Isaiah 8:4Meaning & Commentary from the Church Fathers

However, when interpreted spiritually, we can perceive what has been truly accomplished. Indeed, Damascus and all of Syria, along with the land of Assyria, which refers to Persia and Midian, was rife with idolatry, thus referred to as the land of the sculptured (Jeremiah 50:38); altars and sacred locations were abundant, populated by false prophets and practitioners of sorcery. The strength of these individuals stemmed from the demons they honored, led by Satan. Thus, when Christ set out to plunder the power of Damascus and the strength associated with Assyria, which stands for Satan and the multitude of wicked and unclean spirits, His aim was to liberate those ensnared by him before reaching the age of physical maturity, marked by the capacity to name a father or mother. He articulated this when He said, "for before he knows to name father or mother, he will receive the power of Damascus." The term "will receive" here is used in place of "will conquer." He will similarly acquire the spoils of Samaria, meaning He will liberate the captives by waging war against the king of Assyria, represented spiritually as Satan, who rules not only Damascus but Syria as well. Idolaters mistakenly placed their hope for salvation in idols, but as soon as Christ was born, His immediate victory over Satan is clear. Matthew notes, "Jesus was born in Bethlehem of Judea, in the days of Herod the king, and wise men from the east came to Jerusalem, saying, 'Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him'" (Matthew 2:1, 2). They indeed worshipped Him, offering gifts of gold, frankincense, and myrrh (Matthew 2:11). This demonstrates how He captivated Satan and swiftly seized victory. Ultimately, His mission to redeem those in spiritual bondage is affirmed by Christ Himself, speaking through Isaiah: "The Spirit of the Lord is upon Me because He has anointed Me to preach good tidings to the poor, to proclaim release to the captives and recovery of sight to the blind" (Isaiah 61:1). The blessed David also speaks of Him, declaring, "When He ascended on high, He led captivity captive" (Psalm 67:19; cf. Eph. 4:8). He taught similarly, stating, "And I, if I be lifted up from the earth, will draw all men unto Myself" (John 12:32).

If the prophet had disobeyed the instruction, such an instance would have been noted, similar to Ezekiel’s refusal to consume bread baked on human excrement. In that instance, the prophet objected, asserting, “No, O Lord God of heaven, behold, my soul is not defiled by uncleanness; no vile meat has entered my mouth” (cf. Ezek. 4:12, 14). Hence, he was allowed to prepare bread from beef (cf. Ezek. 4:15). Here, however, the absence of denial clearly signals acceptance, despite the absence of evidence that the command was fulfilled as seen with Hosea, to whom it was said, “Go, take for yourself a wife of whoredom, and have children of whoredom.” The scripture further notes, serving as testimony to his obedience: “And Gomer the daughter of Diblaim went and conceived” (Hos. 1:2, 3).

In various instances, we find that an instruction was given, yet there is no confirmation of its execution; rather, we ascertain compliance through the actions of those who received the command. For instance, concerning Ezekiel, it was decreed, “But you shall lie on your left side, and you shall bear the iniquity of the house of Israel” (Ezek. 4:4, 6). However, it does not specify whether he lay on his left side or his right; this detail is omitted, yet we deduce it from the prophet’s obedience. Similarly, we can address our confusion by stating that upon receiving the initial command, the prophet did not immediately shift to another task; rather, after obeying the command, he began to recount the matter regarding the prophetess.

The new and large scroll may symbolize the New and Great Covenant, crafted by a human scribe because the messages of the Gospel are articulated in a manner comprehensible to many. The Gospel also reveals that soon the captives will be liberated from greed. The teachings of the Gospel have rapidly disseminated, surpassing even the speed of lightning, spreading throughout the world; it strips the ruler of this age of his possessions and brings those enslaved by him into the service of Christ. This captivity pertains to the spoils of greed, entrusted by God to the guardians of humanity, the angels, for their safeguarding and oversight. Thus, it is written, “The captivity of the spoils shall soon be accomplished; for the gospel is near, proclaiming from heaven the good news of that which has been anticipated since the beginning and what has already come to us.” Let Uriah and Zechariah affirm the truths recorded in the Gospel. Uriah, a priest, symbolically represents the law given by Moses; Zechariah embodies a prophet; thus, the Gospel is substantiated through the witness of both the law and the prophets. Additionally, Uriah signifies the enlightenment from God, while Zechariah represents the remembrance of God, and the son of Barach denotes the son of God’s blessing. Who among humanity is fitting to act as a faithful witness? It is one who is illuminated by God and maintains an enduring remembrance of Him.

What then do the words “And I came to the prophetess” signify? They indicate that through the Spirit and foreknowledge of the future, I approached the prophetess, perceiving, in a manner akin to prophetic insight, her conception from afar, divining through the gift of prophecy that she would give birth to the Son, of whom the Lord declared, “You shall call His name: Jesus, for he will save His people from their sins” (Matthew 1:21). He quickly bound the strong man and liberated those sold into sin, shackled by death. He conquered him and distributed the spoils to His own followers, entrusting them to the care of the holy angels, whom He remarked, “Their angels see the face of My Father who is in heaven” (cf. Matthew 18:10). The one born of the prophetess is indeed the great conqueror; as it is written, “He ascended on high, He led captivity captive, and He gave gifts to men” (cf. Psalm 67:19). As for Mary, who is the prophetess that Isaiah approached with knowledge, no one would dispute this if they recall her prophetic words. She proclaimed, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for He has regarded the lowly state of His maidservant; for behold, henceforth all generations will call me blessed” (Luke 1:46-48). Understanding her words leads one to acknowledge her as a prophetess, as the Spirit of the Lord came upon her and the power of the Most High overshadowed her. Thus, what was commanded to be inscribed in this scroll, I witnessed fulfilled when I approached the prophetess. For it states: “Write by the scribe of men, that the captivity shall soon be wrought,” followed by the words: “In the womb, I conceive, and bear a son.” The Lord shall declare, “His name shall be called Jesus,” which signifies the one who liberates from captivity. Thus, within these varying expressions and representations, “Take unto you the scroll, and come unto the prophetess,” the same fundamental truth is conveyed, and this addition does not introduce any contradictions to the preceding message. The one born of the prophetess received both the power of Damascus and the spoils of Samaria. The power of Damascus represents the Gentile believers, while the spoils of Samaria represent the circumcised believers; as Damascus serves as the principal city of Syria, Samaria is the capital of Israel. Meanwhile, the commands and valiant works of Him who was born of the prophetess are associated with Him from the Lord in place of names, just as the name Jesus is linked to the salvation granted to us by God.

The sign also reveals that before the child is able to call his parents by name, before the son of Isaiah can utter mother or father, Theglaffellasar will appear, slaying Racine, the king of Damascus, and will seize Samaria, which occurred shortly thereafter during the reign of Phakeus.

If they call upon Him, Samaria and Syria will be shattered, falling to the king of Assyria, who will also conquer Judah, turning the entire land into a desolate wilderness. Again, the virgin birth is depicted through different imagery. The Lord instructed the prophet not to openly declare this mystery of new birth to the people, but instead to inscribe it in the grand scroll we now examine. Remarkably, He commanded that divine mysteries be articulated in human language and style. What is noted in this human manner? That the begotten Son will swiftly claim victory and conquer, not sending angels or prophets, but coming Himself to redeem His creation. The prophet obeys this command and gathers two faithful witnesses: Uriah the priest, the teacher of the law, as stated in Malachi: "For the lips of the priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the Lord of hosts" (Malachi 2:7), and Zacharias, son of Barachiah, who was indeed a prophet. Historical accounts reveal that during Ahaz's reign, there was a priest named Uriah in the Lord's temple (4 Kings 10), to whom Ahaz commanded the construction of an altar resembling that of Damascus. The Book of Days notes that Hezekiah, son of Ahaz, sought the Lord in the days of Zechariah, who was instructed in godly fear. Isaiah proved himself worthy of the prophetic spirit, marrying a prophetess, signifying the Holy Spirit, which in Hebrew is represented in the feminine form, as referenced: "Come unto the Lord and be enlightened" (Psalm 32:6). Thus, the Lord was conceived by the Holy Spirit. Although human words cannot fully encapsulate the mysteries of His birth, Gabriel announced to the Virgin who bore Him, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the Holy One to be born will be called the Son of God" (Luke 1:35). Some interpret the prophetess as Saint Mary, who undoubtedly holds that title, since she herself declares in the Gospel, "For behold, from henceforth all generations will call me blessed; for He who is mighty has done great things for me" (Luke 1:48-49). Isaiah is instructed that the child, previously identified as Immanuel, is now to be referred to as one who hastens to seize victory; as it is written, "When He ascended on high, He led captivity captive and gave gifts to men" (Psalm 67; Eph. 4:8). Before He assumes a human form and calls God His Father and Mary His mother, the might of Damascus and the spoils of Samaria will be dismantled by the king of Assyria. Thus, even before His birth, He will save His people, the house of David, with a single plea to Him. The names Uriah, Zechariah, and Barachiah convey meanings pertaining to the light, remembrance, and blessing of the Lord, respectively. Through these witnesses, the nativity of Christ is confirmed; for He Himself, as depicted in the Gospel, revealed to the disciples on the road to Emmaus that all things prophesied pertained to Him, starting from Moses and all the Prophets. In an allegorical understanding, the incorrupt soul, untouched by sin, allows the Word of God, conceived by the Holy Spirit, to effectively dismantle the deceptive powers, making all adversities yield to Him. As humanity partially perceives and partially prophesies, in His early development He will conquer the wisdom of Damascus, representing secular knowledge, and reclaim the spoils of Samaria, which heretics have absconded from the Church. He will counter the claims of those who challenge His inheritance, asserting that there is no share in David or in the son of Jesse (3 Sam. 12:16), confidently taking spoils in the presence of the devil, the king of Assyria, who will be powerless to assist them. Such sons are brought forth not only through Mary, the prophetess of the Most Holy Virgin but also through holy wives who give birth to patriarchs like Sarah, whose name signifies ruler, and Rebekah, whose meaning is patience.

In these wicked metropolitan areas, the prophetic word signifies the entirety of the nations, including the Gentiles and the faithful among the Jews. Consequently, the Child who was born for our sake, who willingly took on childhood for us, dismantles and removes the treasures and dominion of the adversary, liberating all that was enslaved and under his control. Thus, Samaria embraces the truth, forsaking ancestral traditions and laws. Similarly, the inhabitants of Antioch were aptly called Christians (Acts 11:26), despite that city being infamous for its idolatrous practices and excelling in unrighteousness, as the temple of Apollo was constructed there, renowned for the deceit of the demon residing within. Nevertheless, Christians appropriated the ill-gotten gains of Satan and destroyed the golden and silver idols. The Apostle of tongues also guided the Corinthians toward the truth, urging them with these words: ‘You know that when you were unfaithful, you were led to idols without a voice (1 Corinthians 12:2).’ Furthermore, when he saw the Athenians devoted to their temple and meticulous in their piety, he redirected them away from it (Acts 17:22). The other apostles, in various regions, dividing the nations held captive by the enemy and considered his treasures, also reclaimed them and presented them to the Sovereign of all as gains and spoils. At that moment, they expelled the idols, recognizing them as abominations and spitting upon them, casting them from their minds so that they would not even permit the slightest remembrance of them. They rejected and scorned the material world, despite its allure to many, out of their fervent love for God, rendering a worthy sacrifice solely to the Lord.

Would an infant rally soldiers with a coo, signal the commencement of battle with a rattle instead of a trumpet, direct attacks not from horseback or chariot, but from the arms of his caregiver, thus claiming Damascus and Samaria rather than his mother's nourishment? There’s a different scenario in the case of the Pontians, where the infants of that barbarous people rush into combat, having first presumably bathed in oil and armed only with swaddling cloths—infants who learn to wield weapons before they can even chew solid food. Nature does not normally allow them to engage in warfare prior to becoming husbands, nor may they gain the might of Damascus before they know how to refer to father and mother; thus, we must interpret this announcement as metaphorical. “But even a virgin,” Marcion states, “nature does not permit her to bear children, yet they believe the prophet.” And rightly so. The prophet prepared our belief in the miraculous by clarifying that it would serve as a sign: “Therefore,” he says, “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 extraordinary to stand out, unlike a common occurrence such as pregnancy and childbirth in a young woman, hence any claim that Scripture refers to not a virgin but a young woman fails. Therefore, the virgin’s motherhood serves as a legitimate sign; the notion of a child’s militancy lacks reasonable basis since it does not provide a clear destinaion as a sign. However, the Scripture, which has imbued this unprecedented birth with the purpose of being a sign, subsequently reveals in another context how the Child is nourished, stating that He will consume honey and oil—this does not imply that He would not engage in wrongdoing, for that is characteristic of infancy. Yet the sign lies in the prophecy that He would take the might of Damascus and the treasures of Samaria from the king of the Assyrians. Consider His age, and pursue the essence of the prophecy, but above all, restore to the Gospel what has been wrongly taken from it in later interpretations; thus, the prophecy becomes clear as its fulfillment is foretold. Indeed, let the wise men from the East await Christ's early days to offer Him gifts of gold and incense: the Child received the might of Damascus without contest or arms. In addition to the common acknowledgment that the strength of the East—its power and might—typically resides in gold and incense, it is also certain that the Creator referred to the might of other nations as gold, as described by Zechariah: “And Judah shall camp at Jerusalem and gather all the strength of the neighboring nations: gold and silver.” Furthermore, David also spoke of this offering of gold: “And it shall be given unto Him from the gold of Arabia”—and again: “The kings of Arabia and Saba shall bring gifts to Him.” The East often regarded these wise men as kings, and Damascus was historically associated with Arabia before its allocation to Syrophoenicia after Syria's division; thus, it was with these signs—gold and fragrances—that Christ took the power of Damascus. The spoils of Samaria refer to the wise men themselves, who, upon finding Him, honored Him with gifts and knelt in worship as both God and King, aided by the testimony of the guiding star, thus embodying the spoils of Samaria, that is, departing from idolatry towards faith in Christ. The Creator denounced idolatry by using the name Samaria due to its disgrace as a result of the idolatry led by King Jeroboam that led the people astray from God. It is not uncommon for the Creator to use one term in place of another based on comparative wrongdoing, as He refers to the leaders of Sodom as the leaders of the Jews and calls the people the descendants of Gomorrah. In another instance, He proclaims, “Your father is an Amorite, and your mother a Hittite,” due to the similar wickedness of those He once designated even as His own offspring: “I have begotten and raised children.” Likewise, when condemning the world for its superstition, He at times uses Egypt symbolically. In the same vein, Babylon in the Gospel of John stands for the grandeur and pride of the Roman city, which stands against the saints of God. By this method, He also referred to the wise men as Samaritans; they, like their compatriots from whom idolatry was seized as plunder, represent the wisdom taken from the Samaritans. When we mention ‘against the king of the Assyrians,’ it signifies an opposition to Herod, against whom the Magi acted knowingly without revealing their quest to kill Christ.

The significance of the symbolic name of the newborn indicates the looming arrival of the predicted disasters, with the verse in question specifying the immediacy of these events. Before the child learns to call his mother and father, the might of Damascus—the kingdom of Syria, characterized by its armies, fortresses, and wealth—along with the treasures of Samaria, will be overtaken by the Assyrians. They shall claim all these possessions while their king witnesses it as their leader. For the fulfillment of this prophecy, refer to 2 Kings 16:7-9 and 2 Chronicles 28:16.