Midian. But you, O Lord and Savior, have removed the burden of his yoke, that is the devil, who once rejoiced in the world, who ruled over all nations, who pressed down the necks of all with the heavy yoke of bondage; and you have taken the rod with which he used to strike everyone, and compelled him to pay tribute for his sins, and you have lifted it from their shoulders: and you have made them serve you in freedom without any army and without shedding blood with your hidden hand: just as you once granted victory to the people of Israel over the Midianites under Gideon (Judges 7).

Commentary on Isaiah

Third, the liberation of slaves: for tyrants burden with precepts, and as to this he says, for the yoke of their burden, that which Sennacherib laid on them; they afflict with punishments, and as to this he says, and the rod of their shoulder, that is, with which they beat their shoulders; they plunder goods, and therefore he says, the scepter of their exactor, below: how is the exactor come to nothing, the tribute has ceased? (Isa 14:4); this may happen so easily, as in the day of Madian, that is, as Gideon overthrew the Madianites (Judg 7:19–22).

Commentary on Isaiah

For every violent plunder with tumult: and the garment mingled with blood shall be for burning, and food for the fire. LXX: For every garment rolled in blood is for burning, fuel for the fire. For just as a garment, which is stained with human blood, cannot be washed, but when stained with blood, it is burned with fire so that the stains of foul blood may be destroyed along with the garment, in the same way the violent plunder, turmoil, and crowds of the devil, by whom he had subjected the human race to himself, are assigned to the fires of hell. Not all, but only a certain part of the people, are said to have believed, as it is significant; although you have led in joy because of what they said, others have interpreted differently and praised. And when, in the remaining [senses], they hold the same meaning, they gather a stole by deceit, and change garments, adding that he is about to give back, that is, the devil: namely, that he will give back all the souls that he had stripped with the help of God, with their former adornments: not only himself, but also his attendant demons: to whom, if the choice is given, they would rather choose to perish in flames than to lose the spoils.

Commentary on Isaiah

Fourth, as to the punishment of the enemy: and these things happen, for every violent taking of spoils, with tumult, that is, violent despoilers, as to the damage which they inflict on goods, and garment mingled with blood, of those whom they killed, as to damage inflicted on persons, shall be burnt, for, literally, they were burnt, below: and under his glory shall be kindled a burning, as it were the burning of a fire (Isa 10:16).

Commentary on Isaiah

"Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders;" which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse.

The First Apology, Chapter XXXV

And when Isaiah calls Him the Angel of mighty counsel, did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels.

Dialogue with Trypho, Chapter LXXVI

Likewise Isaiah also says, “For unto us a child is born.” But what is there unusual in this, unless he speaks of the Son of God? “To us is given he whose government is upon his shoulder.” Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a scepter, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on his shoulder both the power and the excellence of his new glory, even his cross; so that, according to our former prophecy, he might thenceforth reign from the tree as Lord.

Against Marcion 3.19

Because he is of God, he is rightly called God, since he is the Son of God; and because he is subject to the Father and herald of the Father’s will, he is proclaimed “Angel of Great Counsel.” … The title [angel] does, however, suit the person of Christ, since he is not only God, inasmuch as he is the Son of God, but also a messenger, inasmuch as he is the herald of the Father’s economy of salvation. Heretics must realize that they are acting contrary to the Scriptures when they say they believe that Christ was also an angel but do not want to admit that he is also the God who they read came frequently to visit the human race in the Old Testament.

On the Trinity 18:9-10

The title of angel is also appropriate to Christ because he was made “the Angel of Great Counsel.” He is an angel because he lays bare the heart of the Father, as John declares. For if John says that this Word, who lays bare the bosom of the Father, was also made flesh, so that he could lay bare the heart of the Father, it follows that Christ is not only man but also an angel. And the Scriptures show not only that he is an angel but also that he is God. This is what we too believe. For, if we will not admit that it was Christ who then spoke to Hagar, we must either make an angel God or reckon God the Almighty Father among the angels.

On the Trinity 18:22-23

Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the prophets and was called the Son of God. David said, “You are my son; today I have begotten you.” Again he said, “In the glories of holiness, from the womb, from of old, I have begotten you, a child.” And Isaiah said, “Unto us a child is born, unto us a son is given, and his government was upon his shoulder, and his name shall be called Wonderful, and Counselor, and mighty God of the ages, and Prince of peace. And to the increase of his government and to his peace there is no end.” Therefore tell me, O wise teacher of Israel, who is he that was born and whose name was called “child” and “son” and “Wonderful” and “Counselor,” the “mighty God of the ages,” and “Prince of peace,” “to the increase of” whose government and to whose “peace [he said], there is no end?” For if we call Christ the Son of God, David taught us [this]; and that we call him God, this we learned from Isaiah. “And his government was laid upon his shoulder”; for he bore his cross and went out from Jerusalem. And that he “was born as a child,” Isaiah again said, “Behold, the virgin shall conceive and bear; and his name shall be called Immanuel, which is, our God with us.”

Demonstration 17:9

Today was born the child, and his name was called Wonderful! For a wonder it is that God should reveal himself as a baby.

Hymns on the Nativity 1

For we too say plainly that the prophet, wishing to make manifest the mystery concerning Christ, called the self-existent “Angel,” that the meaning of the words might not be referred to the Father, as it would have been if the title of “Existent” alone had been found throughout the discourse. But just as our word is the revealer and messenger (or “angel”) of the movements of the mind, even so we affirm that the true Word that was in the beginning, when he announces the will of his Father, is styled “angel” (or “messenger”), a title given to him on account of the operation of conveying the message. And as the sublime John, having previously called him “Word,” so introduces the further truth that the Word was God, that our thoughts might not at once turn to the Father, as they would have done if the title of God had been put first. So too does the mighty Moses, after first calling him “Angel,” teach us in the words that follow that he is none other than the self-existent himself, that the mystery concerning the Christ might be foreshown, by the Scripture assuring us by the name Angel that the Word is the interpreter of the Father’s will, and, by the title of the “self-existent,” of the closeness of relation subsisting between the Son and the Father. And if Eunomius should bring forward Isaiah also as calling him “the ‘angel’ of mighty counsel,” not even so will he overthrow our argument. For there, in clear and incontrovertible terms, there is indicated by the prophecy the dispensation of his humanity; for “unto us,” he says, “a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name is called the angel of mighty counsel.” … For as the “angel” (or “messenger”) gives information from someone, even so the Word reveals the thought within, the seal shows by its own stamp the original mold, and the image by itself interprets the beauty of that whereof it is the image, so that in their signification all these terms are equivalent to one another. For this reason the title angel is placed before that of the “self-existent,” the son being termed “angel” as the exponent of his Father’s will, and the “existent” as having no name that could possibly give a knowledge of his essence, but transcending all the power of names to express.

Against Eunomius 11:3

So we have in another place: “A child is born to us, and a son is given to us.” In the term child there is an indication of age; in the term son a reference to the fullness of Godhead. He was made of his mother and born of the Father, but as the same person he was born and given. Do not think of two but of one. For the Son of God is one person, born of the Father and sprung from the virgin. The names differ in order but unite in one, just as the scriptural lesson just read teaches: “Man was made in her, and the Highest himself has founded her.” He was man indeed in body, but the Highest in power. And while he is God and man through diversity of nature, he is the same person, not two persons, though being God and man. He has, therefore, something peculiar to his own nature and something in common with us, but in both cases he is one and in both he is perfect.

On the Death of Satyrus 1.12

And not only did the Father send the Son but also gave him, as the Son himself gave himself. For we read, “Grace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins.” If they think that the Son was subjected to God because he was sent, they cannot deny that it was of grace that he was given. But he was given by the Father, as Isaiah said: “Unto us a child is born, unto us a son is given.” But he was given by the Spirit and was sent by the Spirit. For since the prophet has not defined by whom he was given, he shows that he was given by the grace of the Trinity; and inasmuch as the Son himself gave himself, he could not be subject to himself according to his Godhead. Therefore that he was given could not be a sign of subjection in the Godhead.

On the Holy Spirit 3.2.9

Therefore, in order to call the Gentiles to the grace of his resurrection (for it is indeed a rich and fertile land that produces eternal fruits, fruits a hundred and sixty times over), he subjected his shoulder to work, subjecting himself to the cross, in order to carry our sins. And so the Prophet says: His authority is on his shoulder (Isaiah 9:6), that is, the power of divinity over the bodily passion, or the cross surpassing the body. Therefore, he placed his shoulder on the plow, enduring all insults, subjected to labor in such a way that he was wounded because of our iniquities, and weakened because of our sins.

On the Blessings of the Patriarchs 6.31

Christ, then, is the beginning of our virtue. He is the beginning of purity, who taught maidens not to look for the embraces of humanity but to yield the purity of their bodies and minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning of frugality, for he became poor, though he was rich. Christ is the beginning of patience, for when he was reviled, he reviled not again. When he was struck, he did not strike back. Christ is the beginning of humility, for he took the form of a servant, though in the majesty of his power he was equal with God the Father. From him each various virtue has taken its origin.For this cause, then, that we might learn these different virtues, “a son was given us, whose beginning was upon his shoulder.” That “beginning” is the Lord’s cross—the beginning of strong courage, wherewith a way has been opened for the holy martyrs to enter the sufferings of the holy war.

Exposition of the Christian Faith 3.7.52-53

When Scripture wishes to show that God needs no one, it says that he has no counselor. When it wishes to show the equal honor of the Only Begotten, it calls the Son of God his counselor.

Against the Anomoeans 11:14

The Son of God is said to be the angel of great counsel because of his many other teachings, but especially because he revealed his Father to humankind.

Homilies on the Gospel of John 81

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.” And again, he says, “A child is born to us, and a son is given to us; and his name shall be called Angel of Great Counsel, God the Strong, the Mighty One.”

Against the Anomoeans 5:15

After two names, therefore [child and son], he will be called by another six names: wonderful, counselor, God, mighty, father of the coming age, prince of peace. For the names are not to be joined into couplets as many think, such that we would read “wonderful counselor” and “mighty God.” Instead “wonderful,” which is pele in Hebrew, is to be read separately, as is “counselor,” or what is called yôʿēṣ in their language. The title “God” also, whom the Hebrews call ēl stands on its own. Thus in subsequent passages where we read, “For you are God and we were unaware,” and again, “I am God and there is no other beyond me,” along with many similar statements, the Hebrew uses ēl where Latin uses Deus. And “mighty,” which comes next, is called gibbôr in Hebrew. Hence when the same prophet remembers “They will lay their trust upon God, the Holy One of Israel in truth, and the remnant of Jacob upon the mighty God,” the Hebrew text has ēl gibbôr for “mighty God.” But anyone who reads that the Savior is our peace, according to the apostle Paul, will have no doubt that the father of the coming age and of the resurrection, which is completed in our vocation, is also the prince of peace who said to the apostles, “My peace I give to you, my peace I bequeath to you.” The Septuagint in my opinion, terrified as it was by the majesty of these names, did not dare to say of a child that he must be called God and so forth but wrote in place of the six names, which it did not have in Hebrew, “angel of great counsel, and I will bring peace and his salvation upon the princes,” which seems to me to have the following meaning: He who announced to us that Israel would be thrown down for a while and that the nations would be healed is the angel of great counsel who also gave peace to its princes, apostles and apostolic men, and bequeathed dogmatic healing to their believers.

Commentary on Isaiah 3:9.16-17

(Verse 6.) For a child is born to us, a son is given to us, and the government is upon his shoulder: and his name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and forever. The zeal of the Lord of hosts will do this. For a child is born to us, a son is given to us, upon whose shoulder dominion is laid: and his name is called, Wonderful, Counselor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and forever. The zeal of the Lord of hosts will accomplish these things. Therefore the devil, and all his violent plundering, by which he oppressed the human race and mixed blood with blood, will be consumed by fire and the eternal fire will be their food. For a child is born to us, a son is given to us, of whom it has been said: Before the child knows how to reject evil and choose good (Isaiah 7:16); and later in the generation of the Prophetess: Before the child knows how to call his father and mother (Isaiah 8:4). Therefore this boy, who was born of a virgin, is called Emmanuel, which means 'God is with us'; and he is also called 'from the Prophetess', that is, conceived by the Holy Spirit. Hasten, strip off, hurry to plunder: he is now called by many names. And although he has shown that he is God by being called Emmanuel, which means 'God is with us', now he says that his government has been established upon his shoulder, or that he himself has carried his cross, or by showing the strength of his arm through his shoulder, as Isaiah also said: The Lord God has revealed his holy arm to all the nations (Isaiah 52:10). And again: Lord, who has believed our report? And to whom has the arm of the Lord been revealed? (Isaiah 53:1) Therefore, He will be called by two names, and by six other names: Wonderful, Counselor, God, Mighty, Father of the future age, Prince of peace. For, as many think, the two names should not be joined together, as we read, Wonderful Counselor, and again, Mighty God; but Wonderful should be read separately, which in Hebrew is called Phele (), and Counselor separately, which is called Ides () in their language; and God separately, which is called El () in Hebrew. Finally, in the following passages where we read: You are indeed God, and we did not know: And again: I am God, and there is no other besides me (Isaiah XLV, 5), and many similar to these: because in Latin it is said Deus, in Hebrew it is written El. And what follows, Fortis, in Hebrew is called Gibbor (). Therefore, in the place where the same prophet mentions: They shall trust in the holy God of Israel in truth: and what remains of Jacob shall trust in the mighty God (Isaiah VIII), for mighty God in Hebrew it has El Gibbor. But the Father of the future age and of the resurrection, which is fulfilled in our calling; and the prince of peace, who spoke to the Apostles: My peace I give you, my peace I leave you (John 14:27): he who has read our peace according to Paul the Apostle will not doubt the Savior. With the majesty of the names, I think that the Seventy did not dare to say of the child what is clearly to be called God, etc.: but instead they used six names, which are not found in Hebrew, the Angel of great counsel, and I will bring peace upon the leaders, and his health. What seems to me to have this meaning: The Angel of Great Counsel, announced to us that Israel is to be cast aside for a time, and that the Gentiles are to be saved. And he bestowed peace upon his princes, the Apostles and apostolic men, and left the preservation of his teachings to those who believed. As for what follows: His empire shall be multiplied, and there shall be no end to peace; for this reason the Septuagint translated it as: His great principality. We must know that the Hebrew word Mesra, here and above, was interpreted as principality by the Septuagint. For this reason, we turn above the principate, this authority. However, the eagle, deceived by the ambiguity of the word μέτρον, that is, interpreted as measure, which is called the same name in both Hebrew and Latin. And he will not doubt about the multiple authority of the Savior and his peace, which has no end, whoever reads in the Psalms: Ask of me, and I shall give thee the nations for thine inheritance, and the very ends of the earth for thy possession (Ps. II, 8). And again: And the multitude of peace, until the moon be taken away (Ps. LXXI, 7), that is, until the end of the age. But his principality and empire will be over the throne and kingdom of David, which had been dispersed after the Babylonian captivity, in order to confirm and strengthen it, and to show that it will be perpetual (so that the promise of God would not seem in vain) from the time of the Incarnation to eternity. Therefore, the zeal, that is, the jealousy of the Lord of hosts, did this, because they themselves provoked him to jealousy with those who were not gods, and he provoked them to jealousy with a nation that was not a nation (Deut. 32). Let us now move on to the rest.

Commentary on Isaiah

We read, “A child is born to us,” because we see him in the nature of a servant, which he had because the Virgin conceived and brought forth a son. However, because it was the Word of God who became flesh in order to dwell among us, and because he remains what he was (that is, really God hidden in the flesh), we use the words of the angel Gabriel and call “his name Emmanuel.” He is properly called God with us to avoid thinking of God as one person and the humanity [in Christ] as another.

Sermon 187:4

The fact that the one who talked to Moses is called both the angel of the Lord and the Lord raises a big problem, which calls not for hasty assertion but for careful investigation. There are two opinions that can be put forward about it, of which either may be true, since they both fit the faith. When I say that either may be true, I mean whichever of them was intended by the writer. When we are searching the Scriptures, we may of course understand them in a way in which the writer perhaps did not; but what we should never do is understand them in a way which does not square with the rule of faith, with the rule of truth, with the rule of piety. So I am offering you both opinions. There may be yet a third that escapes me. Anyway, of these two propositions, choose whichever you like. Some people say that the reason why he is called both the angel of the Lord and the Lord is that he was in fact Christ, of whom the prophet says plainly that he is “the angel of great counsel.” “Angel” is a word signifying function, not nature. “Angel” is Greek for the Latin nuntius. So “Messenger” is the name of an action: you are called a messenger for doing something, namely, for bringing some message. Now who would deny that Christ brought us a message about the kingdom of heaven? And then an angel, that is to say, a messenger, is sent by the one who wants to give a message by him. And who would deny that Christ was sent? So often did he say, “I did not come to do my own will but the will of him who sent me,” that he of all people is the one who was sent. After all, that pool at Siloam “means Sent.” That is why he told the man whose eyes he anointed with mud to wash his face there. No one’s eyes are opened except those of the person who is cleansed by Christ. So then, the angel and the Lord are one and the same.

Sermon 7:3

But the prophet who predicted the Emmanuel has written of him a little further on that “unto us a child is born, unto us a son is given; and the government shall be upon his shoulders; and his name is called angel of great counsel, wonderful, counselor, mighty God, powerful, Prince of peace, Father of the age to come.” Now if the baby born of the virgin is styled “Mighty God,” then it is only with reason that the mother is called “mother of God.” For the mother shares the honor of her offspring, and the Virgin is both mother of the Lord Christ as man and again is his servant as Lord and Creator and God.

Letter 152

[Eutyches] might have read the words of the same prophet: “A child is born to us, and a son is given to us, and the government is upon his shoulders: and they shall call his name, angel of the Great Counsel, God the Mighty, the Prince of peace, Father of the world to come.” And he would not speak nonsense, saying that the Word was made flesh in such a way that Christ, born from the Virgin’s womb, had a man’s form yet did not have the reality of his mother’s body.

Letter 28

For this reason the apostles are told, “unless you change and become like this child.” He does not say “like these children” but “like this child.” He chooses one; he proposes one. Let us see, then, who he might be, who is proposed to the disciples to be imitated. I do not think that he is from the people, nor from the ordinary crowd, nor from the vast multitude—this one who was given, through the apostles, as an example of holiness to the entire world. I do not think, I say, that he is from the ordinary crowd but from heaven. For he is the child from heaven about whom the prophet Isaiah says, “A child is born to us, a son is given to us.” Clearly he is the child who, like an innocent, did not curse when he was cursed, did not strike back when he was struck, but rather in his very suffering prayed for his enemies, saying, “Father, forgive them, for they know not what they do.” Thus simplicity, which nature has given to infants, the Lord augmented with the virtue of mercy.

Sermon 54:2

When Isaac himself carried the wood for the sacrifice of himself, in this, too, he prefigured Christ our Lord, who carried his own cross to the place of his passion. Of this mystery much had already been foretold by the prophets: “And his government shall be upon his shoulders.” Christ, then, had the government upon his shoulders when he carried his cross with wonderful humility. Not unfittingly does Christ’s cross signify government: by it the devil is conquered and the whole world recalled to the knowledge and grace of Christ.

Sermon 84:3

We often find the Lord Christ described as a child because of the purity of his innocence. The simplicity of youth bestows on a child the blessing of aversion from vices and from the malice of the world. As Christ himself attested, “Of such is the kingdom of heaven.” “Child” is used in the text: “Behold my child whom I have chosen, my beloved in which my soul delights,” and in another passage: “A child is born to us, and a son bestowed on us.”

Exposition of the Psalms 68:18

In the holy Scripture Christ is often called a child because of his innocence of mind. As Isaiah says, “For a child has been born to us, and a son has been given to us.”

Exposition of the Psalms 85:16

Surely the entire divinely arranged plan of our Redeemer’s [coming] in the flesh is the reconciliation of the world—it was for this purpose that he became incarnate, for this he suffered, for this he was raised from the dead—that he might lead us, who had incurred God’s anger by sinning, back to God’s peace by his act of reconciliation. Hence he was rightly given the name “Father of the world to come” and “Prince of peace” by the prophet; and the apostle, writing about him to those from among the nations who had believed, said, “And coming, he brought the good news of peace to you who were from far off and peace to those who were near, since through him we both have access in one Spirit to the Father.”

Homilies on the Gospels 2:9

Clothed in flesh, [Christ] descended into the water as “an angel of great counsel,” that is, as a herald of the Father’s will to Jewish people. By his deeds and his teaching he moved sinners, so that he would be killed—he who, by his bodily death, was able not only to heal those who were ailing spiritually but also to bring the dead back to life. The movement of the water, then, suggests the Lord’s passion, which occurred by the Jewish nation being moved and stirred up.

Homilies on the Gospels 1:23

“Which will be to all people,” not to all the people of the Jews, nor to all the people of the nations, but to all the people who, either from the Jews or from the nations of the whole world, are brought together in one flock to one confession of Christ. From one and the same partaking of the mysteries of Christ they are called “Christian.” …The light of life rose for those of us dwelling in the region of the shadow of death.

Homilies on the Gospels 1:6

303. For a child is born to us. Here he describes the Savior.

And first, as to his reception;

second, as to his naming, where it says, and his name shall be called (Isa 9:6);

third, as to his power, where it says, his empire shall be multiplied (Isa 9:7).

For we receive him in our nature in his birth: for a child is born to us: I bring you good tidings of great joy that shall be to all the people: for, this day is born to you a Savior, who is Christ the Lord, in the city of David (Luke 2:10–11).

We receive him in our knowledge in the testimony of the Father: this is my beloved Son, in whom I am well pleased: hear him (Matt 17:5). Bernard: lightly the boy is pleased, easily he pardons: we are poor and can give little; nevertheless for that child we can be reconciled to Christ the child if we wish. And a son is given.

We receive him also in divine reverence through his passion, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10). And the government is upon his shoulder, that is, the cross, through which he is raised up into government: and bearing his own cross, he went forth to the place which is called Calvary (John 19:17).

304. And his name shall be called. Here he sets out his naming,

and first, a name expressing divine wisdom: wonderful: your knowledge is become wonderful to me (Ps 138[139]:6); hence all his works were wonderful, and especially in the union of natures in one person; as to human wisdom: counsellor, adding counsels to precepts: let one of a thousand be your counsellor (Sir 6:6).

Expressing divine power: God: below, verily you are a hidden God (Isa 45:15); human power: mighty, in power: he is wise in heart, and mighty in strength (Job 9:4).

Third, a name expressing abundance of goodness as to his divine nature: father of the world to come, that is, begetting sons into glory: for it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion (Heb 2:10); below: and he shall be as a father to the inhabitants of Jerusalem (Isa 22:21); as to his human nature, prince of peace, inasmuch as he is mediator: for he is our peace, who has made both one (Eph 2:14); you are a prince of God among us (Gen 23:6).

308. It is to be noted on the words, a child is born to us (Isa 9:6), that Christ is called a child,

first, in birth, because of his age: entering into the house, they found the child with Mary his mother (Matt 2:11);

second, in possessions, because of his poverty: you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes (2 Cor 8:9);

third, in heart, because of his humility: learn of me, because I am meek, and humble of heart (Matt 11:29);

fourth, in death, because of the baseness of his death: let us condemn him to a most shameful death (Wis 2:20).

309. It is to be noted on the words, is given to us (Isa 9:6), that Christ is given to us

first, as a brother: who shall give you to me for my brother, sucking the breasts of my mother? (Song 8:1);

second, as a teacher: O children of Zion, rejoice, and be joyful in the Lord your God: because he has given you a teacher of justice (Joel 2:23);

third, as a watchman: O son of man, I have made you a watchman to the house of Israel (Ezek 33:7);

fourth, as a defender, below: he shall send them a Savior and a defender to deliver them (Isa 19:20);

fifth, as a shepherd: and I will set up one shepherd over them, and he shall feed them (Ezek 34:23);

sixth, as an example of action: for I have given you an example, that as I have done to you, so you do also (John 13:15);

seventh, as food for the journey: the bread that I will give is my flesh, for the life of the world (John 6:52);

eighth, as the price of redemption: the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many (Matt 20:28);

ninth, as a reward: to him that overcomes I will give to eat the hidden manna (Rev 2:17).

310. Likewise, it is to be noted on the words, upon his shoulder (Isa 9:6), that God laid upon the shoulder of Christ

first, sins, as upon one who makes satisfaction: the Lord has laid upon him the iniquity of us all (Isa 53:6);

second, a key, as upon a priest: and I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut (Isa 22:22);

third, the government, as upon a ruler: the government is upon his shoulder (Isa 9:6);

fourth, glory, as upon a conqueror: and I shall hang upon him all the glory of his father's house (Isa 22:24).

Commentary on Isaiah

Listen to how Isaiah predicted this long beforehand when he said, “and his name shall be called Messenger of Great Counsel, Wonderful Counselor, God the Strong, the Mighty One, the Prince of peace, Father of the world to come.”No one could say this of a mere man, as is obvious even to those who are very eager to show how stubborn they can be. No man from the beginning of time has been called God the Mighty or Father of the world to come or the Prince of peace. For Isaiah said, “There is no end of his peace.” And what did happen makes it clear that this peace has spread over the whole earth and sea, over the world where people dwell and where no one lives, over mountains, woodlands and hills, starting from that day on which he was going to leave his disciples and said to them, “My peace I give to you; not as the world gives do I give to you.” Why did Christ speak in this way? Because the peace which comes from a human being is easily destroyed and subject to many changes. But Christ’s peace is strong, unshaken, firm, fixed, steadfast, immune to death and unending.

Demonstration Against the Pagans 2:8-10

Surely the coming of God in the flesh could not remain hidden from humanity, since the prophet had openly said about him, as though to the whole human race: “behold your God,” and “this is your God,” and again “the mighty God, Father of the coming world, Prince of peace,” and “of his kingdom there will be no end.” Once God had come, however, did his coming remain hidden from those who openly confessed? Was Peter ignorant of the advent of God when he said, “You are Christ, the Son of the living God”? Did Martha not know the one in whom she believed or the meaning of what she was saying when she declared, “Lord, I believe that you are Christ, the Son of the living God who has come into the world”? Finally, was not everyone who asked him to heal diseases or to replace lost limbs or to raise the dead petitioning God’s omnipotence rather than humanity’s weakness?

On the Incarnation of the Lord Against Nestorius 7:10

When Israel had been saved through the apostles, all the world flocked to the threshold of truth and of the peacemaker Solomon, of whom it was said, “His dominion will be increased and there will be no end of peace.” For he [Christ] is “the stone broken off from the mountain,” and in his earthly reign of faith, as he falls upon his enemy, he alone possesses a peaceful dominion throughout the earth.

Commentary on Acts 3

And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time that he wished for his nativity. Moreover, he himself granted that that [time] should be such as he willed, namely, that in a calm among the storm of wars a singular tranquility of unusual peace should cover the whole world.… He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace.… Our Lord was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before [him] spoke: “His sovereignty will be multiplied, and there will be no end of peace.” … The very author of peace and the Maker of time sent before him a time of peace, and thus when he appeared in the flesh he opened an approach to light and proclaimed the joys of eternal peace first to the house of Jacob (that is, the Israelite people), and then to all the nations which came streaming to him. And we must not pass over the fact that the serenity of that earthly peace, at the time when the heavenly king was born, not only offered testimony to his grace but also provided a service, since it bestowed on the preachers of his word the capability of traveling over the world and spreading abroad the grace of the gospel wherever they wished.

Homilies on the Gospels 1:6

All these things, as the apostle teaches, “were done as an example for us” and were written down for us, and so we must scrutinize them carefully for their spiritual meaning. King Solomon, whose name means “peaceful,” typologically designates our Redeemer himself, of whom Isaiah says, “His sovereignty will be increased, and there will be no end of peace.” The temple that he built is his catholic church, which he gathers into the one structure of his faith and charity from all the believers throughout the world, as it were from living stones.

Homilies on the Gospels 2:24

This voice of repentance is that of the Jewish people and of all who found in Christ access to the salvation for which they were searching. I now know with certainty that you are the one concerning whom it was said “his government will be increased and there will be no end to peace” and that you govern the kingdom in which the pure of heart will see God with unceasing happiness. I beg you, therefore, to strengthen and increase the faith that you imparted to me through the bestowal of your sacraments and heavenly gifts. Thus, having received the pledge of the Spirit, may I remain confident that you will forevermore preserve from destruction the generation of works which were begotten by my heart after the washing of my body and that you will never remove my name from the heavenly home which you deigned to grant to my fathers who, through the law, faithfully and devoutly awaited your coming.

Commentary on Samuel 4:24

What does the spiritual house or temple that King Solomon made for the Lord in Jerusalem signify? Solomon himself, whose name means “peaceful,” is a fitting symbol of the one about whom the prophet sang, “His government will be increased, and there will be no end to peace.” [This is] the same one concerning whom the apostle also wrote to the church of the Gentiles, “and he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father.”That it took Solomon seven years to build the temple, which he completed and dedicated in the eighth year, was a sign that for seven years, or the entire span of the present age, the Lord would build the church as a heavenly dwelling for the gathered faithful. In the future life, however, when he appears in the glory of the resurrection, he will complete and perfect the church and raise it forevermore to the joy of life immortal in the vision of his beauty. Our resurrection, then, is rightly signified by the number eight, since the just will be raised from the dead on the eighth day, that is, after the seventh of the sabbath.

Commentary on Ezra and Nehemiah 1:14-30

In this verse, Solomon signifies the everlasting light by “length of days,” the survival of death by “years of life” and the state of happiness to be discovered by “growth in peace.” Isaiah refers to the same reality when he says, “His government will be increased, and there will be no end to peace.” For when the people of God are obedient to God’s law, both historically and at the present time, they are enabled to live for a long time in the repose of peace.

Commentary on Proverbs 1:3

Solomon gave the name “parables” or “metaphors” to this book [Proverbs] because he wanted us to understand it profoundly, not just according to the literal sense. He prefigures the Lord in this respect, who would speak to the crowds through parables. For just as Solomon’s own name and peaceful reign foretold the enduring kingdom of Christ and of the church, concerning which it is written “his government will be increased, and there will be no end to peace upon the throne of David and his kingdom,” so also did his construction and dedication of the temple artfully refer to the building of holy church, which will be dedicated for all eternity at the resurrection. The testimony of the crowds of people who greeted Christ with palm branches and praises at his entry into Jerusalem also declares him to be the son of David and the spiritual king of Israel.

Commentary on Proverbs 1:1

Isaiah said, “His government will be increased, and there will be no end to peace upon the throne of David and his kingdom, to confirm and strengthen it in right judgment and justice.”He did not say “to acquire the glory of worldly riches” or “to have victory over many peoples and cities” or “to conquer the powerful,” but “to confirm it in right judgment and justice.” For it is through this that the church is strengthened and the kingdom of Christ is extended both within each of the faithful and throughout the entire world.

On the Gospel of Luke 1:1.33

305. His empire shall be multiplied. Here he describes his power,

and first, as to the magnitude of his kingdom;

second, as to the nobility of his kingdom: he shall sit upon the throne;

third, as to its eternity: from henceforth and for ever.

Concerning the first, he sets out two things.

First, the magnitude of his kingdom: his empire shall be multiplied: and all kings shall serve him, and shall obey him (Dan 7:27); as to the quiet of peace: and there shall be no end of peace, below: you will keep peace: peace, because we have hoped in you (Isa 26:3).

306. Upon the throne of David. Here he describes the nobility of his kingdom. Upon the throne of David, that is, upon the Church, which is signified by the kingdom of David: and the Lord God shall give unto him the throne of David his father (Luke 1:32); as to the effect of his kingdom: to establish it, for resistance, and strengthen it, also for fighting, in judgment, that is, through judgment: a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5); as to the eternity of his kingdom, from henceforth, that is, from the time of the Incarnation, and for ever: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14).

307. Finally, he places the motive for giving this, the zeal, that is, the love, of the Lord, the Father: God so loved the world, as to give his only begotten Son (John 3:16). The Jews interpret this as Ezechias. But clearly his kingdom was not made strong eternally, nor do the names in 9:6, which signify divine eminence, fit him. Because of this, the Septuagint omits these names and puts in their place, angel of the great council.

Commentary on Isaiah

8–13

Chapter IX - (Verses 8 onwards) The Lord sent a word into Jacob, and it hath lighted upon Israel. And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars. Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. In all these things his anger is not turned away, but his hand is still stretched out, and the people have not turned back to the one who struck them, and they have not sought the Lord of hosts. We read above (2 Kings 16) that in the days of Ahaz son of Jotham, son of Uzziah, king of Judah, Rezin king of Syria went up, and Pekah son of Remaliah, king of Israel, came to Jerusalem to attack it. And (Isaiah 7) it is said that Isaiah the prophet was sent to meet Ahaz with his son Shear-Jashub, to tell him not to fear, and not to let his heart be faint because of the two smoldering stumps of firebrands, for the rule of Syria and Israel would soon come to an end. When he did not believe because of the magnitude of the matter and the immediate danger, he is ordered to ask for a sign for himself. And because he was an idolater, he did not want to do this either: therefore the Lord did not give a sign to the king himself, but to the house of David he gives a sign of his son who will be born of a Virgin, through whose invocation they will be delivered from imminent danger, and other things that we have interpreted up to this point. Therefore, with many mysteries being placed in the midst, now he returns to what he had begun, and prophesies the overthrow of Rezin and Ephraim, that is, of Syria and Samaria: The Lord sent a word into Jacob, and it has fallen upon Israel. Among the Hebrews, Dabar (), which is written with three consonant letters Daleth, Beth, and Res, depending on the quality of the places, if read as Dabar, it signifies 'word,' if Deber, 'death' and 'pestilence.' For this reason, many, being deceived by the ambiguity of the language, do not say that the word was sent, but death. Therefore, the Lord sent his word to Jacob, and it fell upon Israel. He wanted Judah to reign, as prophesied by Jacob in Genesis (Ch. XLIX): and Israel, that is, the ten tribes, claimed authority for themselves, of whom it was said: 'They have reigned, but not by me' (Hosea VIII, 4). Therefore, the dignity of the kingdom, which had passed from the rejected Saul to David through the anointing of Samuel, was transferred to Jacob, that is, to the twelve tribes, which were formerly called Jacob, in Israel: not as the LXX translated, 'came,' but fell among the wicked: which had been established for the righteous. Therefore, let the people of Ephraim and the inhabitants of Samaria, who are lifted up in pride because of their multitude, know that the kingdom of Judah is small and most insignificant compared to ours. Therefore, as their walls collapse, let us build ourselves a house with square stones. While their sycamore trees, which are cheap wood, are cut down in enemy attacks, let us construct our empire with cedars, which are indestructible, to signify an everlasting kingdom. Therefore, let all the people of Ephraim and the inhabitants of Samaria know that the Syrian who is now their ally will become their enemy. Or indeed, let sudden wars rise up against the Syrian himself, and let all things be turned into chaos, so that Syria may be moved against Israel from the east, and the Philistines, that is, the Palestinians, may be moved against them from the west, and together devour Israel. And when they have done these things, my hand is still stretched out, whether it is high above Israel, and it does not cease to strike them. And those who are cut off from God will not return to the one who strikes them, nor will they seek the Lord of hosts, worshipping golden calves instead of God. According to the anagoge, our scholars have explained this passage as follows: God sent his Son to Jacob, that is, to the Jews, and he came to Israel, that is, to the people of the nations, whom the Apostle also refers to as Israel (Rom. 9). But others say this: The Lord sent His word to the Church, which supplanted the former people, and fell in Israel, that is, in the heretics who boast of seeing God. Therefore, let their leaders and all who dwell in Samaria, that is, those who claim to keep God's law and to have an abundance of virtues and bring forth the fruits of righteousness (for this is what Ephraim signifies), know that they despise the Church in the pride of their hearts and consider its simplicity as ignorance. They say, 'Instead of its stones, we will build our own churches with square stones and the strongest ones, and instead of fruitless trees that quickly perish, we will construct the tallest cedars, which the Lord will destroy, and the righteous, speaking in the person of the wicked, will say, 'I have seen them but they have no place' (Psalm 36).' Therefore, the Lord says that Rasin, which is interpreted as secular wisdom, whom Ephraim relied on for help, will turn against him and all his enemies will fight against him, and he will be conquered from the East and the West, and they will devour Israel with their whole mouth. For these things, the LXX interpreted: Let us build a tower for ourselves, and God will crush those who rise against Mount Zion, and He will scatter its enemies. For they desire to build themselves a temple in Samaria, in imitation of the Temple of God; but although they have moved their feet from the East and have said, 'Come, let us build a tower and make a name for ourselves before we are scattered' (Gen. XI, 4): The Lord opposing them, their unity will be dissolved and their agreement will be scattered, and their tongues will be divided against each other, so that they do not become more evil by agreeing with each other, but rather destroy each other. And when they are thus struck and devoured by their enemies, they will not return to the Lord; but his hand is still ready to strike, according to what we read in Jeremiah: 'I struck your children in vain; you did not receive discipline' (Jerem. II, 30).

Commentary on Isaiah

For it is written, "The Lord sent a Word into Jacob, and it hath fallen upon Israel." For Jacob means one that overthrows another, and Israel, one that sees God. And what is signified by Jacob but the Jewish people, and by Israel but the Gentile world? For in that very One Whom Jacob aimed to overthrow by the death of the flesh, the Gentile world, by the eyes of faith, beheld God. And thus the Word, that was sent to Jacob, lighted upon Israel; for Him whom the Jewish people rejected when He came to them, the Gentile world at once owned and found.

Morals on the Book of Job 2.57

311. The Lord sent a word into Jacob. Here he describes the order of punishment according to the diversity of punishments.

And first, he recalls the fault,

second, he describes the punishment: and the Lord shall set up (Isa 9:11).

And he denounces the fault in them in two ways.

First, as to the transgression of divine precept; hence he says, the Lord sent a word into Jacob, that is, into Judah, or into the whole people, as the leaders were appointed from Judah: the scepter shall not be taken away from Judah, nor a ruler from his thigh (Gen 49:10; cf. Judg 9; 1 Sam 15). And it has lighted upon Israel, that is, it was frustrated in Israel, that is, in the ten tribes, who rejected the house of David (1 Kgs 12:19–20). Or the word of the law universally: if you play the harlot, O Israel, at least let not Judah offend (Hos 4:15).

Commentary on Isaiah

312. Second, as to the excusing of the deed, inasmuch as they said that they had done well, being blinded by pride, for swelling of the mind is an obstacle to the truth, and therefore he says, and all the people of Ephraim, that is, the ten tribes, and the inhabitants of Samaria, as to the princes of the people, shall know, that is, they shall recollect themselves and their fault in the punishment, for punishment opens the eyes which fault closes. That say in the pride and haughtiness of their heart, inasmuch as in their heart they supposed that they were above others, and haughtiness, as to the presumption of the great things they proposed.

Commentary on Isaiah

Whoever offers God his choicest goods is likened to Abel’s works, while the one who brings cheap things is likened to the works of Cain or to the one who laughed at his father and went to tell his two brothers, or again to the one who decided to build a tower in the plain of Shinar, forgetting the one who had piloted him on the boat and had saved him from the water of the flood and blessed his fathers. Now he said, fleeing, “Come, let us dress stones and cut sycamores and cedars, and let us build a tower for ourselves.”

Letter 3:10

Because the prophet recognized that the Jewish people would perish from the faith and because he foresaw that there would arise within the church holy apostles, through whom many of the Gentiles would be established in the strength of faith and life, he spoke with great encouragement, saying, “The stones have fallen, but we will build with square stones.” Having foreseen the rise of the apostles, martyrs and doctors of the holy church, he was less troubled by the fall of the stones, which represents the judgment of the Jews, because he also saw the work of Almighty God, which is the holy church built from square stones.Four tables were built from the square stones, therefore, inasmuch as faith, life, patience and kindness were given from the lives of the saints as an example for the people to follow, that they might already have a foretaste of the table. That is, the people might know the virtues through which they can offer a sacrifice of prayer to Almighty God on the altars of their hearts. Whatever good the faithful people of the holy church have done or continue to do, then, they first received from the exemplary lives of their preachers. For how could they have acquired this foretaste of the table if they had not found the square stones? Let’s look briefly at each of them, dearest brothers. Do you want to see an instance of faith? “For me, to live is Christ and to die is gain.” Would you like to know what life is like? “The world is crucified to me and I to the world.” Do you want to hear what patience sounds like? “To the present hour we hunger, we are buffeted and homeless, and we labor, working with our hands. We are cursed and we bless, we are persecuted and we endure, we are slandered and we implore.”

Homilies on Ezekiel 2.9.5

The bricks, that is, the kings of Judah, who were weak, are fallen down, away from us, but we will build our kingdom with square stones, that is, strong kings from among ourselves. They, namely, our enemies, as the Syrians, have cut down the sycamores, that is, the unfruitful kings of Judah; we will change them, that is, set up in their place, cedars, that is, lofty men from among ourselves, above: and make the son of Tabeel king in the midst thereof (Isa 7:6). On their pride, below: woe to the crown of pride, to the drunkards of Ephraim (Isa 28:1).

Commentary on Isaiah

313. And the Lord shall set up. Here he describes the diversity of punishments as to three things which they trusted in.

First, he threatens against the alliance of neighbors;

second, against the use of persons whom they suppose that they have: and the Lord shall destroy (Isa 9:14);

third, against the multitude of peoples: for wickedness is kindled (Isa 9:18).

Concerning the first, he does two things.

First, the punishment is set out;

second, the preparation of further punishment: for all this (Isa 9:12).

And he threatens two things:

first, future destruction: and the Lord shall set up the enemies of Rasin, that is, the Assyrians, in a crowd, of war, concerning which, see 2 Kings 16:9.

Commentary on Isaiah

Second, the attack of persecution: and the Lord will lead the Syrians, who were friends, from the east, according to the location of their land, and the Philistines from the west, who attacked Judah, and they shall devour Israel, they shall destroy, with their whole mouth, that is, all their affections: their joy was like that of him that devours the poor man in secret (Hab 3:14).

314. For all this his indignation is not turned away. Here the preparation of the punishment is set out,

and second, the reason is assigned: and the people (Isa 9:13).

Now the preparation is placed in the will: his indignation is not turned away: but yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Judah (2 Kgs 23:26); and as to his power: his hand; he speaks in a human manner, above: and I will turn my hand to you, and I will clean purge away your dross (Isa 1:25).

Commentary on Isaiah

It is better to turn again when we err than to be free from correction when we stumble. For whom the Lord loves he chastens, and a rebuke is a fatherly action. Every soul that is not chastised is not healed. Is not then freedom from chastisement a hard thing? But to fail to be corrected by the chastisement is still harder.

On His Father’s Silence, Oration 16:15

Against them the prophet complains to the Lord, saying, “You have bruised them, and they have refused to receive correction.” … Hence again the Lord says, “The people are not returned to him who has struck them.” … Hence the Lord reproaches the people of Israel, captive yet not converted from their iniquity, saying, “The house of Israel is become dross to me; all these are brass, and tin, and iron and lead, in the midst of the furnace.” This is as though he said unmistakably, “I wished to purify them in the fire of tribulation, and I wanted them to become silver or gold. But they have turned from me in the furnace into brass, and tin, and iron and lead, because even in tribulation they have rushed forward not to virtue but to vices.” When brass is struck, it gives off a greater sound than do other metals. He … who when chastised breaks forth into sounds of murmuring has turned to brass in the midst of the furnace. Tin, however, when skillfully treated, presents the deceptive appearance of silver. He therefore who is not free from the vice of pretence in the midst of tribulation has become tin in the furnace. But he uses iron who plots against the life of the neighbor, and he is iron in the furnace when he does not put away in his tribulations the wickedness of doing harm to neighbors. Lead, again, is heavier than the other metals. He then is found to be lead in the furnace who is so weighed down by the burden of his sin that even in tribulation he is not raised above earthly desires.

The Book of Pastoral Rule 3.13

The reason for adding punishment to punishment is the incorrigibility of the people, and this is what he says, and the people are not returned to him who has struck them: in vain have I struck your children, they have not received correction (Jer 2:30).

Commentary on Isaiah

14–21

(Vers. 14 seqq.) And the Lord will scatter from Israel the head and the tail, the bend and the corrupt in one day. The venerable and honorable, he is the head; and the Prophet teaching falsehood, he is the tail. And there will be those who call this people blessed, deceiving, and those who are called blessed, being cast down. Therefore, the Lord will not rejoice over his young men, and will not have mercy on his orphans and widows, for every hypocrite is wicked, and every mouth has spoken foolishness. In all these things his anger is not turned away, but his hand is stretched out still. For wickedness is kindled as a fire: it shall devour the brier and the thorn, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke. Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm. Manasses Ephraim, and Ephraim Manassen, together they are against Judah. In all these things, his fury is not turned away, but his hand is still stretched out. Not only will the Lord raise up adversaries against him, and turn his enemies into turmoil, Syria from the East and the Philistines from the West, to devour Israel with their whole mouth, but because he has not turned back to the one striking him, nor has he sought the Lord of hosts, he will extend his hand to strike, to destroy the head and the tail, the one perverting what is right (Jeremiah 2). He himself, the long-lived and honorable one, has interpreted who is the head. And he says that the tail is the Prophet who teaches falsehood, that is, the false prophet. He spoke about the rulers and now he joins together the nobles and the common people, so that both the teachers and the disciples, the learned and the ignorant masses, should equally obey. For those who called the people blessed are deceivers; and those who were called blessed, not because of their virtue, but because of their gifts, will be thrown into death. And above, we read: My people, who call you blessed, deceive you and overthrow the paths of your feet (Isa. III, 12). In such a people, God will have no mercy on anyone: not the orphans, not the widows, because every hypocrite is one who pretends one thing and does another: promising chastity and living luxuriously, preferring poverty and filling their pockets. From where he connects and says: And the whole mouth has spoken foolishness. Because of all these things, the Lord does not cease to be angry, but still raises His hand to strike. And because they have done these things, impiety will be kindled like fire, so that it devours not the cultivated field, but thorns and thistles; not fruitful trees, but a barren wilderness, in which beasts dwell, and the consuming flame snatches away. Therefore, it is said that the density of the wilderness, with fire placed underneath, is twisted by the smoke of pride and height. For everything that is exalted and rises high can be called proud. For unknowingly desiring something, the seventy translated: and it will devour all things around the hills. From hence, the earth trembled at the anger of the Lord, and the people became fuel for the fire, because there was such cruelty in them, that they spared not even the dearest name of brotherhood, but forsaking and despising the right hand, they were satiated with the things that were on the left: while enduring hunger for pleasures and evils, and always desiring to join worse things with bad ones. Moreover, Manasseh and Ephraim, who were born of the same mother and from the same parent, erupted into such rage that they clashed with each other in hostile hatred. Let us read the volumes of Kings and Chronicles, and we will find civil wars among the people of Samaria, as they fought for different kings, and how, with their own kings killed, they surrendered to the conquest of Judah. According to the allegory, the Lord will remove both the head and the tail, the greater and the lesser. Calling them tails, not humans, but beasts, reveals that heretics use this member to protect their excrement and to repel small animals. And it joins together and distorts the head and the tail, which subvert the precepts of the law and pervert the straight way. It will also destroy the long-lived one, because it is the head, and the false prophet who is placed in the tail, and both teachers and disciples; some who praise sinners for their gifts: others who do not feel their own evils praised, nor do they repent. Because of this, the Lord will not rejoice in their youths. Woe to the city whose king is a youth! And those who have lost the true God the Father or Lord will not obtain mercy. For every heretic is a hypocrite, doing one thing and pretending another, and whatever he speaks, although it may seem to be wisdom, is foolishness. Because of these things, He stretches out His hand to punish, and like a voracious flame, He will consume all their impieties, like thorns. And words without virtues, which are compared to a fruitless jump, will be enveloped in the smoke of pride. For their punishment, the whole earth will quake, and the deceived peoples will be handed over to eternal fires, because for the sake of shameful gain, they do not spare even their own, but eagerly seize plunder from the deceived peoples, leaving behind their possessions and dwelling in the worst things. And although they always find the left path, they are never satisfied with their own errors, devouring the flesh of their own arm and fighting against the Church with equal zeal. Because of luxury and pleasures and the pursuit of wealth, people among themselves have discord, so that from one heresy two are made, and again they themselves are divided into factions, to lead away their own flocks and devour the homes of widows and sinful women, always learning but never coming to the knowledge of the truth (2 Timothy 3). In all these things, the wrath of the Lord does not turn away, consuming vices and overturning; but as much as they excel in sinning, so much more does He extend His hand for punishment.

Commentary on Isaiah

14–15

He who may have been at the head of the flock of Christ is now made the tail of another flock, as God declared through Isaiah: “The prophet who teaches lies is the tail.” Everyone among the people who is of right faith, even though he may hold a lower position or office, is beyond doubt at the head of the people by virtue of his right faith. But if he were to depart from the head, great though he may seem among the heretics, he becomes the tail by teaching lies. No longer a lamb who hears the voice of the Lord, he is now made like a wandering goat by following in the footsteps of the evil flock.

Exposition of Song of Songs 2:23

14–15

Remember what is written in Isaiah: “The elder and honored man is the head, and the prophet who teaches lies is the tail, and there will be some who delight my people while deceiving them, and those who are delighted will be cast headlong.” Thus it is clear that some desire to master those domains which all the saints and teachers of the truth are zealous to avoid, namely, worldly glory and the deception of harmful preaching. The power in their tails, therefore, extends back into this life for five months, where the lie is able to marshal the wicked or temporarily to torture the spiritual.

Commentary on the Apocalypse 3:9

14–15

Where the head and the tail are said through the prophet to be destroyed, it is clear that priests are designated by the head and prophets by the tail. The crown, therefore, is removed from the head when those who are seen to preside over the body of the church abandon the rewards of heavenly compensation. Once its leaders fall, normally, the army that follows them also succumbs. Hence, soon after the condemnation of the leaders, Job comments on the manifold afflictions of the church: “He destroyed me on every side, and I perish; and he has removed my hope like uprooting a tree.” For the church is destroyed on every side and perishes in the persons of its sick members when those who seem to be its strength are corrupted, that is, when the crown is removed from the head because its leaders have abandoned their pursuit of eternal rewards. It is in reference to the sick who have fallen that Job then adds, fittingly: “and he removed my hope like uprooting a tree.” A tree is felled by a gust of wind. And what is more similar to a person who falls into unrighteousness as a result of being terrorized with threats than a tree that loses its straightness because of the wind?

Morals on the Book of Job 14.43-44

315. The Lord shall destroy. Here he threatens against trust in the use of persons;

and first, the punishment is set out;

second, the preparation of further punishment: for all this (Isa 9:17).

Now persons seemed useful either for defense, and against these he threatens first;

or for provoking divine mercy, and he threatens against these where it says, therefore the Lord shall have no joy in their young men (Isa 9:17).

Concerning the first, he does three things.

First, their dignity is set out and their fault, and the fault under a metaphor, him that bends down, as to the prince, against the rectitude of justice, and him that corrupts or holds back, namely, the prophet: and they violated me among my people (Ezek 13:19).

Commentary on Isaiah

Second, he explains the metaphor: the aged, that teaches lies: and her prophets have daubed them without tempering the mortar, seeing vain things, and divining lies unto them (Ezek 22:28).

Commentary on Isaiah

16–17

He [Paul] lived not to himself but to Christ and his preaching. He crucified the world to himself, and being crucified to the world and the things which are seen, he thought all things little and too small to be desired. [He thought this] even though from Jerusalem and round about to Illyricum he had fully preached the gospel, even though he had been prematurely caught up to the third heaven, and had had a vision of Paradise, and had heard unspeakable words. Such was Paul, and everyone of similar spirit with him. But we fear that in comparison with them, we may be foolish princes of Zoan, or extortionists who exact the fruits of the ground or falsely bless the people.

In Defense of His Flight, Oration 2:56

Third, he sets out the punishment: and they that call this people blessed, shall cause them to err, and those who are led astray, that are called blessed, shall be thrown down, above: O my people, they that call you blessed, the same deceive you (Isa 3:12). You shall fall today, and the prophet also shall fall with you (Hos 4:5).

Commentary on Isaiah

316. Therefore. Here he threatens against persons who are useful for provoking mercy, either because of integrity of the flesh: their young, namely, virgins; or because of age: their orphans; or because of weakness, widows.

And first, the punishment is set out: neither shall he have mercy;

second, the reason is set out as to dissimulation in works: for every one is a hypocrite; as to malice in the heart: and wicked; as to falsehood in the mouth: and every mouth has spoken folly: the hope of the hypocrite shall perish (Job 8:13).

317. For all this: as explained above.

Commentary on Isaiah

Mary said to him, “How can this be, since no man has known me?” He said to her, “The Holy Spirit will come, and the power of the Most High will overshadow you.” Why did he not mention the Father’s name but instead the name of his Power and the name of the Holy Spirit? Because it was fitting that the Architect of the works [of creation] should come and raise up the house that had fallen and that the hovering Spirit should sanctify the buildings that were unclean. Thus, if the Progenitor entrusted the judgment that is to come to his [Son], it is clear that he accomplished the creation of humanity and its restoration through him as well. He was the live coal that had come to kindle the briars and thorns. He dwelt in the womb and cleansed it and sanctified the place of the birth pangs and the curses.

Commentary on Tatian’s Diatessaron 25

318. For wickedness is kindled. Here, against trust in the multitude of the people, he threatens dissension,

then the preparation of further punishment: after all these things (Isa 9:21).

Concerning the first, he does two things:

first, the metaphor of fire is set out;

second, of famine: and he shall turn to the right hand (Isa 9:20).

Concerning the first, he does two things:

first, he sets out the metaphor;

second, the explanation: by the wrath of the Lord (Isa 9:19).

319. He threatens the punishment of dissension under the metaphor of burning;

hence, he first sets out the efficient cause of the burning: for wickedness is kindled, as if to say: your impiety is like a fire kindled to burn you up, below: behold all you that kindle a fire, encompassed with flames, walk in the light of your fire (Isa 50:11);

second, the material cause: it shall devour the briar, that is, a vicious people, above: briers and thorns shall come up over it (Isa 5:6).

Second, the burning itself: it shall kindle in the thicket of the forest, that is, in the woods in which there are many trees, signifying the multitude of the people; and the effect: and it shall be wrapped up in the pride, that is, the height, of smoke: for smoke ascending from fire enwraps the tops of trees, and the tribulation of dissension darkens the vision of men: fire has devoured the beautiful places of the wilderness: and the flame has burnt all the trees of the country (Joel 1:19).

Commentary on Isaiah

By the wrath of the Lord, which is like fire: his indignation is poured out like fire (Nah 1:6); and the people shall be as fuel for the fire, below: walk in the light of your fire (Isa 50:11); no man shall spare his brother: this is explained as to the burning itself.

Commentary on Isaiah

320. And he shall turn to the right hand. Here he threatens the same punishment under the metaphor of famine.

And first, he sets out the metaphor, and he shall turn, as if his deeds are seen, to the right hand, by which friends are signified, and shall be hungry, to do evil still; on the left hand, enemies; the flesh of his own arm, kinsmen.

Commentary on Isaiah