Ambrose of Milan : It is one thing to be named Son according to the divine substance; it is another thing to be so called according to the adoption of human flesh. For, according to the divine generation, the Son is equal to God and Father, and, according to the adoption of a body, he is a servant to God the Father. "For," it says, "he took upon him the form of a servant." The Son is, however, one and the same.… According to his glory, he is Lord to the holy patriarch David but David's son in the line of actual descent, abandoning nothing of his own but acquiring for himself the rights that go with the adoption into our race. Not only does he undergo service in the character of man by reason of his descent from David, but also by reason of his name, as it is written: "I have found David my servant";4 and elsewhere: "Behold, I will send to you my Servant, the Orient is his name." And the Son himself says, "Thus says the Lord, that formed me from the womb to be his servant and said to me: It is a great thing for you to be called my servant. Behold, I have set you up for a witness to my people and a light to the Gentiles, that you may be for salvation to the ends of the earth." To whom is this said, if not to Christ? Who, being in the form of God, emptied himself and took on him the form of a servant. But what can be in the form of God, except that which exists in the fullness of the godhead? — Exposition of the Christian Faith 5.8.106-7 Cyril of Alexandria : But when Christ appeared in the world they were gathered though faith in the one straight and blameless opinion, those whom Satan once had scattered and who formerly had deserted their love for God. They had run toward the enemy who produces and pursues sin. Those who had thrown away God's providence of good things are now with Christ at peace.… So he reveals the ministry of his incarnation, that he was formed as a slave by the Father from the womb so as to gather Israel and Jacob. If anyone says that these are the Jewish people that are meant, he has not strayed from the intention of the text. For Christ said, "I have come to save the lost sheep of Israel." But if anyone decides it is all those saved by faith who are called Israel and Jacob, he is right to do so. — COMMENTARY ON Isaiah 4:4.49:5-6 Gregory of Nazianzus : He is called Servant and serves many well. And his being given the grand title "Child of God" agrees with this. For in truth he was subject as a servant to flesh and to birth and to the conditions of our life with a view toward our liberation. He was subject to all that he saved, held captive as we were in sin. — ON THE SON, THEOLOGICAL ORATION 4(30).3 Theodoret of Cyrus : We must also understand the prophet to be speaking of Christ's humanity here, for it would be no great honor for God the Word to be called the slave of God the Father. It is not "my child" but "my slave" that both the Hebrew text and the three translators make clear to us. — COMMENTARY ON Isaiah 15:49.6 Theodoret of Cyrus : Then Isaiah predicts the disobedience of the Jews and the salvation of the nations. "Behold, I have given your race as a covenant, as a light to the nations." The Lord's race according to the flesh was the entire race of human beings, yet his own and nearest was Israel.… "And I will put an end to the arrangements that I made with their ancestors." — COMMENTARY ON Isaiah 15:49.6