Bede — Commentary on Scripture

Isaiah 1:3

By the ox he designates the people of the Jews, who were accustomed to carry the yoke of the law and to ruminate upon its words; by the donkey he represents the people of the nations, who remained always unclean with the stains of idolatry. From both peoples a great many turned to the grace of the gospel and recognized the owner by whom they were created. [They] were seeking by means of his heavenly nourishing fare to grow toward perpetual salvation.

Homilies on the Gospels 1:6

Isaiah 1:16

Now they ask wrongly who persevere in sins and ill-advisedly entreat the Lord to forgive them the sins they do not at all forgive [others]. He condemns such as these through [the mouth of] Isaiah.… Still, having regard for such as these, Isaiah shows in what way they can obtain what they plead for when he goes on.

Homilies on the Gospels 2:14

Isaiah 2:3

It was opportune that the preaching of repentance and the forgiveness of sins through confession of Christ’s name should have started from Jerusalem. Where the splendor of his teaching and virtues, where the triumph of his passion, where the joy of his resurrection and ascension were accomplished, there the first root of faith in him would be brought forth; [there] the first shoot of the burgeoning church, like that of some kind of great vine, would be planted. Just so, by an increase in the spreading of the word, [the church] would extend the branches of her teaching into the whole wide world.… It was opportune that the preaching of repentance and the forgiveness of sins, good news to be proclaimed to idolatrous nations and those defiled by various evil deeds, should take its start from Jerusalem, lest any of those defiled, thoroughly terrified by the magnitude of their offenses, should doubt the possibility of obtaining pardon if they performed fruits worthy of repentance, when it was a fact that pardon had been granted to those at Jerusalem who had blasphemed and crucified the Son…

It was opportune that the preaching of repentance and the forgiveness of sins through confession of Christ’s name should have started from Jerusalem. Where the splendor of his teaching and virtues, where the triumph of his passion, where the joy of his resurrection and ascension were accomplished, there the first root of faith in him would be brought forth; [there] the first shoot of the burgeoning church, like that of some kind of great vine, would be planted. Just so, by an increase in the spreading of the word, [the church] would extend the branches of her teaching into the whole wide world.… It was opportune that the preaching of repentance and the forgiveness of sins, good news to be proclaimed to idolatrous nations and those defiled by various evil deeds, should take its start from Jerusalem, lest any of those defiled, thoroughly terrified by the magnitude of their offenses, should doubt the possibility of obtaining pardon if they performed fruits worthy of repentance, when it was a fact that pardon had been granted to those at Jerusalem who had blasphemed and crucified the Son of God.

Homilies on the Gospels 2:15

Isaiah 4:2-4

But this enrollment of the whole world that is recalled as having been done by an earthly king also clearly designates the works of the heavenly king. Undoubtedly the reason he appeared in the world was so that from all the countries throughout the world he might gather the elect into the unity of his faith, just as he himself promised that he would write down their names forever in heaven. Also, the fact that all were going, in response to the edict of Augustus, each to report to his own city, signifies what we must do spiritually as a service to our king. Indeed, our city is the holy church, which in part already reigns with the Lord in heaven. And after the end of this age the whole church will reign in a perfected state with him forever. We must all, then, go into this city, and there must be no excuse from such a salutary journey. We must pay the census [tax] which is due to the king who has been born—that is, we must comply with divine commands in the unity of the church now present and hasten by the tireless course of good works to our entry into the heavenly fatherland.

Homilies on the Gospels 1:6

Isaiah 4:2-4

The Lord indeed gave of his generosity in that he arranged to liberate the human race from the crime of its transgression through his only-begotten Son. He gave of his generosity because with the grace of the Holy Spirit he consecrated for his entry the temple of a virginal womb. And our earth gave its fruit because the same virgin who had her body from the earth bore a son who was coequal to God the Father in his divinity but by the reality of [his] flesh consubstantial with her. Concerning this, Isaiah also, looking toward the time of human redemption, said, “On that day the branch of the Lord will be in magnificence and in glory, and the fruit of the earth will be sublime.” The branch of the Lord was in magnificence and glory when the undying Son of God, appearing temporally in the flesh as a bright light, poured out upon the world the greatness of his heavenly virtues. The fruit of the earth became sublime when the mortal flesh that God received from our nature, already rendered immortal in virtue of the resurrection, was raised up to heaven.

Homilies on the Gospels 1:4

Isaiah 5:18

Our Lord shows what reward awaits hypocritical workers when he made a scourge of cords and drove them all out of the temple. They are cast out as sharers of the inheritance of the saints if, after they are chosen to be among the saints, they either perform good acts deceitfully or evil acts openly. He also drives out the sheep and oxen when he shows the life and teaching of such persons deserve condemnation. The cords with which he expelled the wicked persons from the temple by scourging them are the progressive development of [their] evil actions, which provide material to the strict Judge for condemning those who are to be rejected.… The person who heaps sins upon sins, for which he will be condemned more severely, is like one lengthening the cords with which he can be bound and scourged, adding to them little by little.

Homilies on the Gospels 2:1

Isaiah 7:14

The Savior’s name, because of which he is called “God with us” by the prophet, signifies both natures of his one person. For he who, born before time from the Father, is God himself in the fullness of time, became Emmanuel (that is, “God with us”) in his mother’s womb, because he deigned to take the weakness of our nature into the unity of his person when “the Word was made flesh and dwelt among us.” In a wonderful manner he began to be what we are, while not ceasing to be what he had been, assuming our nature in such a way that he himself would not lose what he had been.

Homilies on the Gospels 1:5

Isaiah 9:6

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

Isaiah 9:6

“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

Isaiah 9:6

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

Isaiah 9:7

In this verse, Solomon signifies the everlasting light by “length of days,” the survival of death by “years of life” and the state of happiness to be discovered by “growth in peace.” Isaiah refers to the same reality when he says, “His government will be increased, and there will be no end to peace.” For when the people of God are obedient to God’s law, both historically and at the present time, they are enabled to live for a long time in the repose of peace.

Commentary on Proverbs 1:3

Isaiah 9:7

This voice of repentance is that of the Jewish people and of all who found in Christ access to the salvation for which they were searching. I now know with certainty that you are the one concerning whom it was said “his government will be increased and there will be no end to peace” and that you govern the kingdom in which the pure of heart will see God with unceasing happiness. I beg you, therefore, to strengthen and increase the faith that you imparted to me through the bestowal of your sacraments and heavenly gifts. Thus, having received the pledge of the Spirit, may I remain confident that you will forevermore preserve from destruction the generation of works which were begotten by my heart after the washing of my body and that you will never remove my name from the heavenly home which you deigned to grant to my fathers who, through the law, faithfully and devoutly awaited your coming.

Commentary on Samuel 4:24

Isaiah 9:7

Solomon gave the name “parables” or “metaphors” to this book [Proverbs] because he wanted us to understand it profoundly, not just according to the literal sense. He prefigures the Lord in this respect, who would speak to the crowds through parables. For just as Solomon’s own name and peaceful reign foretold the enduring kingdom of Christ and of the church, concerning which it is written “his government will be increased, and there will be no end to peace upon the throne of David and his kingdom,” so also did his construction and dedication of the temple artfully refer to the building of holy church, which will be dedicated for all eternity at the resurrection. The testimony of the crowds of people who greeted Christ with palm branches and praises at his entry into Jerusalem also declares him to be the son of David and the spiritual king of Israel.

Commentary on Proverbs 1:1

Isaiah 9:7

All these things, as the apostle teaches, “were done as an example for us” and were written down for us, and so we must scrutinize them carefully for their spiritual meaning. King Solomon, whose name means “peaceful,” typologically designates our Redeemer himself, of whom Isaiah says, “His sovereignty will be increased, and there will be no end of peace.” The temple that he built is his catholic church, which he gathers into the one structure of his faith and charity from all the believers throughout the world, as it were from living stones.

Homilies on the Gospels 2:24

Isaiah 9:7

What does the spiritual house or temple that King Solomon made for the Lord in Jerusalem signify? Solomon himself, whose name means “peaceful,” is a fitting symbol of the one about whom the prophet sang, “His government will be increased, and there will be no end to peace.” [This is] the same one concerning whom the apostle also wrote to the church of the Gentiles, “and he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father.”That it took Solomon seven years to build the temple, which he completed and dedicated in the eighth year, was a sign that for seven years, or the entire span of the present age, the Lord would build the church as a heavenly dwelling for the gathered faithful. In the future life, however, when he appears in the glory of the resurrection, he will complete and perfect the church and raise it forevermore to the joy of life immortal in the vision of his beauty. Our resurrection, then, is rightly signified by the number eight, since the just will be raised from the dead on th…

What does the spiritual house or temple that King Solomon made for the Lord in Jerusalem signify? Solomon himself, whose name means “peaceful,” is a fitting symbol of the one about whom the prophet sang, “His government will be increased, and there will be no end to peace.” [This is] the same one concerning whom the apostle also wrote to the church of the Gentiles, “and he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father.”That it took Solomon seven years to build the temple, which he completed and dedicated in the eighth year, was a sign that for seven years, or the entire span of the present age, the Lord would build the church as a heavenly dwelling for the gathered faithful. In the future life, however, when he appears in the glory of the resurrection, he will complete and perfect the church and raise it forevermore to the joy of life immortal in the vision of his beauty. Our resurrection, then, is rightly signified by the number eight, since the just will be raised from the dead on the eighth day, that is, after the seventh of the sabbath.

Commentary on Ezra and Nehemiah 1:14-30

Isaiah 9:7

When Israel had been saved through the apostles, all the world flocked to the threshold of truth and of the peacemaker Solomon, of whom it was said, “His dominion will be increased and there will be no end of peace.” For he [Christ] is “the stone broken off from the mountain,” and in his earthly reign of faith, as he falls upon his enemy, he alone possesses a peaceful dominion throughout the earth.

Commentary on Acts 3

Isaiah 9:7

Isaiah said, “His government will be increased, and there will be no end to peace upon the throne of David and his kingdom, to confirm and strengthen it in right judgment and justice.”He did not say “to acquire the glory of worldly riches” or “to have victory over many peoples and cities” or “to conquer the powerful,” but “to confirm it in right judgment and justice.”
For it is through this that the church is strengthened and the kingdom of Christ is extended both within each of the faithful and throughout the entire world.

On the Gospel of Luke 1:1.33

Isaiah 9:7

And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time that he wished for his nativity. Moreover, he himself granted that that [time] should be such as he willed, namely, that in a calm among the storm of wars a singular tranquility of unusual peace should cover the whole world.… He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace.… Our Lord was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before [him] spoke: “His sovereignty will be multiplied, and there will be no end of peace.” … The very author of peace and the Maker of time sent before him a time of peace, and thus when he appeared in the flesh he opened an approach to light and proclaimed the joys of eternal peace first to the house of Jacob (that is, the Israe…

And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time that he wished for his nativity. Moreover, he himself granted that that [time] should be such as he willed, namely, that in a calm among the storm of wars a singular tranquility of unusual peace should cover the whole world.… He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace.… Our Lord was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before [him] spoke: “His sovereignty will be multiplied, and there will be no end of peace.” …
The very author of peace and the Maker of time sent before him a time of peace, and thus when he appeared in the flesh he opened an approach to light and proclaimed the joys of eternal peace first to the house of Jacob (that is, the Israelite people), and then to all the nations which came streaming to him. And we must not pass over the fact that the serenity of that earthly peace, at the time when the heavenly king was born, not only offered testimony to his grace but also provided a service, since it bestowed on the preachers of his word the capability of traveling over the world and spreading abroad the grace of the gospel wherever they wished.

Homilies on the Gospels 1:6

Isaiah 11:1

For it is history when something is reported as having been done or said in plain discourse according to the letter; for example, the people of Israel, after they had been delivered from Egypt, are said to have made a tabernacle for the Lord in the wilderness. It is allegory when the presence of Christ and the sacraments of the church are designated by mystical words or things; by words, certainly, as when Isaiah says, “A shoot [virga] shall come forth from the root of Jesse, and a flower shall rise up from his root,” which is to say openly, “The Virgin Mary will be born from the stock of David, and Christ will proceed from his lineage”; and by things, as when the people delivered from Egyptian slavery through the blood of the lamb signifies the church freed from the devil’s domination by the passion of Christ.

On the Tabernacle 1:6

Isaiah 11:1

The prophet Isaiah bears witness that our Redeemer had to be conceived in Nazareth when he says, “A nazareus will ascend from his root.” The term nazareus has the meaning of “flower” or “clean.” The Son of God made incarnate for us can properly be named by this term, both because he adopted the nature of a human being clean from all vices and because in him the font and origin of spiritual fruits came forth for all believers, since to them he both pointed out examples and granted the fruits of living properly and blessedly.

Homilies on the Gospels 1:6