Assyrian Invasion Prophesied 1 And the LORD said to me: Take for yourself a large tablet and write on it with an ordinary stylus: “Belonging to Maher-shalal-hash-baz.”
Jerome · AD 420 Chapter 8 — Verses 1-4. And the Lord said to me: Take for yourself a large book, and write in it with the pen of a man, quickly seize the spoils, swiftly plunder. And I appointed faithful witnesses for myself, Uriah the priest, and Zechariah the son of Barachiah, and I approached the prophetess, and she conceived and gave birth to a son.
Thomas Aquinas · AD 1274 263. And the Lord said to me: take you a great book. Here he foretells the destruction of the ten tribes, insofar as it pertains to their punishment.
2 And let me have attested for me faithful witnesses: Uriah the priest and Zechariah son of Jeberechiah.
Thomas Aquinas · AD 1274 266. And I took unto me. Here the sign is confirmed by testimony; faithful witnesses: in the mouth of two or three witnesses let every word stand (Deut 19:15).
3 And I drew near to the prophetess, and she conceived and bore a son. And the LORD said to me: Call his name Maher-shalal-hash-baz.
John Chrysostom · AD 407 How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, "thou shalt call," but "they shall call," that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names.
Thomas Aquinas · AD 1274 267. And I went to the prophetess. Here it is confirmed by the deed, for sometimes the prophets announced a future thing also by the deed itself, as below: go, and loose the sackcloth from off your loins, and take off your shoes from your feet. And he did so, and went naked, and barefoot (Isa 20:2). Hence this is understood literally that he went to his wife.
4 For before the boy knows to call “my father” and “my mother,” the wealth of Damascus and the spoil of Samaria will be carried off before the king of Assyria.
Justin Martyr · AD 165 For that expression of Isaiah 'He shall take the power of Damascus and spoils of Samaria,' foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened.
Augustine of Hippo · AD 430 For, before the child knew how to call his father and mother, as Isaiah had prophesied of him, he took the strength of Damascus and the spoils of Samaria. That is, before he uttered human speech through his humanity, he took the strength of Damascus or that which gave confidence to Damascus.
Thomas Aquinas · AD 1274 272. For before the child know. Here the interpretation of the sign is set out; and it is already clear according to the literal interpretation.
5 And the LORD spoke to me again, saying:
Jerome · AD 420 (Verse 5, et seq.) And the Lord added, speaking to me again, saying: Because this people has rejected the waters of Siloam that flow gently, and has preferred Rezin and the son of Remaliah, therefore behold, the Lord will bring upon them the mighty and abundant waters of the river, the king of Assyria and all his glory.
Thomas Aquinas · AD 1274 273. And the Lord spoke to me again. Here the deed of destruction itself is described. And concerning this, he does three things: first, he sets out the fault of those to be punished; second, the power of those who punish them: behold the Lord will bring upon them (Isa 8:7); third, he sets out the punishment itself: he shall come up over all.
6 Because this people has rejected the waters of Shiloah that go slowly, and there is rejoicing over Rezin and the son of Remaliah,
Eusebius of Caesarea · AD 339 Obviously the only way to preserve the understanding of this passage is to explain its spiritual meaning. By the softly proceeding water of Siloam it means the gospel teaching of the word of salvation, because Siloam means "sent with a message." This would be God the Word, who was sent by the Father, of whom Moses says, "A ruler will not fail from Judah, nor a prince from his l…
Bonaventure · AD 1257 Next to these mysteries are the mystery of the tree of life and the mystery of the tree of the knowledge of good and evil. For he who seeks nothing but knowledge tastes of the tree of the knowledge of good and evil.
Thomas Aquinas · AD 1274 274. But it seems that this should not be imputed to them as a fault, because it was done by the will of the Lord, as it says in 1 Kings 12:24: this thing is from me.
7 therefore, see, the Lord is bringing up over them the waters of the River, the mighty and the many — the king of Assyria and all his glory. And it will come up over all its channels and go over all its banks,
Hippolytus of Rome · AD 235 [Isaiah] uses the "king of Assyria" as a symbol for the Antichrist.
Bonaventure · AD 1257 Going down to philosophy implies the greatest danger. Isaias says: "Because this people has rejected the waters of Siloe that flow gently, and melts with fear before the loftiness of Rasin and Romelia's son, therefore the Lord raises against them the waters of the River, great and mighty, the king of Assyria." We should no longer return to Egypt.
Thomas Aquinas · AD 1274 275. Therefore. Here the power of the enemy is described. And first, a metaphor is set out as to four things, namely, as to divine help: behold the Lord will bring upon them; as to the impulse: the waters of the river; as to their strength: strong; as to their number, and many, below: nations shall make a noise like the noise of waters overflowing (Isa 17:13).
8 and it will sweep on into Judah, flooding and passing through; it will reach up to the neck. And the spread of his wings will fill the breadth of your land, Immanuel.
Thomas Aquinas · AD 1274 277. And shall pass through Judah. Here he foretells the tribulation running over into the two tribes. And first, he sets out the running over of the tribulation: and shall pass, namely, the impulse of water, through Judah, that is, through the land of Judea, overflowing; he preserves the metaphor: for when waters overflow, they send out waves beyond their bed into the neighbor…
9 Be broken, peoples, and be shattered! And give ear, all the far places of the earth. Gird yourselves and be shattered; gird yourselves and be shattered!
Origen of Alexandria · AD 253 And what the same prophet said has been fulfilled. "God is with us. Know this, O nations, and be conquered." For we who are from the nations have been conquered and overcome. And we who bend our necks beneath his grace stand forth as a kind of spoils of his victory.
Jerome · AD 420 (Verse 9, 10.) Gather together, O people, and be conquered, and listen, all far away lands: be strengthened and be conquered. Gird yourselves, and be conquered: take counsel, and it shall be dissipated: speak a word, and it shall not be, because God is with us.
Thomas Aquinas · AD 1274 278. Gather yourselves together, O you peoples. Because he had said that the persecution of the Assyrians would run over in some manner into the two tribes, here he strengthens them, because they were not to be finally captured in that persecution, nor even be subjugated by the ten tribes and the Syrians.
10 Counsel a counsel, and it will be annulled; speak a word, and it will not stand — for God is with us.
Thomas Aquinas · AD 1274 280. As to counsel: take counsel together, and it shall be defeated: who catches the wise in their craftiness, and scatters the counsel of the wicked (Job 5:13); there is no wisdom, there is no prudence, there is no counsel against the Lord (Prov 21:30). 281.
A Call to Fear God 11 For thus the LORD said to me, with a strong hand upon me, warning me not to walk in the way of this people, saying:
Jerome · AD 420 (Verse 11 onwards) For thus says the Lord to me: As He has taught me with His mighty hand, so that I do not walk in the way of this people, saying: Do not say, 'conspiracy'; everything this people says is a conspiracy, and do not fear what they fear or be afraid. Sanctify the Lord of hosts Himself, let Him be your fear and let Him be your dread.
Thomas Aquinas · AD 1274 283. For the Lord says these things to me. Here the instruction of the people is set out: and first, he teaches them what is not to be feared, second, what is to be feared: sanctify the Lord of hosts (Isa 8:13). The first is divided into two parts: namely, into the proof of the teaching and its handing on, where it says, say not: a conspiracy (Isa 8:12).
12 Do not call conspiracy everything this people calls conspiracy; and what it fears, do not fear, and do not dread.
1 Peter · AD 65 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
Thomas Aquinas · AD 1274 284. Say not. Here the teaching itself is set out. And first, he prohibits the word of fear: say not: a conspiracy, of two nations, as if it is to be feared by us; for all that this people speaks, is a conspiracy, against me.
13 The LORD of hosts — him you shall make holy; and he is your fear, and he is your dread.
Bonaventure · AD 1257 In the first petition of the Lord's Prayer, our sanctification is sought, and this through the gift of fear, when he says: "Our Father, who art in heaven; hallowed be thy name." Isaiah: "Sanctify the Lord of hosts, and let him be your dread and your fear."
Thomas Aquinas · AD 1274 285. Sanctify the Lord of hosts. Here he instructs them how the Lord is to be feared: and first, he sets out the law; second, the hiding of the law: seal the law (Isa 8:16).
14 And he will be a sanctuary — and a stone of striking and a rock of stumbling to the two houses of Israel, a trap and a snare to the inhabitant of Jerusalem.
Romans · AD 56 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep?
Augustine of Hippo · AD 430 Christ rose again from the seed of David, as the son of David, because he had emptied himself. How did he empty himself? By taking what he was not, not by losing what he was. He emptied himself; he humbled himself. Though he was God, he made himself known as a man. He was despised as he walked the earth, though he made the sky.
Thomas Aquinas · AD 1274 287. And he shall be. Here he sets out the fruit of obedience: sanctification to you, I will make you holy: I am the Lord who sanctify you (Lev 22:9). For a stone, he sets out the punishment of impeding rebels under the metaphor of travelers; and first, he sets out the occasion, second, the reception of the punishment: and very many of them shall stumble (Isa 8:15).
15 And many among them will stumble, and fall and be broken, and be snared and be caught.
Thomas Aquinas · AD 1274 289. And because sometimes someone avoids occasions and does not run into them, he therefore removes this and shows the reception of the punishment and says, and very many of them shall stumble, against the offense he spoke of above, through faithlessness; indeed against the scandal they fall from worthiness of the kingdom: but the children of the kingdom shall be cast out into…
16 Bind up the testimony, seal the instruction among my taught ones.
Jerome · AD 420 (Verse 16, 17.) Join the testimonies, establish the law among my disciples, and I will wait for the Lord, who hides his face from the house of Jacob, and I will hope in him.
Thomas Aquinas · AD 1274 290. Bind up the testimony. Here he sets out the closing of the law, and first, he sets out the hiding of the law, where it says, bind up the testimony, that is, roll up the prophecy of Christ in obscurity, lest the Jews see, for they are unworthy. Seal the law.
17 And I will wait for the LORD, who is hiding his face from the house of Jacob, and I will hope for him.
Hebrews · AD 69 For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
Thomas Aquinas · AD 1274 Second, the awaiting of what is hidden, and I will wait: but I will look towards the Lord, I will wait for God (Mic 7:7).
18 See, I and the children the LORD has given me are for signs and for portents in Israel, from the LORD of hosts who dwells on Mount Zion.
Origen of Alexandria · AD 253 Then in what follows the Savior prophesies in the prophet, saying that it will come to pass that, when he has received the "children," "signs and wonders shall come to pass in Israel." For it stands thus: "And there shall be signs and wonders in Israel from the Lord of Sabaoth, who dwells on Mount Zion." For he who "dwells in" the watchtower and can behold the truth in every so…
Jerome · AD 420 (Chapter 9, verses 1 and following) In the first time, the land of Zebulun and the land of Naphtali were relieved, and in the last time the way of the sea beyond the Jordan of the Galilee of the Gentiles was made heavy. The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shone.
Thomas Aquinas · AD 1274 Third, the presentation of what is awaited, behold I, namely, Christ, and my children, the apostles, whom the Lord has given me: thine they were: and to me you gave them (John 17:6); for a sign, that is, that they may do signs, and for a portent, a wonder, which by its magnitude portends; and this comes to be from the Lord, who dwells, by worship or by faith, in Zion, the Churc…
Darkness and Light 19 And when they say to you, “Inquire of the ghosts and of the spirits who chirp and who mutter” — should not a people inquire of its God? On behalf of the living, of the dead?
Origen of Alexandria · AD 253 Now let us return to what we had begun. "If" therefore "they say to you: seek out ventriloquists and those who cry out from the earth, who speak empty things, who cry out from the belly" — "does not a nation seek to its own God?" — answer them these things; but it is said elliptically, ‘answer them these things: "does not a nation seek to its own God?"’ Every "nation," if it "s…
Jerome · AD 420 (Verse 19 and following) And when they say to you, seek from the Pythons and the diviners, who make their enchantments, whether not the people seeks from their God for the living from the dead? To the law more and to the testimony. If they do not speak according to this word, it will not be morning light for them.
Thomas Aquinas · AD 1274 292. And when they shall say to you. Here he removes the communication of diviners; and concerning this, he does three things. First, false communication is set out: and when they, your enemies, shall say: seek of pythons, which foretell evil things for you and good things for us.
20 To the instruction and to the testimony! If they do not speak according to this word, it is because there is no dawn for them.
Origen of Alexandria · AD 253 O you, who could not be persuaded to "seek" those things from the "ventriloquists" and "from those who cry out from the earth" empty discourses — attend to the word of truth and the "law," receiving it "for a help to your law." In your "law" it is written: "you shall not" follow "idols"; acting according to the "law," do not attend to "ventriloquists," nor to "those who cry out…
Thomas Aquinas · AD 1274 293. Second, the response is taught: should not the faithful people seek of their true God, for the living and the dead, that is, for the salvation of the living and the dead: is it because there was no God in Israel, that you send to Beelzebub, the god of Accaron? (2 Kgs 1:6).
21 And one will pass through it, hard-pressed and hungry; and it will be that when he is hungry he will be enraged and curse his king and his God, and turn upward.
Thomas Aquinas · AD 1274 294. Third, he sets out the threatening of the disobedient: and if they speak not. And he does three things: first, he threatens punishment; second, impatience in punishment: and when they shall be hungry (Isa 8:21); third, the sadness of despair: and they shall look upwards (Isa 8:21).
22 And he will look to the earth — and see, distress and darkness, the gloom of anguish, and thrust into deep darkness.
Thomas Aquinas · AD 1274 296. And look upwards. Here he sets out the sadness of despair, and first, the expectation of help: look upwards, seeking help from heaven. And they shall look to the earth, to help from earth; above: they shall look towards the land, and behold darkness of tribulation (Isa 5:30).