Isaiah 7:3Meaning & Commentary from the Church Fathers

It appears to me that the prophet is directed to gather these people so that at the conclusion, the king might not act ungratefully as though he had received no message from the prophet. The essence of the statement is this: go out to engage with you and those who support you, the remainder of the people. Do not be surprised that God refers to the people as His son; the prophet continues, “Behold I and the children whom the Lord hath given me.” Indeed, the saints acted as fathers, exhibiting love and care for the people that surpassed that of earthly fathers. 'The remnant' are called so because many had been taken away by their adversaries. The phrase ‘to the road to the field of whitewashing’ introduces a significant challenge; how could those who were besieged and too afraid to venture outside find themselves beyond the city's gates, as this pathway lies outside the walls? The resolution to this confusion lies in the fact that ancient fortifications included a second wall; this city was enclosed by two barriers, as can easily be understood from the writings of other prophets.

You have listened to the prophet and have received the command today, ‘go out you and your son Shear-yasuv.’ It is also important to consider this detail, ‘Come out you and your son.’ Therefore, the prophet had a son. If he had a son, then logically he had a wife as well, signifying that marriage is not sinful, whereas adultery is. When we ask many people, ‘Why do you not live virtuously, why do you not follow a righteous path?’ they respond: how can I, if I do not part with my wife or my children? Why is marriage seen as an impediment? A wife should be viewed as a companion, not a burden. Did not the prophet have a wife? Yet this bond did not obstruct the Holy Spirit; he lived with his wife and fulfilled his prophetic duty. Did not Moses have a wife? He performed miraculous deeds, communicated directly with God, and interceded for the Israelites. Did not Abraham take a wife? He became the forefather of nations and the Church; he had a son, Isaac, whose existence prompted many good deeds. Did he not offer a son, born of marriage? He was both a father and a devoted servant of God. He exemplified a man whose natural affections were transcended by divine endeavors, a father who bore the marks of godliness. Can you not perceive how he loved his son while simultaneously loving God? Did marriage obstruct his devotion? And consider the mother of the Maccabees—was she not also a wife? Did she not rally her seven sons to face martyrdom? Did she not witness their sacrifices? Standing firm like a mountain, endured her own martyrdom along with each of them; as the mother of martyrs, she experienced suffering seven times over. As they faced torment, she too felt their strife. Yet, she remained unmoved, a formidable spirit in the face of anguish. Though she encountered the tumult of the storm, her faith kept her unshaken. How did she nurture them? How did she present them to God as seven precious offerings? And indeed, the worth of a soul exceeds even the finest gold. A tyrant may have risen against her, but he was bested by her fortitude; he wielded weapons while she triumphed through her steadfast spirit. He ignited the furnace, but she radiated with moral courage; he assembled an army, yet her aspirations soared toward the divine. She confronted earthly suffering while contemplating eternal glory. Hence, Paul's encouragement remains relevant: ‘not on the things which are seen, but on the things which are unseen.’ Did marriage present a hindrance for her? And Peter, the rock of the Church, a devoted follower of Christ, who spoke boldly before eloquent orators and silenced philosophers, despite being uneducated—did he not also have a wife? Indeed he did, as attested by the Gospel, where it states that Jesus visited Peter’s mother-in-law. Where there is a mother-in-law, there must be a wife; where there is a wife, there is marriage. Philip, too, had four daughters—where there are four daughters, wife and marriage must accompany them. And what of Christ? Though born of a virgin, He honored marriage by attending a wedding, miraculously transforming water into wine, thereby affirming both His purity and the sanctity of marriage. This assures us that we ought not to disdain marriage but rather reject adultery. I promise you salvation amidst risks, if you embrace the institution of marriage wisely. A good wife is a valuable ally. If she is not virtuous, strive to lead her towards righteousness. Others have faced the trials of both prudent and unwise spouses, giving you no justifiable excuse for failure. Consider Job's wife; she was misguided but did not physically harm him. She urged him toward blasphemy. But did her wickedness dismantle this stronghold? Did she shatter his resolve? Did she conquer his spirit? No. She may have provoked him, but instead, she strengthened his fortress. She stirred waves, yet the vessel remained steady. The fruit may have been taken, yet the tree remained steadfast; its roots were undisturbed. I emphasize this so that no one might use a wife's shortcomings as an excuse. Reflect on her nature; is she indeed so wretched? Do not overlook the good that may also flow from marriage. Recognize that the essence of one’s character, be it virtuous or flawed, derives not from mere nature but from the disposition of the heart. Do not offer excuses for your shortcomings.

The prophet is instructed to meet him with Jasub, whose name means abandonment, serving as a symbolic representation that a remnant of Judah loyal to God would find salvation. The prophet acts as a spiritual emissary of God, confidently proclaiming the promise of help at the font of the village highway; the font symbolizes the life-giving spring of holy baptism, which guides us both to the path of righteousness and to the cleansing of our souls, liberating us from all impurity. Thus, the promise stands strong, reminiscent of a personal pledge, yet revealing a deeper universal promise fulfilled through Christ. He cautions, "Be careful to keep silence, and be not afraid, lest your soul be weary from the two trees of these fumes.” The directive to remain tranquil, to live without anxiety, and to stray from grave fears reflects the wisdom of one who calls to obedience, urging respect for God’s Word and a readiness to affirm truth as declared by Him. He also addresses those who plotted against him, indicating that their reign is about to come to an end. Much like a tree or a head that, once removed from the fire, smolders briefly before extinguishing, a person facing imminent demise may be likened to a head or a fading tree. Understanding that they were in a state of fear and despair after their defeat by Phakeus, which led to the loss of one hundred and twenty thousand Jews in a single day, He alleviates these fears with the promise that when His fury subsides, He will restore them. In essence, their downfall was due to His anger allowing their enemies to prevail. However, even amidst His wrath against some, He states that He will heal those who have suffered; for the One who allowed them to be betrayed out of anger will readily restore them out of His boundless kindness and mercy.

Conversely, when the soul is preoccupied with worldly matters—whether due to the body's needs or a lack of aspiration toward the Divine—it turns back to the inner dwelling, aligning itself again with bodily existence. Therefore, it was essential for the Prophet to hear God’s words, initiating the command to “Come out, you and your son.” This echoes the instruction given to Abraham in Genesis, to “Depart from thy land, and from thy kindred, and from thy father's house” (Gen. 12:1). True exodus entails rising above all earthly things, leaving behind the ties of kin, and rejecting the wrongful ways of life symbolized as one’s father’s house. Shortly thereafter, it is noted that God led Abraham forth (Genesis 15:5). Seeing Abraham's fervor for this departure, God guided him toward righteous endeavors, as Abraham could not achieve this alone. Thus, along with the initial call to leave, came the promise of enjoying the rewards of faithfulness. Once God had brought him out, He instructed him to seek the highest places, where Christ resides (cf. Col. 3:1). Similarly, Moses, in a state of detachment from humanity, renounced worldly thoughts and moved far from the shelf to his tent of meeting (cf. Exodus 33:7). Consequently, all who desire to seek the Lord journey to this sacred tent. Therefore, let the one who is far removed from worldly distractions strive to embody the essence of this place, so that his life may be built up and firmly established. Even now, the Lord commands the one who is to prophesy and proclaim His decrees to depart, not just him but also his son Jasub, who was left behind. It can be inferred that Jasub, being the only remaining son among many, was called to follow his father, for God beckoned them both. Jasub, interpreted as “he will return,” reveals that those wishing to turn away from fleshly desires through repentance can embark on this exodus alongside the Prophet. The call is made to ascend the mountain path near the village of Belilnicha, a place noted for historic significance. Here it is recorded that the king of Assyria sent Rapsak from Lachish to Jerusalem with a great army, standing by the waters at the highest font, on the road to the village of whitewash (cf. 4 Sam. 18:17). This reference may also serve to teach us moral lessons, indicating that we must retreat from the low and base pursuits and hasten toward the heights, where those who arrive will find the purifying waters and the cleansing village—essential for adhering to Ecclesiastes' teaching: “Let your garments be always white” (Ecclesiastes 9:8). Additionally, the same voice that spoke to Moses instructs those preparing to hear from God to cleanse their garments. “Go down and testify to the people, and sanctify them today and tomorrow, and let them wash their clothes and be ready by the third day” (Ex. 19:10-11). Those who reach this state must be prepared with their wedding garments, lest they find themselves bound and cast out into outer darkness (cf. Matthew 22:2-13).

He refers to the kings of Syria and Samaria as the ends of the head, indicating their intent to wage war against the Supreme Leader, and he describes them as smoking heads, highlighting their aim to confront the One who is a consuming fire, as stated in Deuteronomy 4:24.

This tactic was later employed by his son Hezekiah during Sennacherib's assault (2 Chronicles 32:2, etc.). Isaiah was commissioned to approach Ahaz accompanied by his son, who bore a significant name: the remnant of Jasub, meaning the remnant shall be converted. This name carried a profound meaning, indicating that although the kingdom of Judah would face considerable destruction, it would not be utterly lost; the hope of its salvation lay in a new generation—a remnant that would turn back to God, that holy seed destined to endure through the trials faced by the chosen people, for whom preservation was promised (Isaiah 6:12).