Isaiah 8:1Meaning & Commentary from the Church Fathers

This approach gives individuals the opportunity to amend their ways, thus sparing themselves from the consequences of their actions. Should they remain heedless, they will inevitably face judgment.

The adversary, recognizing the profound significance of this dynamic, dispatched false prophets who contradicted the genuine prophets. These impostors proclaimed threats of famine, disease, warfare, and foreign invasions while sharing false assurances of peace. While God sought to deter actual punishment with solemn warnings, the devil countered this with deceptive promises, fostering complacency and ensuring the arrival of true judgment. Consequently, those who followed the false prophets and disregarded righteousness brought punishment upon themselves. The unfolding events vindicated the legitimate prophets and revealed the falsehoods of their deceivers. Yet, the devil continued to manipulate, convincing the easily misled that the resulting calamities originated from the wrath of demons, whom they scorned.

In response to this treachery, God prophesies various events long in advance, particularly impending disasters, so that no one may assign blame for these occurrences to demonic forces. This assertion is not mere speculation; as Isaiah declares, "We tell thee how hard thou art, and thine head is iron, and thine forehead is brass. And I will declare unto thee the things that were of old, that thou shalt not when thou speakest, that these idols have been made unto me, and these things have been sculptured and wrought unto me. Below thou hast understood, below thou hast heard" (Isaiah 48:4-8).

Since they attributed their misfortunes to demons, the prophecy effectively dismantles this falsehood by revealing future events well in advance. However, the ungrateful may still argue, “You did not foretell; we had not heard this before; you are now fabricating these claims after the fact.” To counter this, God firmly shuts their mouths, not only permitting the prophet to declare these truths but also commanding him to inscribe them on a scroll. This act ensures they cannot claim the prophet conjured these words post-event. Furthermore, God instructs the prophet to call upon trustworthy witnesses, both in their status and character, to testify to the writing. The prophet is to note, "And thou shalt write ... with human writing," that is, using a reed to record what was destined to occur. What was to transpire? War, the foreign victors, the capturing of individuals, and the plundering of treasures—these are all to be documented. "Mager-shelal-hash-baz" signifies the impending captivity and the urgency of their sins, indicating that punishment is imminent. Yet, in His mercy, God desires to correct the wayward and delay consequences. In the context of potential assaults from foreign forces, He insists, "Do not presume that the distance of the journey or the might of the army will postpone matters, as is common among mortals. For he who is far stands before God. Thus, it is a simple matter for God to summon enemies from the very ends of the earth in an instant, regardless of their numbers."

This connects with what John Chrysostom explains: “Why, you may ask, was He not called ‘Immanuel’ but Jesus Christ? It is because it is not stated ‘you shall name,’ but rather ‘name,’ which points to the peoples and the events themselves. Here, the name derives from the event, a characteristic approach in Scripture to utilize occurrences in place of names. Therefore, the phrase shall be called Immanuel signifies that they will behold God with humanity. While God has always been present among us, this presence has never before been so distinctly revealed.”

He will serve as the mediator of the new covenant, following the dissolution of the old, which was frail, marred, and rendered none perfect in conscience (Hebrews 9:9; cf. Hebrews 8:13; Hebrews 7:18, etc.). God emphasizes this by instructing, Take for yourself a new and significant scroll. What could this signify except precisely that? For to those who do not engage in disobedience but rather respect and believe, the word concerning Him will be inscribed in a new scroll, revealing the mystery of Christ. Thus, this new and substantial scroll signifies a covenant that is unparalleled and declares the mystery of Christ, distinct from the first covenant and devoid of the deficiencies typical of the law’s narrative, instead presenting itself in the fullness and depth of knowledge and doctrine. Therefore, the Apostle Paul joyfully asserts that all within the law he considers as loss compared to the surpassing knowledge of Christ (Philippians 3:8). It is evident that with the obsolescence of the first, a new and substantial scroll of the second covenant is introduced, founded on superior promises, as the Apostle Paul explains (Hebrews 8:6). Yet, this scroll is composed by the hand of man. Why so? Because when we perceive the sacred and co-essential Trinity with our understanding, and aspire to communicate the inexpressible birth of the Only Begotten Son of God, we find ourselves in need of a scribe who is neither human in nature nor akin to ours. For what words could adequately convey that which transcends both thought and speech? Only that singular one can suffice, of which God the Father speaks through David’s mouth: My tongue is the pen of a ready writer (Psalm 44:2). For no one knows the Son except the Father; nor does anyone know the Father, truly, except the Son, and to whomever the Son chooses to reveal Him (Matthew 11:27; cf. Luke 10:22). When we seek to articulate His Incarnation, it becomes necessary to write in human terms, as the wise John did, stating, The Word became flesh and dwelt among us (John 1:14). It is not challenging to proclaim His death in the flesh and His resurrection from the dead using our own expressions, as He, being the first fruits and the beginning of renewed human nature in incorruption, ascended to the Father and took His seat in the heavenly realms, promising to return in due time to judge. Consequently, through human writing, the divinely inspired authors convey that which pertains to the Incarnation of the Only Begotten.

If the Prophet had disobeyed the directive, such disobedience would have been documented, as seen in Ezekiel's account where he refused to consume bread baked on human flesh. There, the Prophet defends himself by claiming, “No, O Lord God of heaven, behold, my soul is not defiled in uncleanness; for no vile meat has entered into my mouth” (cf. Ezek. 4:12, 14). Thus, he is permitted to prepare bread using beef (cf. Ezek. 4:15). In contrast, since there is no denial in this instance, the Prophet’s silence is a clear sign of compliance, even though it is not explicitly noted that the command was followed, as seen with Hosea. The command to him was, “Go, take for yourself a wife of whoredom, and bring forth children of whoredom.” The narrative confirms his obedience by adding, “And Gomer the daughter of Diblaim went and conceived” (Hos. 1:2, 3).

At other times, a command is given, but whether it was executed remains unverified. We infer adherence from the conduct of those who received the instructions. For example, concerning Ezekiel, to whom it was said, “But thou shalt sleep on thy left side, and thou shalt lay on thy right side” (Ezek. 4:4, 6), the account does not specify which side he lay on; this detail is omitted, yet we deduce compliance from the Prophet's obedience. Likewise, we can clarify our confusion by concluding that the Prophet, upon receiving the initial command, did not immediately switch to another task; instead, after fulfilling the command, he began to recount the story of the prophetess. The new and large scroll can be seen as a representation of the New and Great Covenant, crafted by a human scribe, as the Gospel accounts are penned in language accessible to many. The Gospel also describes the imminent liberation from captivity. The message of the Gospel has swiftly spread, faster than lightning, across the globe, freeing the spoils held by the prince of this world and leading those bound by him into the obedience of Christ. This captivity specifies the distribution of spoils, which God has entrusted to the angels, the guardians of humanity, for oversight. Hence it is written, “The captivity of the spoils shall soon occur, for the Gospel is close, proclaiming from heaven the good news of what has been anticipated since the beginning, which has now been revealed to us.” Let Uriah and Zechariah bear witness to the truths written in the Gospel. Uriah, a priest, symbolically represents the law delivered by Moses, while Zechariah serves as a prophet. The Gospel is affirmed through the testimony of both the law and the prophets. Uriah represents God's enlightenment while Zechariah symbolizes God's remembrance. The son of Barach signifies the blessing of God. Thus, who among men stands as a faithful witness? It is one who is illuminated by God and retains a continuous remembrance of Him.

So what do the words “and came to the prophetess” signify? By the spirit and foreknowledge of what is to come, I drew near to the prophetess. I perceived, with a prophetic mindset, her impending conception, foreseen through the gift of prophecy, knowing she would give birth to the Son, of whom the Lord proclaimed, “You shall call His name: Soon captive, plunder brazenly.” Indeed, He captured the strong one, stripping him of his goods, which refers to those enslaved by sin and held in the bonds of death. He subdued him and divided his spoils among His followers, entrusting the faithful to the care of the holy angels, to whom He said, “Your angels always behold the face of My Father, who is in heaven” (cf. Matthew 18:10). For this One is the brazen plunderer; it is written of Him: “He ascended on high, He led captivity captive, and received gifts among men” (cf. Psalm 67:19). That Mary is the prophetess approached by Isaiah through divine insight is a truth no one will dispute, particularly when recalling Mary’s prophetic declaration. For she proclaimed, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for He has looked upon the lowly estate of His servant; behold, henceforth all generations shall call me blessed” (Luke 1:46-48). Understanding her words leads to the acknowledgment of her prophetic role, as the Spirit of the Lord descended upon her, and the power of the Most High enveloped her. Therefore, what was instructed to be inscribed in the scroll became evident to me when I approached the Prophetess. The scroll states: “Write with the pen of men, for soon the captivity shall be achieved,” and afterward, with the words “In the womb I will conceive and bear a son,” it continues: “And the Lord shall speak, saying: The name of the Nazarene is His: Soon captivity, plunder.” Thus, expressed in varied phrases and illustrations, “Take unto you the scroll, and come unto the prophetess,” conveys the same message, and this addition does not conflict with the prior statements. The one born of the prophetess received the might of Damascus and the spoils of Samaria. The might of Damascus signifies the Gentile believers, while the spoils of Samaria refer to the believers of the circumcision, with Damascus being the principal city of Syria and Samaria the chief city of Israel. Meanwhile, the commandments and mighty works of the one born of the prophetess are attributed to Him by the Lord, much like the name Jesus is linked with His role in our salvation. For it is declared, “You shall call His name Jesus, for He will save His people from their sins” (Matthew 1:21).

When Ahaz replied, “I will not ask, nor will I tempt the Lord,” the focus of God's message shifted from the wicked king to the house of David, promising that a virgin would conceive and bear a Son named Immanuel, meaning God with us. If He is called upon frequently, both Samaria and Syria will be shattered by the king of Assyria, who would later conquer Judah, turning the entire land into a desolation. Thus, the virgin birth is illustrated again under a different figure. The Lord commanded the prophet not to announce the secret of the new birth publicly but to inscribe it in the great scroll we are now reading. More remarkably, He mandated that the mysteries of God be articulated in human terms and in a manner customary for mankind. What is recorded in human language? It declares that the only begotten Son will soon seize the spoils, not through angels or prophets, but by His own descent to rescue His creation. The prophet obeys this command and summons two reliable witnesses: Uriah the priest, who serves as the teacher of the law, as stated in Malachi: “The priest’s lips should preserve knowledge, and people seek instruction from his mouth, for he is the messenger of the Lord Almighty” (Malachi 2:7), and Zechariah, the son of Barachiah, undoubtedly a prophet. During Ahaz’s reign, there was a priest in the Lord's temple named Uriah (4 Kings 10), whom Ahaz commanded to construct an altar similar to that of Damascus. Furthermore, the Book of Days recounts (2 Chronicles 29) that Hezekiah, Ahaz’s son, sought the Lord during Zechariah’s time, who had been instructed in the fear of God. Isaiah exemplified himself as one worthy of the prophetic spirit and united with the prophetess, a reference to the Holy Spirit, recognized in Hebrew as feminine, as indicated in the Scripture: “Come unto the Lord and be enlightened” (Psalm 32:6). Thus, it was through the Holy Spirit that the Lord was conceived. Although human words cannot completely reveal the mysteries of His birth, Gabriel proclaimed to the Virgin that “The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you; therefore, that holy thing which shall be born shall be called the Son of God” (Luke 1:35). Some interpret the term “prophetess” to mean Saint Mary, who indeed is a prophetess, for she herself declares in the Gospel, “From henceforth all generations will call me blessed, for He who is Mighty has done great things for me...” (Luke 1:48-49). Isaiah was commanded to now refer to that child, previously called Immanuel, as one who hastens to carry away the spoils, as it is written, “When He ascended on high, He led captivity captive and gave gifts unto men” (Ps. 67; Eph. 4:8). Before He takes on a human form and acknowledges God as His Father and Mary as His mother, the power of Damascus will be diminished and the possessions of Samaria captured by the king of Assyria, whereby, even before His birth, He will save His people, the house of David, with a single appeal to Him. Uriah signifies the light of the Lord, Zechariah represents the remembrance of the Lord, and Barachiah denotes the blessing of the Lord. Through these witnesses, the nativity of Christ is confirmed; He Himself, according to the Gospel, revealed to the two disciples on the road to Emmaus that all things were foretold concerning Him starting from Moses and the prophets. In an allegorical interpretation, the Word of God, conceived by the Holy Spirit within a soul that remains virgin and free from sin, swiftly conquers the spoils of adverse powers and brings all creation to serve Him. For even now, as an exalted man partially perceives and partially prophesies, he will, as he grows in maturity and rightfully addresses God as Father and the heavenly Jerusalem as mother, triumph over the power of Damascus, which represents secular wisdom. He will also recover the spoils stolen from the Church by the heretics who said, “What part do we have in David? We have no inheritance in the son of Jesse” (3 Sam. 12:16), taking back what rightfully belongs in the presence of the king of Assyria, symbolizing the devil, who will be powerless to assist them. Such sons are not solely born of Mary, the most holy prophetess, but also righteous women bear patriarchs, such as Sarah, meaning ruler, and Rebekah, which translates to patience.

The concise message inscribed upon it would state, “soon the captivity of the lucre shall be made” (to bring forth the spoils swiftly, for it is imminent). This denotes that, within the Lord's sovereign plan, the kingdoms of Syria and Israel, which had conspired against Judah, would soon encounter plunder and ruin at the hands of the Assyrians, as will be elaborated upon below (4). Isaiah was to compose this prophecy employing a human writing tool, signifying the ordinary instruments utilized by men, such as a brush or reed.