The Church Fathers on this verse

Isaiah 7:13Meaning & Commentary from the Church Fathers

And he said: Hear ye therefore, O house of David: Is it a small thing for you to be grievous to men, that you are grievous to my God also?

Douay-Rheims

וַיֹּ֕אמֶר שִׁמְעוּ־נָ֖א בֵּ֣ית דָּוִ֑ד הַמְעַ֤ט מִכֶּם֙ הַלְא֣וֹת אֲנָשִׁ֔ים כִּ֥י תַלְא֖וּ גַּ֥ם אֶת־אֱלֹהָֽי׃

Hebrew (Masoretic text)

The Church Fathers on this verse

7 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

Observe the strength with which the prophet confronts him, delivering a poignant rebuke upon uncovering his deceit. Instead of dignifying the king with a response, he addresses the people, saying, “Hear ye, O house of David, is it not enough for you to trouble men, that you should trouble my God also?” These statements are somewhat enigmatic, necessitating a thorough explanation. The prophet essentially poses the question: Are these words my own? If it is harsh and reprehensible to doubt people without justification, how much more so to doubt God? To “hinder,” in this context, signifies a lack of belief. The prophet challenges whether dismissing human testimony is a trivial matter; if it is indeed an offense, then disbelieving God is far more serious.

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He communicates this to demonstrate that he is not misled, nor does he assess solely based on outward words, but discerns the inner thoughts of Ahaz. This reflects the manner in which Christ frequently operated, as illustrated in the Gospels. Before revealing any miraculous sign, He often exposed the hidden malice of the Jews within their hearts. A notable instance is when He healed the paralytic. Addressing him, He said, “Take heart, my child; your sins are forgiven,” while the onlookers internally accused Him of blasphemy. Prior to healing the man, He asked, “Why do you harbor evil thoughts in your hearts?” thereby demonstrating His divine authority by knowing their innermost feelings (Matt. 9:2-4). For "You alone," as the Scripture states, "know the hearts of all the sons of men" (1 Sam. 16:7). Likewise, David affirms, "You test the heart and the mind, O righteous God!" (Ps. 7:10). This divine insight was frequently granted to the prophets, enabling their hearers to recognize that their messages did not stem from human wisdom, but were divinely inspired. Thus, the eloquent Isaiah, addressing the king with gentle words, proclaims deliverance from trials, encouraging him not to fear the present dangers. He substantiates this message by revealing his enemies’ intentions and denouncing their treachery, foretelling Israel's complete captivity while specifying the time. Yet, he does not merely await the king's request for a sign; instead, he voluntarily offers one, even when the king’s profound unbelief renders him disinterested. Furthermore, he extends the opportunity for the king to choose the sign himself, saying not just ‘a specific sign’ but ‘whichever you desire.’ The Lord is abundant; His power is limitless; His authority is unfathomable; whether the sign is sought from the heavens or from the earth, there is no barrier to its manifestation; thus, this is the essence of the words “in the depths, or on high.”

Cyrill of Alexandria

5th centuryChurch Father

And Isaiah proclaimed, “Listen now, O house of David, how little effort you require from people, yet how do you labor for the Lord? Therefore, the Lord Himself will grant you a sign.” When Ahaz declined to request a sign, showing no desire to honor or acknowledge the one who is truly God and Lord of all, God sought to teach him that He would remain known to Israel and that they would not lose their inheritance; ultimately, they would come to know Him. However, God no longer grants dignified attention to Ahaz, the blasphemer and unbeliever, but instead addresses the house of David, the lineage of Judah from which Christ is descended according to the flesh. He delivers this prophecy in a stern manner.

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For they had been warned about their indifference to offending even the Most High and their attempts to distress Him by refusing to walk in His ways; thus, He offers them a glimpse of His broad and inclusive help. “O house of David,” He says, “if even mere mortals cannot be disrespected without consequence, why do you labor for the Lord, who has the authority to act and who could easily do so? Since you choose not to seek a sign, I will provide one of My own accord. Even if you desire to remain in affliction, I extend healing, for I am gracious and compassionate. The Lord Himself will provide you with a sign, assuring you that in the fullness of time, Israel, having gone astray, will be redeemed and will recognize their Master, worshipping the God who has saved them.” This was fulfilled through Christ, who called Israel to understanding, freeing them from all sin and from their devotion to idols made of wood and stone.

Basil the Great

4th centuryChurch Father

In these statements, the Prophet appears to convey his righteous anger towards Ahaz's rebellion. This sentiment is more explicitly depicted in another verse, where it is stated, "Is it not enough that men trouble you, why do you trouble God also?" How might humanity cause 'labor' (αγωνα) for God if the struggle (άγονια) merely stems from the dread of failure? However, this does not imply that God experiences passion; rather, the term 'labor' signifies a disdain for those who defy His directives.

Ephraem the Syrian

4th centuryChurch Father

Is it not sufficient for you to weigh down the messengers, that you also weigh down the Lord of the messengers? See v. 14.

Nilus of Sinai

5th centuryChurch Father

You expressed a deep interest in the literal interpretation of the text, appreciating its clarity. However, with a spirit of curiosity, you also wish to delve into its spiritual meaning and interpret Scripture from a spiritual perspective. Thus, consider ‘the house of David’ to signify the Church. If you identify with the spiritual ‘house of David,’ then aspire towards a state of peace and the perfection of the soul, as this was achievable even amid worldly challenges, exemplified by the lives of Joseph and Daniel.

Philaret of Moscow (Drosdow)

19th centuryChurch Father

In this context, as Isaiah references, 'labour was given unto the Lord' (Isaiah 7:13), meaning that, from a human perspective, monumental and challenging tasks were required to bring about the fulfillment of the prophesied sign.

Vissarion (Nechaev)

19th centuryCommentator

After hearing Ahaz's rejection of the sign, Isaiah directs his admonition not just at him, but to the entire lineage of David, likely because the disbelief of their leader affected all his descendants. The prophet approached them with a divine promise of a sign, acting not on his own authority but as a representative of the Lord. Instead of facilitating the fulfillment of this divine mission through obedience to the prophet’s words, Ahaz and his relatives only obstructed it further. However, they should not believe that this opposition affects merely the prophet; rather, they are resisting God Himself through His messenger, preventing Him from extending His aid.

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Nevertheless, despite their serious transgressions against the Almighty, the Lord remains compassionate towards the house of David, regardless of the desires of Ahaz and his household. He will provide a sign for the lineage of David that will demonstrate the futility of their malicious intentions. This sign is the miraculous birth of Emmanuel, about which a subsequent prophetic declaration will be made.

Cross references

Passages read together with this verse.