Early Church Fathers Scripture Index : Texts
Isaiah 9:6
There are 58 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 110, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter III.—The same continued. (HTML)
CCEL Footnote 1226 (In-Text, Margin)
The prophets also, when they speak as in the person of God, [saying,] “I am God, the first [of beings], and I am also the last, and besides Me there is no God,” concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”[Isaiah 9:6] And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.” And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led ...
Ante-Nicene Fathers, Volume 1, page 174, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter XXXV.—Other fulfilled prophecies. (HTML)
CCEL Footnote 1835 (In-Text, Margin)
And how Christ after He was born was to escape the notice of other men until He grew to man’s estate, which also came to pass, hear what was foretold regarding this. There are the following predictions: —“Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders;”[Isaiah 9:6] which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way ...
Ante-Nicene Fathers, Volume 1, page 236, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LXXVI.—From other passages the same majesty and government of Christ are proved. (HTML)
CCEL Footnote 2234 (In-Text, Margin)
... forth. And when Isaiah says, ‘Who shall declare His generation?’ he meant that His descent could not be declared. Now no one who is a man of men has a descent that cannot be declared. And when Moses says that He will wash His garments in the blood of the grape, does not this signify what I have now often told you is an obscure prediction, namely, that He had blood, but not from men; just as not man, but God, has begotten the blood of the vine? And when Isaiah calls Him the Angel of mighty counsel,[Isaiah 9:6] did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and ...
Ante-Nicene Fathers, Volume 1, page 441, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVI.—Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. (HTML)
CCEL Footnote 3582 (In-Text, Margin)
... the first begotten in all the creation; the Son of God being made the Son of man, that through Him we may receive the adoption,—humanity sustaining, and receiving, and embracing the Son of God. Wherefore Mark also says: “The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets.” Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David’s body was Emmanuel, “the messenger of great counsel of the Father;”[Isaiah 9:6] through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;” as David says when discoursing on the causes of His birth: “And He appointed ...
Ante-Nicene Fathers, Volume 1, page 449, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XIX.—Jesus Christ was not a mere man, begotten from Joseph in the ordinary course of nature, but was very God, begotten of the Father most high, and very man, born of the Virgin. (HTML)
CCEL Footnote 3678 (In-Text, Margin)
... which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering; that He sat upon the foal of an ass; that He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God,[Isaiah 9:6] coming on the clouds as the Judge of all men; —all these things did the Scriptures prophesy of Him.
Ante-Nicene Fathers, Volume 1, page 509, footnote 15 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXIII.—Whosoever confesses that one God is the author of both Testaments, and diligently reads the Scriptures in company with the presbyters of the Church, is a true spiritual disciple; and he will rightly understand and interpret all that the prophets have declared respecting Christ and the liberty of the New Testament. (HTML)
CCEL Footnote 4304 (In-Text, Margin)
... things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, “He is a man, and who shall know him?” and, “I came unto the prophetess, and she bare a son, and His name is called Wonderful, Counsellor, the Mighty God;”[Isaiah 9:6] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely ...
Ante-Nicene Fathers, Volume 2, page 215, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter V.—All Who Walk According to Truth are Children of God. (HTML)
... Himself a child, thus prophesying by Esaias: “Lo, to us a child has been born, to us a son has been given, on whose own shoulder the government shall be; and His name has been called the Angel of great Counsel.” Who, then, is this infant child? He according to whose image we are made little children. By the same prophet is declared His greatness: “Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace; that He might fulfil His discipline: and of His peace there shall be no end.”[Isaiah 9:6] O the great God! O the perfect child! The Son in the Father, and the Father in the Son. And how shall not the discipline of this child be perfect, which extends to all, leading as a schoolmaster us as children who are His little ones? He has ...
Ante-Nicene Fathers, Volume 3, page 166, footnote 9 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations. (HTML)
CCEL Footnote 1346 (In-Text, Margin)
... that (cross) was freed from the bite of the serpents.Come, now, if you have read in the utterance of the prophet in the Psalms, “God hath reigned from the tree,” I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensued from His passion of “the tree.”Similarly, again, Isaiah says: “For a child is born to us, and to us is given a son.”[Isaiah 9:6] What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear ...
Ante-Nicene Fathers, Volume 3, page 337, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
Prophecies of the Death of Christ. (HTML)
... the words of David, how that “the Lord reigneth from the tree,” I want to know what you understand by it. Perhaps you think some wooden king of the Jews is meant!—and not Christ, who overcame death by His suffering on the cross, and thence reigned! Now, although death reigned from Adam even to Christ, why may not Christ be said to have reigned from the tree, from His having shut up the kingdom of death by dying upon the tree of His cross? Likewise Isaiah also says: “For unto us a child is born.”[Isaiah 9:6] But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.” Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a ...
Ante-Nicene Fathers, Volume 3, page 337, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
Prophecies of the Death of Christ. (HTML)
... wooden king of the Jews is meant!—and not Christ, who overcame death by His suffering on the cross, and thence reigned! Now, although death reigned from Adam even to Christ, why may not Christ be said to have reigned from the tree, from His having shut up the kingdom of death by dying upon the tree of His cross? Likewise Isaiah also says: “For unto us a child is born.” But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”[Isaiah 9:6] Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, ...
Ante-Nicene Fathers, Volume 4, page 566, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter LIII (HTML)
... recorded of Him. And, in the next place, since he considers that he makes a concession in saying of the Saviour, “Let him appear to be really an angel,” we reply that we do not accept of such a concession from Celsus; but we look to the work of Him who came to visit the whole human race in His word and teaching, as each one of His adherents was capable of receiving Him. And this was the work of one who, as the prophecy regarding Him said, was not simply an angel, but the “Angel of the great counsel:”[Isaiah 9:6] for He announced to men the great counsel of the God and Father of all things regarding them, (saying) of those who yield themselves up to a life of pure religion, that they ascend by means of their great deeds to God; but of those who do not adhere ...
Ante-Nicene Fathers, Volume 4, page 650, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XXVII (HTML)
And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the Supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,”[Isaiah 9:6] being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though ...
Ante-Nicene Fathers, Volume 5, page 524, footnote 19 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... virtue covered the heavens, and the earth is full of His praise, and His splendour shall be as the light; there shall be horns in His hands. And there the virtue of His glory was established, and He founded His strong love. Before His face shall go the Word, and shall go forth unto the plains according to His steps.” In Isaiah also: “Behold, unto us a child is born, and to us a Son is given, upon whose shoulders shall be government; and His name shall be called the Messenger of a mighty thought.”[Isaiah 9:6] By this sign of the cross also Amalek was conquered by Jesus through Moses. In Exodus Moses said to Jesus: “Choose thee out men, and go forth, and order yourselves with Amalek until the morrow. Behold, I will stand on the top of the hill, and the ...
Ante-Nicene Fathers, Volume 5, page 628, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
Moreover Also, from the Fact that He Who Was Seen of Abraham is Called God; Which Cannot Be Understood of the Father, Whom No Man Hath Seen at Any Time; But of the Son in the Likeness of an Angel. (HTML)
CCEL Footnote 5153 (In-Text, Margin)
... another whose angel He would be. But they will say that it was an angel. How then shall He be God if He was an angel? Since this name is nowhere conceded to angels, except that on either side the truth compels us into this opinion, that we ought to understand it to have been God the Son, who, because He is of God, is rightly called God, because He is the Son of God. But, because He is subjected to the Father, and the Announcer of the Father’s will, He is declared to be the Angel of Great Counsel.[Isaiah 9:6] Therefore, although this passage neither is suited to the person of the Father, lest He should be called an angel, nor to the person of an angel, lest he should be called God; yet it is suited to the person of Christ that He should be both God ...
Ante-Nicene Fathers, Volume 5, page 629, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
Moreover Also, from the Fact that He Who Was Seen of Abraham is Called God; Which Cannot Be Understood of the Father, Whom No Man Hath Seen at Any Time; But of the Son in the Likeness of an Angel. (HTML)
CCEL Footnote 5162 (In-Text, Margin)
... previously hearing the voice of the lad crying, He was rather God; is not understood to be other than angel, in like manner as He was God also. And since this cannot be applicable or fitting to the Father, who is God only, but may be applicable to Christ, who is declared to be not only God, but angel also, it manifestly appears that it was not the Father who thus spoke to Hagar, but rather Christ, since He is God; and to Him also is applied the name of angel, since He became the “angel of great counsel.”[Isaiah 9:6] And He is the angel, in that He declares the bosom of the Father, as John sets forth. For if John himself says, that He Himself who sets forth the bosom of the Father, as the Word, became flesh in order to declare the bosom of the Father, assuredly ...
Ante-Nicene Fathers, Volume 5, page 632, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That the Same Divine Majesty is Again Confirmed in Christ by Other Scriptures. (HTML)
CCEL Footnote 5187 (In-Text, Margin)
... destroyed temple of His body, except because He is the Word who is from the Father, who is with the Father, “by whom all things were made, and without whom nothing was made;” the imitator of His Father’s works and powers, “the image of the invisible God;” “who came down from heaven;” who testified what things he had seen and heard; who “came not to do His own will, but rather to do the will of the Father,” by whom He had been sent for this very purpose, that being made the “Messenger of Great Counsel,”[Isaiah 9:6] He might unfold to us the laws of the heavenly mysteries; and who as the Word made flesh dwelt among us, of us this Christ is proved to be not man only, because He was the son of man, but also God, because He is the Son of God? And if by the apostle ...
Ante-Nicene Fathers, Volume 5, page 639, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
He Proves Also that the Words Spoken to Philip Make Nothing for the Sabellians. (HTML)
CCEL Footnote 5238 (In-Text, Margin)
... but, moreover, he ought thus to hold, and so to pre sume in mind and heart, that he has henceforth not only known, but seen the Father. For often the divine Scripture announces things that are not yet done as being done, because thus they shall be; and things which by all means have to happen, it does not predict as if they were future, but narrates as if they were done. And thus, although Christ had not been born as yet in the times of Isaiah the prophet, he said, “For unto us a child is born;”[Isaiah 9:6] and although Mary had not yet been approached, he said, “And I approached unto the prophetess; and she conceived, and bare a son.” And when Christ had not yet made known the mind of the Father, it is said, “And His name shall be called the ...
Ante-Nicene Fathers, Volume 5, page 639, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
He Proves Also that the Words Spoken to Philip Make Nothing for the Sabellians. (HTML)
CCEL Footnote 5240 (In-Text, Margin)
... means have to happen, it does not predict as if they were future, but narrates as if they were done. And thus, although Christ had not been born as yet in the times of Isaiah the prophet, he said, “For unto us a child is born;” and although Mary had not yet been approached, he said, “And I approached unto the prophetess; and she conceived, and bare a son.” And when Christ had not yet made known the mind of the Father, it is said, “And His name shall be called the Angel of Great Counsel.”[Isaiah 9:6] And when He had not yet suffered, he declared, “He is as a sheep led to the slaughter.” And although the cross had never yet existed, He said, “All day long have I stretched out my hands to an unbelieving people.” And although not yet had He been ...
Ante-Nicene Fathers, Volume 6, page 271, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Peter of Alexandria. (HTML)
The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras. (HTML)
Canon V. (HTML)
CCEL Footnote 2293 (In-Text, Margin)
... greatest caution they have avoided to touch the fire with their own hands, and to offer incense to the impure demons; yet inasmuch as they escaped the notice of their persecutors by doing this, let a penalty of six months’ penance be imposed upon them. For thus will they be the rather profited, meditating upon the prophet’s words, and saying, “Unto us a child is born, unto us a Son is given; and the government shall be upon His shoulder: and His name shall be called the Messenger of My mighty counsel.”[Isaiah 9:6] Who, as ye know, when another infant in the sixth month of his conception had preached before His coming repentance for the remission of sins, was himself also conceived to preach repentance. Moreover, we hear both also preaching, in the first ...
Ante-Nicene Fathers, Volume 6, page 397, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration on the Palms. (HTML)
Oration on the Palms. (HTML)
CCEL Footnote 3155 (In-Text, Margin)
... might, which cannot be looked on, but in the weakness of the flesh, to bind the strong man that is against us. Blessed is He that cometh in the name of the Lord: the King against the tyrant; not with omnipotent power and wisdom, but with that which is accounted the foolishness of the cross, which hath reft his spoils from the serpent who is wise in wickedness. Blessed is He that cometh in the name of the Lord: the True One against the liar; the Saviour against the destroyer; the Prince of Peace[Isaiah 9:6] against him who stirs up wars; the Lover of mankind against the hater of mankind. Blessed is He that cometh in the name of the Lord: the Lord to have mercy upon the creature of His hands. Blessed is He that cometh in the name of the Lord: the Lord ...
Ante-Nicene Fathers, Volume 7, page 111, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XII.—Of the birth of Jesus from the Virgin; of his life, death, and resurrection, and the testimonies of the prophets respecting these things (HTML)
... Spirit; and He was turned to be their enemy. And He Himself fought against them, and He remembered the days of old, who raised up from the earth a shepherd of the sheep.” But who this shepherd was about to be, he declared in another place, saying: “Let the heavens rejoice, and let the clouds put on righteousness; let the earth open, and put forth a Saviour. For I the Lord have begotten Him.” But the Saviour is, as we have said before, Jesus. But in another place the same prophet also thus proclaimed:[Isaiah 9:6] “Behold, unto us a child is born, unto us a Son is given, whose dominion is upon His shoulders, and His name is called Messenger of great counsel.” For on this account He was sent by God the Father, that He might reveal to all the nations which are ...
Ante-Nicene Fathers, Volume 7, page 446, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3100 (In-Text, Margin)
... works, nor yet on account of the prophecies which were written concerning Him. For that He was to be born of a virgin, they read this prophecy: “Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call His name Emanuel.” “For to us a Child is born, to us a Son is given, whose government is upon His shoulders; and His name is called the Angel of His Great Council, the Wonderful Counsellor, the Mighty God, the Potentate, the Prince of Peace, the Father of the Future Age.”[Isaiah 9:6] Now, that because of their exceeding great wickedness they would not believe in Him, the Lord shows in these words: “Who hath believed our report? and to whom hath the arm of the Lord been revealed?” And afterward: “Hearing ye shall hear, and shall ...
Ante-Nicene Fathers, Volume 7, page 454, footnote 4 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. III.—The Heresies Attacked by the Apostles (HTML)
CCEL Footnote 3210 (In-Text, Margin)
... both of the just and unjust, and a retribution. We profess that Christ is not a mere man, but God the Word, and man the Mediator between God and men, the High Priest of the Father; nor are we circumcised with the Jews, as knowing that He is come “to whom the inheritance was reserved,” and on whose account the families were kept distinct—“the expectation of the Gentiles,” Jesus Christ, who sprang out of Judah, the Son from the branch, the flower from Jesse, whose government is upon His shoulder.[Isaiah 9:6]
Ante-Nicene Fathers, Volume 7, page 487, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)
CCEL Footnote 3640 (In-Text, Margin)
... being, as from their proper original. For Thou art eternal knowledge, everlasting sight, unbegotten hearing, untaught wisdom, the first by nature, and the measure of being, and beyond all number; who didst bring all things out of nothing into being by Thy only begotten Son, but didst beget Him before all ages by Thy will, Thy power, and Thy goodness, without any instrument, the only begotten Son, God the Word, the living Wisdom, “the First-born of every creature, the angel of Thy Great Counsel,”[Isaiah 9:6] and Thy High Priest, but the King and Lord of every intellectual and sensible nature, who was before all things, by whom were all things. For Thou, O eternal God, didst make all things by Him, and through Him it is that Thou vouchsafest Thy suitable ...
Ante-Nicene Fathers, Volume 8, page 315, footnote 12 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Other Beings Called Gods. (HTML)
“For we ourselves also know that angels are called gods by the Scriptures,—as, for instance, He who spake at the bush, and wrestled with Jacob,—and the name is likewise applied to Him who is born Emmanuel, and who is called the mighty God.[Isaiah 9:6] Yea, even Moses became a god to Pharaoh, though in reality he was a man. The same is the case also with the idols of the Gentiles. But we have but one God, one who made creation and arranged the universe, whose Son is the Christ. Obeying Christ, we learn to know what is false from the Scriptures. Moreover, being furnished by our ancestors with the truths of the Scriptures, we ...
Ante-Nicene Fathers, Volume 9, page 315, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as the First and the Last; He is Also What Lies Between These. (HTML)
... to the angels an angel. As for His becoming man no believer has any doubt, but as to His becoming an angel, we shall find reason for believing it was so, if we observe carefully the appearances and the words of the angels, in some of which the powers of the angels seem to belong to Him. In several passages angels speak in such a way as to suggest this, as when “the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob.” But Isaiah also says:[Isaiah 9:6] “His name is called Angel of Great Counsel.” The Saviour, then, is the first and the last, not that He is not what lies between, but the extremities are named to show that He became all things. Consider, however, whether the last is man, or the ...
Ante-Nicene Fathers, Volume 9, page 320, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Of the Various Ways in Which Christ is the Logos. (HTML)
... the Logos (Word), because He reports the secret things of His Father who is intellect in the same way as the Son who is called the Word. For as with us the word is a messenger of those things which the mind perceives, so the Word of God, knowing the Father, since no created being can approach Him without a guide, reveals the Father whom He knows. For no one knows the Father save the Son, and he to whomsoever the Son reveals Him, and inasmuch as He is the Word He is the Messenger of Great Counsel,[Isaiah 9:5-6] who has the government upon His shoulders; for He entered on His kingdom by enduring the cross. In the Apocalypse, moreover, the Faithful and True (the Word), is said to sit on a white horse, the epithets indicating, I consider, the clearness of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 49, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
The Appearance in the Bush. (HTML)
... the Lord, and the Lord, and God; then cannot God here be understood to be the Father, but either the Son or the Holy Spirit. Although I cannot call to mind that the Holy Spirit is anywhere else called an angel, which yet may be understood from His work; for it is said of Him, “And He will show you things to come;” and “angel” in Greek is certainly equivalent to “messenger” in Latin: but we read most evidently of the Lord Jesus Christ in the prophet, that He is called “the Angel of Great Counsel,”[Isaiah 9:6] while both the Holy Spirit and the Son of God is God and Lord of the angels.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 477, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again in John v. 2, etc., on the five porches, where lay a great multitude of impotent folk, and of the pool of Siloa. (HTML)
CCEL Footnote 3701 (In-Text, Margin)
... said, “Show us the Father, and it sufficeth us.” But what did the Jews not see? What not even the Apostles saw, when the Lord answered, “Have I been so long time with you, and yet have ye not known Me? He that seeth Me, seeth the Father also.” Because then the Jews were not able to see This in Him, they held Him for a proud and ungodly man, making Himself equal with God. Here was a troubling, the water was troubled, the Angel had come. For the Lord is called also the “Angel of the Great Counsel,”[Isaiah 9:6] in that He is the messenger of the Father’s will. For Angel in Greek is in Latin “messenger”. So you have the Lord saying that He announces to us the kingdom of Heaven. He then had come, the “Angel of the Great Counsel,” but the Lord of all the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 160, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VI. 1–14. (HTML)
CCEL Footnote 485 (In-Text, Margin)
... without honor, except in his own country.” The Lord is a prophet, and the Lord is God’s Word, and no prophet prophesies without the Word of God: the Word of God is with the prophets, and the Word of God is a prophet. The former times obtained prophets inspired and filled by the Word of God: we have obtained the very Word of God for our prophet. But Christ is in such manner a prophet, the Lord of prophets, as Christ is an angel, the Lord of angels. For He is also called the Angel of great counsel.[Isaiah 9:6] Nevertheless, what says the prophet elsewhere that not an ambassador, nor an angel, but Himself coming will save them; that is, He will not send an ambassador to save them, nor an angel, but Himself will come. Who will come? The Angel himself? ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 75, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIV (HTML)
CCEL Footnote 717 (In-Text, Margin)
... them” (ver. 7). So it is written, brethren, not as some bad copies have it, “The Lord shall send His Angel round about them that fear Him, and He shall deliver them:” but thus, “The Angel of the Lord shall send round about them that fear Him, and shall deliver them.” Whom called He here the Angel of the Lord, who shall send round about them that fear Him, and shall deliver them? Our Lord Jesus Christ Himself is called in Prophecy, the Angel of the great Counsel, the Messenger of the great Counsel;[Isaiah 9:6] so the Prophets called Him. Even He then, the Angel of the great Counsel, that is, the Messenger, shall send unto them that fear the Lord, and shall deliver them. Fear not then lest thou be hid: wheresoever thou hast feared the Lord, there doth that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 205, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 680 (In-Text, Margin)
... first of all sends prophets beforehand, announcing this very fact. For instance the patriarch predicted it saying “Thou didst spring from a tender shoot my son: thou didst lie down and slumber as a lion;” and Esaias saying “Behold the Virgin shall conceive and bear a son and they shall call His name Emmanuel;” and elsewhere again “We beheld Him as a young child, as a root in a dry ground;” and by the dry ground he means the virgin’s womb. And again “unto us a child is born, unto us a son is given,”[Isaiah 9:6] and again “there shall come forth a rod out of the root of Jesse, and a flower shall spring out of his root.” And Baruch in the book of Jeremiah says “this is our God: no other shall be reckoned by the side of Him: He found out every path of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 207, footnote 10 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on Philippians. (HTML)
Philippians 2:5-8 (HTML)
CCEL Footnote 604 (In-Text, Margin)
Listen to the Prophet too, calling him “The Messenger[Isaiah 9:6] of great counsel.” (Isa. ix. 6.) “The Messenger of great counsel,” is He not great Himself? “The mighty God,” is He small and not great? What mean then these shameless and reckless men when they say, that being little He is a God? I repeat ofttimes what they say, that ye may the more avoid them. He being a lesser God seized not for Himself to be like the greater God! Tell me now (but think not that these words are mine), if he were little, as they say, and far ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 52, footnote 9 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Gospel of St. John. (HTML)
John 1.18 (HTML)
CCEL Footnote 416 (In-Text, Margin)
... is the Father of the true and Only-Begotten; and all other things that are told us of Him. But the word “hath declared” shows the plainer and clearer teaching which He gave not to the Jews only but to all the world, and established. To the prophets not even all the Jews gave heed, but to the Only-Begotten Son of God all the world yielded and obeyed. So the “declaration” in this place shows the greater clearness of His teaching, and therefore also He is called “Word,” and “Angel of great Counsel.”[Isaiah 9:6]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 372, footnote 2 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book X (HTML)
Panegyric on the Splendor of Affairs. (HTML)
CCEL Footnote 2842 (In-Text, Margin)
... churches,—at least as he supposed,—and then emitted terrible hissings and snake-like sounds, now by the threats of impious tyrants, and again by the blasphemous edicts of profane rulers, vomiting forth death, moreover, and infecting with his deleterious and soul-destroying poisons the souls captured by him, and almost slaying them by his death-fraught sacrifices of dead idols, and causing every beast in the form of man and every kind of savage to assault us—then, indeed, the ‘Angel of the great Council,’[Isaiah 9:6] the great Captain of God after the mightiest soldiers of his kingdom had displayed sufficient exercise through patience and endurance in everything, suddenly appeared anew, and blotted out and annihilated his enemies and foes, so that they seemed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 326, footnote 11 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2170 (In-Text, Margin)
... and of whom as concerning the flesh Christ came who is over all God blessed for ever. Amen.” And in the epistle to Titus “Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.” And Isaiah exclaims “Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder; and His name shall be called, Angel of great counsel, Wonderful, Counsellor, The mighty God, powerful, the Prince of Peace, the Father of the Age to come.”[Isaiah 9:6] And again “In chains they shall come over and they shall fall unto thee. They shall make supplication unto thee saying, surely God is in thee and there is none else, there is no God. Verily thou art a God that hidest thyself, O God of Israel, the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 332, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2235 (In-Text, Margin)
... slander,—for I worship one only begotten Son, God the Word incarnate. And I call the holy Virgin “Mother of God” because she has given birth to the Emmanuel, which means “God with us.” But the prophet who predicted the Emmanuel a little further on has written of him that “Unto us a child is born, unto us a son is given; and the government shall be upon his shoulders; and his name is called Angel of great counsel, wonderful, counsellor, mighty God, powerful, Prince of peace, Father of the age to come.”[Isaiah 9:6] Now if the babe born of the Virgin is styled “Mighty God,” then it is only with reason that the mother is called “Mother of God.” For the mother shares the honour of her offspring, and the Virgin is both mother of the Lord Christ as man, and again ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 400, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... day, the Angel which delivered me from all evil, bless the lads,’ yet none of created and natural Angels did he join to God their Creator, nor rejecting God that fed him, did he from Angel ask the blessing on his grandsons; but in saying, ‘Who delivered me from all evil,’ he shewed that it was no created Angel, but the Word of God, whom he joined to the Father in his prayer, through whom, whomsoever He will, God doth deliver. For knowing that He is also called the Father’s ‘Angel of great Counsel[Isaiah 9:6],’ he said that none other than He was the Giver of blessing, and Deliverer from evil. Nor was it that he desired a blessing for himself from God but for his grandchildren from the Angel, but whom He Himself had besought saying, ‘I will not let Thee ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 415, footnote 14 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)
... had received, that He possessed before receiving it, appears from His driving away the demons, and from His unbinding what Satan had bound, as He did in the case of the daughter of Abraham; and from His remitting sins, saying to the paralytic, and to the woman who washed His feet, ‘Thy sins be forgiven thee;’ and from His both raising the dead, and repairing the first nature of the blind, granting to him to see. And all this He did, not waiting till He should receive, but being ‘possessed of power[Isaiah 9:6].’ From all this it is plain that what He had as Word, that when He had become man and was risen again, He says that He received humanly; that for His sake men might henceforward upon earth have power against demons, as having become partakers of a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 428, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will whic (HTML)
... Proverbs; ‘Counsel is mine and security, mine is understanding, and mine strength.’ For as, although Himself the ‘Understanding,’ in which He prepared the heavens, and Himself ‘Strength and Power’ (for Christ is ‘God’s Power and God’s Wisdom’), He here has altered the terms and said, ‘Mine is understanding’ and ‘Mine strength,’ so while He says, ‘Mine is counsel,’ He must Himself be the Living Counsel of the Father; as we have learned from the Prophet also, that He becomes ‘the Angel of great Counsel[Isaiah 9:6],’ and was called the good pleasure of the Father; for thus we must refute them, using human illustrations concerning God.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 30, footnote 20 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 496 (In-Text, Margin)
... describes: “The tongue of the sucking child cleaveth to the roof of his mouth for thirst; the young children ask for bread and no man breaketh it unto them”? In those days, as I have said, the virtue of continence was found only in men: Eve still continued to travail with children. But now that a virgin has conceived in the womb and has borne to us a child of which the prophet says that “Government shall be upon his shoulder, and his name shall be called the mighty God, the everlasting Father,”[Isaiah 9:6] now the chain of the curse is broken. Death came through Eve, but life has come through Mary. And thus the gift of virginity has been bestowed most richly upon women, seeing that it has had its beginning from a woman. As soon as the Son of God set ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 345, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3845 (In-Text, Margin)
II. Again the darkness is past; again Light is made; again Egypt is punished with darkness; again Israel is enlightened by a pillar. The people that sat in the darkness of ignorance, let it see the Great Light of full knowledge.[Isaiah 9:6] Old things are passed away, behold all things are become new. The letter gives way, the Spirit comes to the front. The shadows flee away, the Truth comes in upon them. Melchisedec is concluded. He that was without Mother becomes without Father (without Mother of His former state, without Father of His second). The laws of nature are upset; the world above must be filled. Christ ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 345, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3849 (In-Text, Margin)
... Melchisedec is concluded. He that was without Mother becomes without Father (without Mother of His former state, without Father of His second). The laws of nature are upset; the world above must be filled. Christ commands it, let us not set ourselves against Him. O clap your hands together all ye people, because unto us a Child is born, and a Son given unto us, Whose Government is upon His shoulder (for with the Cross it is raised up), and His Name is called The Angel of the Great Counsel of the Father.[Isaiah 9:6] Let John cry, Prepare ye the way of the Lord: I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and to-day, and for ever. Let the Jews be offended, let ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 78, footnote 3 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IV (HTML)
... says the Scripture of Him Who is called the Angel of God, yet speaks words which belong to God alone? And she called the Name of the Lord that spake with her, Thou art God, Who hast seen me. First He is the Angel of God; then He is the Lord, for She called the Name of the Lord; then, thirdly, He is God, for Thou art God, Who hast seen me. He Who is called the Angel of God is also Lord and God. The Son of God is also, according to the prophet, the Angel of great counsel[Isaiah 9:6]. To discriminate clearly between the Persons, He is called the Angel of God; He Who is God from God is also the Angel of God, but, that He may have the honour which is His due, He is entitled also Lord and God.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 216, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book XI (HTML)
... depth of His wisdom. His judgments defy the searching scrutiny of His creatures: the trackless paths of His knowledge baffle the zeal of all pursuers. His ways are plunged in the depths of incomprehensibility: nothing can be fathomed or traced to the end in the things of God. No one has ever been taught to know His mind, no one besides Himself ever permitted to share His counsel. But all this applies to us men only, and not to Him, through Whom are all things, the Angel of mighty Counsel[Isaiah 9:6], Who said, No one knoweth the Son save the Father: neither doth any one know the Father save the Son, and him to whom the Son hath willed to reveal Him. It is to curb our own feeble intellect, when it strains itself to fathom the depth of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 90b, footnote 7 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Regarding the things said concerning Christ. (HTML)
... that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one: also this, He that hath seen Me hath seen the Father: and this, Who being in the form of God, and so forth. Others declare the perfection of subsistence, as these, Son of God, and the Express Image of His person, and Messenger of great counsel, Wonderful Counsellor[Isaiah 9:6], and the like.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 102, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter V. The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered amongst such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God's mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures. (HTML)
... your heavenly Father give a good gift to them that ask Him.” This good gift is the grace of the Spirit, which the Lord Jesus shed forth from heaven, after having been fixed to the gibbet of the cross, returning with the triumphal spoils of death deprived of its power, as you find it written: “Ascending up on high He led captivity captive, and gave good gifts to men.” And well does he say “gifts,” for as the Son was given, of Whom it is written: “Unto us a Child is born, unto us a Son is given;”[Isaiah 9:6] so, too, is the grace of the Spirit given. But why should I hesitate to say that the Holy Spirit also is given to us, since it is written: “The love of God is shed forth in our hearts by the Holy Spirit, Who is given to us.” And since captive ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 136, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter II. The Son and the Spirit are alike given; whence not subjection but one Godhead is shown by Its working. (HTML)
9. And not only did the Father send the Son, but also gave Him, as the Son Himself gave Himself. For we read: “Grace to you from God our Father and the Lord Jesus Christ, Who gave Himself for our sins.” If they think that He was subject in that He was sent, they cannot deny that it was of grace that He was given. But He was given by the Father, as Isaiah said: “Unto us a Child is born, unto us a Son is given;”[Isaiah 9:6] but He was given, I dare to say it, by the Spirit also, Who was sent by the Spirit. For since the prophet has not defined by whom He was given, he shows that He was given by the grace of the Trinity; and inasmuch as the Son Himself gave Himself, He could not be subject to Himself ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 163, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book I. (HTML)
CCEL Footnote 1461 (In-Text, Margin)
12. But you read in another place: “Unto us a Child is born, unto us a Son is given.”[Isaiah 9:6] In the word Child is an indication of age, in that of Son the fulness of the Godhead. Made of His mother, born of the Father yet the Same Person was both born and given, you must not think of two but of one. For one is the Son of God, both born of the Father and sprung from the Virgin, differing in order, but in name agreeing in one, as, too, the lesson just heard teaches for “a man was made in her and the Most High Himself established her;” man indeed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 250, footnote 11 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter VII. Solomon's words, “The Lord created Me,” etc., mean that Christ's Incarnation was done for the redemption of the Father's creation, as is shown by the Son's own words. That He is the “beginning” may be understood from the visible proofs of His virtuousness, and it is shown how the Lord opened the ways of all virtues, and was their true beginning. (HTML)
53. For this cause, then, that we might learn these divers virtues, “a Son was given us, Whose beginning was upon His shoulder.”[Isaiah 9:6] That “beginning” is the Lord’s Cross—the beginning of strong courage, wherewith a way has been opened for the holy martyrs to enter the sufferings of the Holy War.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 436, footnote 7 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3520 (In-Text, Margin)
37. A sufficient answer, then, seems to have been given to their suggestion. Now I ask them, what the Saviour asked: “The baptism of John, was it from heaven or men?” The Jews could not answer Him. If the Jews did not make nothing of the baptism of John, does Auxentius make nothing of the baptism of Christ? For that is not a baptism of men, but from heaven, which the angel of great counsel[Isaiah 9:6] has brought to us, that we might be justified to God. Wherefore, then, does Auxentius hold that the faithful ought to be rebaptized, when they have been baptized in the name of the Trinity, when the Apostle says: “One faith, one baptism”? And wherefore does he say that he is man’s enemy, not Christ’s, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 446, footnote 4 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Letter XLI: To Marcellina on the Same. (HTML)
CCEL Footnote 3575 (In-Text, Margin)
... entered into the Pharisee’s house and sat down. And behold a woman, who was a sinner in the city, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, and standing behind at His feet, began to wash His feet with her tears.” And then he read as far as this place: “Thy faith hath saved thee, go in peace.” How simple, I went on to say, is this Gospel lesson in words, how deep in its counsels! And so because the words are those of the “Great Counsellor,”[Isaiah 9:6] let us consider their depth.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 558, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book II. (HTML)
Chapter III. Follows up the same argument with passages from the Old Testament. (HTML)
... humanity, that to His Divinity. But let us proceed further and summon other true witnesses to establish the truth: For where we are speaking about the Godhead, the Divinity cannot be better established than by His own witnesses. So then the same prophet says elsewhere: “For unto us a Son is born: unto us a child is given; and the government shall be upon His shoulder; and His name shall be called the angel of great counsel, God the mighty, the Father of the world to come, the Prince of peace.”[Isaiah 9:6] Just as above the prophet had expressly said that He should be called Emmanuel, so here he says that He should be called “the angel of great counsel, and God the mighty, and the Father of the world to come and the prince of peace” (although we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 610, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VII. (HTML)
Chapter X. He collects more witnesses of the same fact. (HTML)
But why am I lingering so long over one instance, as if many were wanting? For even then how could the fact that God was to come in the flesh escape the knowledge of men, when the Prophet said openly as if to all mankind of Him: “Behold your God;” and elsewhere: “Behold our God.” And this: “God the mighty, the Father of the world to come, the Prince of Peace;” and: “of His kingdom there shall be no end.”[Isaiah 9:6-7] But also when He had already come, could the fact of His having come escape the knowledge of those who openly confessed that He had come? Was Peter ignorant of the coming of God, when he said, “Thou art the Christ, the Son of the living God?” Did not Martha know what she was saying ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 39, footnote 12 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Flavian commonly called “the Tome.” (HTML)
CCEL Footnote 261 (In-Text, Margin)
... a closer attention to what he says, “Behold, a virgin shall conceive and bear a Son and they shall call His name Immanuel,” which is interpreted “ God with us.” And the same prophet’s words he might have read faithfully. “A child is born to us, a Son is given to us, whose power is upon His shoulder, and they shall call His name the Angel of the Great Counsel, Wonderful, Counsellor, the Mighty God, the Prince of Peace, the Father of the age to come[Isaiah 9:6].” And then he would not speak so erroneously as to say that the Word became flesh in such a way that Christ, born of the Virgin’s womb, had the form of man, but had not the reality of His mother’s body. Or is it possible that he thought our And so the Lord was handed over to their savage wishes, and in mockery of His kingly state, ordered to be the bearer of His own instrument of death, that what Isaiah the prophet foresaw might be fulfilled, saying, “Behold a Child is born, and a Son is given to us whose government is upon His shoulders[Isaiah 9:6].” When, therefore, the Lord carried the wood of the cross which should turn for Him into the sceptre of power, it was indeed in the eyes of the wicked a mighty mockery, but to the faithful a mighty mystery was set forth, seeing that He, the glorious vanquisher of the Devil, and the strong defeater of the powers ... Risen is the Light of the kingdom, in Ephrata the city of the King. The blessing wherewith Jacob blessed, to its fulfilment came to-day! That tree likewise, [the tree] of life, brings hope to mortal men! Solomon’s hidden proverb had to-day its explanation! To-day was born the Child, and His name was called Wonder![Isaiah 9:6] For a wonder it is that God as a Babe should show Himself. By the word Worm did the Spirit foreshow Him in parable, because His generation was without marriage. The type that the Holy Ghost figured to-day its meaning was [explained.] He came up as a root before Him, as a root of parched ground. Aught that covertly was said, openly to-day ... ... and was called the Son of God. David said:— Thou art My Son; today have I begotten Thee. Again he said:— In the glories of holiness, from the womb, from of old, have I begotten thee, a child. And Isaiah said:— Unto us a child is born, unto us a Son is given, and His government was upon His shoulder, and His Name shall be called Wonderful, and Counsellor, and mighty God of the ages, and Prince of peace. And to the increase of His government and to His peace there is no end.[Isaiah 9:6-7] Therefore tell me, O wise doctor of Israel, who is He that was born and whose name was called Child and Son and Wonderful and Counsellor, the mighty God of the ages, and Prince of peace, to the increase of ...Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 172, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, VIII.: on Wednesday in Holy Week. (HTML)
CCEL Footnote 1015 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 223, footnote 7 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn I. (HTML)
CCEL Footnote 361 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 390, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Christ the Son of God. (HTML)
CCEL Footnote 1063 (In-Text, Margin)