Isaiah 7:14Meaning & Commentary from the Church Fathers

‘Behold, the virgin shall conceive and bear a Son, and they shall call His name Immanuel.’ It is important to note that this sign is no longer intended for Ahaz. The prophet rebuked him, saying, ‘Is it not enough for you to make it difficult for men?’ He is clear: 'Therefore, the Lord Himself shall give you a sign: behold, a virgin shall conceive in her womb.’ If it were not a virgin, there would be no significance to the sign. A sign must transcend the ordinary course of nature, be extraordinary and remarkable, such that all who witness and hear it will take notice. This is why it is deemed a sign; it bears something profound, and it would lack significance if it conformed to the normal order of things. For if it were simply a woman giving birth in accordance with nature, why would the prophet regard something so commonplace as a sign? Thus, at the outset of the prophecy, he did not say: ‘Behold, the Virgin,’ but referred to ‘the Virgin,’ signifying a unique and singular Virgin. This addition conveys a specific meaning, as seen in the Gospels. When the Jews inquired of John, ‘Who are you?’ they did not simply ask, ‘Are you the Christ?’ but rather, ‘Are you the Christ?’ They also did not ask, ‘Are you the prophet?’ but specified, ‘Are you the prophet?’ Each phrasing implied a particular significance. Therefore, in the Gospel’s inception, John did not merely declare: ‘In the beginning was the Word,’ but rather: ‘In the beginning was the Word, and the Word was with God.’ Likewise, the prophet does not say: ‘Behold the Virgin,’ but: ‘Behold the Virgin,’ using a term of great solemnity, as if he had envisioned these events, seeing them clearly and possessing absolute confidence in what was foretold. The prophets perceived the unseen with greater clarity than our eyes can offer. Human perception can be misleading; yet the grace of the Spirit provided an unalterable conviction. You may ask why he did not mention that the birth would occur through the Holy Spirit. It was a prophecy intended to be veiled, given the ingratitude of the listeners, lest they should destroy all scriptures upon understanding their full import. If they were ruthless toward the prophets, they certainly would not spare their writings. This is no mere conjecture; we see it evidenced when another king, in Jeremiah’s time, took the scrolls, mutilated them, and burned the remnants. Can you perceive the grave madness? Do you see the reckless fury? He was not satisfied with merely obliterating the manuscripts; he burned the texts, indulging his wild rage. Nevertheless, this extraordinary prophet, speaking discreetly, conveyed everything necessary. Regarding the virgin—how else could she conceive but through the Holy Spirit? No one could exceed the laws of nature but the very Creator of nature. Thus, by asserting that the Virgin would give birth, he encapsulated all truth. With the announcement of the birth, the prophet also designated the name of the one to be born—not merely any name, but one befitting Him according to His deeds. He referred to Jerusalem as ‘the city of righteousness,’ although it had never borne this name; rather, it has been honored with such a title due to a profound transformation and a commitment to justice. When he called it ‘harlot,’ he did this not because it had been called such, but due to its sinful state; later, he refers to it as ‘the city of righteousness’ because of its new virtue. The same understanding applies to Christ; the prophet endowed Him with this name grounded in His works. Indeed, God was especially with us when He displayed Himself on earth, engaged with humanity, and showed us immense care. Not an angel or archangel accompanied Him, but the Lord Himself descended to set things right, communicating with sinners, dining with tax collectors, entering into the homes of those who fell short, offering salvation's hope to thieves, drawing the wise, overseeing, rectifying, and uniting all of creation with Himself. The prophet foretold all this, not only the birth but also the boundless and incomprehensible blessings resulting from this birth. When God dwells among humanity, we should no longer cower in fear, for we can have complete assurance, as everything that has been promised is fulfilled. Long-standing and unyielding transgressions have found resolution, the judgment on all humanity has been annulled, the dominion of sin vanquished, the power of the devil has diminished, and paradise—once closed to all—has been opened even to the murderer and the thief; the gates of heaven have swung wide, humanity has been united with angels, our nature elevated to the throne of kings, hell's prison has been silenced, death remains in name but has been defeated in essence, and the legions of martyrs have disarmed the sharpness of hell. Recognizing this, the prophet rejoiced and found delight, encapsulating it all in one proclamation: Immanuel.

Moreover, the prophet's earlier assertions further affirm this truth. He does not merely assert, ‘Behold, the virgin shall conceive,’ but states, ‘Therefore, the Lord Himself shall give you a sign,’ before adding, ‘Behold, the virgin shall conceive.’ If a virgin were not to give birth but rather through conventional marriage customs, how could this event qualify as a sign? A sign must stand outside of the natural order, be something remarkable and unusual; otherwise, how could it hold the status of a sign?

You have heard that the Father is called Lord; now we demonstrate that the Son is also referred to as God. Behold, the virgin shall conceive and bear a Son, and they shall name Him Immanuel, which translates to God with us. Do you see that the title Lord belongs to the Father, while the title God belongs to the Son? Just as it is stated, ‘Let them know that Your name is Lord,’ so it is mentioned here, ‘They shall call His name Immanuel.’

Let it not be perceived that Christ’s appearing was akin to other manifestations; rather, believe firmly that He truly possessed a physical form. He was conceived, born, raised, and laid in a manger—not in a dwelling but in an inn, all before multiple witnesses, ensuring His birth became known to all. Thus, He was wrapped in swaddling clothes; ancient prophecies foretold that He would be not only human but also conceived, born, and raised as any child. Isaiah proclaims, ‘Behold, a virgin shall conceive and bear a Son, and shall call His name Immanuel; He shall feed on milk and honey,’ and again, ‘For unto us a Child is born, unto us a Son is given.’ Do you recognize that the prophets also foretold of His childhood?

Regardless of whether it is a young woman or a virgin, the individual destined to give birth must be acknowledged as a virgin, so that the event remains miraculous and shall bring forth a Son, and shall call His name Immanuel. The Hebrews question why He is not named Immanuel but Jesus Christ. We respond that the prophet does not say, 'You shall call His name,' but 'they shall name Him,’ indicating that His very deeds will reveal that He is God, even while He dwells among us. Sacred Scripture attributes names based on actions, as in the case of, ‘You shall call his name, Magher-shelal-hashbaz’ (Isaiah 8:3), yet where is anyone actually called by such a name? With the very moment of the Lord's birth, idolatry was put to an end, which is why He is recognized by a name derived from His achievements.

First, even if the Virgin is also termed a young woman, she remains a virgin. Furthermore, it is contended that the prophet speaks about Ahaz's wife, stating, “Behold, a young woman shall conceive in her womb and bear a son,” suggesting that Hezekiah is the child of flesh. Without critically evaluating the prophetic words, they carelessly select interpretations that suit them and attempt to support their assumptions through mere conjecture. One might ask them, “Who referred to Hezekiah as Immanuel, and how can they prove that before he knew good and evil, he did not succumb to wickedness when choosing goodness?” Setting aside their unfounded arguments, let us embrace what is right and true, believing that this prophecy signifies the Holy Virgin sent from God. Thus, it will indeed be a wondrous and profound sign, both deep and high, fulfilled by divine promise. For the only-begotten Son, who descended from on high and was born of God the Father by His very nature, humbled Himself and manifested in the essence of virgin flesh. The Virgin conceived not through human input but by the might and action of the Holy Spirit, as the blessed Gabriel declared to her: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” Therefore, she will bring forth a son. And you, house of David, who now refuse to place your trust in God and seek a sign of assurance because of your reliance on idols, shall call His name Immanuel, which signifies God made manifest in human form. For when the only-begotten Word of God appeared in human likeness, He was indeed with us, as He who surpasses all creation became like us. Observe how the prophet attributes both divine and human qualities to Him in order to illustrate that He is genuinely both God and man simultaneously.

Christ was born visibly as a man from a virgin, yet He remains a hidden God, coming forth from God the Father. The prophecy states: Behold, the virgin shall conceive and bear a Son, and they shall call His name Immanuel, which translates to God is with us. His divine nature was affirmed through numerous miracles; various accounts, appropriate for proclamation, are recorded in the Gospel. The first miracle of His wondrous birth and the final act being His bodily resurrection and ascension to heaven.

Reflect, dear brethren, on the deep longing of the ancient saints to witness Christ. They were aware of His coming, and those who lived righteously would exclaim, ‘Oh, if only I could witness this miraculous birth! Oh that I might see with my own eyes what I read in the Scriptures!’ Recognize the intense desire of the saints to behold Christ, understanding from the Scriptures that the Virgin would bear a child, as you have heard through the reading of Isaiah: Behold, the virgin shall conceive and bear a Son, and they shall call His name Immanuel. The Gospel clarifies the meaning of Immanuel as God with us. Therefore, let it not astonish you, dear unbelievers, nor deem it implausible that the Virgin gave birth while maintaining her virginity. Grasp the reality of God's incarnation and do not let the virgin birth perplex you. As you comprehend, the ancient saints and righteous longed to see what Simeon beheld; for our Lord Jesus Christ remarked to His disciples: Many righteous men and prophets desired to see what you see and have not seen, and to hear what you hear and have not heard.

Who would claim that Christ and His followers do not belong to Israel, since Israel, namely Jacob, was a descendant of Abraham? First came Abraham, then his son Isaac, and afterward Jacob, who was given the promise I previously referenced: In thy seed shall all nations be blessed. This promise is fulfilled in Christ, for from the lineage of Abram arose the Virgin, of whom the prophet of Israel proclaimed: Behold, the Virgin shall conceive and bear a Son, and they shall call His name Immanuel, meaning God with us. Thus, the God of Israel, who forbade the worship of other deities and the crafting of idols, who commanded their destruction, foretold through the prophet that the nations will declare, ‘Truly our ancestors honored false gods, which have no value.’ This very God, through Christ's name and the faith of Christians, decreed, promised, and achieved the dismantling of such superstitions.

It was crucial for Ahaz to understand that there was no other means for the redemption of humanity except through the arrival of God’s Word among men, prompting him to request "a sign in the depths or in the heights." However, since Ahaz perceived himself as unworthy and had not been taught to ask for great and heavenly signs, the Prophet proclaims, "The Lord Himself will give you a sign." This sign will not be delivered through an intermediary, minister, or priest but directly from God, highlighting the significance of this divine gift. The law was given through "angels, by the hand of a mediator" (Galatians 3:19) through Moses, while God Himself provided the sign to the house of David. The sign is for the entire house of David, as the Lord comes "of the seed of David according to the flesh" (Romans 1:3), thus conveying the good news of Christ’s arrival to all of David’s lineage. "Behold, the virgin shall conceive and bear a Son, and you shall call His name Immanuel." The Jews argue against the Septuagint, claiming that the Hebrew word should be translated not as "virgin" but as "young woman"; yet, a young woman can indeed define a woman of matured age rather than one lacking experience. Their reasoning, however, misses an essential truth. If a sign denotes something miraculous and exceptional, why would it be surprising that a woman living with her husband gave birth to a son? How could a child born "of the will of the flesh" (John 1:13) be regarded as Immanuel? Therefore, if this birth is truly a sign, it must be remarkable. Should the nature of the Child's birth be ordinary, it no longer qualifies as a sign, nor can it rightly be called Immanuel. Thus, if the woman giving birth is not a virgin, what sort of sign is this? And if this birth is not more extraordinary than others, why is it heralded as the arrival of Immanuel? The term "virgin" clearly applies to those who are pure, as indicated in Deuteronomy: "If a man finds a betrothed maiden in the field and rapes her, kill only the man. Do nothing to the virgin, for there is no sin worthy of death in her." In much the same way that any person who unjustly rises up against another to take life commits a great wrong, so the case is here. The young woman cried out in the village, and there was no one to come to her aid (Deuteronomy 22:25-27). Thus, the one who screamed out before being violated was undeniably a virgin. Therefore, to say "the virgin cried out" carries the same meaning as saying "the young woman cried out." In the First Book of Kings, the young woman who provided warmth for David is referred to as "a young woman," emphasizing her virginity, as recorded: "They found Abishag and brought her to the king. And the virgin was beautiful and served the king, yet the king did not know her” (1 Kings 1:3-4). Consequently, Immanuel was born of the Holy Virgin, who wondered, "How can this be since I do not know a man?" and to whom the Angel declared, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (Luke 1:34-35). She is free from the law of purification, for it is stated in Deuteronomy that "if a woman conceives" and bears a male child, she shall be unclean for seven days (Leviticus 12:2). However, as she became the Mother of Immanuel without a human father, she remained pure, holy, and blameless, retaining her virginity after giving birth. The first Adam did not come into being through the union of husband and wife but was created from the earth; similarly, the last Adam, who restores what was broken by the first, was formed in the womb of the virgin so that He might be "in the likeness of sinful flesh" (Romans 8:3). Moreover, to ensure that this miraculous birth does not seem implausible to those unaware of God’s providence, the Creator has designed certain animals that can give birth without the involvement of the male species. Observers of nature record this phenomenon in certain species of birds, such as kites.

We affirm that the Word became flesh, truly born not from human desire as some heretics claim, but through the Virgin and the Holy Spirit, not in a mere phantom but in true humanity. As for the details of His virginal birth, that will emerge in future discussions, where evidence will be presented. We also seek to understand the nature and manner of His coming. Isaiah proclaims: ‘Behold, the virgin shall conceive in the womb, and bear a Son, and they shall call His name Immanuel.’ The Jews contest this because it challenges their longstanding opposition to the truth, asserting that it is written not ‘the Virgin’ but rather ‘the young maiden’ (νεᾶνις). Even if we acknowledge this point, I still find everything to be accurate. One must inquire: When the virgin is in distress, calling for help, was it after her distress or before? Since Scripture does not mention ‘the young maiden cries out’ (νεᾶνις) and remarks there was no one to assist her (Deuteronomy 22:27), does it not imply a reference to the virgin? Moreover, to clarify that the term young woman (νεᾶνις) can also signify virgin in sacred texts, hear what is said in the book of Kings about Abishag the Shunammite: ‘and the maiden’ (νεᾶνις) ‘was fair’ (1 Kings 1:4). It is acknowledged that she was presented to King David as a virgin after her choosing. Yet the Jews contend that this prophecy was directed to Ahaz with reference to Hezekiah. Let us examine the divine text: ‘Ask of the Lord your God a sign, whether in the depths or in the heights’ (Isaiah 7:11). This sign must have been remarkable, as demonstrated by the miraculous events such as water flowing from a rock, the parting of the sea, or the sun moving backward. The implications of the prophecy serve as a stern warning to the Jews. I realize I am speaking at length, and you may grow weary; however, bear with me patiently, for these truths are significant concerning Christ. Isaiah proclaimed this prophecy during the reign of Ahaz, who ruled for only sixteen years. Given that the prophecy was delivered in this timeframe, the Jews' deceit is condemned by Hezekiah, the son of Ahaz, who ruled for twenty-five years. The prophecy pertains to those sixteen years, while Hezekiah was born to Ahaz nine years prior to this prophecy. Why would a prophecy be needed for someone already born before Ahaz's rule? For the prophet did not state that she conceived but rather that the Virgin would ‘bear,’ which signals this in accordance with divine knowledge.

Thus, ponder whether this phrase “God with us” (which is Emmanuel) has not been ascribed to Christ since His appearance. I believe you will concede this, as you, too, refer to “God with us,” meaning Emmanuel. Should you be so obstinate as to deny that the one who truly deserves the title Emmanuel has come, simply because you see “God with us” and not “Emmanuel,” you will discover that among Jews, Christians, and even the Marcionites, the term Emmanuel is invoked when they wish to articulate “God with us.” Every nation, regardless of the sounds they employ to say “God with us,” conveys the concept of Emmanuel, rendering it synonymous through their linguistic expressions. If Emmanuel signifies “God with us” and the God who is present with us is Christ, who also dwells within us—“for all you who have been baptized into Christ have put on Christ” (Gal. 3:27)—then surely Christ resides in the essence of the name, which is “God with us,” just as in its phonetic expression, Emmanuel. Thus, it is confirmed that He has indeed come, of whom it was foretold as Emmanuel, for His identity embodies the meaning of that name, i.e., “God with us.”

“But even the Virgin,” Marcion asserts, “nature does not permit to bear a child, yet they accept the prophet’s words. And rightly so, for he instilled faith in the extraordinary by declaring that it would serve as a sign: ‘Therefore,’ he states, ‘the Lord will give you a sign: behold, the virgin shall conceive in her womb and bear a Son.’ A sign from God must be something wondrous and unique; if not, it would not qualify as a sign. If the Jews, in their attempts to mislead us, argue that the Scriptures speak of not a Virgin but a young woman destined to conceive and give birth, they are countered by the fact that no ordinary circumstance—namely, pregnancy and childbirth in a young woman—could qualify as a sign. Consequently, they will justifiably believe in the Virgin’s motherhood, which is intended as a sign, yet in the militancy of the child, without justification, for there is no explanation of this miracle as a sign.

What is this sign? Behold, the Virgin shall conceive and bear a Son. And indeed, the Virgin conceived and bore Emmanuel, God with us (Matthew 1:23). Here we witness the miraculous birth: humanity is born in God, and in this individual, God was birthed, taking on the flesh of the former lineage without descending from that lineage itself. This was done to transform it with the new lineage, that is, spiritually, and to redeem it by purifying it from ancestral impurity. However, this new body, as is the case with all things, is endowed with the form of the old, for according to divine design, He was born of the Virgin.

He states during his account of Christ's birth from the Virgin, "that it may be fulfilled which was spoken by the prophet, saying: Behold, the virgin shall conceive and bear a Son, and they shall call His name Emmanuel, which is to say, God is with us" (Matt. 1:22-23).

In the further message of the prophet Isaiah, it is evident that he prophesied about Emmanuel with Christ in mind. Isaiah presents Emmanuel not only as the earthly King (Isaiah 8:8) but also as one possessing divine attributes that surpass any human capabilities. He is referred to as "the angel of great counsel, the mighty God, the Father of eternity" (Isaiah 9:6). Such titles can only apply to the Messiah, as the righteous of the Old Testament anticipated God Himself in Him (Ps. 45:7, 8), and His reign will have no end (Lk. 1:32-33).

While it is true that the name Christ was not given to Emmanuel, but rather to Jesus, as appointed by the angel to the Virgin Mary, this does not prevent the prophecy from referring to Him. Jesus is indeed a personal name; however, in addition to this name, He is also attributed with various titles such as the Angel of the Great Counselor, Mighty God, and Father of Eternity. Emmanuel is among these names as well.

The occurrence of such a remarkable event as Emmanuel's birth, which was to transpire 700 years later, serves as a sign affirming the truth of the nearer promise regarding the thwarting of the plans of the kings of Syria and Israel against the house of David. This is consistent given that the promise of Christ, inherently comforting, was particularly intended for the house of David from which He would arise. If the lineage of David, as promised by God, was to yield Christ, then this lineage had no reason to fear being wiped out by external foes until the birth of Christ: the survival of David’s lineage was essential for the fulfillment of the promise that Christ would emerge from it.

Reminding the house of David of this promise, which might not have swayed Ahaz, who remained in disbelief, could nevertheless have an encouraging effect on the other descendants of David, potentially reviving their faith in God’s assistance promised by the prophet, even if their doubts initially mirrored Ahaz’s. It could inspire them to trust in Christ, who would come from David's line, and through such faith in a future event nurture surety in God’s help in their immediate peril (Hebrews 11:6). For them, the gulf between the near and the distant promises would fade. This was the kind of faith the Lord intended to instill in Moses when He called him on Mount Horeb to lead the Israelites out of Egyptian bondage, assuring him that He would bring them out of Egypt and that Moses would worship Him on that mountain (Ex. 3:12).

Regarding the prophecy's mention of the future mother of Emmanuel as a virgin, it unmistakably signifies the miraculous conception and birth of Emmanuel. In accordance with the extraordinary dignity of Emmanuel, His birth is to be equally extraordinary and supernatural. It is recognized that the Virgin Mary conceived Christ through the Holy Spirit while remaining a virgin both during and after childbirth. Interestingly, many ancient Jews, referencing other biblical texts (Psalm 84:12), held the belief that the Messiah would be born in a miraculous manner, without a human father, from the Virgin.