1 And Jehovah saith unto me, `Take to thee a great tablet, and write upon it with a graving tool of man, To haste spoil, enjoy prey.'
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 I cause faithful witnesses to testify to me, 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 draw near unto the prophetess, and she conceiveth, and beareth a son; and Jehovah saith unto 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 youth doth know to cry, My father, and My mother, one taketh away the wealth of Damascus and the spoil of Samaria, before the king of Asshur.'
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 Jehovah addeth to speak unto 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 that this people hath refused The waters of Shiloah that go softly, And is rejoicing with 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, lo, the Lord is bringing up on them, The waters of the river, the mighty and the great, (The king of Asshur, and all his glory,) And it hath gone up over all its streams, And hath gone on 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 hath passed on into Judah, It hath overflown and passed over, Unto the neck it cometh, And the stretching out of its wings Hath been the fulness of the breadth of thy land, O Emmanu-El!
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 friends, O nations, and be broken, And give ear, all ye far off ones of earth, Gird yourselves, and be broken, Gird yourselves, and be broken.
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 Take counsel, and it is broken, Speak a word, and it doth not stand, Because of Emmanu-El!'
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.
11 For thus hath Jehovah spoken unto me with strength of hand, and instructeth me against walking 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 `Ye do not say, A confederacy, To all to whom this people saith, A confederacy, And its fear ye do not fear, Nor declare fearful.
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 Jehovah of Hosts--Him ye do sanctify, And He is your Fear, and He 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 hath been for a sanctuary, And for a stone of stumbling, and for a rock of falling, To the two houses of Israel, For a gin and for a snare to the inhabitants 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 have stumbled and fallen, And been broken, and snared, and captured.
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 law among My disciples.
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 have waited for Jehovah, Who is hiding His face from the house of Jacob, And I have looked 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 Lo, I, and the children whom Jehovah hath given to me, Are for signs and for wonders in Israel, From Jehovah of Hosts, who is dwelling in Mount Zion.
John Chrysostom · AD 407 Not only do we become his brothers but even his children, for he says, "Behold, I and my children, whom God has given me." Not only do we become his children but also his members and his body.
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…
19 And when they say unto you, `Seek unto those having familiar spirits, And unto wizards, who chatter and mutter, Doth not a people seek unto its God? --For the living unto the dead!
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 law and to the testimony! If not, let them say after this manner, `That there is no dawn to it.'
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 it hath passed over into it, hardened and hungry, And it hath come to pass, That it is hungry, and hath been wroth, And made light of its king, and of its God, And hath looked upwards.
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 unto the land it looketh attentively, And lo, adversity and darkness! --Dimness, distress, and thick darkness is driven away, But not the dimness for which she is in distress!
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).