Isaiah 8:15

Translation
King James Version
And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
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KJV (with Strong's)
And many H7227 among them shall stumble H3782, and fall H5307, and be broken H7665, and be snared H3369, and be taken H3920.
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Complete Jewish Bible
Many of them will stumble and fall, be broken and trapped and captured.
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Berean Standard Bible
Many will stumble over these; they will fall and be broken; they will be ensnared and captured.”
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American Standard Version
And many shall stumble thereon, and fall, and be broken, and be snared, and be taken.
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World English Bible Messianic
Many will stumble over it, fall, be broken, be snared, and be captured.”
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Geneva Bible (1599)
And many among them shall stumble, and shall fall and shalbe broken and shalbe snared and shalbe taken.
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Young's Literal Translation
And many among them have stumbled and fallen, And been broken, and snared, and captured.
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See also
Matthew 21:44Isaiah 28:13Luke 20:17Luke 20:18Romans 9:32Matthew 11:6Matthew 15:14
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Isaiah Prophesies the Fall of Israel
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In the KJVVerse 17,823 of 31,102

Study This Verse

SUMMARY

Isaiah 8:15 profoundly illustrates the severe and escalating consequences awaiting those in Judah who, during a period of national peril, chose to reject God's divine guidance and instead placed their trust in human alliances and earthly wisdom. This verse paints a vivid picture of progressive spiritual and physical ruin, where widespread unbelief leads to a series of escalating misfortunes: stumbling, falling, shattering, being ensnared, and ultimately, being captured. It serves as a stark prophetic warning, underscoring the inevitable and comprehensive judgment that follows persistent disobedience and a refusal to acknowledge the Lord as the ultimate source of security and truth.

CONTEXT

  • Literary Context: This verse serves as a climactic conclusion to a series of powerful prophetic warnings delivered by Isaiah during the tumultuous Syro-Ephraimite War (circa 734-732 BC). Immediately preceding it, Isaiah 8:14 declares the Lord of hosts to be both a "sanctuary" for those who revere Him and a "stone of stumbling and a rock of offense" for the two houses of Israel. This establishes a critical dichotomy: God is a secure refuge for the faithful, yet an unavoidable obstacle and source of ruin for the disobedient. Verse 15 then elaborates on the specific, escalating consequences of encountering God as this "stumbling stone"—a progression from initial misstep to utter destruction. The broader narrative of Isaiah 7 and Isaiah 8 consistently reveals Isaiah's fervent pleas for King Ahaz and the people of Judah to trust solely in God, rather than seeking a precarious alliance with Assyria against the Syro-Ephraimite coalition. The prophet's own family and symbolic actions, such as the birth of Maher-Shalal-Hash-Baz (Isaiah 8:1-4), function as living prophecies, foreshadowing the impending judgment and the futility of human schemes apart from divine trust.
  • Historical & Cultural Context: Judah, under the reign of King Ahaz, faced an existential crisis from the combined forces of the northern kingdom of Israel (Ephraim) and Syria, who formed a coalition with the aim of deposing Ahaz and installing a puppet ruler. Despite Isaiah's clear prophetic counsel to rely on the Lord, Ahaz chose to appeal to Tiglath-Pileser III of Assyria for military intervention. This fateful decision ultimately led to Judah's subjugation as a vassal state to Assyria and deepened the nation's spiritual compromise. The prevailing cultural climate was characterized by widespread syncretism, where the people blended the worship of Yahweh with pagan practices, and a pervasive reliance on human political maneuvering rather than covenant faithfulness to God. The imagery of "stumbling" and "falling" would have resonated powerfully in a society where the physical terrain was often treacherous, and where military defeat invariably meant total subjugation, loss of land, and often, forced captivity. The vivid metaphors of being "snared" and "taken" evoke familiar practices of hunting and warfare, where enemies or prey were trapped and captured, frequently leading to slavery or death. Thus, this verse directly addresses the critical political and spiritual choices of the era, warning that God's judgment, rather than the Syro-Ephraimite threat, would be the true and ultimate source of their downfall if they persisted in their unbelief.
  • Key Themes: A paramount theme in Isaiah 8:15 is the consequences of unbelief and disobedience. The verse graphically illustrates the progressive ruin that inevitably befalls those who reject God's word and warnings, depicting a downward spiral from an initial misstep ("stumble") to complete capture and destruction ("taken"). This highlights the profound theological principle that turning away from God inevitably leads to self-inflicted disaster and divine judgment. Another significant theme is God as a divine stumbling block and judge. For those who stubbornly refuse to submit to His will and seek His protection, God Himself, in His unyielding righteousness and holiness, becomes the unavoidable obstacle that precipitates their ruin. This underscores divine sovereignty and the inescapable consequences of rebellion against His revealed truth, as powerfully articulated in Isaiah 8:13. Furthermore, the verse implicitly emphasizes the theme of divine warning and human accountability. Isaiah's prophecy functions as a stern and compassionate warning, stressing that persistent disobedience and the rejection of God's truth will culminate in inevitable judgment—a judgment that is not arbitrary, but a direct and just consequence of human choices and actions.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • stumble (Hebrew, kâshal', H3782): This primitive root signifies to totter, waver, falter, or fall, often specifically referring to weakness or instability in the legs or ankles. In the context of Isaiah 8:15, it denotes the initial misstep, moral lapse, or spiritual failure that sets an individual or a nation on a perilous path toward ruin. It represents not yet a full collapse, but a loss of balance, indicating a failure to maintain uprightness or a correct course of action. Spiritually, it implies a failure of faith or obedience that leads to a loss of spiritual footing and direction.
  • broken (Hebrew, shâbar', H7665): This word means to burst, shatter, or break into pieces, applying both literally and figuratively. It conveys a profound sense of severe damage, utter ruin, or complete fracturing. Within the verse, it suggests a deep and often irreparable destruction of one's well-being, security, or integrity. This indicates that the consequences of the initial stumble and fall are not superficial but lead to a profound and devastating state of fragmentation and devastation.
  • taken (Hebrew, lâkad', H3920): A primitive root meaning to catch, capture, or occupy, most often implying being seized in a net, trap, or pit. It signifies being apprehended or overcome, leading to a complete loss of freedom, control, or agency. This word represents the final, inescapable outcome of the progressive ruin, where individuals or a nation are fully ensnared and brought under the power of their destructive choices or the inevitable divine judgment, much like prey irrevocably caught by a hunter.

Verse Breakdown

  • "And many among them shall stumble": This opening phrase immediately highlights the widespread nature of the impending judgment. "Many" signifies that a significant portion of the people, particularly those who have chosen to disregard God's word and warnings, will begin their descent into ruin by losing their spiritual footing or making critical errors in judgment. This initial stumbling is a direct consequence of encountering God, who, due to their unbelief, becomes a "stone of stumbling" (Isaiah 8:14).
  • "and fall": Following the initial stumble, this clause signifies a complete collapse or downfall. It moves beyond a mere misstep to a full-fledged failure, indicating that those who stumble will not regain their balance but will experience a significant, undeniable collapse in their spiritual, moral, or national standing, leading to a state of profound instability.
  • "and be broken": This clause vividly describes the severe and destructive consequences that result from falling. It implies being shattered, fractured, or utterly ruined, suggesting a breaking into pieces. This signifies not merely a fall, but irreparable damage to their lives, their societal structures, or their covenant relationship with God, leading to a state of complete devastation and fragmentation.
  • "and be snared": The imagery here shifts powerfully to that of a trap, akin to an animal caught in a fowler's snare. This conveys a profound loss of freedom and control, indicating that those who have stumbled, fallen, and been broken will find themselves caught in circumstances from which they cannot escape. They are entrapped by the inexorable consequences of their own choices and the unfolding of divine judgment.
  • "and be taken": This final clause represents the ultimate capture or seizure, marking the culmination of the progressive ruin. It signifies that individuals or a nation are completely overcome, often implying literal captivity, total subjugation, or being fully delivered into the hands of their enemies or the full weight of their sin's consequences. It is the inescapable, final state of being utterly overcome and without recourse.

Literary Devices

Isaiah 8:15 is remarkably potent due to its strategic deployment of several literary devices that amplify its message of impending doom. The most prominent is Progression or Climax, as the verse presents a chilling sequence of escalating misfortunes: stumbling, falling, being broken, snared, and taken. This creates an overwhelming sense of inevitable and worsening judgment, moving inexorably from an initial misstep to complete and inescapable capture. The rapid succession of verbs, linked by the repeated conjunction "and," is an example of Polysyndeton, which emphasizes the cumulative and relentless nature of the judgment, making each consequence feel distinct yet interconnected. Each verb functions as a powerful Metaphor for spiritual and national ruin, drawing on common human experiences of physical collapse and entrapment to convey profound theological truths. The entire verse serves as a stark Prophetic Warning, meticulously crafted to evoke a sense of fear and urgency, thereby motivating repentance by painting a vivid and inescapable picture of the dire consequences of rejecting God's counsel. Furthermore, the Parallelism of the five distinct yet closely related verbs underscores the comprehensive and inescapable nature of the impending judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 8:15 powerfully articulates the profound theological principle that the rejection of divine truth and an overreliance on human wisdom inevitably lead to ruin. God, who is a sanctuary for those who trust Him, becomes a "stone of stumbling" for the disobedient—not because He desires their downfall, but because His righteousness, holiness, and unwavering truth are unyielding and cannot be circumvented. The chilling sequence of "stumble, fall, be broken, be snared, and be taken" illustrates a progressive spiritual degradation and ultimate judgment, where the consequences are a direct and just outcome of persistent unbelief and rebellion against divine authority. This passage serves as a stark and timeless reminder that true security, lasting peace, and genuine flourishing are found exclusively in humble submission to God's sovereign will and unwavering faith in His perfect provision, rather than in fleeting worldly alliances, human ingenuity, or self-reliance.

REFLECTION AND APPLICATION

Isaiah 8:15 offers a timeless and sobering warning for all who are confronted with critical choices between trusting God and relying on human-centric solutions. In our contemporary lives, we are constantly presented with myriad opportunities to place our confidence in our own strength, the prevailing worldly systems, or popular opinions, rather than placing our unwavering faith in God's unchanging Word and His divine wisdom. This powerful verse challenges us to deeply examine the true object of our ultimate trust. Do we perceive God's commands, His moral standards, and His unwavering call to faith as a "sanctuary"—a place of refuge and security—or do they feel like a "stumbling block," an obstacle to our desires or perceived autonomy? When we inevitably stumble, either morally or spiritually, do we seek to recover our balance by humbly turning back to Him, or do we stubbornly persist down a path that leads to greater brokenness, entrapment, and ultimate ruin? The chilling progression described—stumble, fall, broken, snared, taken—is a profound reminder that even seemingly small deviations from God's path can lead to increasingly severe and inescapable consequences. It calls us to cultivate a posture of profound humility, consistently seeking God's wisdom and guidance in all our decisions, and to actively resist the pervasive temptation to compromise our faith for perceived worldly security, fleeting advantage, or popular acceptance. Our spiritual integrity, our lasting peace, and our ultimate well-being are intrinsically dependent on building our lives on the solid, unshakeable foundation of Christ, rather than risking a devastating fall on the treacherous ground of unbelief and self-reliance.

Questions for Reflection

  • In what specific areas of my life am I most tempted to rely on my own understanding, worldly solutions, or cultural norms rather than fully trusting God's Word and His guidance?
  • How might my current choices, even seemingly minor ones, be subtly leading me down a path that could result in spiritual "stumbling, falling, or being snared"?
  • What concrete steps can I take this week to deepen my trust in God, cultivate a greater reliance on His wisdom, and ensure that I consistently perceive Him as my sanctuary, not a stumbling block?

FAQ

What does it mean for God to be a "stumbling stone" for some people, as implied in Isaiah 8:15?

Answer: For God to be a "stumbling stone" (a concept explicitly stated in the preceding verse, Isaiah 8:14, and directly leading to the consequences in verse 15) means that His truth, His holiness, His righteous demands, and His sovereign will become an insurmountable obstacle and a direct cause of ruin for those who stubbornly refuse to believe and obey Him. It is not that God actively desires to cause people to trip or fall; rather, His unchangeable nature, His perfect character, and His revealed will inherently expose and condemn human rebellion, unbelief, and sin. For those who resist Him, His very presence, His unwavering principles, and His call to repentance become the unavoidable reality that leads to their downfall, much like a person trips over a rock they refuse to acknowledge, avoid, or build upon. This profound concept finds its ultimate and most significant development in the New Testament, particularly in relation to Jesus Christ, who is presented as the foundational cornerstone for all who believe, but tragically, a rock of offense and a stone of stumbling for those who reject Him and His message of salvation (e.g., Romans 9:33 and 1 Peter 2:8).

CHRIST-CENTERED FULFILLMENT

Isaiah 8:15 finds its most profound and ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The very "stone of stumbling and rock of offense" prophesied by Isaiah in Isaiah 8:14 is unequivocally identified in the New Testament as Christ Himself. For those who, like many in Judah, reject Him, His divine teachings, His audacious claims to divinity, and His radical call to repentance become the very reason for their spiritual "stumbling, falling, being broken, snared, and taken." As the Apostle Paul articulates in Romans 9:32-33 and Peter reiterates in 1 Peter 2:7-8, Jesus is indeed the precious "cornerstone" for all who place their faith in Him, but tragically, He becomes a "stone of stumbling and a rock of offense" to those who choose to disobey and reject the Gospel. The progressive ruin vividly described in Isaiah 8:15—culminating in the horrifying state of being "snared" and "taken"—is the spiritual fate that awaits those who refuse to embrace the abundant salvation offered through Christ. Conversely, for those who humbly trust in Him, Jesus is the one who miraculously frees them from the spiritual snare of sin and the ultimate grip of death (Psalm 124:7), and He graciously raises them up from their fallen state, thereby fulfilling the promise of a sanctuary and a sure, unshakeable foundation that Isaiah also spoke of. His atoning sacrifice on the cross decisively breaks the power of sin that would otherwise "snare" and "take" humanity captive, offering instead eternal life, profound freedom, and deliverance from the crushing weight of judgment (John 8:36).

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Commentary on Isaiah 8 verses 9–15

I. II. Main points1. 2. Sub-points(1.) (2.) Details

The prophet here returns to speak of the present distress that Ahaz and his court and kingdom were in upon account of the threatening confederacy of the ten tribes and the Syrians against them. And in these verses,

I. He triumphs over the invading enemies, and, in effect, sets them at defiance, and bids them do their worst (Isa 8:9, Isa 8:10): "O you people, you of far countries, give ear to what the prophet says to you in God's name." 1. "We doubt not but you will now make your utmost efforts against Judah and Jerusalem. You associate yourselves in a strict alliance. You gird yourselves, and again you gird yourselves; you prepare for action; you address yourselves to it with resolution; you gird on your swords; you gird up your loins. You animate and encourage yourselves and one another with all the considerations you can think of: you take counsel together, call councils of war, and all heads are at work about the proper methods for making yourselves masters of the land of Judah. You speak the word; you come to resolutions concerning it, and are not always deliberating; you determine what to do, and are very confident of the success of it, that the matter will be accomplished with a word's speaking." Note, It is with a great deal of policy, resolution, and assurance, that the church's enemies carry on their designs against it; and abundance of pains they take to roll a stone that will certainly return upon them. 2. "This is to let you know that all your efforts will be ineffectual. You cannot, you shall not, gain your point, nor carry the day: You shall be broken in pieces. Though you associate yourselves, though you gird yourselves, though you proceed with all the policy and precaution imaginable, yet, I tell you again and again, all your projects shall be baffled, you shall be broken in pieces. Nay, not only shall your attempts be ruined, but your attempts shall be your ruin; you shall be broken by those designs you have formed against Jerusalem: Your counsels shall come to nought; for there is no wisdom nor counsel against the Lord. Your resolves will not be put in execution; they shall not stand. You speak the word, but who is he that saith, and it cometh to pass, if the Lord commandeth it not? What sets up itself against God, and his cause and counsel, cannot stand, but must inevitably fall. For God is with us" (this refers to the name of Immanuel - God with us); "the Messiah is to be born among us, and a people designed for such an honour cannot be given up to utter ruin. We have now the special presence of God with us in his temple, his oracles, his promises, and these are our defence. God is with us; he is on our side, to take our part and fight for us; and, if God be for us, who can be against us?" Thus does the daughter of Zion despise them.

II. He comforts and encourages the people of God with the same comforts and encouragements which he himself had received. The attempt made upon them was very formidable; the house of David, the court and royal family, were at their wits' end (Isa 7:2), and then no marvel if the people were in a consternation. Now,

1.The prophet tells us how he was himself taught of God not to give way to such amazing fears as the people were disturbed with, nor to run into the same measures with them (Isa 8:11): "The Lord spoke to me with a strong hand not to walk in the way of this people, not to say as they say nor do as they do, not to entertain the same frightful apprehensions of things nor to approve of their projects of making peace upon any terms, or calling in the help of the Assyrians." God instructed the prophet not to go down the stream. Note, (1.) There is a proneness in the best of men to be frightened at threatening clouds, especially when fears are epidemic. We are all too apt to walk in the way of the people we live among, though it be not a good way. (2.) Those whom God loves and owns he will instruct and enable to swim against the stream of common corruptions, particularly of common fears. He will find ways to teach his own people not to walk in the way of other people, but in a sober singularity. (3.) Corruption is sometimes so active in the hearts even of good men that they have need to be taught their duty with a strong hand, and it is God's prerogative to teach so, for he only can give an understanding and overpower the contradiction of unbelief and prejudice. He can teach the heart; and herein none teaches like him. (4.) Those that are to teach others have need to be themselves well instructed in their duty, and then they teach most powerfully when they teach experimentally. The word that comes from the heart is most likely to reach to the heart; and what we are ourselves by the grace of God instructed in we should, as we are able, teach others also.

2.Now what is it that he says to God's people?

(1.)He cautions them against a sinful fear, Isa 8:12. It seems it was the way of this people at this time, and fear is catching. He whose heart fails him makes his brethren's heart to fail, like his heart (Deu 20:8); therefore Say you not, A confederacy, to all those to whom this people shall say, A confederacy; that is, [1.] "Be not associated with them in the confederacies they are projecting and forecasting for. Do not join with those that, for the securing of themselves, are for making a league with the Assyrians, through unbelief, and distrust of God and their cause. Do not come into any such confederacy." Note, It concerns us, in time of trouble, to watch against all such fears as put us upon taking any indirect courses for our own security. [2.] "Be not afraid of the confederacies they frighten themselves and one another with. Do not distress yourselves with the apprehension of a confederacy upon every thing that stirs, nor, when any little thing is amiss, cry out presently, There is a plot, a plot. When they talk what dismal news there is, Syria is joined with Ephraim, what will become of us? must we fight, or must we flee, or must we yield? do not you fear their fear: Be not afraid of the signs of heaven, as the heathen are, Jer 10:2. Be not afraid of evil tidings on earth, but let your hearts be fixed. Fear not that which they fear, nor be afraid as they are. Be not put into such a fright as causes trembling and shaking;" so the word signifies. Note, When the church's enemies have sinful confederacies on foot the church's friends should watch against the sinful fears of those confederacies.

(2.)He advises them to a gracious religious fear: But sanctify the Lord of hosts himself, Isa 8:13. Note, The believing fear of God is a special preservative against the disquieting fear of man; see Pe1 3:14, Pe1 3:15, where this is quoted, and applied to suffering Christians. [1.] We must look upon God as the Lord of hosts, that has all power in his hand and all creatures at his beck. [2.] We must sanctify him accordingly, give him the glory due to that name, and behave towards him as those that believe him to be a holy God. [3.] We must make him our fear, the object of our fear, and make him our dread, keep up a reverence of his providence and stand in awe of his sovereignty, be afraid of his displeasure and silently acquiesce in all his disposals. Were we but duly affected with the greatness and glory of God, we should see the pomp of our enemies eclipsed and clouded, and all their power restrained and under check; see Neh 4:14. Those that are afraid of the reproach of men forget the Lord their Maker, Isa 51:12, Isa 51:13. Compare Luk 12:4, Luk 12:5.

(3.)He assures them of a holy security and serenity of mind in so doing (Isa 8:14): "He shall be for a sanctuary; make him your fear, and you shall find him your hope, your help, your defence, and your mighty deliverer. He will sanctify and preserve you. He will be for a sanctuary," [1.] "To make you holy. He will be your sanctification;" so some read it. If we sanctify God by our praises, he will sanctify us by his grace. [2.] "To make you easy. He will be your sanctuary," to which you may flee for safety, and where you are privileged form all the arrests of fear; you shall find an inviolable refuge and security in him, and see yourselves our of the reach of danger. Those that truly fear God shall not need to fear any evil.

III. He threatens the ruin of the ungodly and unbelieving, both in Judah and Israel. They have no part nor lot in the foregoing comforts; that God who will be a sanctuary to those who trust in him will be a stone of stumbling, and a rock of offence, to those who leave these waters of Shiloah, and rejoice in Rezin and Remaliah's son, (Isa 8:6), who make the creature their fear and their hope, Isa 8:14, Isa 8:15. The prophet foresees that the greatest part of both the houses of Israel would not sanctify the Lord of hosts, and to them he would be for a gin and a snare; he would be a terror to them, as he would be a support and stay to those that trusted in him. Instead of profiting by the word of God, they should be offended at it; and the providences of God, instead of leading them to him, would drive them from him. What was a savour of life unto life to others would be a savour of death unto death to them. "So that many among them shall stumble and fall; they shall fall both into sin and into ruin; they shall fall by the sword, shall be taken prisoners, and go into captivity." Note, If the things of God be an offence to us, they will be an undoing to us. Some apply this to the unbelieving Jews, who rejected Christ, and to whom he became a stone of stumbling; for the apostle quotes this scripture with application to all those who persisted in their unbelief of the gospel of Christ (Pe1 2:8); to them he is a rock of offence, because, being disobedient to the word, they stumble at it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 11 onwards) For thus says the Lord to me: As He has taught me with His mighty hand, so that I do not walk in the way of this people, saying: Do not say, 'conspiracy'; everything this people says is a conspiracy, and do not fear what they fear or be afraid. Sanctify the Lord of hosts Himself, let Him be your fear and let Him be your dread. And He will be a sanctuary for you, but for the two houses of Israel, He will be a stone of stumbling and a rock of offense. And many among them will stumble, fall, be broken, snared, and taken captive. The Septuagint translates this passage as follows: Thus says the Lord: they have departed from the path of this people speaking with strong hand lest they say, It is difficult. For everything that this people speaks is harsh; but do not fear their fear, nor be troubled. Sanctify the Lord of hosts himself, and he will be your fear; and if you trust in him, he will be your sanctification, and you will not encounter him as a stumbling block, nor as a falling rock. But the house of Jacob will be in a snare and in a valley to those sitting in Jerusalem: therefore many will be weak in them, and they will fall and be broken, and they will come near, and they will be captured. And what follows, men in defense, it must be noted that it differs greatly between the Hebrew and the Vulgate Edition: therefore we have included both. And first, we must discuss the Hebrew. The Lord spoke this to me. Because of good works and the grace which I have obtained through good works, whether he instructed me and taught me with his mighty hand, so that I would not walk in the way of this people, and be held captive by the same error: or certainly he made me depart from the most wicked way of this people, and said to me: do not fear the conspiracy of the two kings; but consider this more, that every word which this people speaks against me is a conspiracy; and according to Symmachus, who interpreted it, it will become a rebellion against me. But you, the Prophet, and those who are with you, do not fear the plots of the people, but fear the Lord, and let Him be your fear. For the beginning of wisdom is the fear of the Lord (Prov. 1:7; Ps. 110:9). He will be a sanctuary to those who believe, but a stone of stumbling and a rock of offense to the unbelieving, namely the houses of Judah and Israel. Especially to those who dwell in Jerusalem, it will be a snare and a trap, where many will stumble, fall and be broken, and those ensnared by their own sins will be led into captivity. There are two houses, which the Nazarenes (who receive Christ in such a way that they do not omit the observances of the Old Law) interpret as two families, Sammai and Hillel, from whom the Scribes and Pharisees are descended, whose school Akibas embraced, whom the proselytes consider a master, and after him Meir, who was succeeded by the son of Zachai, and after him Eliezer, and in order Telphon, and again Joseph of Galilee, and up to the captivity of Jerusalem Josue. Therefore, Sammai and Hillel were born in Judaea, not long before the Lord's birth. Sammai is interpreted as a dissipater, while Hillel is considered profane because he dissipated and defiled the precepts of the Law through his traditions and additions. And it is said that these two houses did not receive the Savior, and he became a cause of their ruin and downfall. According to the Septuagint, the people of God resisted with a strong hand (or will resist) and said that all the commandments of the Lord are harsh, as we read in the Gospel: 'This is a hard saying; who can hear it?' (John 6:61). Where it is commanded to them to listen to the Lord and fear Him alone. For if they have trusted in Him, they will have Him for sanctification, and they will not stumble like a stone of scandal, and like a rock of ruin. Of this passage, the Apostle takes testimony, that Christ has become a stumbling block to the Jews: but to the Gentiles foolishness (1 Corinthians 1:23). And again: Israel, by following the law of righteousness, has not attained to the law of righteousness (Romans 9:31). Why? Because they stumbled not in faith, but as if stumbling in the works of the law. As it is written: 'Behold, I lay in Zion a stone of stumbling and a rock of offense: and he that believes on Him shall not be confounded' (Ibid., 33). Therefore, those who did not receive Emmanuel, but became to them a stone of stumbling and a rock of offense, shall be crushed and led captive. And what he says: 'But the house of Jacob shall be a snare and a trap' to those who sit in Jerusalem signifies that they shall not dwell in high places nor engage in lofty discussions of the Scriptures; but that they should always understand the humble, joining sins to sins, and being bound by the cords of transgressions.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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