Isaiah 9:8Meaning & Commentary from the Church Fathers

By referring to the troubled mountains, he signifies the kings of Assyria, who became proud, ambitious, and arrogant in their hearts: they brought destruction upon Samaria and took the Israelites captive, leading them away into the mountainous regions of Persia and Midian. Thus, after completing the discussion of Immanuel, he returns to the original intent and recounts the devastation of Samaria, stating, "Death sent upon Jacob and came upon Israel." It should be noted that some Hebrews and other commentators substitute 'death' with "the word the Lord sent upon Jacob and came upon Israel." Which word? Clearly, the one that condemns the unrighteous and chastises those who abandon Him for the works of their own hands. However, whether it is death or the word sent by God, the implications remain closely related and point toward the same objective. At this juncture, it is important to reflect on historical events, which I will summarize briefly. Only after this reflection will the explanations become clearer.

This sign heralded the birth of His Son from a virgin, through whose calling they would find deliverance from impending peril (Isaiah 7:12-16), alongside the other insights we have previously explored.

Having laid out numerous mysteries, the prophecy transitions back to its original theme, indicating the downfall of Rezin and Ephraim, synonymous with Syria and Samaria: the Lord sent a word upon Jacob, which descended upon Israel. In Hebrew, the term "dabar" is formed by three consonants: dalet, bet, and resh. Depending on the context, it can signify a word or, in the case of "deber," it can refer to death or plague; thus, some interpret the message as one of death rather than a divine word. Therefore, the Lord sent a word upon Jacob, falling upon Israel: His intent was for Judah to rule, as prophesied by Jacob in Genesis (Gen. 49:10), yet he usurped the kingdom of Israel, the ten tribes, among whom it is stated, “They reigned by themselves, and not by Me” (Hosea 8:4). The royal authority, which commenced with the anointing of Samuel following Saul's rejection, was meant for Jacob, representing the twelve tribes, who were once designated as Jacob, but it descended upon Israel—not as the LXX states “came,” but rather “fell,” as it had befallen the wicked and was restored to the righteous.

In a mysterious interpretation, some suggest that God sent His Son to Jacob, symbolizing the Jews, yet He fell upon Israel, denoting the Gentile nations, referred to by the apostle as Israel as well (Rom. 9:6, 8). Others propose that the Lord sent His word to the Church, having displaced the prior nation, and it fell upon Israel, referring to the heretics who claimed to perceive God.

He is God and man, differing in nature yet remaining one and the same in both. What is distinct pertains to His essence, while what He shares with us is universal; yet in both aspects He is unified and perfect.

The Father did not merely send the Son, but He also bestowed Himself, just as the Son gave Himself willingly. For it is written, Grace be unto you from God the Father and our Lord Jesus Christ, who gave Himself for our sins (Galatians 1:3-4). If some speculate that His being sent indicates subordination, they must acknowledge that it represents an act of grace, for He was given. He was given by the Father, as prophesied: A child is born to us; a Son is given unto us. I assert He was also given by the Spirit, for the prophet did not specify who made this gift, indicating it is by the grace of the Trinity. Since the Son willingly gave Himself, He could not, as God, be subordinate to Himself. Therefore, His being given does not affirm any notion of divine subordination.

To summon the nations to the grace of His resurrection—for He embodies the fertile soil that produces eternal fruit, yielding a hundredfold and sixtyfold (Matt. 13:8)—He took on our burdens, condemning Himself to the cross for our transgressions. Thus, the prophet declares, The dominion is on His shoulders, signifying divine authority over physical suffering, or the Cross exalted above the flesh. In taking on the plow, He bore all offenses on His shoulders, submitting to sufferings, afflicted because of our wrongdoings and rendered powerless due to our sins. The genesis of generosity lies in Christ, who, although wealthy, embraced poverty (2 Cor. 8:9). The genesis of patience is found in Christ who, when reviled, did not retaliate (1 Pet. 2:23), and when struck did not retaliate. The genesis of humility is exemplified by Christ, who took on the guise of a servant (Phil. 2:7), even though He shared the same divine greatness as God the Father. From Him flows all virtue. Therefore, to impart understanding of these virtues, the Son is given to us; the dominion rests upon His shoulders. This pivotal moment is the Cross of the Lord, the initiation of the courage that paves the way for the holy martyrs in their trials for the sake of righteousness.

A child is born to us, a Son is given unto us; authority is upon His shoulders, and His name shall be called: an angel of great counsel, He shall bring peace upon rulers, and salvation resides with Him. His dominion is immense, and His peace endures forever on the throne of David, and in His kingdom. Furthermore, in the translation of these verses by Akilah, we see a promise made not about humanity but concerning Him who surpasses all. Akilah rendered it thus: A child is born to us, a Son is given to us, and His measure rests upon His shoulders, and His name shall be called Wonderful Counselor, My Counselor, Mighty God, Everlasting Father, Prince of Peace. His doctrine is complete, and of His peace there is no end, upon the throne of David and in His kingdom. These prophecies unmistakably refer to Christ. The outcome of divine power cannot be ascribed to Solomon, the son of David, who is known to have met his end. Both his kingdom and his earthly realm were finite, as demonstrated in the accounts of the Kings (see 3 Sam. 11:43). Only the kingdom of Christ is everlasting.