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Prayer of Manasseh
1

Isaiah 9:6

For 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 Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.
Read Chapter 9

Ambrose of Milan

AD 397
Christ, then, is the beginning of our virtue. He is the beginning of purity, who taught maidens not to look for the embraces of humanity but to yield the purity of their bodies and minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning of frugality, for he became poor, though he was rich. Christ is the beginning of patience, for when he was reviled, he reviled not again. When he was struck, he did not strike back. Christ is the beginning of humility, for he took the form of a servant, though in the majesty of his power he was equal with God the Father. From him each various virtue has taken its origin. For this cause, then, that we might learn these different virtues, “a son was given us, whose beginning was upon his shoulder.” 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. - "On the Christian Faith 3.7.52–53"
1 min1/25
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Ambrose of Milan

AD 397
Accordingly, to call the nations to the grace of his resurrection—which is the rich and fertile land that bears everlasting fruits, fruits a hundredfold and sixtyfold—he bowed his shoulder to labor, bowed himself to the cross, to carry our sins. For that reason the prophet says, “whose government is on his shoulder.” This means, above the passion of his body is the power of his divinity, or it refers to the cross that towers above his body. Therefore he bowed his shoulder, applying himself to the plow—patient in the endurance of all insults, and so subject to affliction that he was wounded on account of our iniquities and weakened on account of our sins. - "On the Patriarchs 6.31"
1 min2/25
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Ambrose of Milan

AD 397
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 the Son was subjected to God because 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.” But he was given by the Spirit and 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 according to his Godhead. Therefore that he was given could not be a sign of subjection in the Godhead. - "On the Holy Spirit 3.2.9"
1 min3/25
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Ambrose of Milan

AD 397
So we have in another place: “A child is born to us, and a son is given to us.” In the term child there is an indication of age; in the term son a reference to the fullness of Godhead. He was made of his mother and born of the Father, but as the same person he was born and given. Do not think of two but of one. For the Son of God is one person, born of the Father and sprung from the virgin. The names differ in order but unite in one, just as the scriptural lesson just read teaches: “Man was made in her, and the Highest himself has founded her.” He was man indeed in body, but the Highest in power. And while he is God and man through diversity of nature, he is the same person, not two persons, though being God and man. He has, therefore, something peculiar to his own nature and something in common with us, but in both cases he is one and in both he is perfect. - "On His Brother Satyrus 1.12"
1 min4/25
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Aphrahat the Persian Sage

AD 345
Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the prophets and was called the Son of God. David said, “You are my son; today I have begotten you.” Again he said, “In the glories of holiness, from the womb, from of old, I have begotten you, 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 Counselor, 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.” Therefore tell me, O wise teacher of Israel, who is he that was born and whose name was called “child” and “son” and “Wonderful” and “Counselor,” the “mighty God of the ages,” and “Prince of peace,” “to the increase of” whose government and to whose “peace [he said], there is no end?” For if we call Christ the Son of God, David taught us [this]; and that we call him God, this we learned from Isaiah. “And his governmen...
1 min5/25
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Augustine of Hippo

AD 430
The fact that the one who talked to Moses is called both the angel of the Lord and the Lord raises a big problem, which calls not for hasty assertion but for careful investigation. There are two opinions that can be put forward about it, of which either may be true, since they both fit the faith. When I say that either may be true, I mean whichever of them was intended by the writer. When we are searching the Scriptures, we may of course understand them in a way in which the writer perhaps did not; but what we should never do is understand them in a way which does not square with the rule of faith, with the rule of truth, with the rule of piety. So I am offering you both opinions. There may be yet a third that escapes me. Anyway, of these two propositions, choose whichever you like. Some people say that the reason why he is called both the angel of the Lord and the Lord is that he was in fact Christ, of whom the prophet says plainly that he is “the angel of great counsel.” “Angel” is a...
2 mins6/25
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Augustine of Hippo

AD 430
We read, “A child is born to us,” because we see him in the nature of a servant, which he had because the Virgin conceived and brought forth a son. However, because it was the Word of God who became flesh in order to dwell among us, and because he remains what he was (that is, really God hidden in the flesh), we use the words of the angel Gabriel and call “his name Emmanuel.” He is properly called God with us to avoid thinking of God as one person and the humanity [in Christ] as another. - "Sermon 187.4"
< 1 min7/25
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Bede

AD 735
“Which will be to all people,” not to all the people of the Jews, nor to all the people of the nations, but to all the people who, either from the Jews or from the nations of the whole world, are brought together in one flock to one confession of Christ. From one and the same partaking of the mysteries of Christ they are called “Christian.” … The light of life rose for those of us dwelling in the region of the shadow of death. - "Homilies on the Gospels 1.6"
< 1 min8/25
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Bede

AD 735
Clothed in flesh, [Christ] descended into the water as “an angel of great counsel,” that is, as a herald of the Father’s will to Jewish people. By his deeds and his teaching he moved sinners, so that he would be killed—he who, by his bodily death, was able not only to heal those who were ailing spiritually but also to bring the dead back to life. The movement of the water, then, suggests the Lord’s passion, which occurred by the Jewish nation being moved and stirred up. - "Homilies on the Gospels 1.23"
< 1 min9/25
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Bede

AD 735
Surely the entire divinely arranged plan of our Redeemer’s [coming] in the flesh is the reconciliation of the world—it was for this purpose that he became incarnate, for this he suffered, for this he was raised from the dead—that he might lead us, who had incurred God’s anger by sinning, back to God’s peace by his act of reconciliation. Hence he was rightly given the name “Father of the world to come” and “Prince of peace” by the prophet; and the apostle, writing about him to those from among the nations who had believed, said, “And coming, he brought the good news of peace to you who were from far off and peace to those who were near, since through him we both have access in one Spirit to the Father.” - "Homilies on the Gospels 2.9"
1 min10/25
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Caesarius of Arles

AD 542
When Isaac himself carried the wood for the sacrifice of himself, in this, too, he prefigured Christ our Lord, who carried his own cross to the place of his passion. Of this mystery much had already been foretold by the prophets: “And his government shall be upon his shoulders.” Christ, then, had the government upon his shoulders when he carried his cross with wonderful humility. Not unfittingly does Christ’s cross signify government: by it the devil is conquered and the whole world recalled to the knowledge and grace of Christ. - "Sermon 84.3"
< 1 min11/25
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Cassiodorus Senator

AD 585
In the holy Scripture Christ is often called a child because of his innocence of mind. As Isaiah says, “For a child has been born to us, and a son has been given to us.” - "Exposition of the Psalms 85.16"
< 1 min12/25
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Cassiodorus Senator

AD 585
We often find the Lord Christ described as a child because of the purity of his innocence. The simplicity of youth bestows on a child the blessing of aversion from vices and from the malice of the world. As Christ himself attested, “Of such is the kingdom of heaven.” “Child” is used in the text: “Behold my child whom I have chosen, my beloved in which my soul delights,” and in another passage: “A child is born to us, and a son bestowed on us.” - "Exposition of the Psalms 68.18"
< 1 min13/25
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Ephrem The Syrian

AD 373
Today was born the child, and his name was called Wonderful! For a wonder it is that God should reveal himself as a baby. - "Hymns on the Nativity 1"
< 1 min14/25
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George Leo Haydock

AD 1849
Child. The Messias, whom the son of Isaias prefigured. Shoulder. Where the badges of royalty were worn. (Calmet) Christ bore his cross. (Tertullian) Wonderful. In his birth Counsellor. From whom all good advice proceeds. Grotius falsely translates, "the consulter of the strong God "meaning Ezechias. Though he deemed the Socinians unworthy of the Christian name, (Ep. ad Valleum.) he too often sides with them. Johets always means one who "gives counsel "chap. xl. 13. Ezechias was at this time ten years old, and he did not always take advice, nor was his reign peaceful God. The three Greek versions maliciously render El "the strong "though it be uncertain that it ever has that meaning, as it certainly has not when joined with gibbor, "mighty. "Why should two terms of the same import be used? The Septuagint copies vary much. Some read only, "he shall be called the angel of the great council, for I will bring peace upon the princes and his health. "St. Jerome thinks they were afraid to...
2 mins15/25
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Gregory of Nyssa

AD 394
For we too say plainly that the prophet, wishing to make manifest the mystery concerning Christ, called the self-existent “Angel,” that the meaning of the words might not be referred to the Father, as it would have been if the title of “Existent” alone had been found throughout the discourse. But just as our word is the revealer and messenger (or “angel”) of the movements of the mind, even so we affirm that the true Word that was in the beginning, when he announces the will of his Father, is styled “angel” (or “messenger”), a title given to him on account of the operation of conveying the message. And as the sublime John, having previously called him “Word,” so introduces the further truth that the Word was God, that our thoughts might not at once turn to the Father, as they would have done if the title of God had been put first. So too does the mighty Moses, after first calling him “Angel,” teach us in the words that follow that he is none other than the self-existent himself, that th...
2 mins16/25
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Jerome

AD 420
After two names, therefore [child and son], he will be called by another six names: wonderful, counselor, God, mighty, father of the coming age, prince of peace. For the names are not to be joined into couplets as many think, such that we would read “wonderful counselor” and “mighty God.” Instead “wonderful,” which is pele in Hebrew, is to be read separately, as is “counselor,” or what is called yôʿēṣ in their language. The title “God” also, whom the Hebrews call ēl stands on its own. Thus in subsequent passages where we read, “For you are God and we were unaware,” and again, “I am God and there is no other beyond me,” along with many similar statements, the Hebrew uses ēl where Latin uses Deus. And “mighty,” which comes next, is called gibbôr in Hebrew. Hence when the same prophet remembers “They will lay their trust upon God, the Holy One of Israel in truth, and the remnant of Jacob upon the mighty God,” the Hebrew text has ēl gibbôr for “mighty God.” But anyone who reads that the Sa...
2 mins17/25
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John Chrysostom

AD 407
Come now, and let me show you that the Son is called God. “Behold, the virgin shall be with child and shall give birth to a son, and they shall call his name Immanuel, which means, ‘God is with us.’ ” Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, “Let them know that Lord is your name.” Here Isaiah says, “They shall call his name Immanuel.” And again, he says, “A child is born to us, and a son is given to us; and his name shall be called Angel of Great Counsel, God the Strong, the Mighty One.” - "Against the Anomoeans 5.15"
1 min18/25
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John Chrysostom

AD 407
When Scripture wishes to show that God needs no one, it says that he has no counselor. When it wishes to show the equal honor of the Only Begotten, it calls the Son of God his counselor. - "Against the Anomoeans 11.14"
< 1 min19/25
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John Chrysostom

AD 407
The Son of God is said to be the angel of great counsel because of his many other teachings, but especially because he revealed his Father to humankind. - "Homilies on the Gospel of John 81"
< 1 min20/25
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Justin Martyr

AD 165
[By] calling him “the Angel of great counsel,” did not Isaiah predict that Christ would be a teacher of those truths that he expounded when he came upon this earth? For he alone openly taught the great counsels that the Father intended for those who either were or shall be pleasing to him, as well as for those people or angels who withdrew from his will. - "Dialogue with Trypho 76"
< 1 min21/25
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Justin Martyr

AD 165
“A child is born to us, and a son is given to us, and the government is upon his shoulders.” This signifies the power of the cross, which, at his crucifixion, he placed on his shoulders, as shall be demonstrated more clearly as we proceed in this discourse. - "First Apology 35"
< 1 min22/25
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Leo of Rome

AD 461
[Eutyches] might have read the words of the same prophet: “A child is born to us, and a son is given to us, and the government is upon his shoulders: and they shall call his name, angel of the Great Counsel, God the Mighty, the Prince of peace, Father of the world to come.” And he would not speak nonsense, saying that the Word was made flesh in such a way that Christ, born from the Virgin’s womb, had a man’s form yet did not have the reality of his mother’s body. - "Letter 28"
< 1 min23/25
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Maximus of Turin

AD 423
For this reason the apostles are told, “unless you change and become like this child.” He does not say “like these children” but “like this child.” He chooses one; he proposes one. Let us see, then, who he might be, who is proposed to the disciples to be imitated. I do not think that he is from the people, nor from the ordinary crowd, nor from the vast multitude—this one who was given, through the apostles, as an example of holiness to the entire world. I do not think, I say, that he is from the ordinary crowd but from heaven. For he is the child from heaven about whom the prophet Isaiah says, “A child is born to us, a son is given to us.” Clearly he is the child who, like an innocent, did not curse when he was cursed, did not strike back when he was struck, but rather in his very suffering prayed for his enemies, saying, “Father, forgive them, for they know not what they do.” Thus simplicity, which nature has given to infants, the Lord augmented with the virtue of mercy. - "Sermon 54....
1 min24/25
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Tertullian of Carthage

AD 220
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.” 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 scepter, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on his shoulder both the power and the excellence of his new glory, even his cross; so that, according to our former prophecy, he might thenceforth reign from the tree as Lord. - "Against Marcion 3.19"
1 min25/25
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Knowing this first, that no prophecy of the scripture is of any private interpretation - 2 Peter 1:20

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