A glorious vision, in which the prophet’s lips are cleansed: he foretelleth the obstinacy of the Jews.
The prophet after a glorious vision, 5. lamenteth his former silence; 6. his lippes being purified by an Angel, with a hote coal, 8. he is willingly sent & so prophecieth that the peoples hart wil be hardned; their cities shal be destroyed, but good reliques shal be conserued.
1In the year that king Ozias died, I saw the Lord sitting upon a throne high and elevated: and his train filled the temple.Nell'anno, in cui si morì il re Ozia, io vidi il Signore sedente sopra un trono eccelso, ed elevato; e le estremità (della veste) di lui riempievano il tempio.IN the yeare that king Ozias died, I saw our Lord sitting vpon an high throne and eleuated: and those thinges that were vnder him filled the temple.In anno quo mortuus est rex Ozias, vidi Dominum sedentem super solium excelsum et elevatum; et ea quæ sub ipso erant replebant templum. 2Upon it stood the seraphims: the one had six wings, and the other had six wings: with two they covered his face, and with two they covered his feet, and with two they flew.Intorno al trono stavano i Serafini, ognuno di essi aveva sei ale: con due velavano la faccia di lui, e con due velavano i piedi di lui, e con due volavano.Seraphims stoode vpon the same: six winges to one, and six winges to the other: with two they couered his face, and with two they couered his feete, and with two they flewe.Seraphim stabant super illud: sex alæ uni, et sex alæ alteri; duabus velabant faciem ejus, et duabus velabant pedes ejus, et duabus volabant. 3And they cried one to another, and said: Holy, holy, holy, the Lord God of hosts, all the earth is full of his glory,E ad alta voce cantavano alternativamente, e dicevano: Santo, santo, santo il Signore Dio degli eserciti; della gloria di lui è piena tutta la terra.And they cried one to an other, and sayd: Holie, holie, holie, the Lord God of hostes, al the earth is ful of his glorie.Et clamabant alter ad alterum, et dicebant: Sanctus, sanctus, sanctus Dominus, Deus exercituum; / plena est omnis terra gloria ejus. 4And the lintels of the doors were moved at the voice of him that cried, and the house was filled with smoke.E si smossero i cardini delle porte alla voce del cantante, e la casa si empiè di fumo.And the lintels of the dores were moued at the voice of him that cried, and the house was filled with smoke.Et commota sunt superliminaria cardinum a voce clamantis, et domus repleta est fumo. 5And I said: Woe is me, because I have held my peace; because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips, and I have seen with my eyes the King the Lord of hosts.Ed io dissi: Guai a me, perchè ho taciuto, perchè uomo di labbra immonde son io, e vivo in mezzo ad un popolo di labbra immonde, ed il Re Signor degli eserciti ho veduto cogli occhi miei.And I said: Woe is me because I haue held my peace, because I am a man of polluted lippes, and I dwel in the middes of a people that hath polluted lippes, and the king the Lord of hostes I haue sene with mine eies.Et dixi: Væ mihi, quia tacui, / quia vir pollutus labiis ego sum, / et in medio populi polluta labia habentis ego habito, / et regem Dominum exercituum vidi oculis meis.
6And one of the seraphims flew to me, and in his hand was a live coal, which he had taken with the tongs off the altar.E volò a me uno de' Serafini, ed avea nella sua mano una pietruzza, la quale avea colle molle presa di su l'altare.And one of the Seraphims flewe to me, and in his hand an hote cole, which he had taken with tonges from the altar.Et volavit ad me unus de seraphim, et in manu ejus calculus, quem forcipe tulerat de altari, 7And he touched my mouth, and said: Behold this hath touched thy lips, and thy iniquities shall be taken away, and thy sin shall be cleansed.E toccò la mia bocca, e disse: Ecco che questo ha toccate le tue labbra, e sarà tolta la tua iniquità, e sarà lavato il tuo peccato.And he touched my mouth, and said: Behold this hath touched thy lippes, and thine iniquitie shal be taken away, & thy sinne shal be cleansed.et tetigit os meum, et dixit: Ecce tetigit hoc labia tua, / et auferetur iniquitas tua, et peccatum tuum mundabitur. 8And I heard the voice of the Lord, saying: Whom shall I send? and who shall go for us? And I said: Lo, here am I, send me.E udii la voce del Signor, che diceva: Chi manderò io? e chi anderà per noi? E io dissi: Eccomi, manda me.And I heard the voice of our Lord saying: Whom shal I send? and who shal goe for vs? And I sayd: Loe I am here, send me.Et audivi vocem Domini dicentis: Quem mittam ? / et quis ibit nobis ? Et dixi: Ecce ego, mitte me. 9And he said: Go, and thou shalt say to this people: Hearing, hear, and understand not: and see the vision, and know it not.Ed egli disse: Va, e dirai a questo popolo: Ascoltate, è non vogliate capire: e vedete, e non vogliate intenderla.And he sayd: Goe, and thou shalt say to this people: Heare ye that heare, and vnderstand not: and see vision, and knowe it not.Et dixit: Vade, et dices populo huic: / Audite audientes, et nolite intelligere; / et videte visionem, et nolite cognoscere. 10Blind the heart of this people, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and I heal them.Acceca il cuore di questo popolo e istupidisci le sue orecchie, e chiudi a lui gli occhi, affinchè non avvenga, che co' suoi occhi egli vegga, e oda co' suoi orecchi, e col cuore comprenda, e convertasi, ed io lo sani.Blinde the hart of this people, and make their eares heauie, and shut their eies: lest perhaps they may see with their eies, and heare with their eares, and vnderstand with their hart, and be conuerted and I heale them.Excæca cor populi hujus, / et aures ejus aggrava, / et oculos ejus claude: / ne forte videat oculis suis, / et auribus suis audiat, / et corde suo intelligat, / et convertatur, et sanem eum.
11And I said: How long, O Lord? And he said: Until the cities be wasted without inhabitant, and the houses without man, and the land shall be left desolate.E dissi: Fino a quando, o Signore? Ed egli disse: Fino a tanto, che desolate rimangano le città, senza di chi le abiti, e le case senza uomo, e la terra sarà lasciata deserta.And I said: How long Lord? And he said: Vntil the cities be made desolate without inhabiter, and the houses without man, and the land shal be lea•t desert.Et dixi: Usquequo, Domine ? Et dixit: Donec desolentur civitates absque habitatore, / et domus sine homine, / et terra relinquetur deserta. 12And the Lord shall remove men far away, and she shall be multiplied that was left in the midst of the earth.E il Signore manderà lontano gli uomini, e moltiplicheranno gli abbandonati sopra la terra.And our Lord shal make men goe farre of, and he shal be multiplied that was leaft in the middes of the earth.Et longe faciet Dominus homines, / et multiplicabitur quæ derelicta fuerat in medio terræ. 13And there shall be still a tithing therein, and she shall turn, and shall be made a show as a turpentine tree, and as an oak that spreadeth its branches: that which shall stand therein, shall be a holy seed.Ed ancora ella sarà decimata: e di nuovo sarà mostrata a dito come un terebinto, od una quercia, che spandeva i suoi rami: seme santo sarà quello, che di lei resterà in piedi.And yet there shal be tithing in it, and she shal be conuerted, and shal be to the shew as a terebinth, and as an oke, that spreadeth his boughes: that which shal stand in it, shal be an holie seede.Et adhuc in ea decimatio, / et convertetur, et erit in ostensionem / sicut terebinthus, et sicut quercus quæ expandit ramos suos; / semen sanctum erit id quod steterit in ea.
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Year of the World 3246, Year before Christ 758.
Calmet
This and the former chapters relate to the commencement of Joathan's reign, whether before or after the death of Ozias. (Calmet)
Calmet
I saw. By a prophetic vision, as if I had been present at the dedication of the temple, 3 Kings 8:10. (Calmet)
Calmet
Lord. Not the Father, as some have asserted, but the Son, John 12:40. (St. Jerome, ad Dam.) (Calmet)
Worthington
Neither Moses nor any other saw the substance of God; but only a shadow. Yet Manasses hence took a pretext to have Isaias slain. (Origen) (St. Jerome, Trad.) (Paralipomenon) (Worthington)
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The two Seraphims "burning." They are supposed to constitute the highest order of angels, Numbers 21:6.
Menochius
His. God's or their own face. Hebrew and Septuagint are ambiguous. Out of respect, (Calmet) they looked not at the divine majesty. (Menochius)
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St. Jerome
Glory. By no means of the Incarnation. The unity and Trinity are insinuated. (St. Jerome; St. Gregory, Mor. 29:16.)
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Peace. It is proper for sinners to do so, Ecclesiasticus 15:9. The prophet was grieved that he was unworthy to join in the acclamation of the Seraphim, and had reason to fear death, Genesis 16:13., and Exodus 33:20. He finds himself less able to speak than before, like Moses, Exodus 4:10., and 6:12.
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St. Jerome
Coal. "Carbuncle," (Septuagint) the word of God, (St. Basil) spirit of prophecy, (St. Jerome, 142. ad Dam., etc.)
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Calmet
For us. Hence arises a proof of the plurality of persons. (Calmet)
Worthington
Send me. Thus Isaias was an evangelical and apostolical prophet. (St. Jerome) (Worthington)
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Sanctius
Blind. The prophets are said to do what they denounce. (St. Thomas Aquinas, 1. q. 24:3.) (Sanctius)
Septuagint, "heavy or gross is the heart," etc. The authors of the New Testament quote it thus less harshly.
Calmet
Them. Is God unwilling to heal? Why then does he send his prophet? (Calmet)
He intimates that all the graces offered would be rendered useless by the hardened Jews. (St. Isidore. Pelus 2. ep. 270.)
Calmet
Hebrew may be, "surely they will not see," etc. (Calmet)
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Desolate. By means of Nabuchodonosor, (St. Chrysostom) and the Romans, (Eusebius, etc.) or even till the end of the world, their obstinacy will continue.
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Earth. After the captivity, the people shall be more docile. But this was more fully verified by the preaching of the gospel.
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St. Basil
Tithing. The land shall produce its fruits, and people shall bring their tithes, Ezechiel 20:40. There shall be some left; (chap. 1:9., and 4:3.; Calmet) though only a tenth part will embrace Christianity. (St. Basil)
Calmet
Made. Septuagint, "ravaged." They shall be exposed to many persecutions under Epiphanes, and few shall escape the arms of the Romans, (Calmet) those particularly (Haydock) who shall be a holy seed. (Calmet)
Menochius
The apostles were of Jewish extraction, (Haydock) and spread the gospel throughout the world. (Menochius)
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Concordance 4. Reg. 15 2. Par. 26
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Neither Isaie, nor Moyses, nor anie other mortal man did euer see God in himselfe but only shadowed. Yet the wicked calumniously accused, condemned, and put Isaie to cruel death, vpon pretence of blasphemie, for saying that he saw God. VVhich he otherwise said not, but couered by the vvinges of the Seraphimes. Origen in hunc locum. & S. Ierom. Tradi. Hebraicis in Paral.
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Concordance Apoc. 4.
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Concordance Rom. 1•.
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Isaie was not only an Euangelical but also an Apostolical prophet, with whom God here treateth and procedeth, as with an Apostle, saying: VVhom shal I send? and the prophet answering: Send me. God sent him, saying: Goe. &c. S. Ierom in Pro•mio Isais.
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Concordance Mat. 23.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
11. For some of them, beholding Him in glory, saw His glorious life ( conversationem ) at the Father’s right hand;
Origen † AD 254 Origen Against Celsus i.43
… Nay, even Isaiah asserts, “I saw the Lord of hosts sitting on a throne, high and lifted up; and the seraphim stood round about it: the one had six wings, and the other had six wings.”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.24
… He was sent that he might bear witness of the light. There is, however, an objection to this interpretation, which is not to be lightly dismissed. It is written in Isaiah:
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… and thine iniquity is taken away, and thy sin is purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go unto this people? Then said I, Here am I; send me. And He said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… For the Son gained not His throne by advancement ; but throughout His being (and His being is by an eternal generation ) He also sitteth together with the Father. And this throne the Prophet Esaias having beheld before the incarnate coming of the Saviour, says, I saw the Lord sitting on a throne, high and lifted up
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.16
… his body is on earth, yet his soul mirrors forth the heavens. He sees, like Esaias, the Lord sitting upon a throne high and lifted up
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.14
… Moses, I say, for whom the sea was divided, and manna rained down, and the rock poured out a fountain, and the pillar of fire and cloud led the way in turn, and the stretching out of his hands gained a victory, and the representation of the cross overcame tens of thousands. Isaiah, again, who beheld the glory of the Seraphim,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… and this though Peter was more zealous than the others for the knowledge of Christ, and received a blessing for this, and was entrusted with the greatest gifts. What would you say of Isaiah or Ezekiel, who was an eyewitness of very great mysteries, and of the other Prophets; for one of these saw the Lord of Sabaoth sitting on the Throne of glory,
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… yea, moreover, through the prophet Isaiah it is attested, as to the manifestation of the Divine appearance vouchsafed to him, when he saw Him that sat “on the throne high and lifted up
St Ambrose of Milan † AD 397 On the Holy Spirit 3.21
… And the Seraphim stood round about Him, each one had six wings, and with two they were covering His face, and with two they were covering His feet, and with two they were flying; and they cried out one to the other, and said, Holy, holy, holy is the Lord of Sabaoth, the whole earth is full of His majesty.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… wherefore He saith, “No man hath seen God at any time.” What then shall we answer to the most mighty of voice, Esaias, when he says, “I saw the Lord sitting upon a throne high and lifted up” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 68
“And spake of Him.” What spake he? “I saw the Lord sitting upon a high throne” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.13
… For the immaterial is purer than the material, and that which is virtuous than that which is linked with vice. Wherefore by the place of God is meant that which has a greater share in His energy and grace. For this reason the Heaven is His throne. For in it are the angels who do His will and are always glorifying Him
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Origen † AD 254 Origen Against Celsus 6.18
… But as regards the King and those things which I mentioned, there is nothing which resembles them.” I might have mentioned, moreover, what is said of those beings which are called seraphim by the Hebrews, and described in Isaiah,
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 13.6
6. In the second year, let the Seraphim praise Him yet more with us. They that had proclaimed the Son Holy,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.3
… Tell me what is the nature of the Cherubim, and then look upon Him who sitteth upon them. And yet Ezekiel the Prophet even made a description of them, as far as was possible, saying that every one has four faces , one of a man, another of a lion, another of an eagle, and another of a calf; and that each one had six wings
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.6
… in effect repeating that call of David’s Magnify the Lord with me . We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with twain their feet, while with twain they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
65. Do thou, then (like the angels), cover thy face with thy hands,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
84. Therefore, although we may think the demand to have been possible, there is no room for false attacks. However, when I read that the seraphim stand,
St Jerome † AD 420 The Letters of St. Jerome 54.17
… and, combining her confession of the Father and of the Son with the grace of the Holy Spirit, she cast her two mites into the treasury. All the substance that she had, her entire possessions, she offered in the two testaments of her faith. These are the two seraphim which glorify the Trinity with threefold song
St Jerome † AD 420 The Letters of St. Jerome 61.2
… He has erred concerning the resurrection of the body, he has erred concerning the condition of souls, he has erred by supposing it possible that the devil may repent, and—an error more important than these—he has declared in his commentary upon Isaiah that the Seraphim mentioned by the prophet
St Jerome † AD 420 The Letters of St. Jerome 84.3
… Such charges are both foolish and frivolous. It would be more to the point to exhibit a passage in which I have defended heresy or praised some wicked doctrine of Origen. In the portion of Isaiah which describes the crying of the two seraphim
St Augustine of Hippo † AD 430 The Confessions 12.22
… for, as we say that that is a greater good which is created and formed, so we acknowledge that that is a minor good which is capable of creation and form, but yet good. But yet the Scripture hath not declared that God made this formlessness, any more than it hath declared many other things; as the ‘Cherubim,’ and ‘Seraphim,’
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Eran. —Then He was not unlimited even before the incarnation, for the prophet saw Him surrounded by the Seraphim.
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 34
… Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture saith, “Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory.”
Tertullian † AD 220 On Prayer 3
… But this petition also serves the turn of a blessing. Otherwise, when is the name of God not “holy,” and “hallowed” through Himself, seeing that of Himself He sanctifies all others—He to whom that surrounding circle of angels cease not to say, “Holy, holy, holy?”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 39
… Then with fear and astonishment shall come angels, thrones, powers, principalities, dominions, and the cherubim and seraphim with their many eyes and six wings, all crying aloud with a mighty voice, “Holy, holy, holy is the Lord of hosts, omnipotent; the heaven and the earth are full of Thy glory.”
Origen † AD 254 Origen De Principiis 1.3.4
… My Hebrew master also used to say that those two seraphim in Isaiah, which are described as having each six wings, and calling to one another, and saying, “Holy, holy, holy, is the Lord God of hosts,”
Origen † AD 254 Origen De Principiis iv.section24
… by no one, save only our Lord Jesus Christ and the Holy Spirit, so under the form of a vision Isaiah spake of two seraphim alone, who with two wings cover the countenance of God, and with two His feet, and with two do fly, calling to each other alternately, and saying, “Holy, holy, holy is the Lord God of Sabaoth; the whole earth is full of Thy glory.”
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Wherefore he says who saw it: “And the whole house was full of His glory, and the seraphim stood round about him; and one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory.”
St Methodius † AD 311 Oration on the Palms 1
… Therefore it was that the heavenly hosts sang, announcing salvation upon earth, “Holy, holy, holy, is the Lord God of hosts; the whole earth is full of His glory.”
St Basil the Great † AD 379 De Spiritu Sancto 16
… For it so to abide were as likely as that an army should maintain its discipline in the absence of its commander, or a chorus its harmony without the guidance of the Coryphæus. How could the Seraphim cry “Holy, Holy, Holy,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
XIII. To sum up my discourse:—Glorify Him with the Cherubim, who unite the Three Holies into One Lord,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.16
110. So everything which we esteem holy proclaims that Sole Holiness. Cherubim and Seraphim with unwearied voices praise Him and say: “Holy, Holy, Holy, is the Lord God of Sabaoth.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
20. Now the oracles of the prophets bear witness what close unity holy Scripture declares to subsist between the Father and the Son as regards their Godhead. For thus saith the Lord of Sabaoth:
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.12
… Thou hast looked upon all around thee, thou hast seen the Judge, thou hast remarked the angels proclaiming Him. They praise, and thou revilest Him! Dominations and powers fall down before Him—thou speakest evil of His Name! All His Saints adore Him, but the Son of God adores not, nor the Holy Spirit. The seraphim say: “Holy, Holy, Holy!”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 7.9
… Dost thou desire to learn how the Powers above pronounce that Name; with what awe, with what terror, with what wonder? “I saw the Lord,” saith the prophet, “sitting upon a throne, high, and lifted up; around Him stood the Seraphim; and one cried unto another, and said, Holy, Holy, Holy, Lord God of Sabaoth; the whole earth is full of His glory!”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
… Which very thing He had said before likewise, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Yea, and the seraphim too, giving glory, said on this wise, “Holy, holy, holy.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, “Glory to God in the Highest, on earth peace, good will towards men.” ( Luke ii. 14 .) If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that “heaven and earth are full of His glory.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.29
… May we not say, that as the two seraphim answer each other in singing the praise of the Most High, “Holy, holy, holy is the Lord God of Hosts,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.48
… Their life is proclaimed to us with approval by the apostles in their Gospel, as they themselves in their prophecy foretold the future apostles, that the two Testaments, like the seraphim, might cry to one another, "Holy, holy, holy is the Lord God of hosts."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.4
… the two Seraphim say to one another, “Holy, holy, holy, Lord God of Sabaoth.”
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… But, for what remains, it is necessary to inquire how, since the prophetic types and figures bear, as has been shown, a certain analogy and relation to this prominent feast, it is said that the house was filled with smoke. Nor does the prophet say this incidentally, but with significance, speaking of that cry of the Thrice-Holy,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
And, it says, “there was much smoke.” (See Ex. xix. 18 .) For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is “the blackness and the darkness”? He again expresses its fearfulness. Thus Isaiah also says; “And the house was filled with smoke.” (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.20.8
… For the prophets used not to prophesy in word alone, but in visions also, and in their mode of life, and in the actions which they performed, according to the suggestions of the Spirit. After this invisible manner, therefore, did they see God, as also Esaias says, “I have seen with mine eyes the King, the Lord of hosts,”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.3
… Let us then guard our hearts, let us guard our mouths. Both have been written about. In this place we are bidden to take heed to our mouth; in another place thou art told: “Keep thy heart with all diligence.” If David took heed, wilt thou not take heed? If Isaiah had unclean lips—who said: “Woe is me, for I am undone, for I am a man, and have unclean lips”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.20
132. Howbeit , now must I needs confess the Prophet Isaiah’s confession, which he makes before declaring the word of the Lord: “Woe is me, my heart is smitten, for I, a man of unclean lips, and living in the midst of a people of unclean lips, have seen the Lord of Sabaoth.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.8
… Isaiah says: “O wretched that I am, and pricked to the heart; for that being a man, and having unclean lips, I dwell also in the midst of a people having unclean lips,”
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 1
… Peter saying “Depart from me because I am a sinful man:” Matthew styling himself a publican even in the days of his Apostleship: David crying out and saying “My iniquities have gone over my head, and as a heavy burden have been burdensome to me:” and Isaiah lamenting and bewailing “I am unclean, and have unclean lips:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 14
… vii. 1 .) For the word “holy” has not force to give the same meaning in every case to which it is applied; since God is called “Holy,” though not as we are. What, for instance, does the Prophet say, when he heard that cry raised by the flying Seraphim? “Woe is me! because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (
St Jerome † AD 420 Against the Pelagians 2
… To men of this sort, God says, “Woe unto you that are wise in your own eyes, and prudent in your own sight.” Isaiah, if we follow the Hebrew, laments
St Jerome † AD 420 Against the Pelagians 3.6
… and you tell us how righteous, how spotless, how free from all falsehood your lips are. The Psalmist sings, “Every man is a liar”; and this is supported by apostolical authority: “That God may be true,” says St. Paul, “and every man a liar”; and yet you have lips righteous, spotless, and free from all falsehood. Isaiah laments, saying,
John Cassian † AD 435 The Conferences of John Cassian 23.17
… “Woe is me! for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… lest, even though called, he should find the doors shut, if he approaches Him that calls him empty. Let them hear how Esaias, because he had held his peace in the ministry of the word when illuminated by supernal light, blamed himself with a loud cry of penitence, saying Woe unto me that I have held my peace (
6:6
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… the root of the most beautiful flower; the mother of the Creator; the nurse of the Nourisher; the circumference of Him who embraces all things; the upholder of Him who upholds all things by His word; the gate through which God appears in the flesh; the tongs of that cleansing coal;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.56
… or prophets teaching lies, or rebellious princes, deserving to share the reproach of their elders for the straitness of the famine, or priests very far from speaking comfortably to Jerusalem, according to the reproaches and protests urged by Isaiah, who was purged by the Seraphim with a live coal.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… and not sodden, but roast—that our word may have in it nothing that is unconsidered or watery, or easily made away with; but may be entirely consistent and solid, and free from all that is impure and from all vanity. And let us be aided by the good coals,
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.23
… Under “thrones” he includes the Cherubim, giving them this Greek name, as more intelligible than the Hebrew name for them. He knew that “God sits upon the Cherubim:” and so he calls these Powers the thrones of Him who sits thereon. In the same way there are included in the list Isaiah’s Seraphim
St Ambrose of Milan † AD 397 On the Holy Spirit 1.10
115. But even if the Seraph had taken away sin, it would have been as one of the ministers of God appointed to this mystery. For thus said Isaiah: “For one of the Seraphim was sent to me.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.20
133. But forasmuch as then the Seraph came down in a vision to the Prophet, whilst Thou, O Lord, in revelation of the mystery hast come to us in the flesh,
St Jerome † AD 420 The Letters of St. Jerome 54.17
… All the substance that she had, her entire possessions, she offered in the two testaments of her faith. These are the two seraphim which glorify the Trinity with threefold song and are stored among the treasures of the church. They also form the legs of the tongs by which the live coal is caught up to purge the sinner’s lips.
John Cassian † AD 435 The Conferences of John Cassian 23.17
… Who shall deliver me from the body of this death?” And what follows in the prophet. “And behold there flew to me one of the Seraphim, having in his hand a coal (or stone) which he had taken with the tongs from off the altar. And he touched my mouth and said: Lo, with this I have touched thy lips, and thine iniquity is taken away and thy sin is purged,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
… and let us apply our eyes and lips and brows and partake of the divine coal, in order that the fire of the longing, that is in us, with the additional heat derived from the coal may utterly consume our sins and illumine our hearts, and that we may be inflamed and deified by the participation in the divine fire. Isaiah saw the coal
6:7
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.46
… For our Lord did not repel the sinful woman as the Pharisee expected; inasmuch as He descended from the height which no man can reach unto, altogether in order that lowly publicans, like Zaccheus, might reach unto Him. And the Nature which none can handle, clothed Itself in a body, altogether in order that all lips
St Ambrose of Milan † AD 397 On the Holy Spirit 1.10
113. But perhaps some one will say that the Seraph said to Isaiah: “Behold, this hath touched thy lips, and shall take away thine iniquities, and purge away thy sins.”
6:8
St Justin Martyr † AD 165 Dialogue with Trypho 75
… For, indeed, He was also called Israel, and Jacob’s name was changed to this also. Now Isaiah shows that those prophets who are sent to publish tidings from God are called His angels and apostles. For Isaiah says in a certain place, ‘Send me.’
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 2
… death prevailed from Adam to Moses (cf. Rom. v. 14 ), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12 ), while the devil was exulting against us;—then God, in His loving-kindness, not willing man made in His own image to perish, said, ‘Whom shall I send, and who will go?’ (
St Basil the Great † AD 379 De Spiritu Sancto 8
… but rather of the succour rendered “in the power of his might.” For He Himself has bound the strong man and spoiled his goods, that is, us men, whom our enemy had abused in every evil activity, and made “vessels meet for the Master’s use” us who have been perfected for every work through the making ready of that part of us which is in our own control.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.114
… The former stood in awe of the greatness of the ministry, the latter trustfully obeyed Him Who called them. Aaron was eager, but Moses resisted, Isaiah readily submitted, but Jeremiah was afraid of his youth,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 68
… “And spake of Him.” What said he? That he heard a voice, saying, “Whom shall I send? who shall go? And I said, Here am I, send me. And He said, Ye shall hear with your ears, and shall not understand, and seeing ye shall see, and not perceive.” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.7
… as we plainly perceive, if we consider the conduct of two prophets, one of whom offered himself of his own accord to be sent to preach, yet the other in fear refused to go. For Isaiah, when the Lord asked whom He should send, offered himself of his own accord, saying, Here I am; send me (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.4
… For to the Lord who sent him Jeremias replied saying, Ah, Lord God , I cannot speak; for I am a child ( Jer. i. 6 ). And when Almighty God sought for some one to preach, saying, Whom shall I send, and who will go for us? Isaias offered himself of his own accord, saying, Here am I, send me (
6:9
Tertullian † AD 220 The Five Books Against Marcion 3.6
… “With your ear ye shall hear, and not understand; and with your eyes ye shall see, but not perceive: for the heart of this people hath growth fat, and with their ears they hear heavily, and their eyes have they shut; lest they hear with their ears, and see with their eyes, and understand with the heart, and be converted, and I heal them.”
Tertullian † AD 220 The Five Books Against Marcion 4.19
… On the subject of parables , let it suffice that it has been once for all shown that this kind of language was with equal distinctness promised by the Creator. But there is that direct mode of His speaking to the people—“Ye shall hear with the ear, but ye shall not understand”
Tertullian † AD 220 On Modesty 8
… “Behold, in how many years do I serve Thee, and Thy precept have I never transgressed.” For when has the Jew not been a transgressor of the law; hearing with the ear, and not hearing;
Tertullian † AD 220 Five Books in Reply to Marcion 2
Because, deservedly, “made gross in heart.”
Origen † AD 254 Origen Against Celsus 2.8
… And since we must add another reason, we shall remark that this very result was foretold by the prophets. Isaiah distinctly declares: “Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for the heart of this people has become fat,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.4
… and seeing, ye shall see, and shall not perceive. For the heart of this people hath waxed gross, and they hardly hear with their ears, and they have shut up their eyes, lest haply they should see with their eyes, and hear with their ears, and understand with their heart, and should return, and I should heal them.”
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… You will discover the meaning of this, my attentive hearer, if you do but take up and examine what follows upon this narration: For hearing, he says, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.13.9
9. “Blessed art thou who hast believed in me without having seen me. For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… they see indeed, but they do not perceive; for their heart is waxen fat, and with their ears they hear heavily
St Gregory of Nyssa † AD 395 Against Eunomius 4.6
… For in joining “product of generation” with “product of making,” and “product of creation,” he thinks that he stealthily makes away with the difference in significance between the names, by putting together what have nothing in common. These are his clever tricks of dialectic; but we mere laymen in argument
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.6
… Hence it appears that they do not possess even this knowledge, which in contempt of faith they promise; seeing that they know not so useful and necessary a step thereof. “Out of the mouth,” then “of babes and sucklings Thou hast made perfect praise,” Thou, our Lord, declaring first by the Apostle, “Except ye believe, ye shall not understand;”
John Cassian † AD 435 The Conferences of John Cassian 13.12
… “Hearing ye shall hear and shall not understand: and seeing ye shall see and shall not see. For the heart of this people is waxed fat, and their ears are dull of hearing: and they have closed their eyes, lest they should see with their eyes and hear with their ears and understand with their heart, and be turned and I should heal them.”
6:10
St Justin Martyr † AD 165 Dialogue with Trypho 12
… peoples who know not Thee shall escape to Thee, because of thy God, the Holy One of Israel; for He has glorified Thee.’ This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah
St Irenaeus of Lyons † AD 202 Against Heresies 4.29
… in order that the prophecy of Isaiah regarding them may be fulfilled, saying, Make the heart of this people gross and make their ears dull, and blind their eyes. But blessed are your eyes, which see the things that ye see; and your ears, which hear what ye do hear.”
Tertullian † AD 220 Apology 21
… It was the merited punishment of their sin not to understand the Lord’s first advent: for if they had, they would have believed; and if they had believed, they would have obtained salvation. They themselves read how it is written of them that they are deprived of wisdom and understanding—of the use of eyes and ears.
Tertullian † AD 220 The Five Books Against Marcion 4.31
… Now, if the invitation was not a sudden one, it must have been given by the Creator—even by Him of old time, whose call they had at last refused. They first refused it when they said to Aaron, “Make us gods, which shall go before us;” and again, afterwards, when “they heard indeed with the ear, but did not understand”
Tertullian † AD 220 The Five Books Against Marcion 5.11
… Now it is these whom God had threatened for “loving Him indeed with the lip, whilst their heart was far from Him,” in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;”
Tertullian † AD 220 On Fasting 6
… Through them, to wit, had “the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart”
St Hippolytus † AD 235 The Refutation of All Heresies 5.12
… For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: “I am the door.” And he transfers (those marks), he says,
St Methodius † AD 311 Oration on the Palms 1
… Turn your hearts to your children, and close not your eyes against the truth. But if you remain the same, and hearing, hear not, and seeing, perceive not,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.22
… Therefore, they could not believe, because Isaiah said again, He hath blinded their eyes and hardened their heart, that they might not see with their eyes and understand with their heart and be converted, and I should heal them.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.15
… “For,” as it is written, “the heart of this people is become gross, and with their ears they have been dull of hearing, and their eyes have they darkened, lest ever they should see with their eyes, and hear with their ears, and understand in their heart.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… And hence the evangelist also mentions that prophesy of Isaiah, “Make the heart of this people fat, and make their ears heavy, and shut their eyes.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.11
… but Israel hath not known, and my people hath not considered;" or again, in the words quoted by the apostle, "I have stretched out my hands all the day to a wicked and gainsaying people;" and especially where he says, "God has given them the spirit of remorse, eyes that they should not see, and ears that they should not hear, and should not understand,"
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.35
… “But though He had done such great miracles before them, yet they believed not on Him; that the saying of Isaiah the prophet might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed? And, therefore, they could not believe, because that Isaiah said again,
John Cassian † AD 435 The Conferences of John Cassian 14.18
… and of these it is said by the prophet: “For the heart of this people is blinded, and their ears are dull of hearing and their eyes have they closed: lest at any time they should see with their eyes and hear with their ears, and understand with their heart and be converted and I should heal them.”
Pseudo-Cyprian On the Glory of Martyrdom 5
5. For what is there in these speeches other than empty discourse, and senseless talk, and a depraved pleasure in meaningless words? As it is written: “They have eyes, and they see not; ears have they, and they hear not.” “Their foolish heart is made sluggish, lest at any time they should be converted, and I should heal them.”
6:11
St Irenaeus of Lyons † AD 202 Against Heresies 5.34.2
… he says: “And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away ( longe nos faciet Deus homines ), and those who shall remain shall multiply upon the earth.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… For example: “When the cities” of the Gentiles “shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… ( Josh. vii. 6 .) For them Ezekiel too wailed and lamented when he saw them cut down. ( Ez. ix. 8 .) And Jeremy said, “Let me alone, I will weep bitterly.” ( Is. xxii. 4 .) And before this, when he did not venture openly to pray for a remittance of their sad estate, he sought for some limited period, when he says, “How long, O, Lord?” (
6:12
St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.” And again he says, “Let him be taken away, that he behold not the glory of God.” And when these things are done, he says, “God will remove men far away, and those that are left shall multiply in the earth.”
6:1
1. In the year in which king Ozias died,—namely in the year 52 of the reign of Ozias or Azarias: for this was the last both of his reign and of his life. The Chaldean interprets this by death as a separation, by which Ozias, struck with leprosy because he wished to burn incense, lived in a separated house, and in his place Joatham his son reigned: for this separation is a certain civil death. But others commonly understand these things of his natural death. Thus St. Jerome, Cyril, Origen, homily 4 on chapter II of Judges; Chrysostom on these words of Isaiah, vol. I, and they give the reason why Isaiah began to prophesy after Ozias died, or rather resumed the prophecy which had been interrupted; namely that God withdrew the spirit of prophecy from Isaiah and the Prophets, because the Jews had not cast out the leprous king from the city, but had permitted him to live in a separated house: or if He had given them oracles, He was unwilling that the Jews, contaminated by the sacrilege of their king, should make them known: but after the king died, as if an obstacle were removed, He again communicated His oracles to them. But it is uncertain whether this vision came to Isaiah after Ozias died, or before his death: for Sanchez and others think it came before his death; and the words seem to suggest this more: "In the year in which king Ozias died." Again, the Jews seem to have sinned little or not at all in permitting the leprous Ozias to dwell in a separated house: for to pass over the fact that it is uncertain whether this house was within the city or outside it; it is certain that this house was so separated that it could not infect the city and citizens with leprosy. Whence Scripture, when it narrates this deed, II Paralipomenon XXVI, 21, in no way censures it: especially because something was to be conceded to royal dignity, and the common law was to be interpreted more mildly in his case; namely that it sufficed for the leprous king to dwell apart, lest he infect anyone, and it was not necessary that he be cast out of the city after the manner of commoners: otherwise indeed the priests who cast out the leprous king from the temple would also have cast him out of the city. For the same intention sufficed for both. Wherefore if it is true that prophecy ceased on account of some sin, it is truer that it was the sin of Ozias himself, by which he wished to invade the rights and duties of the priests, and to burn incense: which sin of the king, as of the head, God punished in the whole body, namely in the whole people of the Jews; especially because some, chiefly the chief men and courtiers, seem to have favored the king in this daring and attempt after the custom; for this reason Isaiah expressly prefixes to this vision and says: "In the year in which king Ozias died." Whence you may gather how pernicious the sins of princes are to the people. For thus on account of the sins of the sons of Heli the people were smitten, I Kings IV and V; and on account of the sin of David the whole people was smitten with a great plague by God, II Kings XXIV, 15. Tropologically St. Gregory, homily 14 on Ezekiel: "When Ozias the king, proud and presumptuous, dies, the Lord is seen; because when the exaltation of this world is slain by the desire of the mind, then the mind itself contemplates the glory of God." I SAW THE LORD SITTING.—Isaiah saw here God sitting on a high throne, and that in the temple, as is evident from what follows: "And those things that were under him filled the temple." Where note: God appears in that form and appearance which the matter itself demands: thus He appeared to Moses in a burning bush, to show that He was as it were pricked and burned by the afflictions of His people oppressed by the Egyptians: thus He appeared to Stephen contending, standing, as if about to contend together with him: thus He appeared to Mary Magdalene as a gardener; to the disciples going to Emmaus, as a traveler; because in the garden and on the road He appeared to travelers, and because a gardener and traveler were in the mind and opinion of those who doubted of His resurrection, and obscured by His passion and cross, wavered in faith in Christ. Thus He appears here to Isaiah as a magnificent king and judge sitting on an illustrious and royal throne, because He wished to exhibit to Isaiah, and through him to the unbelieving people, a vision of His majesty, so that they might learn to believe in God and to revere Him, and to fear Him as judge and avenger. You will ask first, why was this vision presented to Isaiah? I answer, first, so that through it, verse 7, the Prophet and Apostle might be as it were consecrated. Thus Nazianzen, oration 2 On Theology. Second, so that from the heavenly spirits he might learn how divine things are to be treated, says St. Dionysius chapter XVII of the Celestial Hierarchy. Third, so that he might be encouraged by God to freely, verse 9, reprove the blindness of the Jews. Fourth, Isaiah here knew the mystery of the Holy Trinity, and of the incarnation of the Word (for God sitting on the throne had a face and feet, as if about to become man), and adumbrated it for us, as will be evident from what follows. You ask secondly, how did he see God? I answer that he did not see the divine essence: for if "No one has ever seen God," John I, then neither did Isaias. Thus Theophylactus, Euthymius and others there. Therefore he saw God through some species and corporeal image, as also Abraham, Jacob and Moses saw: but this species was as it were of a man, namely of a king. Whence it appeared to be sitting, verses 1 and 2; his feet and face are described: and thus throughout the Old Testament God appeared in human form, because he was to become man. Again this species was gloriously adorned with great light and majesty. Whence in John XII, 41, he calls it the glory of Christ. You ask thirdly, whether Isaias saw this with corporeal eyes? Some probably affirm it from verse 5: "I saw," he says, "with my eyes." For thus with corporeal eyes Moses saw the glory of the Lord, as I said on Exodus XXXIII, 22, and St. Pachomius, as is evident from his Life. But the contrary is more true, namely that this species was presented to the imagination, as St. Augustine wishes in the book Against Adimantus, chapter XXVIII, or rather to the mind of Isaias. First, because it was most sublime; secondly, because it is not likely that he heard with corporeal ears the voice of God and the cry of Angels, nor saw in heaven a temple, wings, coals, and that the lips of Isaias were truly burned by them; thirdly, because just as Isaias saw Seraphim, so Ezechiel, chapter I, saw Cherubim: but that vision was partly imaginative, partly intellectual: therefore this one was such also; fourthly, this will be more evident from Question IV. See what is said in the Preface, Question II. You ask fourthly, whether he saw God alone, or truly also the three persons in him? Alcazar in the Apocalypse IV, 2, note 3, thinks that Isaias saw God the Father alone, not the Son, not the Holy Spirit, and cites for this opinion St. Athanasius, Irenaeus and Origen. On the other hand Procopius, Arias and Sanchez think that the Son alone appeared here. The same think all those Fathers and Doctors who believe that in all the appearances of God made in the Old Testament the Son appeared, and for this reason, that he might give to the patriarchs a specimen of his future incarnation. Thus think Theodoret, Justin, Tertullian, Hilary, Ambrose, Cyril and others whom I cited on Genesis XXXII, 24, indeed the Council of Sirmium, canon 14. Where note that these Fathers do not deny that when one person of the Holy Trinity appeared, the others also were present concomitantly; indeed they confess this very thing, both because all are joined together in the divine essence, which they have one and the same: and because one person is in another by περιχώρησις, or circuminsession; and because the works of God ad extra, such as an appearance, are common to the whole Holy Trinity. Thus St. Ambrose teaches expressly, book III On the Holy Spirit, chapter XXIII; indeed all the others confess that the Seraphim cried out here three times "Holy," because they were acclaiming the Holy Trinity. Whence Procopius: "The Seraphim," he says, "who say Lord of Sabaoth, place the Trinity in one nature of divinity." See Damascus on the Trisagion. But I say that the three persons of the Holy Trinity appeared here to Isaias, not by concomitance, but by themselves directly and expressly; and therefore I say with Toledo in John XII, and Maldonatus there, that this image represented not only the unity of essence, but also the three persons in some divine and ineffable manner: just as if someone saw the word of the mind of the Blessed, abstractively in it he would see God one and triune; and therefore the vision of Isaias was more excellent than that of Abraham, who saw three with his eyes, but adored one with his mind. It is proved first, because the Son appeared here is clearly said in John XII, 41. Moses, nor Paul, nor Isaias. Thus Theophylactus, Euthymius and others there. Therefore he saw God through some species and corporeal image... Alcazar in the Apocalypse IV, 2, note 3, thinks that Isaias saw God the Father alone, not the Son, not the Holy Spirit, and cites for this opinion St. Athanasius, Irenaeus and Origen. On the other hand Procopius, Arias and Sanchez think that the Son alone appeared here. The same think all those Fathers and Doctors who believe that in all the appearances of God made in the Old Testament the Son appeared, and for this reason, that he might give to the patriarchs a specimen of his future incarnation. Thus think Theodoret, Justin, Tertullian, Hilary, Ambrose, Cyril and others whom I cited on Genesis XXXII, 24, indeed the Council of Sirmium, canon 14. The same is evident concerning the Holy Spirit from Acts XXVIII, 25, joined with this passage of Isaiah: for St. Luke there says that the Holy Spirit spoke these words which are here found, verses 9 and 10, through Isaiah: but, as is said here, verse 1, Isaiah saw him who spoke these words, sitting upon a throne: therefore he saw the Holy Spirit. Concerning the Father all the Fathers teach this, whom see in Damascus, tract. On the Trisagion: nor can there be any doubt. Secondly, because, just as on account of the unity of essence, the Seraphim cried out only once: "Lord God of Sabaoth," so on account of three persons to him sitting upon the throne they cried out three times: "Holy," as Alexander I teaches, Epistle 1 Decretal., and Benedict I, Epistle 1 Decretal., St. Dionysius, chapter VII Celestial Hierarchy, and others to be cited presently; and it is the common sense of the Fathers and the Church, as witnessed by Leo Castrio. Hence therefore the true divinity of the Son of God and the Holy Spirit is evident, against the Arians and Macedonians. For by this argument Cardinal Bellarmine convicted Palaeologus the Arian: "He whom Isaiah saw was true God, as is evident, and the Arians admit it; but Isaiah saw the Son of God, as is evident from John, chapter XII, verse 41; therefore the Son is true God." Thirdly, because grave Theologians teach that God can create and infuse into someone a species which represents the divine essence and the three persons: which species if anyone should comprehend by understanding it perfectly, he would know the divine essence quidditatively, and by a proper concept, not intuitively, but abstractively. For if there is given an expressed species of God, namely the word of the mind of the Blessed; why could not there be given a species of God impressed and infused by God? Therefore such a species or image could have been given to Isaiah, and that it was given the things already said conclude. Some bring forward a similar case, namely that Isaiah saw God in three persons, just as the Poets feign that Geryon was three-bodied. But this similitude is dissimilar in this, that divinity is not in three persons as the soul of Geryon is feigned to have been in three bodies: for these three bodies each had their own essence distinct from the essence of another: but the divine persons all have one and the same essence in number. Whence the image would be more similar if one soul were placed in the same body as it were tripled; for this vision is God as it were a man and a king sitting upon a throne: just as in the parecbasis Luke said the Holy Spirit spoke these words which are here found, verses 9 and 10, through Isaiah: but, as is said here, verse 1, Isaiah saw him who spoke these words, sitting upon a throne: therefore he saw the Holy Spirit. Concerning the Father all the Fathers teach this, whom see in Damascus, tract. On the Trisagion: nor can there be any doubt. Secondly, because, just as on account of the unity of essence, the Seraphim cried out only once: "Lord God of Sabaoth," so on account of three persons to him sitting upon the throne they cried out three times: "Holy," as Alexander I teaches, Epistle 1 Decretal., and Benedict I, Epistle 1 Decretal., St. Dionysius, chapter VII Celestial Hierarchy, and others to be cited presently; and it is the common sense of the Fathers and the Church, as witnessed by Leo Castrio. Hence therefore the true divinity of the Son of God and the Holy Spirit is evident, against the Arians and Macedonians. For by this argument Cardinal Bellarmine convicted Palaeologus the Arian: "He whom Isaiah saw was true God, as is evident, and the Arians admit it; but Isaiah saw the Son of God, as is evident from John, chapter XII, verse 41; therefore the Son is true God." and the sun setting, both these words of Isaiah, or rather of the Seraphim, and those of Moses, Deuteronomy VI, 4, according to the Hebrew text: "Hear, O Israel, God, God, our God, God is one," are recited by every Jew daily, which he asserts has persisted among them even to their own times: namely thus they professed the trinity of persons together with the unity of the divine essence. For the name God in Deuteronomy repeated three times, equally as holy in Isaiah, signifies three persons. In the second place moreover "our" added signifies that the Word assumed our flesh, and was given to us and born to us as Emmanuel; for which reason also David said, Psalm LXVI, 7: "Let God bless us, God our God, let God bless us." And Genebrardus cites at the end of book I of the Chronology, an ancient Rabbi R. Ibba, who says these three קדוש kadosh, that is holy, are called elsewhere three mirrors, three luminaries, three supreme fathers lacking beginning and end; elsewhere called crown, wisdom and intelligence, elsewhere three iodin designating three Jehova, that is three divine persons. Upon a throne high and lifted up. — This throne was similar to the mercy seat of the temple, supported by two Cherubim, Exodus XXV. For it was in the temple, as I shall now say. This throne is called "high," in respect to the earth on which Isaiah stood: for he himself saw this throne in the high heaven: it is called "lifted up," because in heaven itself it appeared high and elevated from the pavement. This throne is God's throne of judgment, and therefore signifies that God's sentence against the Jews concerning their blindness and reprobation was determined. Symbolically some understand by this high throne the throne of the Church and of the Roman Pontiff, in which God sits and presides. Hence for "high" in Hebrew is רמ: whence Rome, that is, loftiness, according to St. Jerome, book II Against Jovinian. AND THE THINGS THAT WERE UNDER IT (Symmachus and Theodoret translate, the things that were under his feet), FILLED THE TEMPLE. — Hence it is clear that Isaiah saw not only God, but also the temple, namely God dwelling in a magnificent and glorious temple. Some think, as our Prado in the first vision concerning Ezekiel, section VI, that this temple was the temple of Solomon, as if Isaiah saw God sitting in it, just as the High Priest entering the Holy of Holies heard the voice of God sitting upon the mercy seat. But, because this was a sublime and divine vision, and because Note: For the things that were under it, in Hebrew is שולי sculai, that is, the hems or edges of garments; as if to say the train and royal garment, or mantle of God, was so long, broad and flowing that its hems and edges filled the temple, just as kings and queens, as well as Cardinals, have very long trains which are lifted up and supported by attendants. The Septuagint and the Chaldean call these hems glory: because they were august and glorious. Whence they translate, and the house was full of his glory: which has crept into some copies of the Latin version. Whence the Church joined both versions in the responsory I of the Sunday of November, saying: "The whole earth was full of his majesty: and the things that were under it, filled the temple." R. David thinks these hems were not of God's garments, but of the coverings with which his royal throne was spread; but sculai signifies the hems of garments rather than of a throne. Literally these hems were symbols, and signified the immense power, majesty and glory (as the Septuagint and Chaldean translate) of the divinity in itself, but hidden and veiled from us, yet revealed through faith in an enigma, obscurely and thinly known by men, even by Isaiah and the Prophets. Mystically, these hems and garments signify the humanity of Christ, which is as it were the hem of divinity, that is the outermost and lowest garment of the Word, or Son of God, whose doctrine, Gospel, miracles, Sacraments, grace and charisms fill the whole temple, that is the whole Church, with glory. Thus Rupertus, who refers these things to the glory of Christ, which he had after his ascension into heaven, when the Seraphim, that is the Apostles, having received the fiery Holy Spirit, proclaimed and spread the faith and glory of Christ throughout the whole world. TEMPLE. — In Hebrew it is היכל hechal, that is the inner temple, namely the Holy Place, in which were the candlestick, the table of the loaves of proposition, and the altar of incense; for the back part of the temple, namely the Holy of Holies, was called דביר debir, that is the oracle; in which was the ark with the mercy seat, and the Cherubim. But hechal here, as also elsewhere, when it is placed alone and not distinguished from debir, signifies the whole temple, and embraces both the Holy of Holies and the Holy Place. Now the sense is: these hems were so long and broad that they not only filled the Holy of Holies, in which God sat upon his august throne, as it were upon the mercy seat between the Cherubim; but also spread themselves through the hechal, or through the Holy Place, and filled that likewise, as if to say the glory and majesty of God and Christ filled the Church, both the heavenly and triumphant (for the Holy of Holies represented this), and the earthly and militant (for the Holy Place represented this); that is, it filled heaven and earth. Hence from this place the Church sings: "The whole earth was full of his majesty." These hems therefore signify that the least of divine majesty is greater than all the glory of men and the whole world.
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2. THE SERAPHIM STOOD ABOVE IT. — "Seraphim" is a Hebrew word from the root שרף saraph, that is, he kindled, he burned. Hence "Seraphim" are called as it were burning and inflaming ones, on account of their substance, first, most pure, and free from all stain; second, ever watchful; third, wonderfully excited; fourth, most swift; fifth, endowed with singular force and efficacy; sixth, shining like fire; seventh, and especially, on account of the ardor of charity, which is the supreme good, and the beatitude of man in this life; for by the use, sense and estimation of men in this life, names have been imposed upon the Angels. And although all the things already mentioned are common to the other Angels; whence it is said of them, Psalms 103, 4: "Who makest thy angels spirits; and thy ministers a flame of fire;" nevertheless in the Seraphim, who, being nearest to God, receive immediately and proximately the illumination and ardor of the divine light and fire, they are found in a peculiar and more perfect manner, as St. Dionysius teaches, in the Celestial Hierarchy, whom St. Chrysostom, homily 64 to the People, and the other Fathers follow. Most beautifully St. Bernard, sermon 3 on this vision of Isaiah: "Why, says he, thou who didst rise in the morning, O Lucifer, didst thou not stand in truth, except because thou wast not a Seraph? For Seraph is interpreted as burning or inflaming. But thou, wretched one, didst draw in light, but hadst not ardor. It would have been good for thee if thou hadst been more igniferous than luciferous, and not with such immoderate appetite for shining, since thou thyself wast cold, didst thou also choose a cold region. For thou saidst: I will ascend above the height of the clouds, I will sit in the sides of the north." Moreally, "Seraphim" signify those who, being like Isaiah, that is, Prophets and preachers of God, wish to be, ought to burn with charity. Thus St. Seraphia, virgin and martyr, was both in name and in deed an imitator and rival of the Seraphim, who, inflamed with the love of Christ, overcame both carnal fires, namely the venereal and the volcanic; and finally kindled many others, and especially St. Sabina, and incited her to the same laurel of martyrdom, whose natal day the Church celebrates on the 4th of September, so that the Christian Poet rightly sings of her: Seraphia unharmed bears the burning torches, She who had borne the Cypriot flames inviolate. Such a preacher was Elias, of whom Ecclesiasticus 48, 1: "Elias the prophet rose up like a fire, and his word burned like a torch;" whence he was caught up in a fiery chariot to heaven. Such a preacher was St. Basil, whom St. Ephrem, being absent, saw like a column of fire, and being present saw a fiery tongue speaking through his mouth, as St. Amphilochius testifies in the Life of St. Basil. Such a preacher was St. Francis, of whom St. Bonaventure, chapter 12 of his Life: "His word was, says he, like a burning fire, penetrating the inmost parts of the heart, and filling the minds of all with admiration; since it breathed not the ornament of human invention, but the breath of divine revelation." Then he relates an example, that when he had composed a sermon to preach before the Pontiff and Cardinals, he forgot the whole of it; wherefore, turning himself to prayer, "he suddenly began to abound with such efficacious words, and with such powerful virtue to bend the minds of those sublime men to compunction, that it was openly manifest that not he himself, but the Spirit of the Lord was speaking; for he preached the truth most confidently; he knew not how to spare the faults of some, but to pierce them; nor to foster the life of sinners, but to wound with harsh rebuke. With the same steadfastness of mind he spoke to the great, and to the small, and with the same joy of spirit he spoke to the few, and to the many" (let preachers note who diminish their zeal and effort when the audience is diminished); "every age, and every sex hastened to see and hear the new man given to the world from heaven; he himself, progressing through diverse regions, preached confidently, the Lord cooperating, and confirming the word with signs following." Such a one was not only a preacher, but also a Doctor, St. Bonaventure himself, who in his books, even scholastic ones, inflames the hearer equally to piety as he illuminates with wisdom: wherefore he is rightly called the Seraphic Doctor. Let scholastic Doctors imitate him, especially Religious, so that they may show themselves to be equally religious as learned. Similarly Ezekiel, chapter I, IV and VII, saw Cherubim standing in fire glittering and flashing: "And the sparks, he says, like the appearance of glowing brass." Which St. Gregory explains mystically, homily 3 on Ezekiel: "Do you see, he says, the power of preachers both sounds and burns: it burns with desire, it sounds with the word. Therefore glowing brass is inflamed preaching; but from glowing brass sparks proceed; because from their exhortations flaming words proceed to the ears of hearers, which, whomever they touch in the heart, they set on fire." Wherefore our Alcazar understands by the two Seraphim literally Peter and Paul, and the Apostolic men, concerning which verse 6. STOOD OVER IT, — namely the throne; "stood," I say, "over" (in Hebrew al, that is beside or around the throne), namely over the footstool or pavement of the throne; for it was fitting for them to be in a lower degree than the very seat and throne of God itself. For thus we see kings sit upon a high throne, and princes attend him below. Note: These Seraphim surround the throne like the Cherubim surrounding the mercy seat, Exodus XXV. Indeed our Prado in the place already cited thinks these Seraphim of Isaiah are the same as the Cherubim of Moses and Ezekiel; but it is more truly the case that they are different. For the Church among the nine choirs of Angels distinguishes the order of Seraphim, and places it before the order of Cherubim as the highest. For the order of Seraphim is not named elsewhere in Scripture than here. Moreover, since Moses and Ezekiel saw Cherubim, but Isaiah saw Seraphim, the reason is, because the chariot of Cherubim, which Moses and Ezekiel saw, was a symbol both of the wisdom and providence of God, by which He Himself governs the world, and especially the Church and Synagogue; and also of the fight and victory of God, which defeated and crushed Pharaoh and other enemies of His people; but Isaiah saw Seraphim, because he was to be purged by it of phlegm and timidity, and was to be set on fire and inflamed with divine fire, as is evident from verse 7. Beautifully St. Bernard, sermon 3 on this vision, notes that it is God's to sit, the Angels' to stand, and Lucifer's to have fallen, because he said: "I will sit in the sides of the North." "The Seraphim stand, he says, plainly, because charity never fails. They stand amazed, and suspended in contemplation of Him sitting on the throne; they stand in eternal unchangeableness, and unchangeable eternity. You (Lucifer), attempted to sit, O impious one! therefore your feet were moved, and your steps were poured out. The Son is He who sits on the throne, the Lord of Sabaoth, judging all things with tranquility. The Trinity alone sits, which alone has immutability; but the Seraphim stand." SIX WINGS TO ONE, AND SIX WINGS TO THE OTHER. — From this it is clear that this vision was not real, but imaginary and symbolic; for the Seraphim do not have wings by which they truly and really fly; hence also the flight of one Seraph to Isaiah, and the touching of his lips was not real, but imaginary. Note first, that Seraphim are symbolically fashioned and depicted with wings, so that it may be signified that they are of a celestial nature flying to God, and moving most swiftly wherever they go. Second, each of them did not have twelve, as some wish, but only six wings, as is evident from what follows: for with two they flew. For what in Hebrew is, six wings, and six wings to one, does not signify that one had twice six, that is twelve, wings; but it is a Hebraism, signifying that each had six wings, as our translator and the Chaldean render it. Third, six wings signify them, first, to be most agile and endowed with the greatest motive force, so that they can move and fly most swiftly to six different positions, namely upward, downward, before, behind, to the right, to the left; so that in swiftness they surpass winds, lightning, the sun and all the heavens. Thus Pererius in the Apocalypse IV, disputation 24. Second, that they tend toward God with most perfect knowledge and love. Thus St. Dionysius, Celestial Hierarchy chapter IV and XIII: "The six wings, he says, most sacred fiction signifies the most absolute and supreme intention toward God in the first, middle and last intelligences." The reason is, that the ternary according to Aristotle is the symbol of perfection; the doubling therefore of the ternary, that is the senary, adds a great accumulation to perfection, and signifies double perfection. For the senary is the first perfect number, which is composed of its first parts; for one, two, three, which are the first parts of the senary, joined together and added make six. Again, six differences of positions, to which correspond six wings, as I have said, arise from the ternary, or from the threefold dimension of quantity and body, namely from length, breadth and thickness; for these are their boundaries. For before and behind are the boundaries of length; right and left of breadth; above and below of thickness or depth. Moreover these three dimensions arise from three lines intersecting perpendicularly at right angles, namely from a threefold cross, as I have said on Ephesians III, 18. But properly six wings were fitting for the Seraphim; because two were required to veil the face, two to veil the feet, two to fly. Tropologically, St. Bonaventure, at the end of vol. II, wrote a book on the six wings of the Seraphim, which both every faithful person and a Superior and Prelate ought to have. The faithful therefore endowed with faith and charity of God, he says, the first wing is confession; the second, satisfaction; the third, purity of the flesh; the fourth, purity of mind; the fifth, love of neighbor; the sixth, love of God. But a Superior ought to have as a wing, first, zeal for justice; second, piety and paternal compassion; third, patience and constant long-suffering; fourth, that he be an example of all virtue; fifth, discretion and prudence; sixth, familiarity and union with God: with these wings he will cause himself and his subjects to fly to perfection and to God. WITH TWAIN HE COVERED HIS FACE, AND WITH TWAIN HE COVERED HIS FEET.—The Hebrew פניו panav means both his own face and his face, namely of God; thus also רגליו raglav means both his own feet and his feet. There is here therefore a twofold version, the former: with two they covered their own faces, and with two they covered their own feet. Thus translate the Chaldean, Forerius, Vatablus, Sanchez and Chrysostom, hom. 4 on this vision, and thus it is read in the Preface of the Liturgy of St. James and of the Ethiopians. The latter is: with two he covered his face, and with two he covered his feet. Thus our Interpreter, St. Cyril, Hugh, Peter Damian, epist. 6, St. Jerome, epist. 142 to Damasus. Both these readings are true, and one is connected to the other. For these Seraphim joined their wings above, and thus with them they covered their own face, and consequently with the same they also covered the face of God to themselves. For the wings interposed between the face of the Seraphim and the face of God, covered to them both the face of God and their own proper face, nor could they otherwise veil the face of God with their wings than by veiling their own face; and conversely they could not veil their own face with them unless they veiled the face of God with the same, that is they took away from themselves the sight of the face of God. The same reasoning applies to the wings of the feet; for by joining the wings, which were below, with them they covered their own feet, and with these covered they consequently covered to themselves the feet of God, especially since the face was already veiled. First, therefore they covered their faces from intimate reverence, because they could not gaze upon so great a brightness of divinity with an unwavering eye; but they covered their feet from shame, lest anyone should see the imperfect nature of their love and affection, of which the feet are the symbol. Thus St. Chrysostom, serm. 4 on this vision. Let us therefore learn also with what fear, what shame, and what reverence we ought to approach God in our prayers, with what modesty and religion to stand in his praises. For this reason the ancients prayed with covered head and face; whence the use of the amice arose, by which the priest about to sacrifice covers and conceals his head. Again, feet are the symbol of action and execution. They veil therefore the feet, to signify that they, for their burning zeal in fulfilling the will of God, are slow and impeded in step, although equipped with six wings; just as even if they were possessed of the most keen eyes, nevertheless against so great a splendor, which shines forth from the divine countenance, with veiled face and eyes they confess themselves blind, says Sanchez. Who also adds, that by feet not so much the shins are meant (for they stood ready and equipped for God's service, and for flying; therefore they had their feet free, not veiled), but the thighs, and especially the obscene parts (for thus the Hebrews call the water of the feet or thighs urine). These therefore the Seraphim veiled, to teach how pleasing to them is the state of a chaste mind, which that people had already lost in great part. For in those years, especially under Ahaz, many shameful things were done both in the temple and in the city. The Seraphim therefore were here a figure of religious and perfect obedience; for this, as it were with veiled eyes blind, does not scrutinize the command: again it veils the loins, that is, it is chaste; nor does it serve so much its own affections or will, as it obeys another, and offers and accommodates to him hands and feet. It is signified therefore here, that the truly obedient ought to be wholly winged, so that the commands of the Superior with winged ear, with winged shoulders, with winged feet, yea and with winged judgment he may receive and execute. Secondly, the Seraphim also veiled the face and feet of God, in the manner as I have said, so as to signify first, that the divinity, and its face, that is the principle and eternity; and the feet, that is the end and abyss, are incomprehensible. Thus St. Cyril. Secondly, so as to signify that no one can know the face of God, that is what God did before the world; nor the feet, that is what after the world shall be, or what God shall do; for the things which lie between these we alone know, says St. Jerome. Thirdly and best, Rupertus: "The face," he says, "is the divinity of Christ, the feet are his humanity, and the mysteries of humanity, such as are the nativity, passion, cross, resurrection, ascension," etc., as if to say. Both the mystery of the Trinity, and of the Incarnation, and of the whole economy of the incarnate Word, is to the Seraphim themselves impenetrable, nor can they sufficiently marvel at and receive it, neither on account of its sublimity and splendor, nor on account of its humility and abjection. Whence marvelling they say, cap. LXIII: "Who is this that cometh from Edom, with dyed garments from Bosra?" etc.; for, as Christ says of himself, Psalm XXI: "I am a worm, and no man: the reproach of men, and the outcast of the people." Timanthes, an excellent painter, when he was painting the most sorrowful immolation and slaughter of Iphigenia, expressed the tears and grief of the others, but covered the face of Agamemnon her father with a veil; because he saw that he could express the supreme grief and sorrow of the father in no better way than by not expressing it and by veiling it. For a similar reason the Seraphim veil God here. Thus St. Ephrem, tract. On the Passion of the Lord, speaking of Caiaphas condemning Christ, and his minister striking him with a blow: "The heavens," he says, "trembled, the foundations of the world were shaken, all Angels and Archangels were terrified, Gabriel and Michael covered their faces with their wings, the Cherubim trembling hid themselves under the wheels, the Seraphim at that hour seemed to have clashed their wings together, when the minister of iniquity gave a blow to the Lord of majesty. How therefore did not the foundations of the earth produce a motion and trembling, when at that hour they beheld their Creator being subjected to insults?" AND WITH TWAIN THEY FLEW,—not by veiling the throne of God. For this would have been light and unbecoming; but with wings extended, as if about to fly while remaining in the same place. Whence they are said to have stood, vers. 2. For this posture first, designates them to be ready and agile for every command of God; secondly, they fly, so as to signify the great desire by which they are borne to see God, and to immerse themselves wholly in him; thirdly, Sanchez says, they balance their wings, so as to cool with their wings as with a fan the fire of love by which, being near to God, they are as it were burned; by this agitation of wings therefore is signified the force of the most ardent and violent love. Morally, the two wings by which we fly to God and heaven, are intellect and will, meditation and love, contemplation and action. But how do the Seraphim stand at the same time and fly? Eucherius answers (or whoever is the author) of Questions on the Old Testament, cap. in Isaiah, to stand before God is the same as to fly. Do you hasten to God? Sit in quiet and silence of prayer, you shall be lifted up, and in God of gods in Sion you shall fly. Literally the Seraphim stood, that is they were erect, they did not sit, but stood with wings expanded as if about to fly, as I have said. Mystically St. Bernard, serm. 5 on these words of Isaiah, by the two wings understands nature and grace: "For indeed," he says, "by a lively intellect through nature and by a fervent affection through grace, stretched forth continually and intent upon him who is above them, they are said to stand indeed through ministry, but to fly through zeal. For although they veil the head of the Lord, they veil also the feet, but they do not veil these things from themselves; rather they fly diligently, and are flying, among these, and the high things of his power, and the deep things of his wisdom investigating;" and soon after: "That proud Lucifer preferring light, not having fire, leaning on one wing only, was able to make a fall, not a flight. For he exulted in being bright, not fervent, not inflamed, which Seraphim means. The vivacity of nature lifted him up, but plainly to his own destruction, since the defect of grace soon cast him down." bus or will serves, but obeys another, and offers and accommodates to him hands and feet. It is signified therefore here, that the truly obedient ought to be wholly winged, so that the commands of the Superior with winged ear, with winged shoulders, with winged feet, yea and with winged judgment he may receive and execute.
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3. AND THEY CRIED ONE TO ANOTHER. — Namely the Seraphim: the Son to the Holy Spirit, says Origen, homily IV, but incorrectly. For it is clear from the preceding that Seraphim are understood here. Fathers Prado above and Pererius in the Apocalypse IV, disputation 7, think that four Seraphim were seen by Isaiah; whence twenty-four (for four times six makes 24), the wings signified the twenty-four elders, of whom in the Apocalypse IV, 10. Where also in verse 8, four living creatures, namely four Cherubim, cry out: "Holy, holy, holy, Lord God;" and this seems to be intimated by St. Dionysius, chapter XIII of the Celestial Hierarchy, who nevertheless elsewhere signifies the contrary; secondly, Forerius and Arias think that very many Seraphim were seen by Isaiah: for they are innumerable; for Isaiah uses the plural number, not the dual; thirdly, others, and more truly, think that only two Seraphim were seen by Isaiah. And this first, because these words properly signify this: "They cried one to another;" secondly, because these Seraphim were in the manner of the Cherubim of the mercy seat; but those were two, Exodus XXV; thirdly, because the Church in the eighth responsory of the Sunday after Pentecost sings: "Two Seraphim cried one to another." Thus St. Dionysius, Ecclesiastical Hierarchy chapter IV, part III, making mention twice of twelve wings, and Origen, book I of the Periarchen, chapter III, St. Jerome here, Philastrius, heresy 101, St. Bernard, tract. On the Words of Isaiah, sermon 3. Which understand, that only two more illustrious and as it were principal Seraphim appeared to Isaiah, but the rest stood behind supporting the princes; for God is the Lord of hosts, that is of armies. And thus this opinion is reconciled with the second. For this reason the Arabic version has disagion, not trisagion: "They cried, he says, Holy, holy," so as to signify that they sang alternately in the manner of a choir, not that it denies the trisagion. For these words one to another signify that they sang ἀντιφώνως, that is in alternate voices, as is done in a choir of singers. Thus commonly the Fathers; whence Damascene, tract. On the Trisagion, teaches that the Church learned from these Seraphim the choir, that is the manner of singing and chanting alternately. Thus also St. Ignatius the Martyr, as testified by Socrates, book VI of the History chapter VIII, that is, by Nicephorus, book XIII, chapter VIII, by Cassiodorus, Amalarius and others, saw Angels chanting alternately, and from this introduced alternate psalmody into the Church. The same he heard seven times a day with raised voice, St. Mary Magdalene, penitent in her Bauma. Psalmody therefore is a heavenly and angelic work, so that the Psalmist rightly says, Psalm CXXXVII, 1: "In the sight of the Angels I will sing to Thee," as if to say, I will take on the office of the Angels before the Angels, and with the Angels I will sing to Thee. Whence Cyril notes that the Seraphim sang alternately "Holy," not because they grew weary in singing, but because they render mutual honor to one another; for all heavenly things are ordered and harmonious; but they did this especially to teach men to sing alternately in the choir, and thus to praise God continually and harmoniously, and to stir up one another and all men to the praise of God. In like manner an Angel, singing twelve psalms with the interjection of prayers, taught the same manner of singing to the Egyptian monks, as testified by Cassian, book II of the Institutes V. HOLY, HOLY, HOLY. — They repeat "Holy" three times. First, so as to signify the Most Holy Trinity in the unity of essence. Thus teach St. Ambrose, book III On the Holy Spirit, chapter XXIII, Gregory of Nazianzus, oration On Easter, Damascene at length in the Trisagion, St. Jerome and Cyril, Procopius, Origen, homily 4, here, and others throughout. Hear Damascene: "The Godhead, he says, is thrice sanctified and honored with glory, when it is said three times, Holy, holy, holy; and again three hypostases are honored with one glory alone, when it is said: Lord God of hosts, all the earth is full of His glory. Holy therefore the Father, holy the Son, holy the Holy Spirit. We therefore call the Godhead and Trinity thrice holy, not however one single person of it." And he adds: "The Godhead does not inhere in the Trinity on account of number; but because the Godhead is in the Trinity, for this reason the ternary number is perfect." The same teach St. Augustine, book On the Faith to Peter, chapter I, tom. III and the V General Synod, which was the Second Council of Constantinople, and the whole Church. Wherefore Calvin wrongly denies this here, and asserts against the Arians that clearer passages ought to be used, lest we become ridiculous to them: "And certainly," he says, "by this repetition rather an unceasing assiduity is noted, as if the Prophet had said, there is no end to the angelic melody in singing the praises of God: just as his holiness supplies us with an inexhaustible matter for them." Thus that braggart applauds the Arians, and makes all the Fathers ridiculous to them. Did not Hunnius deservedly write against Calvin the work entitled: Calvin Arianizing. Therefore this passage, as also the whole of Isaiah, the learned Carpentius, a Fleming, rendered in heroic verse thus: O holy, holy, O Lord, thrice indeed holy! O King, Lord of arms, and mighty in war! For that great Father is holy, the origin and Fountain of all good, who fills the great world with his divinity. And holy too is that Son of the supreme Father, begotten before Lucifer, creator of a better age, Voice and sense of the highest God, whom the Father poured forth from his lofty Mind, and gave him a share in his great kingdom. And holy too is that fire, the kindling of divine love, Flowing from the Begetter through the Begotten with the same Divinity, The common love of both. Secondly, to signify that God is an abyss of holiness, from which both Angels and men and Christ participate all their holiness: just as rays draw their light from the sun. For all things are three, says Aristotle. Whence this canticle is called τρισάγιον, that is, thrice holy, that is, most holy; just as Mercury was called τρισμέγιστος, that is, thrice greatest: because he was at once king, priest and teacher, or theologian. Wherefore the Chaldean translator rendered it: Holy in the highest heavens, the house of his majesty; holy upon the earth, which is the work of his power; holy for ever, and for ever and ever, Lord of hosts. For this reason they repeat it, and sing nothing but "Holy," as if this were their whole and constant office and business, namely to praise the holiness of God: thus we too ought constantly in word and deed to praise God. Hear Procopius: "The Seraphim," he says, "repeat holy praises not once only, but often, indeed infinitely many times," namely they repeat the trisagion. Thirdly, to signify that he who wishes to go to God in heaven ought to be holy; nor will God leave anything polluted or unclean in his sphere unavenged, or in his sight unpunished, and especially the impiety and crimes of the Jews, which Isaiah reproves in this chapter and the preceding one, he will punish severely, especially through their blindness and hardening. From this hymn of the Seraphim, therefore, the trisagion, as it were angelic, nay Seraphic, the Church uses in the Preface of the Mass, and this from the time of the Apostles, the whole people, or the Clergy and choir for the people singing: "Holy, holy, holy, Lord God of Sabaoth," as Clement testifies, book VIII of the Constitutions, chapter XVI. Moreover the Greeks, and from them the Latins, on Good Friday, added epithets to the trisagion, saying: Ἅγιος ο Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς, "Holy God, holy mighty, holy immortal, have mercy on us." Which hymn, or rather Litany, was revealed by God under the Emperor Theodosius the Younger in the year of Christ 446, at the time of an earthquake in Constantinople, to root out the heresy of Eutyches (who taught that there is only one nature in Christ, as there is one person; and since it appears to be divine rather than human, it followed from this that God in himself is mortal, and the divinity in Christ suffered and was crucified: which is heretical), then raging, to a certain boy caught up into the air, who, having received the same from the Angels, related it to Proclus the Archbishop and others, so that by singing it they might implore God's help and mercy. Thus they did, and soon the earthquake ceased, as Damascenus relates in his tract On the Trisagion, and Nicephorus, book XIV, chapter XLVI. See also Pope Felix and Acacius of Constantinople, in their letter to Peter Gnapheus, or Fullon, a follower of Eutyches; in which they condemn him, because he had added to the trisagion, "who was crucified for us," as if the whole Trinity were crucified; or as if the trisagion belonged to the Son alone, and the Holy Trinity were one person only, namely the Son, as Sabellius wished. See the Council of Constantinople II held against him, and Baronius in the year of Christ 483. Moreover Mercurius Trismegistus, and from him Rhodiginus, book XII, chapter IV, places this crown upon the things said of God: "Holy God the Father of all things. Holy God, whose will is fulfilled by his own powers. Holy God, who art made known to thy familiars. Holy art thou, whom nature never created. Holy art thou, mightier than all power. Holy art thou, greater than all excellence. Holy art thou, better than all praise. Receive the holy sacrifices of words, flowing from a soul and a heart devoted to thee, ineffable, to be proclaimed by silence alone." See here what the work of the Seraphim is, namely to celebrate continually the abyss of God's holiness. Let us therefore also say: Holy, holy, holy, Lord God of Sabaoth. Holy in creation, holy in redemption, holy in our sanctification. Holy in heaven, holy on earth, holy in hell. Holy in glory, holy in grace, holy in justice. Holy glorifying Angels, holy justifying men, holy punishing demons. Holy before the ages, holy in the ages, holy for ever and beyond. Holy in Seraphim, holy in Cherubim, holy in Thrones. Holy in the womb, holy in the manger, holy on the cross. Holy in miracles, holy in teachings, holy in examples. Holy in labour, holy on the cross, holy in resurrection. Holy in Christians, holy in Jews, holy in Gentiles. Holy in the faithful, holy in the unfaithful, holy in the elect and reprobate. Holy in consolation, holy in desolation, holy in jubilation. Holy in power, holy in wisdom, holy in providence. Holy in charity, holy in mercy, holy in vengeance. Holy in generation, holy in filiation, holy in spiration. Holy Father, holy Son, holy Holy Ghost: Amen, Amen, Amen. Morally, what the holiness of God is, and how he wishes all to be holy, see the passages cited, Exodus XXVIII, 36; Leviticus XX, 26, and chapter XXII, at the end, and chapter XXVII, 28. Moreover how much the demon abhors this hymn and doxology of the Holy Trinity is evident from what Sophronius relates in the Spiritual Meadow, chapter CXIX: "Abba Eusebius, he says, told us that a demon in the guise of a monk came to the cell of an old man; and when he knocked on the door the old man opened it, and said to him: Pray. But the demon said: Both now and ever, and unto the ages of ages, Amen. The old man again said: Pray, and the demon likewise said: Now and ever, and unto the ages of ages, Amen. Then the old man said: And say: Glory be to the Father, and to the Son, and to the Holy Ghost, both now and ever, and unto the ages of ages, Amen. But when he had said this, the demon, as if suffering violence from fire, vanished." It is truly wonderful what Baronius relates from Nicholas of Aragon, Sigonius, and others, in the year of the Lord 1055, namely, when simony was raging throughout the world, that Pope Victor II sent Hildebrand the Archdeacon to celebrate a Council at Lyons to root it out: in which an Archbishop accused of simony, when he denied the crime, the Archdeacon said to him: "Say: Glory be to the Father, and to the Son, and to the Holy Ghost." Then he said: "Glory be to the Father, and to the Son" readily, but he could not utter the Holy Ghost: and when he tried this repeatedly without success, seeing himself confounded by divine judgment, he proceeded to the feet of the Archdeacon, and confessed that he was simoniacal: but after he was deposed from the priestly and episcopal office, he chanted "Glory be to the Father, and to the Son, and to the Holy Ghost," in a free and clear voice: which deed so terrified the simoniacs, that besides other Prelates, forty-five Bishops confessed themselves to be simoniacal, and renounced their honours without any accusation. Such a Seraph as this to Isaiah, such St. John the Apostle delivered to St. Gregory Thaumaturgus the confession and praise of the Holy Trinity in the Symbol, which is extant in Gregory of Nyssa, in the Life of Thaumaturgus. Finally, a miracle by which this was proved is related by Gregory of Tours, book I On Miracles, chapter XIII, and Sigebert in the year of the Lord 438, namely, the city of Vasatensis being besieged by the Huns, when a priest was celebrating Mass for the liberation of the people, he saw three drops fall from on high, equal in magnitude, brightness and whiteness surpassing crystal; which while they rolled through the altar with wandering course, flowing into the paten itself, immediately joined together in themselves, as if they made one most beautiful gem: and so it was made evident by a clear sign against the Arian heresy then sprouting up, that three equal persons of the Holy Trinity come together in one nature. They enclosed this gem in a cross made of gold, through which God wrought many miracles: and without delay, the Huns being put to flight, the city was liberated. THE WHOLE EARTH IS FULL OF HIS GLORY. — First, it is full because the whole earth through its creation, governance, and namely through the continuous production of herbs, flowers, trees, animals and men, furnishes constantly and abundantly matter for praising the divine power, goodness and majesty. Second, more divinely and prophetically with St. Cyril, Jerome and Haymo, understand by glory the life and miracles of Christ, and the preaching through the Apostles and their successors, through whom the mystery of the Holy Trinity and the Incarnation is celebrated throughout the whole world, as if to say: The Lord now disdains the narrowness of the temple and Jerusalem; He destines for His dwelling more spacious abodes; the whole earth shall henceforth be a temple, and a sanctuary of His worshippers and His glory; everywhere they sing: "Holy, holy, holy, Lord God of Sabaoth." Let those praying, singing psalms and meditating here note that an excellent composition of place is this, by which minds, keeping themselves gathered with God, may be lifted up and sharpened, if they think themselves with Isaiah and Daniel, cap. VII, vers. 9 and 10, standing before God sitting upon the divine throne, and thousands of thousands ministering and standing before Him, and crying out: "Holy, holy, holy, Lord God of Sabaoth." Again by this angelic hymn not only the Clergy are admonished, but all the faithful as well, that they praise God constantly night and day both by voice and by action and by good works, so that their life may be a constant praise of God, pious and holy, by which they invite other men, Angels and all creatures likewise to praise God; concerning which matter I have said more in Exodus XIII, vers. 2 and 11, and Deuteronomy X, 21. For this reason they are called "Seraphim," that is, those who kindle, because they kindle all Angels, and consequently all men to the praise of God. Thus St. Dionysius, cap. VII of the Celestial Hierarchy. Hence tropologically: "A holy soul," says Origen here, homil. 4 (whom see), "is full of the glory of God, when all things which it does and suffers, it refers to the praise and glory of God;" and while with the Psalmist, Psalm CXLVIII, it sings: "Praise the Lord from the heavens; praise Him, all ye Angels; praise Him, sun and moon; praise Him, fire, hail, snow, ice, kings of the earth, young men and virgins," etc. And with the three youths, Daniel III: "Bless, ye heavens and Angels, the Lord: bless, ye dews, frost, mountains, hills, fountains, the Lord; bless, ye holy and humble of heart, the Lord." Again with the Psalmist, Psalm CII: "Bless the Lord, O my soul: and let all that is within me bless His holy name. Bless the Lord, O my soul; and forget not all His rewards. Who is merciful to all thy iniquities: who healeth all thy diseases. Who redeemeth thy life from destruction: who crowneth thee with mercy and compassion: who filleth thy desire with good things." For by a twofold title God the whole earth is filled with the glory and splendor of the grace of the temple and doctrine of Christ: then the house and temple of the Jews alone was darkened; and that from smoke, that is from the wrath of God, who preparing Himself to avenge as if breathed forth smoke and fire from His nostrils, and was already destining that very temple to smoke and fire; and thus the first sense concerning the burning of the temple, which I adduced a little before, can have place here. Hence symbolically, Pinto understands by smoke or darkness the blinding of the Jews, when the glory of God and the splendor of the Gospel shone forth to the Gentiles.
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5. AND I SAID: WOE IS ME, BECAUSE I HELD MY PEACE! — The Septuagint: because I was struck with compunction. Whence first, Prado in Ezekiel II, 1, explains thus: Alas for me! I have perished, I am destroyed, I have fainted from the consternation of so great a vision, so that by metonymy to hold one's peace signifies to be confounded, to fear, to be struck down, so that you cannot speak, but must remain silent. "I held my peace" therefore, that is, I was confounded and became mute. Thus in I Maccabees cap. I, it is said that the earth was silent in the sight of Alexander, that is, so shaken with fear that it did not dare to murmur or resist him. The same is said of Moab below, cap. XV, and of Ascalon, Jeremiah XLVII. The same appears to have happened to Isaiah: for if the Seraphim before God veil their faces and mouths, why should not Isaiah, a mortal man, fall upon seeing God with the Seraphim? Sanchez adds that Isaiah, although eloquent, in the sight of the Lord, and having heard that sweetness and ardor with which God is praised by the Seraphim, thought himself mute and speechless, as if to say: Woe is me, because I held my peace, and did not praise so great a majesty, which I now see praised by the Angels with so great a spirit! I held my peace, I say, when I was able to speak: but now since I have seen God and the Seraphim, I am forced to be silent, even if I wish to speak: for their sight and majesty have made me speechless, but I justly suffer this; because when I was able to speak, I was unwilling, and overcome by fear I held my peace; now when I most wish to speak, I cannot. Thus we see even the most eloquent men, before kings, as if struck and repelled by the contemplation of royal majesty, become mute. Secondly, more aptly and fully, St. Jerome notes that Isaiah, when he saw the Seraphim praising the majesty of God with such reverence, trembling and clamor, wished to join himself with them in this song and hymn; but did not dare to do so on account of the consciousness of sin. He says therefore: "Woe is me!" because I judged that I must hold my peace, in that I am defiled in my lips, and a sinner like the defiled people with whom I dwell, as if to say: Wretched am I, who am in no way holier than my fellow citizens in this respect; since they themselves are merely profane and defiled: and therefore in this concert of Angels I am forced to hold my peace, and do not dare to murmur; for the praise of God is not seemly in the mouth of a sinner. Note: For woe in Hebrew it is אוי oi, which Prado and others more clearly translate as alas, and the Septuagint, O wretched I! For it is the voice of Isaiah not threatening, but grieving. Furthermore, Origen here, hom. 5, judges this to have been a sin of Isaiah in speech, from the fact that Isaiah adds: "Because I am a man of unclean lips." For very easily, as St. James says, cap. III, vers. 2, we sin with the tongue: therefore Isaiah appears to have said something timidly or imprudently, the fault of which he here acknowledges even if he does not express what it was, or that he spoke vain and idle things; for this scarcely any man escapes, especially one who lives among the vain and talkative, say Origen and Gregory, lib. III Dialog. cap. V; or that, while he rebuked others, he did not reprove himself, says Nazianzen in Apolog. to the Father: which understand of light and venial faults. Secondly and rather, St. Jerome, Cyril and Haymo (although Chrysostom disapproves of this) judge this sin of Isaiah to have been of the tongue, but not so much of speech as of silence; namely, that he ceased to assail the sins of the people and the princes, overcome either by weariness or by fear, and particularly that he did not rebuke King Ozias with bold lips himself, as being a Prophet and sprung from royal blood, when he wished to burn incense though he was not a priest, and was invading the priesthood. Furthermore, that this sin of Isaiah was not mortal but venial is gathered from the fact that God deigned to honor him as his friend with so sublime a vision of himself and the Seraphim: which assuredly he would not have bestowed on a sinner and his enemy. Sanchez adds that Isaiah sinned in that he held his peace from fear of the king, and permitted him, already a leper, to dwell in the city; nor did he care for him according to the law, Leviticus XIII, 46, to be expelled from the city. Whence he aptly adds: "And I dwell in the midst of a people having unclean lips," as if to say: I have become as one of the people, who in so grave a case did not dare to be silent, when nevertheless while others were silent, I, as the herald of God, ought to have spoken, and to have rebuked him fearlessly: just as Elijah and Elisha rebuked Ahab, Joram, and other kings of Israel. But that this sin was slight or none is shown in vers. 1. Impiously Oecolampadius judges that Isaiah's lips were defiled: "Because, he says, man from himself can produce nothing but what is filthy and full of stench." Morally, learn here that the knowledge of God in us begets humility: for he who sees God sees himself; he sees how far he is distant from God, how little, nay how nothing he is; and the more clearly he sees God and himself, the more he admires and reveres God, but depresses and despises himself. This therefore is a sign of a good spirit, just as conversely it is a sign of an evil spirit if anyone becomes puffed up from it, makes much of himself and his own things, thinks himself learned, holy, perfect, etc. Thus Abraham before the Lord: "I will speak, said he, to my Lord, whereas I am dust and ashes," Genesis XVIII, 27. Thus Moses, hearing God from the bush, "hid his face; for he dared not look upon God," Exodus III, 6. Thus Tobias with his companions, recognizing the angel Raphael, "prostrated themselves for three hours on their face, and blessed God," Tobias XII, 22. Thus Jeremias hearing from God: "Before I formed thee in the womb, I knew thee," etc., said: "Ah, ah, ah, Lord God, behold I cannot speak, for I am but a child," cap. I, vers. 6. Thus Daniel seeing the Ancient of days upon his throne, and thousands of thousands standing before him: "My spirit was affrighted, said he, I was terrified, and the visions of my head troubled me," cap. VII, vers. 15. And cap. X, vers. 8, seeing the angel: "No strength remained in me, said he, I fainted away, and had no vigor. And I heard the voice of his words: and hearing him I lay prostrate on my face, and my face cleaved to the ground." And Ezechiel, seeing God in the chariot of the Cherubim, fell upon his face, and as it were in a swoon of mind, cap. II, 1. Thus the twenty-four elders before the throne of God "fell down before him that sat on the throne, and adored him that liveth for ever and ever, and cast their crowns before the throne, saying: Thou art worthy, O Lord our God, to receive glory, and honour, and virtue," Apocalypse IV, 10. Thus St. Francis, elevated in spirit, said: "Who art thou, Lord, who am I? thou art an abyss of essence, truth and glory; I am an abyss of nothingness, vanity and misery." AND I DWELL IN THE MIDST OF A PEOPLE THAT HATH UNCLEAN LIPS. — "Unclean," that is first, contaminated, both in speech and in silence, as I have said; secondly, "unclean," that is profane and common, as if to say: My lips are consecrated to God: I ought therefore to speak sacred and divine things, as befits a Prophet; but now dwelling with the people, I have learned from them to speak as they do, worldly, vulgar and common things. Whence St. Jerome and Cyrillus note here how harmful is even to the holy and to Prophets the society of worldly men, especially of the wicked, which so inclined the Prophet. Truly the Wise man said: "These three things cannot but defile: the potter, the wheel of the cart in deep mud, those conversing with the wicked." And Ecclesiasticus cap. XIII: "He that toucheth pitch shall be defiled by it." And St. Paul, I Corinthians XV: "Evil communications corrupt good manners." Thus St. Peter, acting among the ministers of the high priests, denied Christ; and God led Abraham out of Chaldea, lest he be contaminated by the society of the unfaithful. Again St. Bernard: "Trifles, said he, in the mouth of a priest (and Prophet) are blasphemies. For the lips of the priest shall keep (ought to keep) knowledge, and they shall seek the law from his mouth: because he is the angel of the Lord of hosts." AND I SAW THE LORD SITTING UPON A THRONE, — as if to say: Before I made little account of my sin; now seeing the purity and holiness of God, and the Seraphim crying out: "Holy, holy," etc., I see how unclean and horrible is this sin of mine, and every other sin: just as if you see at once darkness and light, the sun and a sewer, a king and a toad, you perceive more clearly how far one is distant from the other: because "my imperfect things have been seen by my eyes" together with God's "in thy light."
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6. AND ONE OF THE SERAPHIM FLEW TO ME. — You will ask whether this Angel was truly from the order of the Seraphim? St. Dionysius, cap. XIII of the Celestial Hierarchy, from the doctrine of his master Hierotheus, distinguishes the choirs of Angels from Daniel, cap. VII, vers. 10, into those who Attend, who always attend upon God; and those who Minister, who are sent forth. He teaches that those who Attend are the four highest choirs of Angels, and that they far exceed in multitude the lower five who are those who Minister: therefore this Angel, because he was sent, was not truly from the order of the Seraphim, but from some order of those who Minister: yet he is called "Seraphim," either because he was illuminated and sent by some Seraphim, or from his office, because he was sent to burn the lips of Isaiah. However, the contrary is more true, namely that he was truly from the choir of the Seraphim. For from this the doctors and the Church prove that the ninth order of Angels is the Seraphim: for it cannot be proved from Scripture in any other way. Thus teach St. Ambrose, book I On the Holy Spirit, cap. X, and many Scholastics, and the Apostle favors this, Hebrews cap. I, 14, where he says all are ministering spirits sent into ministry. See the sayings there. AND IN HIS HAND A BURNING COAL, WHICH HE HAD TAKEN WITH TONGS FROM THE ALTAR. — For coal in Hebrew it is רצפה ritspa, in Greek ἄνθραξ, that is, coal, or a burning ember, which is similar to a glowing coal, that is, a carbuncle, or pyrope: for that it was an ember is evident, both because it was taken with tongs, and because it was taken from the altar, so that it might burn the lips of the Prophet. And thus in Apoc. VIII, 5: "The Angel took the censer, and filled it with the fire of the altar." The Cherubim did the same, Ezech. cap. X, 2. Thus ritspa the Syriac, Arabic, Forerius, Vatablus, Pagninus and the moderns everywhere translate it as burning coal, and thus Damascus read it, lib. IV On the Faith, cap. XIV; for ritspa or רצף retseph, by metathesis alludes to צרף tsaraph, or שרף saraph, that is, to burn, to kindle, to refine. Whence appropriately to this place St. Jerome, epist. 143 to Damasus, understands by coal the divine word, and its purity and the rigor of truth; but by the shining carbuncle the doctrine is manifestly shown, according to that Psalm. XVIII: "The precept of the Lord is lucid, enlightening the eyes." Whence from retseph is derived רצוף ratsuph, and מרצפת martsephet, which signifies a pavement of stone, or a stone floor, in book IV Kings XVI, 17, and Cant. III, 10, where for charity he constructed it, in Hebrew it is rutsaph, which the Septuagint translates as λιθόστρωτον, that is, a stone pavement, and the fifth Edition translates, he composed the middle of it with coals (that is, with carbuncles, say St. Ambrose, Theodoret and Nyssenus). Wherefore our Alcazar, in Apoc. II, 17, note 5, entirely contends that this coal of Isaiah was a carbuncle, and gives this sense: Isaiah saw, he says, the throne which God has in the Christian Church; wherefore the Seraphim are the Apostles and Apostolic men, who were about to preach the Gospel, which because it was of the utmost difficulty, and as it were to embrace fire; hence timidly with tongs they took the coal from the altar, that is, timidly they approached the labors and persecutions of the Gospel; but when they took it and examined it, they saw it was not coal, but a carbuncle, because these labors and crosses for Christ through the charity by which they were inflamed, and the anointing of the Holy Spirit made them to them most sweet and equally most precious. This sense is pious and moral, but it is not the literal and genuine sense, as Alcazar and Rupertus wish. I say therefore that both are true, namely, that this coal was a burning ember, and that it was a coal or carbuncle; for in the heavenly temple, and altar, where Isaiah saw these things, all things are precious, eternal and heavenly: therefore its coals are not wooden, but of stone, so that they always endure; indeed of gems, because such befit God. That fire therefore is nourished by pyropes and carbuncles; for the carbuncle is the most precious of all gems. For a carbuncle which weighs one drachm is valued at sixty thousand gold pieces, that is, more than four diamonds of the same weight. And although our carbuncle rejects our earthly fire, so that fire cannot heat it, as Pliny and Aristotle teach, lib. IV Meteor. cap. XLVIII, nevertheless that heavenly carbuncle easily receives that heavenly fire of God. The Church favors this opinion, which prays in the Sacred: "O God who didst cleanse the lips of Isaiah with a burning coal." It was therefore a coal, but a burning one. You ask why the Seraphim touched the lips of Isaiah with this coal? I answer, in order to punish and expiate the sin of his lips, hence he burned them with this coal: especially because Isaiah had sinned by not rebuking Ozias, who had invaded the coals and incense of the altar; therefore he is punished with coals, this is indeed what the Seraphim says: "Behold this hath touched thy lips, and thy iniquity shall be taken away, and thy sin shall be cleansed." Secondly, however, St. Jerome translates ritspa as a coal, that is a small stone, or gem, to which translation the other Interpreters, namely Aquila, Symmachus and Theodotion, agree, as St. Jerome says. The Septuagint translates it as digaza, which signifies a carbuncle and a coal. St. Jerome, in epistle 143 to Damasus, interprets it as a carbuncle, which is a gem of flaming and fiery color; and he adds: "whether we translate it as a coal or as a carbuncle, in the coal the truth and rigor of divine discourse, in the carbuncle the shining doctrine of the same is manifestly shown, according to that Psalm XVIII: The precept of the Lord is lightsome, enlightening the eyes." Whence from retseph is derived רצוף ratsuph, and מרצפת martsephet, which signifies a pavement of stone, or a stone floor, in the fourth book of Kings XVI, 17, and Canticles III, 10, where for charity it was constructed, in Hebrew it is rutsaph, which the Septuagint translates as λιθόστρωτον, that is a stone pavement, and the fifth Edition translates it, he composed the middle of it with coals (that is with carbuncles, say St. Ambrose, Theodoret and Nyssenus). Wherefore our Alcazar, in the Apocalypse II, 17, note 5, altogether contends that this coal of Isaiah was a carbuncle, and gives this sense: Isaiah saw, he says, the throne which God has in the Christian Church; wherefore the Seraphim are the Apostles and Apostolic men, who were about to preach the Gospel, which because it was of the utmost difficulty, and as it were to embrace fire; hence they timidly took with tongs a coal from the altar, that is they timidly approached the labors and persecutions of the Gospel; but when they had taken it and examined it, they saw it was not a coal, but a carbuncle, because these labors and crosses for Christ through the charity by which they were inflamed, and through the anointing of the Holy Spirit became to them most sweet and equally most precious. This sense is pious and moral, but is not however literal, nor genuine, as Alcazar and Rupertus wish. The coal therefore here is first a symbol of penance and contrition. Alcazar notes it in the Apocalypse II, 17. Viegas in the Apocalypse VIII, Commentary I, section IV, at the end, says this coal was a carbuncle, as I have said. If anyone objects: How could the fire of the altar be nourished by carbuncles? It is answered, that coals were cast into the fire, but by the force of the fire were converted into carbuncles, so that the force of our altar of holocaust, namely of penance, might be signified, by which sinners who were like coals cold and black, become carbuncles and gems, namely they become either carbuncles through the ardor of charity, or emeralds through chastity, or diamonds through patience and fortitude; hence it is said Psalm XVII: "Coals were kindled by him," and not only kindled, but also divinely converted into gems. This speculation is more pious and acute than more solid: for carbuncles are not generated from coals, nor can fire convert coals into carbuncles. But it could be answered that this vision (and its objects), as being symbolic, was not natural, but miraculous and divine. Thus we read that St. Vincent Ferrer inflamed two condemned men, as they were being led to execution, with his exhortation to such great sorrow, that their faces were as it were converted into coals, and thus they expired. Sorrow therefore and love was as it were their executioner, or rather the maker of new men. Secondly, this burning coal was a symbol of the grace of the Holy Spirit, which purifies and sanctifies the soul of Isaiah and of any penitent from sins. Thus St. Ambrose, book I On the Holy Spirit, chapter IX. Third, this coal was a symbol of grace freely given, namely of prophecy, as if to say: Behold by this sign, namely an imaginary one (for this was a vision: hence all things were done through vision, not in reality; therefore the lips of Isaiah were not really burned: for thus he would have been made stammering and unfit for preaching) by the contact of the lips through coals, God signifies to you that He remits your sins, and fills you with the prophetic spirit, and at the same time with confidence and magnanimity, so that, having overcome fear of the great, you may henceforth prophesy intrepidly, and reprove the blindness of the people and the nobles: hence St. Jerome, Haymo, and Philastrius, in the book On Heresies, at the end, understand by the coal the word of God, which is sought from the altar, that is from Holy Scripture. Thus Jeremiah was consecrated as a Prophet by divine touch, chapter XIX. Hence St. Jerome, Dionysius the Carthusian, Sanchez and others hold that this was the first vision and prophecy of Isaiah, and that those which have already been expounded in five chapters were later than this, and therefore that Isaiah, animated by this vision, began with: "Hear the word of the Lord, ye princes of Sodom," as was said in chapter I. This opinion is probable; but the contrary seems more true: for that Isaiah prophesied before these things is gathered not only from the preceding chapters, but also from what Isaiah says here: "Woe is me, because I held my peace!" as if to say: Woe to me, who, being a Prophet, ought not to have been silent! as the Fathers and Interpreters commonly expound it. Second, because Eusebius in his Chronicle relates that Isaiah began to prophesy in the seventeenth year of Ozias; and Isaiah, chapter I, says that he prophesied under King Ozias, namely while he was reigning; therefore he prophesied before his death, indeed before he was struck with leprosy and separated; for then he ceased to reign. Third, because it is not likely that he began his prophecy thus: "Blind the heart of this people," as he himself begins here, verse 10. For God is accustomed first to admonish and reprove the people through the Prophets, as He did through Isaiah in the five preceding chapters, before He intends blindness and hardening upon them. Fourth, Isaiah, desiring to join the Seraphim in the praise of God, ought to have been inflamed by this coal of their charity and ardor, and at the same time through it, as it were, to have been consecrated not only as a Prophet, but also as an Evangelist and Apostle (for he is sent to the Jews, verse 9), just as the Apostles were consecrated through fiery tongues, which they received at Pentecost: therefore by this glowing coal Isaiah received a fiery mouth and a fiery tongue, just as the Apostles did, so that he might inflame the Jews with divine fire, according to that of Jeremiah XXIII: "Are not my words as a fire?" and Psalm CXVIII: "Thy word is exceedingly inflamed." This therefore glowing coal marks Isaiah for the Gospel, so that nothing may sound from his mouth except what is pure, except what is evangelical, except what is divine; let his lips breathe nothing except what is fiery from that heavenly fire which Christ came to cast upon the earth. Thus St. Francis was inflamed by a Seraph with the coal of the love of God; for, as St. Bonaventure says, chapter XII of his Life: "When he was borne upward to God with seraphic ardors of desire, about the feast of the Exaltation of the Holy Cross, while he was praying, he saw one Seraph with six fiery and splendid wings descend from heaven, and between the wings appeared the image of a man crucified: two wings were raised above his head, two were extended for flying, and two covered his whole body. Seeing this he was amazed with joy: he understood at last from this, the Lord revealing it, that he was to be wholly transformed into the likeness of Christ crucified not through the martyrdom of the flesh, but through the burning of the mind. For this vision left a wonderful ardor in his heart, and impressed the signs of nails in his hands and feet, just as he had beheld them in that image of the crucified." Allegorically, this coal inflaming us is Christ; thus St. Basil and Cyril: for just as fire is united to coal, and coal to fire; so humanity is united to the Word, so that the incarnate Word is as it were a glowing coal. Again, this coal is the Holy Eucharist, which purges, strengthens and inflames us from all sin: "So that like lions breathing fire we may depart from that table made terrible to the devil," says St. Chrysostom, homily 61 to the People. Thus St. Justin expounds this coal in his Response to Question XLIV proposed by the Gentiles, and Damascene, to be cited presently. Hence morally the priest is here admonished, who ought to be pure and fervent like a Seraph, so that he may take the body of Christ in the Eucharist from the altar with tongs, which are two-pronged, that is with faith and charity; or with the twofold perfection of the law, namely with the love of God and of neighbor, and deliver it to Isaiah, that is to the confessed sinner, lamenting and reverencing. St. Cyril explains this copiously, in the book On the Incarnation of the Only-Begotten, chapter VIII. Hear also St. John of Damascus, Book IV On the Faith, Chapter XIV: "Let us approach," he says, "with ardent desire, forming our hands in the manner of a cross, let us receive the body of the Crucified, and applying our eyes and lips and forehead let us conceive the divine coal, so that the fire of desire implanted in us, by the inflammation which arises from the coal, may burn away our sins, and enlighten our hearts, and by participation in the divine fire may we be set ablaze and deified. Isaiah saw a coal; but a coal is not mere wood, but wood united with fire: thus the bread of communion is not mere bread, but bread united with divinity." This St. Monica experienced, who in Holy Communion could not restrain herself from exultation on account of its sweetness, but would exult while sighing toward Christ and be snatched from the earth into the air and say: "My heart and my flesh have rejoiced in the living God." Finally, Rupertus accommodates this to the keys and the power of the keys given to Blessed Peter and his successors. For the Seraph is a priest, who by the judgment of his sentence absolves Isaiah, that is, the penitent, from sins. Tropologically, St. Cyril understands by this coal applied to Isaiah's mouth confession, by which we profess faith with our mouth, as also our sins: for these ought to be constant and steadfast in our mouth, so that we may be cleansed from sins and be set ablaze by the fervor of the Holy Spirit. Foolishly therefore Calvin says here, "in the Papacy there is mere corruption, where the Sacraments are turned into histrionic action." From this it follows equally that this Angel, taking the coal with tongs from the altar and touching and effectively purging the lips of Isaiah, was a histrion. Let Calvin answer that the Angel added a word to his action, in which the principal reason of the Sacraments consists. But Catholics use this same word equally in their Sacraments. You know, Calvin, that saying of Augustine, tract. 80 in John: "The word comes to the element, and the Sacrament is made." You know that Catholics give the reason of form to the words in the Sacraments: but form is more powerful than matter, and gives being to the thing, namely to the Sacrament. But I know your wound; you wish for a word of preaching, not of consecration: namely you wish to abolish the sacraments and turn them into sermons. This is your mind, this is your aim. WHOM HE HAD TAKEN FROM THE ALTAR. — This altar was similar to the Mosaic one, and to that which John saw, Apocalypse VI, 9, and it was either the altar of holocausts, or rather of incense, of which Apoc. VIII, 3; for from it the smoke of incense ascended, by which the temple was filled. He mentions the altar, because he saw God in the temple, of which the altar is the ornament: for the altar represents the sacred mystery of the divine Majesty, as also the worship, religion and sacrifices owed to it: by these it is to be honored at the altar; and because coals in the temple were accustomed to be taken from the altar. What the altar signifies symbolically on both counts, I have said in Exodus cap. XXVII, 1, and cap. XXX, 1 and following.
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7. AND THY SIN SHALL BE CLEANSED, — that is, shall be cleansed, taken away and swept away, as filth is accustomed to be swept away from a house. Hence it appears that Isaiah, illuminated and moved by God in this intellectual vision, freely elicited acts of contrition and love of God, by which he was disposed to the cleansing of sin and the infusion of new and heroic grace and virtue. For he received here from God freedom and boldness, and zeal to prophesy and preach intrepidly; whence verse 8, he says to God: "Send me;" and soon from him he freely decrees, verse 10: "Blind the heart of this people."
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8. WHOM SHALL I SEND, AND WHO WILL GO FOR US. — Again here is intimated the mystery of the Trinity in the word us, and the unity of essence in the word I send. Morally, note the humanity of God which princes, prelates, and anyone wishing to rule well should imitate. God could have commanded Isaiah: Behold, I have already consecrated you as a Prophet, I am present and will be with you: why do I send you to the Jews, go. But He was unwilling to compel him to so arduous a matter by His command: hence He invites him by merely proposing His desire to him, which therefore Isaiah, as is fitting, immediately embraces, and offers himself willingly. Second, the word us is a stimulus to Isaiah and the Apostles, that they undertake God's missions with sincere and great spirit, considering, first, that in this matter they are companions of the Seraphim, and that they go to divine work, not from themselves, but called and chosen by God; second, that they render to God in this matter a peculiar and most pleasing obedience; third, that in this office they ought to regard and care for God's glory, not their own, as St. Thomas and Hugh say. Beautifully St. Bernard, in his sermon On Sts. Peter and Paul: "These are," he says, "men of mercy, either because they have obtained mercy, or because they are full of mercy, or because they have been mercifully given to us by God: we know that these men neither lived for themselves, nor died for themselves; but for Him who died for them, and indeed for all of us. Their life, their teaching, and even their death itself produce excellence in conduct, wisdom in preaching, patience in their suffering: these things the blessed Apostles have conferred upon us, which they also cease not to confer even to this day, full of mercy, and by the fruits of holy prayers." AND I SAID: BEHOLD ME, SEND ME. — I see that You designate me for this, from the fact that I feel my lips cleansed by a coal, my tongue loosened, and a new freedom inserted into my mind, and a desire of prophesying from You; especially since at the same time the glory of Your Majesty which I behold stimulates me, and the Seraphim whom I see flying and ready for all Your service. These reasons added courage to Isaiah, that from a liberal and eager magnanimity he should offer himself to God for so arduous a matter, even though he knew he would be cut in pieces for it, as Origen says on that passage of Romans chapter X: "But Isaiah dares." On the contrary, Moses from humility, indeed from a certain pusillanimity, thrice and four times refused God's mission, as I said on Exodus chapter IV, and as St. Jerome teaches, epistle 142. He says therefore: "Behold me;" which expression signifies a ready mind to obey. Thus Abraham, called by God, answered: "Here I am," Genesis chapter XXII, verse 1; or, as it is in Hebrew and Greek: Behold me. Thus Ananias, similarly called by God, says: "Behold me, Lord," Acts IX, 10. So also Isaiah, hearing from God: "Whom shall I send, and who will go for us?" comes forward ready: "Behold me, send me," Isaiah VI, 8. Nothing is usually more pleasing to God than this readiness. Hence St. Ambrose, sermon 14 on those words: "Let the voluntary offerings of my mouth be pleasing, O Lord," Psalm CXVIII, 108, asks why God did not send Isaiah on that legation before he offered himself of his own accord? and answers aptly: "Surely," he says, "He could have commanded His servant, whom He found worthy to be sent, but He preferred not to defraud him of the reward of spontaneous offering, He who waited for him to offer himself; and although He knew his affection, He nevertheless waited for his voice, that He might increase grace." Isaiah therefore gives here the pattern and example of perfect obedience, by which to God not commanding, but merely intimating His will, he offers himself willingly and promptly to every danger. Let the faithful imitate this, especially Religious, thinking that they are invited and called by God, and consequently that God will be with them, that they may generously and easily overcome all difficulties. For this is the force and reward of obedience so liberal. Truly did that Religious say: "I do not fear the voice of obedience, calling me to anything, however arduous: I offer myself to it, I am ready:" for I am certain that God, who commands through the Superior, will be with me. "For he who presses on the command, goes before the help," says St. Leo. Hence the one who obeys perfectly, like Isaiah, "goes before the one commanding," as St. Bernard teaches, sermon On Obedience. For "a wise servant is acceptable to the king," Proverbs XIV, 35. Hence our Rule prescribes that we should not await the Superior's command, but as soon as he gives a sign of his will, we should promptly and immediately execute it, and obey at a mere hint, and run in every direction at his slightest nod. For this is the better obedience, and equally pleasing to God and to the Superior, than that which awaits a command, as St. Thomas teaches, II II, Question CIV, article 2. And Albert the Great in Paradise of the Soul, chapter III: "The true obedient one," he says, "never awaits a command, but knowing or believing only the will of the Prelate, fervently executes it as if it were a command." Finally, St. Bernard in the place cited: "The faithful obedient one," he says, "knows no delays, flees tomorrow, is ignorant of slowness, anticipates the one commanding, prepares his eyes for sight, his ears for hearing, his tongue for speech, his hands for work, his feet for the journey; he gathers himself entirely, so that he may grasp the will of the one commanding." Thus did both Isaiah here and the Seraphim, standing with expanded wings before God, ready to fly in any direction at his slightest nod. Note that Isaiah and the Apostles ought to be sent by God: heretics who thrust themselves into preaching of their own accord, and are not sent by Christ, the Apostles and Bishops, are Apostles not of Christ, but of the devil. Whence Christ calls them thieves and robbers, John X, as Chrysostom says, homily 5 On John the Baptist.
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9. HEAR YE, AND UNDERSTAND NOT: AND SEE YE, AND KNOW NOT. — That is, you shall hear and see, but you shall not understand, or you shall not wish to understand and know, as the Septuagint explains it, and from it St. Paul, Acts, last chapter, verse 26. It is a Hebraism, and an enallage of moods; for the imperative is put for the future: for it is certain that God did not command the Jews to sin; rather it is evident that he wished and commanded that the Jews should understand, know and execute his oracles: for this reason he commanded the Prophets to propose and proclaim them to them. Note: Isaiah prophesies here concerning the blindness of the Jews, both of those blind and deaf in his own time to the threats of Isaiah and the Prophets, and especially in the time of the Messiah; and consequently concerning their rejection and reprobation: for just as the same river continues to flow, even though different water flows and succeeds; so the same people of the Jews always remained, even though different men succeeded one another in it, as St. Basil says, as if to say: I know, O Jews! that you will eagerly await the promised Messiah; but when he comes, you will reject him: you will hear and see his sermons and miracles, but you will not wish to know, nor believe that they are the works of the Messiah: rather you will say that he casts out demons in Beelzebub. Thus St. Basil, Chrysostom, Cyril and Jerome. And St. Chrysostom, in the homilies On the Praises of St. Paul, vol. III: "Paul, citizen of heaven, pillar of the Churches, earthly angel, heavenly man. For just as iron cast into fire is entirely made fire, so Paul, inflamed with charity, was entirely made charity." Paul therefore was a Seraph, and a Seraphic Apostle. And again: "Christ sent the Apostles," he says, "as the sun sends forth its rays; as the rose spreads the sweetness of its fragrance; as fire scatters its sparks: so that just as the sun appears in its rays; as the rose is perceived in its odors; as fire is seen in its sparks: so in their virtues the power of Christ may be recognized. For who, seeing disciples well instructed, would not praise the knowledge of the master?" St. Augustine, in a sermon On the Apostles: "The Lord gave the Apostles power over nature, that they might heal it; over demons, that they might overthrow them; over the elements, that they might change them; over death, that they might despise it; over Angels, that they might consecrate the body of the Lord. This power also was given to their successors, according to that in Revelation XI, 6: These have power to shut up heaven, and to turn the waters into blood." "Send me," Isaiah VI, 8. With what promptitude nothing is usually more pleasing to God. Whence St. Ambrose, sermon 14 on those words: "Let the voluntary offerings of my mouth be pleasing in thy sight, O Lord," Psalm CXVIII, 108, asks why God did not send Isaiah on that mission before he himself offered himself spontaneously for it? and answers aptly: "Certainly," he says, "he could have commanded his servant, whom he found worthy to be sent, but he preferred not to deprive him of the reward of voluntary offering, he who waited for him to offer himself; and although he knew his affection, he nevertheless awaited his voice, so that he might increase his grace." Isaiah therefore gives here the pattern and example of perfect obedience, by which, God not commanding but merely insinuating His will, he offers himself willingly and promptly to every danger. Let the faithful imitate this, especially Religious, thinking that they are invited and called by God, and consequently that God will be with them, so that they may overcome all difficulties generously and easily. For this is the force and reward of obedience so liberal. Truly did that Religious say: "I do not fear the voice of obedience, calling me to anything whatsoever, however difficult: I offer myself to it, I am ready:" for I am certain that God, who commands through the Superior, will be with me. "For he who presses upon the precept, comes before with help," says St. Leo. Hence the one perfectly obedient, like Isaiah, "comes before the one commanding," as St. Bernard teaches, sermon On Obedience. For "a wise servant is acceptable to the king," Prov. XIV, 35. Hence our Rule prescribes that we do not wait for the Superior's command, but as soon as he gives a sign of his will, we promptly and immediately carry it out, and obey even to a mere hint, and run in every direction at his every nod. For this is the better obedience, and equally pleasing to God as to the Superior, than that which waits for a command, as St. Thomas teaches, II II, Question CIV, article 2. And Albert the Great in Paradise of the Soul, chapter III: "The true obedient one," he says, "never waits for a command, but knowing or believing only the will of the Prelate, fervently carries it out as if it were a command." Finally St. Bernard in the place cited: "The faithful obedient one," he says, "knows no delays, flees tomorrow, is ignorant of slowness, comes before the one commanding, prepares his eyes for sight, his ears for hearing, his tongue for speech, his hands for work, his feet for the journey; he gathers himself entirely, so that he may gather the will of the one commanding." Thus did both Isaiah here, and the Seraphim standing with expanded wings before God, ready to fly in any direction at his every nod. Thirdly, two things are required for blindness: first, a depraved affection, by which someone does not wish to receive light, or even places obstacles (as one who closes a window excludes the rays of the sun from himself) to divine illumination, by which God through Himself, or through Prophets or Apostles, sufficiently proposes, explains and confirms things necessary for salvation. Secondly, from this follows a lack, or privation of divine light, and from this a moral inability to see the truth. Thus the Jews, seeing Christ perform so many signs, by which they could believe and were bound to recognize Him as the Messiah, rejected this light, and thus were blinded, and this on account of their avarice, ambition, envy, etc., which they saw taxed by Christ. Thus also hardness of heart is, first, wickedness, or malice of one willing to sin, and unwilling to perform the duty owed; secondly, it is stubbornness and firm adherence to that, namely to some pleasure, or illicit good, so that neither by warnings, nor by counsels, nor by threats, nor by promises, nor by rewards, nor by scourges, nor by ordinary inspirations and graces of God does he allow himself to be torn away from it. Hear the wondrous hardness of the blinded and hardened one. To the pious Empress Irene succeeded Nicephorus, patron of the Iconoclasts and Manicheans: when he pressed the Church with grave exactions, he stirred up complaints and lamentations of all orders. When warned about this by Theodosios Salibara the patrician, he replied: "If God has hardened my heart like Pharaoh's, what good will it be to those who are under my hand from Nicephorus? Theodosios, do not expect anything beyond what you have seen." This man therefore surpassed almost all Emperors in ambitions, luxuries and barbaric cruelties. Wherefore he felt God as avenger; for Crumus, prince of the Slavs, hung his severed head from a lofty tree for many days, and afterwards, stripping it of skin and clothing it outwardly with silver, taught the Slavic princes to drink from it by his example, glorying in it. Thus Zonaras, vol. III, and elsewhere. Fourthly, St. Jerome, St. Thomas, Hugh, Haymo and the Gloss think these are the words of Isaiah, as if he himself prays and says: Blind, O Lord, the Jews, so that thus the Apostles may go to the Gentiles and illuminate them. But St. Cyril, Lyra, Forerius, Adams and generally the more recent ones more truly judge these to be the words of God to Isaiah: for this is required by the thread and connection of the discourse. For God began to speak, and continues, and finally concludes: "Lest perhaps he be converted, and I heal him." Which are without doubt the words of God. You will say: Does God then command Isaiah to deceive and blind the Jews? I answer, not at all. But there is a twofold sense. The first, "blind," that is, propose your message to the Jews so obscurely through riddles and parables, that they themselves do not understand, but are clouded over and blinded; for thus St. John teaches that Christ did, cap. XII, vers. 40, where he cites this passage of Isaiah. The second and truer sense is, "blind," that is, predict that they are to be blinded: for often real words are to be expounded by mental ones, as I showed Canon. XXIX, q. d. Altogether the Jews, blinded by their own sins, will be abandoned by me, will be further blinded and hardened: and thus it will come to pass, that you will preach to them in vain, both you, O Isaiah! and you, O Christ! for they themselves will not change their inveterate ways, nor will they attain to justice and salvation; yet thus, O Isaiah! predict that they are to be blinded, so that they may know these things to be foreseen and foretold by me, so that Christ may be able to cast this up to them; whence the Septuagint translates: Their heart was made fat: but St. John, cap. XII, translates and reads: "He blinded their eyes, and hardened their heart." This came to pass, because to the same Hebrew word they substituted different and different points. For if you point השמן hasmen, it will be make fat, blind; if השמן husman, it will be it was blinded; if השמין hismin, it will be he blinded: which all have the same sense.
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For blind in Hebrew is השמן hasmen, that is, make fat, make thick, that is, blind and harden. For a thick and fat heart, namely one serving luxury and the belly, is unfit to receive heavenly things, and therefore dull and blind. Blinding is nothing other than a certain obesity of the mind and dullness in seeing and tasting divine things, and an obstruction impeding the admission, influx and understanding of heavenly doctrine, as the following words indicate. For heart and ears are to be understood not of the body, but of the mind: for the mind itself is the heart, is the ear, is the eye, namely the spiritual eye; for the mind by itself sees as an eye, hears as an ear, understands as a heart: for it eminently contains in itself the heart, eyes, ears, nostrils and all the senses of the body. Secondly, blinding properly pertains to the intellect; hardening or obstinacy to the will; both are sin, and punishment of sin, and cause of sin. "Blindness," says St. Augustine, lib. V Against Julian, cap. III, "which only the illuminator God removes, is both sin, by which one does not believe in God; and punishment of sin, by which a proud heart is punished with fitting retribution; and cause of sin, when something evil is committed by the error of a blind heart. Thus the concupiscence of the flesh is both sin, because there is in it disobedience against the dominion of the mind; and punishment of sin, because it has been rendered as the reward of the disobedient; and cause of sin, by the defection of the consenting, or by the contagion of the one being born." Thus the Jews from the error and hardness of a blind heart vexed and killed Christ. Fifthly, properly man blinds and hardens himself, for this is what the Wise Man says cap. II, 21: "For their own malice blinded them;"; the positive cause of blinding, therefore, is the malice of the one blinded himself. But God blinds and hardens indirectly, because he withdraws from the impious the light of truth and the sense of grace, and allows the occasions of errors and blinding to be set before them, to punish their sins, as I said more fully Canon. XXVII, q. d. Predict, O Isaiah! that the Jews on account of their depraved affections will directly blind and harden themselves, so as not to hear your preaching equally with that of Christ, but I myself will indirectly blind them on account of their sins, in the manner in which I have said. Therefore the Jews were blinded first, by themselves; secondly, by God; thirdly, by Isaiah: by themselves directly and positively, by God indirectly and permissively; but Isaiah blinded them, that is, foretold their blinding. Wherefore the blasphemy of Calvin is to be execrated, saying that God properly and directly blinded and hardened the Jews, Pharaoh and other impious men, against which I argued Rom. IX, 17, and Exod. VII, 1. Wherefore this commentary of Vatabli is to be avoided, corrupted by heretics, who explain "make heavy his ears" thus: As if with some mass you stop them up, fill them with filth or another thing, so that they cannot hear; and others who translate, anoint, smear, stop up with fat ointment; likewise, harden the heart of this people. For these things are said too harshly, and signify that God actively, directly and positively hardens the impious. Finally, St. Clement, lib. III Const. Apost. cap. VI, rightly applies these words of Isaiah to those who hear the word of God negligently and drowsily, and its teachers and preachers. LEST PERHAPS THEY SEE WITH THEIR EYES. — Again these are to be expounded prophetically by the future, q. d. From this blinding of the Jews it will altogether come to pass, that they do not see, do not understand, and consequently do not turn and are not healed. For, as an ancient doctor beautifully says: "God does not here deny health to those willing: for he who thus understands absolves man, condemns the author (God); but he pronounces that those contradicting refuse to be healed: for in vain has the goodness of the physician been promised for conferring a remedy, if the intemperance of the sick contradicts;"; if namely the sick man is unwilling to follow the counsels, and the regimen prescribed by the physician, as the Jews were unwilling to follow the faith and law of Christ.
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11. And I said: How long, O Lord? — that is to say, How long shall my people the Jews be punished with this penalty of blindness? Secondly, and more aptly, that is to say, Whither shall this blindness and hardness of the Jews, as well as thy, O Lord, forsaking and fury against them, lead? For this interrogation is fittingly answered by the following response of the Lord: UNTIL THE CITIES BE DESOLATE WITHOUT INHABITANT. — For "until" in Hebrew is עד ad, that is, until the desolation of the cities of all Judea, that is to say, Their blindness and hardness which inflames my wrath shall lead to this, that the whole nation be desolated, nor shall it cease before all their cities are laid waste by Titus and Vespasian, by whom the Jews shall either be slain, or scattered throughout the whole world by flight or captivity, yet in such a way that they do not perish throughout the whole earth, but by propagation of offspring increase and multiply, as follows. Thus St. Jerome, Basil, Cyril, Haymo and Rupert, who teach that Isaiah speaks of the destruction of the Jews by the Romans, not by the Assyrians, as St. Chrysostom wishes, nor by the Chaldeans, as Vatablus wishes.
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12. AND THE LORD SHALL REMOVE MEN FAR AWAY. — He speaks of himself in the third person, that is to say, I the Lord shall send away the Jews from their homeland, and shall make them exiles, so that they wander throughout the whole world. AND IT SHALL BE MULTIPLIED. — The Jewish nation, although nearly cut off, yet because it is by nature fruitful, and because it has many wives, shall again multiply itself. The Septuagint translates, and the remnant shall be multiplied upon the earth; the Chaldean and Vatablus translate otherwise thus, and there shall be great desolation in the land.
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13. And still in it a decimation, — namely to be made or taken away, that is to say, The Jewish nation thus multiplying itself after the destruction by Titus, again after 50 years by the Emperor Hadrian will be so devastated that scarcely one out of ten will remain; for this is here to decimate: for it is not understood properly, so as to be the same as to take away one out of ten; for Hadrian afflicted the Jews rebelling again with a greater slaughter than Titus, and nearly destroyed them, so much so that by edict he prohibited fugitives from returning to their land, and from beholding it: whence thus dispersed, the Jews most wretched, are mocked and derided, are and will be, as Isaiah here predicts. Thus St. Jerome, Cyril, Rupert, Haymo and others. Note: For decimation in Hebrew is עשוריה usury, which signifies a denarius, a tenth or a decade. Whence it is variously explained by various ones. First, thus, "decimation," that is the carrying away of ten tribes into Assyria, will be made in Israel. Second, Vatablus thus, that is to say, Still in Judah there will be a decade, that is ten kings (for there were so many from Jotham son of Ozias down to Sedechias); and the tenth (Sedechias) reigning, again the Jews will be cast out, and will be destroyed. Third, Adams, that is to say, Nine parts of the Jews will be devastated by the Romans, the tenth part due to God will be given to him, and there will be a holy seed (for from the fruits of the tithes were sacred to God), that is, the tenth part of the Jews will be converted to Christ. Thus also St. Basil, Arius, Osorius, Pintus and Alcazar in Apocalypse cap. XI, v. 13, note 11. Fourth, Sanchez, that is to say, Nine parts of the Jews will be lost by enemies, namely by the Chaldeans or Romans; the tenth part remaining will be gleaned by God and lost, and will be as a nation devoted and dedicated to his wrath, not otherwise than as a victim to the altar and the knife. Fifth, the same: To decimate, he says, is to devastate ten times, and "decimation" is devastation repeated ten times, that is to say, Judah will be devastated often and many times: for the denarius is a symbol of multitude; whence some enumerate ten devastations of the Jews after the times of Isaiah in this manner: the first was made by Shalmaneser, who carried away ten tribes; the second, by Sennacherib; the third, by Esarhaddon, who carried away King Manasseh in chains; the fourth, by Pharaoh Necho, who killed Josiah; the fifth, by Nebuchadnezzar; the sixth, by Nebuzaradan; the seventh, by Antiochus Epiphanes; the eighth, by Pompey; the ninth, by Titus; the tenth, by Hadrian. Sixth, most aptly the Chaldean: The Jews, he says, will be decimated, that is one out of ten will remain; only the tenth part of the Jews will remain, as after the vintage the vine is gleaned, that is the remaining clusters are gathered, so that out of ten scarcely one remains. To decimate therefore here is the same as to glean. For thus Hadrian gleaned the Jews, as I have said. AND IT SHALL BE CONVERTED, AND SHALL BE FOR A SIGN. — Note a Hebrew enallage, by which the words converted, returned, added, adjoined, are put for adverbs again, once more, further: "it shall be converted" therefore, "and shall be for a sign," that is it shall again be for a sign. Thus it is said Psalm LXXXIV, 7: "Thou converted wilt quicken us," that is thou again wilt quicken us; and Psalm cap. LXXVII, vers. 41: "They were converted, and tempted God," that is they again tempted God: the same phrase is frequent in the Psalms. Thus Forerius. For a sign. — First, so that Judea devastated may be shown to all nations as an example of the just vengeance of God, by which other nations are struck down, lest by their impiety they provoke God. Second and better, "for a sign," so namely that Judah may be a spectacle and a laughing-stock to the Gentiles, so that by them it may be pointed out with the finger as foolish and stupid (for in Hebrew בער baar signifies foolish), or as infamous on account of such great crimes, equally as its punishments, according to that which Moses threatened them, Deuteronomy cap. XXIX: "And all nations shall say: Why hath the Lord done thus to this land? What meaneth this exceeding great heat of his wrath? And they shall answer: Because they forsook the covenant of the Lord." Third, in Hebrew לבער lebaer can be translated, it shall be for a pasturing, that is, as the Septuagint translates, for a deprecation; for some codices read badly, for a supplication. Fourth, it can be translated with the Chaldean, it shall be for a burning. LIKE THE TEREBINTH, AND LIKE THE OAK, WHICH SPREADETH OUT ITS BRANCHES, — namely dry and dead ones, and therefore deformed: for "spreadeth" in Hebrew is בשלכת bescallechet, that is, it flows down, sends forth, casts down leaves, so that it spreads and shows forth only bare and dry branches, and those few and short, which for this reason are called in Hebrew מצבת mattsebet, that is, subsistence (בם bam, that is, in them, namely in the terebinth and oak), from which again in spring new growth may revive, and the holy seed which follows may sprout forth. Whence the Chaldean translator renders it, they shall be like the terebinth, and like the oak, which when its leaves fall away, appear as if dry, and yet retain moisture, so that from them the seed may be sustained; and thus he said in cap. I, vers. 30: "When ye shall be as the oak with falling leaves." Secondly, the Septuagint translates mattsebet as theca; for they have, they shall be like an acorn which falls from its husk. For as this is food for swine, so Judah shall be prey to enemies. Others translate it, they shall be like a chestnut which falls from its husk, that is to say, As a chestnut so long as it is enclosed in a spiny husk is safe; but when that opens, it becomes prey to swine: so Israel, so long as he was protected by God's defense, was safe from enemies; now stripped of that, he shall be for plunder to them. Thus Sanchez. Thirdly, Vatablus translates it, as the elm and oak when a support is provided for them, so the holy seed shall be its support, and thus he explains it: As in the elm and oak with leaves cast off there is a certain generative power, by which in the new spring they again send forth leaves and foliage: so shall it be with the inhabitants of Judea, who when they shall be thought dead in Babylon, then returning shall flourish again, and shall produce holy seed, that is, holy sons, so that from them shall be born the Holy of Holies, Christ the Lord. THE HOLY SEED SHALL BE THAT WHICH SHALL STAND IN IT. — Theodotion translates it, the holy seed shall be the pillar of its foundation. For the Hebrew mattsebet signifies a statue, a pillar, a support, a foundation. Aquila translates it, the holy seed shall be its sprout, that is to say, Although this tree (the terebinth or oak), that is, the people of the Jews, appears in the destruction of Titus and Hadrian to be dead, yet there shall be preserved in it some sprout and holy seed, namely Christ the Lord, who is the pillar and basis of all holiness: whose branches shall soon fill the whole world, through whom the remnants of the Jews shall be saved, and to whom, as it were, the Gentiles as wild olives shall be grafted in like fruitful olives, Rom. XI, 25. Thus nearly St. Jerome, the Chaldean and others. For the Prophet is wont to fly from sad things to joyful, from earthly to spiritual, and to promise to the afflicted Jews Christ the Saviour. Whence secondly, "the holy seed," that is, the holy propagation, are the Jews believing in Christ. For the same thing is said here as what he said, cap. IV, vers. 3: "And it shall come to pass that every one that shall be left in Sion, etc., shall be called holy." "The holy seed therefore" are the Apostles, and other first Christians, from whom the race of saints has been propagated throughout the whole world. Note: זרע zera, that is, seed, the Hebrews call not only the grains of seed, but also the very plants, shoots and sprouts, from which as from seed leaves, foliage and fruit are generated. Not therefore the trunk of the tree itself, but the branches or shoots in the trunk are called here seed: for the trunk is the tree itself in which this seed stands, that is, the shoots and branches, which he therefore calls in Hebrew mattsebet, as it were the foundation of future germination and propagation, as our Interpreter translates it. In ostensionem. — First, so that to all nations Judea laid waste may be shown as an example of God's just vengeance, by which other nations are struck down, lest by their impiety they provoke God. Secondly and better, "in ostensionem," so that namely Judah may be a spectacle and mockery to the Gentiles, so that by them he may be pointed out with the finger as foolish and stupid (for in Hebrew בער baar signifies stupid), or as infamous on account of such great crimes, equally as his punishments, according to what Moses threatened them, Deuter. cap. XXIX: "And all nations shall say: Why hath the Lord done thus to this land? What meaneth this exceeding great and terrible wrath? And they shall answer: Because they forsook the covenant of the Lord." Secondly, Vatablus thus, that is to say, There shall still be in Judah a decade, that is, ten kings (for there were so many from Jotham son of Ozias even to Sedeciah); and when the tenth (Sedeciah) reigns, again the Jews shall be cast out, and shall be destroyed. Thirdly, Adams, that is to say, Nine parts of the Jews shall be laid waste by the Romans, the tenth part due to God shall be given to him, and there shall be the holy seed (for from the fruits of the tithe were sacred things to God), that is, the tenth part of the Jews shall be converted to Christ. Thus also St. Basil, Arius, Osorius, Pintus and Alcazar in Apoc. cap. XI, v. 13, note 11. Fourth, Sanchez says: Nine parts of the Jews will perish by enemies, namely the Chaldeans or Romans; the tenth part remaining will be gleaned by God and destroyed, and it will be as a nation devoted and given over to His wrath, not otherwise than a victim to the altar and the knife. Fifth, the same: To decimate, he says, is to lay waste ten times, and "decimation" is a tenfold repeated desolation, that is to say, Judah will be laid waste often and many times: for the number ten is a symbol of multitude; whence some enumerate ten devastations of the Jews after the times of Isaiah in this manner: the first was made by Shalmaneser, who led away the ten tribes; the second, by Sennacherib; the third, by Esarhaddon, who led away King Manasseh in chains; the fourth, by Pharaoh Necho, who killed Josiah; the fifth, by Nebuchadnezzar; the sixth, by Nebuzaradan; the seventh, by Antiochus Epiphanes; the eighth, by Pompey; the ninth, by Titus; the tenth, by Hadrian. Sixth, most aptly the Chaldean: The Jews, he says, will be decimated, that is, one out of ten will be left; only the tenth part of the Jews will remain, just as after the vintage the vine is gleaned, that is, the remaining clusters are gathered, so that scarcely one out of ten remains. To decimate therefore here is the same as to glean. For thus did Hadrian glean the Jews, as I have said. AND IT SHALL BE CONVERTED, AND SHALL BE FOR A SIGN. — Note the Hebrew enallage, by which the words "convert," "return," "add," "adjoin," are put for the adverbs "again," "once more," "further": "it shall be converted" therefore, "and shall be for a sign," that is, it shall again be for a sign. Thus it is said in Psalm 84:7: "Thou being converted shalt quicken us," that is, thou shalt again quicken us; and in Psalm 77:41: "They turned and tempted God," that is, they again tempted God: this same phrase is frequent in the Psalms. Thus Forerius. A HOLY SEED SHALL BE THE STOCK THEREOF. — Theodotion translates, a holy seed shall be the pillar of its foundation. For the Hebrew mattsebet signifies a statue, a pillar, a support, a foundation. Aquila translates, a holy seed shall be its sprout, that is to say, Although this tree (terebinth or oak), that is, the people of the Jews, appears in the disaster of Titus and Hadrian to be dead, nevertheless there will be preserved in it some sprout and holy seed, namely Christ the Lord, who is the pillar and basis of all holiness: whose branches will soon fill the whole world, through whom the remnants of the Jews will be saved, and to whom, as it were, the Gentiles as wild olives will be grafted in like fruitful olives, Rom. 11:25. Thus nearly St. Jerome, the Chaldean and others. For the Prophet is wont to fly from sad things to joyful, from earthly to spiritual, and to promise to the afflicted Jews Christ the Saviour. Whence secondly, "a holy seed," that is, a holy propagation, are the Jews believing in Christ. For the same thing is said here as what he said, cap. 4, vers. 3: "And it shall come to pass, that every one that shall be left in Sion, etc., shall be called holy." "A holy seed" therefore are the Apostles and other first Christians, from whom the race of saints has been propagated throughout the whole world. Note: זרע zera, that is, seed, the Hebrews call not only the grains of seed, but also the very shoots, sprouts and sprigs, from which, as it were from seed, leaves, branches and fruit are generated. Not therefore the trunk of the tree itself, but the branches or shoots in the trunk are called here seed: for the trunk is the tree itself in which this seed stands, that is, the shoots and branches, which therefore he calls in Hebrew mattsebet, as it were a support of future sprouting and propagation, as our Interpreter translates it.
Machine translation from the Latin, not reviewed.
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1. Postquam arguit in duabus tribubus culpam, adjungens poenam corrigen tem, hic cominator poenam condemnantem finaliter, scilicet poenam obdurationis; et ideo illa poena praedicitur per modum sententiae, et cum solemnitate judicii. Dividitur ergo hoc capitulum in tres partes. In prima describitur sententiae auctor, scilicet judex; in secunda sententiae denuntiator minister judicis, ibi, Et dixi: Vae mihi quia tacui; in tertia ponitur ipsa sententia, ibi, Audite audientes, et nolite intelligere. Circa primum duo ponuntur. Primo jussionis tempus; secundo ipsa jussio, ibi, Vidi Dominum sedentem. Quantum ad primum dicit: In anno quo mortuus est Ozias, qui 4 Reg. 15, dicitur Azarias, percussus lepra a Domino propter hoc quod voluit usurpare sacerdotale officium, ut dicitur 2 Paralipomen. 26. Sed postquam fuit percussus, filius ejus Joathan gubernavit domum regis et regnum usque ad mortem ejus: nec tamen dicitur regnasse tunc, sed magis vices patris gessisse; sed tunc primo regnavit quando mortuus est pater ejus. Unde ista visio ostensa est regnante Joathan, et praecedentia regnante Ozia. Vidi Dominum sedentem. Hic ponitur visio: et primo describit judicis solium; secundo assistentem ministrum, Seraphin stabant super illud. Haec autem visio dicitur a quibusdam fuisse imaginaria, a quibusdam intellectualis. Et assumitur ab ipso propheta figura ex consimili, sicut dicit Dionysius in Epistola ad Titum, quia prophetae his que plane vident sine figuris, circumponent figuras ad manuductionem auditorium, qui per figuras sensibiles facili ter accipere possunt. Qualitercumque autem sit, oportet hic duo videre. Primo imaginationem figuræ, vel a propheta visae, vel ab ipso compositæ; secundo ipsius figuræ significationem: ad aliquid enim significandum spiritualiter, inducentur sensibiles figuræ spiritualium in sacra Scriptura, sicut dicit Dionysius: et ille erit litteralis sensus; sicut in locutionibus metaphorici non illud quod significatur per verba, sed quod loquens per verba vult significare. Circa primum ergo secundum, quod templum ædificatum a Salomone habuit in altitudine centum viginti cubitos, sicut dicitur 2 Paralip. 3, et erat distincta altitudo per tres domos; quarum suprema habebat sexaginta cubitos, et utraque inferiorum triginta. Et de istis dicitur 5 Reg. 6: «Per cocheiam ascendebant in medium coenaculum, et a medio in tertium.» Vidi ergo solium Domini in supremo coenaculo; propter quod dicitur, Excelsum, idest altum, sicut et elevatum, super omnia coenacula: et a claritate vultus ejus resplendebat medium coenaculum: propter quod dicitur: Domus plena majestate, idest gloria ejus; et ea quae sub ipso erant, idest ornamenta throni ejus, vel etiam splendor vestimentorum, sive subditorum agmina, implebant infimum coenaculum, in quod intrabant sacerdotes: propter quod dicit, Templum. Alii dicunt aliter, quod vidit solium alum in medio coenaculo, quod dicitur domus, quæ plena erat mediis membris et brachiis Domini; inferius quod dicitur templum, pedibus et tibiis; sed caput et collum præeminébant in tertium tabulatum. 3 Regum ult.: «Vidi Dominum super solium suum sedentem, et omnem exercitum cæli assistentem ei a dextris et a sinistris.» Proverb. 20: «Rex qui sedet in solio judicii, dissipat omne malum in circuitu suo.» Circa secundum sciendum est, quod hujus visionis significantiam tripliciter a diversis assignatur. Quidam enim dicunt, per sessionem in solio significari oppressionem captivitatis futuram; per repletionem domus a majestate, significari quod hostes qui sub ipsius dispositione erant, essent implenturi templum: et hoc tangunt historiae. Hieronymus autem exponit, et melius, per sedem significari filii Dei majestatem, propter quod dicitur Joan. 12: «Haec dixit Isaias, quando vidit gloriam ejus, et locutus est de eo.» Per solium significari Angelos, in quibus sedet Deus. Ps. 79: «Qui sedes super Cherubim.» Per domum, Ecclesiam triumphphantem, quæ plena est gloria ejus. Per templum, Ecclesiam militan tem, quæ plena est miraculis, vel Angelorum agminibus, quasi custodibus. Dionysius aliter exponit in 15 capite Cælest. Hierarch. et melius, ut videtur. Per solium significatur eminentia divinæ naturæ, et dicitur excelsum, propter nobilitatem, elevatum, quasi supra alia levata, inquantum omnia in infinitum excedit; in quo dicitur sedere propter immobilitatem. Unde dicit 9 capitulo de Div. Nomin. «Quidnam dicendum de divina statione præter hoc quod manet in seipso immobili identitate singulariter fixus?» Et dicitur domus tota creatura, quæ plena est majestate, inquantum implentur participatione bonitatis ipsius secundum suam capacitatem. Et per templum videtur intelligere ipsas superiores creaturas, quæ replentur his quæ sub ipso sunt, inquantum bonitates receptæ in i psis, deficient a bonitate Dei, quæ tamen videntur propinquare. Sed contra hoc objicitur. Exod. 53: «Non enim videbit me homo: et vivet, idest in hac mortalì carne vivens. Et 1 Joan. 4: «Deum nemo vidit unquam.» Ergo nec Isaias.
Ad quod dicendum, quod nec interior nec exterior visus potest videre nisi moveatur a visibili; et secundum quod perfectius immutatur a visibili, melius videt. Et tune perfectissime videt quando recipit actionem visibilis secundum totam suam virtutem. Et inde est quod idem videtur diversimode a diversis, et interius et exterius; a quibusdam melius, et a quibusdam pejus. Hoc igitur visibile quod est Deus, nihil perfecte apprehendit, nisi quod totum ipsum capit, et ideo solus sic se videt. Unde cæleste secretum (dicit Chrysostomus) a quibusdam videtur in essentia sua sine medio ad hoc, secundum perfectionem quam habent a suscepto divino lumine attingentibus, sicut a beatis in patria, et ab his qui elevanter per raptum ad illum modum visionis. Ab his autem minus perfectum visum habentibus videtur secundum similitudines quasdam bonitatis ipsius, sive in rebus sensibilibus, sive in imaginibus, sive in speciebus intelligibilibus. Et hujusmodi est visio qua viderunt prophetae per lumen prophetiae, et qua videmus per fidem, et qua videtur lumine rationis, et a philosophis, qui cognoverunt etiam Deum, sicut dicitur Roman. 1.
Sed tunc restat quaestio, utrum talis visionem immediate a Deo perciperint prophetae, vel mediantibus Angelis. Et videtur quod immediate, ex ipso modo loquendi: quia dicit, Vidi Dominum, et non, Vidi Angelum. Item de Moyse, Exod. 53: « Loquebatur Dominus ad Moysen facie ad faciem, » sicut solet homo loqui ad amicum suum. » Item viderunt in speculo aeternitatis, ut communiter dicitur: ergo viderunt quidam Deum.
Ad quod dicendum, secundum Dionysium, 4 cap. de caelest. Hierarch., quia nullus purus homo nec in patribus novi nec veteris testamenti accepit aliquam revelationem a Deo nisi mediantibus Angelis. Et hanc dicit esse legem inviolabilem, ut in prima per media reducantur infima; et hoc probat per locum a majori, quia etiam [Moyses legem accepit mediantibus Angelis, qui tamem excellentissime vidit; quod probatur per illud quod habetur Gal. 5: « Quid igitur lex? Propter transgressionem posita est, donec veniret semen cui promiserat » Deus, ordinata per Angelos in manu mediatoris. » Et Act. 7: « Qui accepistis legem in dispositione Angelorum, et non custodistis. » Ad primum ergo dicendum, quod intentio potest esse et ex parte finis visionis, et ex parte principii. Ex parte finis, quia Angelus revelans intendit ducere hominem in cognitionem Dei, et non in cognitionem sui; et ideo format visionem de Deo, ut ex his quae figuranter videntur, aliquid de Deo cognoscatur. Ex parte autem principii, quia tota virtus angelici luminis ad manifestationem aliquid, est ex Deo auctore, qui est fons luminis; sicut in nobis tota virtus luminis vel manifestationis est ex primis principiis. Unde Gregorius in Glossam super tertium capitulum Exodi ait: « Angelus qui Moysis apparuisse describitur, modo Dominus, modo Angelus nuntiatur. Angelus, quia exterius loquendo servivit; Dominus, quia praesidens loquendi efficaciam tribuit. Cum enim loquens ab interiori regitur, et per obsequium Angelus, et per inspirationem Dominus memoratur. » Ad secundum dicendum, quod hoc dicitur propter eminentissimum modum clarae visionis, quo Moyses super alios prophetas vidit, sicut dicitur Num. 12. Ad tertium dicendum, quod speculum aeternitatis non dicitur ipse Deus, sed ipsae species quae sunt in anima prophetae; et dicuntur speculum inquantum resultat in eis dispositio sapientiae aeternae.
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Seraphim stabant. Hic ponit ministrorum officium: et primo describit ministrorum ordinem; secundo eorum laudem.
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Et clamabant: Sanctus, sanctus, sanctus Dominus Deus exercituum. Circa primum ponit tria. Primo ponit ministrorum gradum dicens: Seraphim stabant super illud, scilicet templum, eo quod hic ordo inter omnes supremus est, sicut dicit Dionysius in Glossa hic. Item notatur, quod Seraphim scriptum per m, pluralis est et neutri generis, et significat totum agmen
illius ordinis; sed Seraphin, singularis numeri est et masculini generis, et significat unum tantum de ordine illo. Infra 62: Super muros tuos, Jerusalem, constitui custodes: tota die et nocte perpetuo non tacebunt. Et dicit, Stabant, erecti per contemplationem quasi assistentes. Secundo ponit ministrorum ornatum in senario numero alarum. Sex alae. Tertio alarum usum: Duabus velabant faciem ejus. In Hebraeo est ambigue dictum; et potest exponi quod velabant faciem Dei; et sic accipit Hieronymus: vel quod velarent faciem suam; et sic accipit Dionysius, secundum quem est sensus quod caput erat velatum et pedes et medium corpus. Duabus volabant, scilicet mediis. Ezech. 1: « Unumquodque duabus aliis velabat corpus suum. » Et infra eodem: « Et audiebam sonum alarum, » quasi sonum aquarum multarum. » Hujus visionis significationem tripliciter accipitur. Hebraeus dicit, quod per duodecim alas intelliguntur duodecim reges qui praefuerunt populo ab Ozia, sub quo visio incepta est, et deinceps; quorum quatuor tantum justi fuerunt, scilicet Ozias, Joathan, Ezechias et Josias: et ideo quatuor alas volabant. Alii autem verecundabantur ante conspectum Dei, et ideo velabant faciem: quorum quatuor libere regnum possederunt, scilicet Achaz, Manasses, Amon et Joathan, quia a populo reges constituti sunt; et hi significantur per alas quae erant in capite. Alii vero quatuor regnum sub servitute aliorum possederunt. Unde et ab aliis, et non a populo reges constituti sunt, sicut Joachim a Pharaone, Jechonias et Sedecias et Godolias: de quo Jerem. 41, dicitur, quod « Ismael et decem viri et qui erant « cum eo interfecerunt Godoliam, quem praefecerat rex Babylonis terrae. » Praedicti enim tres constituti sunt a Nabuchodonosor rege Babylonis. Hieronymus dicit, quod dicuntur alati, vel quia superius commorantur, vel propter velocitatem ministerii: et intelligent per duodecim alas ministerium perfectionis, qui commendatur in duodenario, sicut duodecim gemmae in diademate sacerdotis, et sic de aliis. Et d:uabus volabant, quia ea quae fuerunt ante mundum vel post mundum, nobis celant, et ostendunt quae fiunt sex actatibus mundi: quia praeterita et futura nobis ignota sunt, sed praesentia scimus; ut sic hoc referatur ad actum ministerii; et quod dixit, Stabant, ad hoc quod Deo assistunt. Dionysius aliter exponit, 13 cap. caelest. Hierarch. et 4 cap. Eccl.; et dicit, quod dicuntur alati, quia ad similitudinem volantis, aliam contemplationem et liberam habent. Describitur autem triplex binarius alarum; quia Seraphim vident ea quae ad ipsos pertinent, qui sunt de prima hierarchia, et quae ad alias duas eminentius quam illi; ita quod per unam alam intelliguntur capacitas naturae, et per aliam lumen quod participant a Deo, quia his duobus elevanter. Ea autem quae ad hierarchias pertinent, sunt a Deo sicut a principio, et in Deum ordinantur sicut in finem; et utroque modo non possunt perfecte intelligi ab Angelis; quod significat velatio. Et sunt in ipsis quasi media inter principium et finem; et sic habent perfectam cognitionem de ipsis et liberam, et ideo duabus mediis volabant, Et clamabant alter ad alterum. Hic ponit eorum laudem: et circa hoc tria facit. Primo ponit laudandi modum quantum ad devotionem, quia clamabant ex magnitudine affectionis; quantum ad concordiam, quia uterque: et quantum ad ordinem, quia alter ad alterum. Unus enim accipit ab alio, ut vult Dionysius. Job 38: « Ubi erascum melaudarent simul astra matutina et jubilarent omnes filii Dei? » Secundo ponit laudis canticum, ibi, Sanctus, sanctus, sanctus. Et tria laudant. Personarum trinitatem: Sanctus, sanctus, sanctus. Unitatis majestatem: Dominus Deus exercituum: quia omnibus praecest. Apoc. 4: « Sanctus, sanctus, sanctus, sanctus, Dominus Deus omnipotens, qui est, et qui erat, et qui venturus est. » Provisionis liberalitatem: Plena est omnis terra gloria ejus: quia usque ad ultimas creaturas, quae per terram intelligentur, extendit diffusionem suae bonitatis. Jerem. 25: « Numquid non caelum et terram ego impleo? » ait Dominus. » Et hoc secundum Dionysium, 7 cap. caelest. Hierarch. Hieronymus: « Plena est omnis terra, per notitiam fidei. » Eccli. 42: « Gloria Domini plenum est opus ejus. Nonne Dominus fecit enarrare sanctos omnia mirabilia sua, quae confirmavit Dominus omnipotens stabilis in gloria sua? » Tertio ibi, Et commota sunt superliminaria cardinum a voce clamantis, ponit laudis effectum, scilicet punitionem peccantium. Infra 65: Ecce servi mei comedent, et vos esurietis; ecce servi mei bibent, et vos sitietis; ecce servi mei laudabunt prae exultatione cordis, et vos clamabitis prae dolore cordis, et prae contritione spiritus ululabitis. Et significatur templum diruendum. Commota sunt superliminaria cardinum. Amos 9: « Percute cardinem, et commoveantur superliminaria. » Et comburendum.
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Et domus repleta est fumo combustionis a Romanis post agniam fidem Christi. Vel per fumum indicat infidelitatem Judaeorum; per commotionem cardinum, emotionem legalium, vel caeremoniarum, quae erant quasi umbrae claudentes aditum veritatis.
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Et dixi: Vae mihi quia tacui, Hic ponitur sententiae denuntiator: et primo ostenditur ejus humilitas; secundo ejus parvitas, ibi, Et volavit ad me unus de Seraphim; tertio auctoritas, ibi, Et audivi vocem Domini. Humilitas in confessione peccati. Confittetur etiam triplex peccatum. In locutionis omissione, Vae mihi quia tacui, non arguendo Oziam regem; et sic deplangit culpam; tacui a laude Dei, et sic deplangit damnum. Infra 56: Speculatores ejus caeci omnes, nescierunt universi, canes muti non valentes latrare, videntes vana, dormientes et amantes somnia. Eccli. 15: « Non est speciosa laus in ore peccatoris. » Secundo commissionis: Quia vir pollutus labiis ego sum. Eccli. 25: « Indisciplinatae loquela ne assuescat os tuum, est enim in illa verbum peccati: » item malorum conversationis: Et in medio populi polluta labia habentis ego habito. 1 Corinth. 15: « Corrumpunt enim bonos mores colloquia prava. » Tertio peccatum praesumptionis: Regem Dominum exercituum vidi oculis meis; quasi dicat: Qui impurus est non potest intrare templum ejus, quanto magis nec ipsum videre? Judicum 15: « Morte moriemur, quia vidimus Dominum. » Et hoc fuit reverentiae. Sed Jacob dixit, Genes. 52: « Vidi Dominum facie ad faciem, et salva facta est anima mea. » Et hoc est confidentiae. Hieronymus: « Felix conscientia quae tantum in locutione peccavit, non suo vitio, sed populi polluta labia habentis! » Et volavit ad me unus de Seraphim. Hic ostenditur puritas ex peccatorum purgatione: et circa hoc tria ponuntur.
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Purgationis minister: Volavit ad me unus de Seraphim; purgationis instrumentum: Et in manu ejus calculus de altari holocaustorum. Altare interius erat de terra, sicut dicitur Exod. 20: « Altare de terra facietis mihì. » Circumquaque autem erat de lapidibus, ubi congregabantur ignes sacrificii: de his accepit forcipe, idest instrumento habente duo brachia, per quod potest significari virtus receptiva; et per altare ipsa divina lux vel bonitas; et per calculum, donum receptum ad officium purgationis. Vel per ignem tribulatio; per Seraphim Christus: per forcipem duo testamenta; per calculum caritas. quae in manu, idest operatione, ipsius est.
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Tertio ponitur purgandi modus: Et tetigit os meum, et dixit; Sicut in sacramentis est actio et verborum forma; Ecce tetigi, exprimit actum, Et aufertur iniquitas, in homines, et peccatum, in Deum. Et non dicit, Auferam, quia solius Dei est peccatum dimittere. Infra 43: Ego sum, qui deleo iniquitates tuas propter me, et peccatorum tuorum non recordabor. De omnibus his Daniel 9: « Ecce vir Gabriel quem videram in visione, cito volans tetigit me in tempore sacrificii vespertini, et docuit me, et locutus est mihi. »
Sed contra hoc objicietur quod Dionysius dicit, quod illi de superioribus ordinibus non mittuntur in ministerium; sed constat Seraphim supremos esse: ergo non videtur verum quod veniat ad purgationem prophetae.
Ad quod dicendum, quod Gregorius istam quaestionem tangit in quadam homilia de centum ovibus, et dimittit sub dubio. Dionysius autem expresse vult quod tantum inferiores mittantur ad nos: et hoc dicit esse per ordinem divinae legis ut inferiora reducantur in suprema per media. Quod autem hic dicitur, dupliciter solvit. Uno modo quod iste Angelus purgans dicatur Seraphim aequivoce non ab ordine, sed ab actu quem tunc exercuit, quia igne purgavit, et Seraphim dicitur incendium. Alio modo solvit quod dicatur proprie ille qui est de ordine illo; et dicitur purgare, non quia immediate ipse purgat, sed quia ejus auctoritate, vel percepta ab ipso illuminatione, inferior Angelus purgavit. Et ponit exemplum. Sicut dicitur Episcopus absolvere quando alius auctoritate ipsius absolvit. Et ideo propter reverentiam, Angelus inferior, qui visionem formavit, reducit in Deum primo, et in Seraphim secundo; ac si diceret: Ego purgo te per lumen receptum a Deo, mediante Seraphim. LXX habent, Carbunculos, propter similitudinem ignis. Habent enim calorem flammantem.
2. Et audivi vocem Domini dicentis. Hic ostenditur ministri auctoritas ex imitatione officii: et circa hoc tria facit. Primo quaeritur mittendi consensus; unde dicit, Quem mittam? in quo notatur auctoritas ex parte mittentis. Rom. 10: « Quo modo vero praedicabunt nisi mittantur? » Et quis ibit? in quo notatur missi voluntas, nobis acquiesitive, ut non quaerat vanum honorem, et non quaerat lucrum. Et converso Phil. 2: « Omnes enim quae sua sunt quaerunt, non quae Jesu Christi. » Mittam, in quo notatur unitas essentiae: nobis, in quo pluralitas personarum.
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Secundo ponitur oblatum obsequium: Et dixi: Ecce ego: mitte me. Infra 50: Ego autem non contradico, retrorsum non abii. Sed videtur quod hoc fuerit praesumptionis, quia Moyses recusavit. Exod. 5: « Quis ego sum • ut vadam ad Pharaonem, et educam filios Israel • ex Aegypto? » Jeremias etiam recusavit; unde Jerem. 1: « Et dixi: A, a, a, Domine Deus, ecce • nescio loqui, quia puer ego sum. » Et dicendum, sicut dicit Gregorius in Pastoralis (et ponitur in principio Jeremiae in Glossa): « Utrumque fuit • ex radice caritatis. Ille enim propter dilectionem • Dei noluit perdere solatium contemplationis: • iste propter dilectionem proximi voluit mitti ut • prodesset; et tamen nec ille jussus pertinaciter • recusavit, nec iste prius quam purgatus aut re- • quisitus esset, se obtulit. »
Tertio injungitur officium : et quantum ad hoc subjungitur: Et dixit, Vade. Matth. 10: « Ec- • ce ego mitto vos sicut oves in medio lupo- • rum: » et dices populo huic. Jer. 15: « Si sepa- • raveris pretiosum a vili, quasi os meum eris. » Audite audientes. Hic ponitur sententia: et primo ponitur sententia obdurationis. Non obdurat autem immitiendo malitiam, sed non impartiendo gratiam; et quia non se volunt ad gratiam convertere. Secundo quaeritur sententiae duratio, ibi, Et dixi: Usquequo Domine? Circa primam tria facit.
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Primo ponitur sententia pronuntiatio a Domino, quantum ad sensus disciplinables, scilicet auditum, qui de- servit disciplinae: unde dicit Audite, auribus exte- rioribus, Audientes, Christum, vel alium praedican- tem, et nolite intelligere; quasi dicit: Quia non vultis, non intelligentis. Permissivum est. Et quan- tum ad visum, qui servit intentioni: Et videte vi- sionem, Christum corporaliter, vel magnalia Dei; et nolite cognoscere. Permissivum est, et non im- perativum. Infra 42: Quis caecus nisi servus meus? Secundo ponitur sententiae acceptatio a Propheta: unde dicit: O Domine, ex quo plenitudo gen- tium intratura est: 4 Reg. 6: « Percute caecitate • Israel: » excæca cor, interius, et aures aggrava, • ne percipiant, et oculos ejus claude, ne cognoscant. Joan. 9: « In judicium ego in hunc mundum ve- • ni, ut qui non vident, videant, et qui vident, • caeci fiant. » Vel est verbum Domini, et est sensus: Excæca, idest excæcatum praedica.
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Tertio ponitur excæcationis ratio: Ne forte videant oculis suis, et auribus suis audiant, et corde suo intelli- gant, propter bona, et convertantur, et sanem eos, cum sanitate sint indigni.
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Ezech. 18: « Si autem • impius egerit poenitentiam ab omnibus peccatis • suis quae operatus est, et custodierit universa • praecepta mea, et fecerit judicium et justitiam; • vita viviet, et non morietur; omnium iniquita- • tum ejus non recordabor. » Infra 50: « Si re- • vertemini, et quiescatis, salvi eritis. » Et dixi, Usquequo? Hic ponitur sententiae duratio: et pri- mo ponitur Prophetæ quaestio. Usquequo excæca- buntur? Dan. 8: « Usquequo visio conculcabitur? » Secundo Domini responsio, Et dixi. Et ponitur duplex terminus. Primus quantum ad poenam ma- lorum; secundus quantum ad sanctitatem bonorum; ibi, S-men sanctum, ac si dicat: Quousque qui in sor- dibus est sordescat? Apocalyp. ult.: « Qui nocet • noccat adhuc, et qui in sordibus est, sordescat • adhuc. » Poenam autem tangit triplicem. Primo quantum ad captivationem, quae designatur in de- solatione civitatum: Donec desolentur civitates. Jer. 12: « Dederunt portionem meam desidera- • bilem in desertum solitudinis. » Thren. 1: « Po- • suit me desolatam, tota die moerore confectam. » Quantum ad culturam agrorum: Terra derelinque- tur deserta. Supra 1: Terra vestra deserta, civi- tates vestrae, successae igni.
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Quantum ad exilium hominum: Et longe faciet Dominus homines. Jer. rem. 22: « Et mittam te, et matrem tuam quae • genuit te, in terram alienam, in qua nati non • estis, ibique moriemini. » Ezech. 20: « Et eri- • gam de vobis transgressores et impios, et • de terra incolatus eorum educam eos. » Se- cundo quantum ad captivatis longitudinem: Et multiplicabitur, gens illa, in medio terrae, in qua captiva tenebitur: tamdiu durabit captivitas.
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Jerem. 29: « Haec dicit Dominus exercituum • Deus Israel omni transmigrationi quam tran- • stulit de Jerusalem in Babylonem: Aedificate • domos, et habitate in eis. » Et infra (ibidem): • Et multiplicabimini, ibi, et nolite esse pauci nu- • mero, et quaerite pacem civitatis ad quam trans- • migrare vos feci. » Tertio quantum ad itera- tam persecutionem: et primo ponit paucitatem: Et adhuc in ea decimatio; idest, vix decima pars re- linquetur a Tito in terra Judaeae, vel in toto orbe, propter Judaeas imperfectos. Deut. 28: « Et rema- • nebítis pauci numero, qui prius eratis sicut astra • caeli prae multitudine. » Secundo iteram des- tructionem: Et convertetur, iterum super vos captivatio, sub Adriano imperatore. Supra 5: « In omnibus his non est aversus furor ejus; sed adhuc manus ejus extenta. Tertio eorum vilitatem et de- spectionem vel dispersionem: Erit in ostensionem, derisionis, sicut terebinthus; quaedam arbor, quae iu Damasci partibus magna est, in Graecia parva, et sicut quercus, quae expandit ramos suos: in quo eorum dispersio signatur. Eccli. 24: « Ego • quasi terebinthus extendi ramos meos. » Semen sanctum erit id quod s’eterit in ea. Hic ponit ter- minum quantum ad sanctitatem bonorum: unde di- cit: Semen sanctum, idest virorum perfectorum, qui divinae obediant visioni, et aliorum sanctorum de Judaeis, quod steterit, non cadens per infidelitatem. Infra ult. Quia sicut caeli novi, et terra nova, quae ego facio stare coram me, dicit Dominus, sie stabit semen vestrum, et nomen vestrum. Alii expo- nunt in bonum. Multiplicabitur, post reditum de captivitate, in medio terrae, suae; et adhuc in ea decimatio, quae relinquetur ad cultum Dei post multorum necem; et convertetur ad Deum, et erit in ostensionem, gloriae.
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v. 4 «n anno quo mortuus est rez Ozias, vidi Dominum sedentem super solium excelsum et elevatum et ea quae sub ipso erant replebant templum »;—hebr. et finbriae eius replentes templum i. e. partes vestium inferiores defluebant et longe lateque templi pavimentum operiebant. Vestimentorum enim limbi eo prolixiores fieri solent quo magis maiorem quisque fastum prae se ferre cupiebat (For.), unde simul cum throno excelso atque sublimi vestium quoque orae defluentes Domini maiestatem adumbrant eiusque gloriam declarant (cf. Sanet. Sasb. Pint.), cum templum ipsum quasi regio apparatu exornetur. Quare LXX pro descriptione ipsam rem designatam substituentes statim vertunt : et plena domus gloria eius ! , et BarA. quid orae defluentes sibi velint bene declarat explicans, lumine splendoris a Domino egredientis omnia sub ipso fuisse collustrata. Paucis igitur verbis scena magnifica describitur Deique maiestas egregie adumbratur. Thronus enim habitum regnantis exhibet (S. Hier.) et quo thronus est sublimior magisque cernitur supra omnia terrena elevatus, eo magis divinae dignitatis praestantia inque res omnes dominatus visibili quadam imagine menti offertur; ita S. Cyr. qui addit : «in sublimi Dei thronus positus est, quatenus divini regni gloria omnem naturam superare intelligitur; deinde sessio quae de eo dicitur, veluti firmitatem et stabilitatem in eodem bonorum tenore constantiamque videtur subrotare». In ista dominatione etiam id certe includitur quod alii in throno exprimi volunt, - scil. udicantis vim ae potestatem ( Chrys. Mald. Pint. Sasb.), quamvis speciem iudicis hic Dominum induere equidem nolim asserere. Dei enim maiestas et gloria praeprimis hic ob oculos ponitur, ad quam declarandam etiam ea quae sequuntur maxime faciunt. Quale templum intelligatur, multi quaerunt; coeleste haud pauci respondent (iam Chald. Procop. Mald.) ; sed quae v. 4 dicuntur, ipsaque vox domus, dein altare cum prunis et forcipe v. 6 templum Dei hisce in terris omnino dicere videntur (S. Hier.). Neque ullo molo obest quod aliqui obiiciunt, Deum in sancto sanctorum sedem habuisse suam quo intrare non licuit Isaiae; sed quo pacto id visioni imaginariae vel intellectuali officit? Neque si Deus in templo hierosolymitano sui speciem vati offert, eam obiicere debet, ut alii putant, non sedentem in throno alto, qui utique in sanctuario non erat, sed sedentem inter cherubim super arcam; unde censent quia tali habitu Dominus apparens non exhibeatur, ad coeleste sanctuarium Isaiam esse translatum (ita v. g. Naeg.). Verum nemo non perspicit Dominum libere seligere posse ea symbola quibus se menti vatis velit ingerere. Sed cum visio et. ea quae ibi fiunt tam arcte cum ipso templo terrestri connexa cernantur (v. 4. 6), Isaiam Dominum in templo sibi apparentem vidisse censeo. Si vero Dominum vidisse dicitur, ex ipsa descriptione elucet non divinam visam esse essentiam, sed humanam quandam speciem (sedentem enim cernit) maiestate plenam ipsi esse oblatam. Bene adnotat Sanct. Deum apparuisse eo modo quo in V. T. apparere solebat, i. e. apparuisse angelum Dei nomine (de qua re etiam h. 1. fusius agit S. Thom. !), qui divinam in se repraesentaverit auctoritatem. Eam autem visionem peculiari ratione referendam esse ad Filium " Dei qui tali apparitione in figura humana facta sacrosanctae Incarnationi quasi praelusisse haud immerito dicitur, explicite Ioan. 12, 41 docemur. Dominum autem in regali solio sedentem corona cingebat seraphim qui summi regis aulici e& maximae reverentiae habitu maiestatem apparentis Dei declarant et sua ipsorum praesentia et comitatu splendido gloriam manifestationis divinae augent ;
Dum Isaias forte in templo oraret et Domini in sanctuario suo inhabitantis memoriam pia mente recoleret, extemplo ecstasi abreptus interno mentis obtutu ipsum Dominum vidit humana specie indutum et regia ' malestate 1n throno sedentem :
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v. 2 « seraphim stabant super illud ; sex alae. uni et sez alae alteri ; duabus velabant faciem | eius et duabus velabant pedes eius et duabus volabant » ; — adstant Domino tamquam ministri, quia « nonne omnes sunt administratorii spiritus, in ministerium. missi propter eos qui hereditatem capient salutis » (Hebr. 1, 14)? Hebr. proprie : (erant) stantes desuper ad. ipsum; cingebat igitur chorus seraphim thronum vel Dominum ita, ut illi stantes et erecti volitantes etiam paululum super thronum eminere viderentur. Stare coram Domino est inservientium qui alomnem domini nutum sunt parati et expediti, et qui sedente hero super eum stare ! dicuntur (cf. Gen. 18,8 hebr.). Rem declarant LXX 4o a5co3 in circuitu eius, qua voce simul multis ab angelis Dominum cinctum esse ostendunt. Atque id ad Dei maiestatem declarandam facit et s. Scripturae analogiae congruit; nam uti iam Euseb. adnotat, apud Danielem « millia millium ministrabant ei et decies millies centena millia assistebant ei » (Dan. 1, 10) ; « aestimo hos coronae instar eum undiqueceu magnum regem stipasse » (Euseb. sim. For.), similiter, ut Michaeas propheta dixit : « vidi Dominum sedentem super solium suuin et omnem exercitum coeli assistentem ei a dexiris et a sinistris » (3 Reg. 92, 49). Iam habitus seraphim declaratur. Ad latinam interpretationem adnotat S. Hier. eius auctor: « ubi nos diximus quod unus de seraphim velaret faciem et pedes eius, per quod intelligitur Dei, in hebr. scriptum habetur phanau v2 et reglau vox quod potest interpretari eius et suam : ut seraphim iuxta hebraei sermonis ambiguitatem et faciem pedesque Dei et suam faciem et pedes operire dicantur ». At certe non prius, sed alterum erit assumendum, quol etiam LXX, Syrus sequuntur et Chald. (« duabus unusquisque velabat faciem suam, ut non videret, e& duabus velabat corpus suum, ut non videretur »); ita quoque interpretum plerique. Faciem suam velant ad maximam divinae maiestatis reverentiam exhibendam, « ut indicent se non audere nequeaspicere neque accedere ad eum, ad cuius adytum Ozias sine timore accessisset » (S. Ephr. sim. Barh.), vel quod huic cognatum est, velant faciem, ut intolerabilem et. qui creatis oculis sustineri nequeat splendorem divinae maiestatis designent (For. Pint. Sanct.). Ad eundem reverentiae habitum pedes velant, « ne nudis pedibus regi suo assistant » (Euseb.), praesertim quia longiores vestes et dignitatis et decoris mul-. tum prae se ferunt, Angeli figura quidem humana apparent, quae cum visibili modo se ostendere debeant, sublimibus spiritibus certo est omnium formarum dignissima, quippe quae iam inserviat animae spirituali tamquam organum et involucrum ; verum alae demonstrant eos onere corporis minime gravari, sed ab omni concretione materiae solutos maxima quadam agendi, penetrandi velocitate esse praeditos. Ea forma vates simul edocetur, non homines a se conspici, sed altioris ordinis ministros Dei qui throno et aspectui divino iugiter assistunt ; « alas habere dicuntur propter velocitatem et in cuneta discursum » (Hier). Duabus volitant ; cum vita sit in motu, alarum hac agitatione summum quendam vitae gradum manifestant eoque symbolo apte declarant et ingens desiderium quo rapiuntur ad Deum videndum utque in eum se totos immergant (Lap. For.), et maximam quaüdam promptitudinem, alacritatem ad parendum nutui divino (Pint.). Accedit quod suavi hac alarum agitatione tota scena reddatur magis viva et sublimis ; atque profecto eos qui summo vitae auctori qui est excellentissimo modo vita et actus pu- Tissimus, proxime assistunt etiam vitae eius magna intensitate participes esse et exhiberi decet. Quibus autem spiritus illi potissimum occupentur, carmine suo declarant, quo simul aptissime declarant quae sit visionis huius et speciei obiectae vis ac ratio. Iam quomodo ipsum nomen seraphim Q'2"w explicandum sit, incertum est. Ver- dubium movit et. vocem pro eo substitui vult quae sacros sacerdotes vel ministros significet pnm). At nemo non videt audaeiorem esse talem immutalionem ; insuper vox Emnv ipsa non invenitur alibi, sed ministri Iahve YT? *nw»5 appellantur (Is. 61, 6. Ier. 33, 21. Ioel 1, 9; 2, 17. 1 Cbron. 6, 17; 16, 4. 2 Chron. 13, 10 ete.). Quare ca coniectura ab ipsis quoque rationalistis spernitur. Seraphim angelos intelligi liquet ; throno enim Dei assistere exhibentur (ef. Dan. 7, 10. Tob. 12, 15), Dei laudes concinunt; eo describuntur habitu quo Deo reverentiam et promptam obsequendi voluntatem praestare cernuntur, et uti v. 6, a Deo tamquam ministri mittuntur per quos bona divina cum hominibus communicat ; quibus indiciis satis superque ex s. Scriptura colligitur naturam proponi angelicam. Accedit sensus traditionis doctrinaeque catholicae adeo universalis et constans, qui omuem dubitationem excludat. Quod habitu profitentur Dei scil. laudem, adorationem summumque divinae gloriae desiderium, iam carmine et cantico produnt
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v. 3 « et clamabant alter ad alterum et dicebant : sanotus, sanctus, sanctus Dominus Deus exercituum; plena est omnis terra gloria eius »; — clamant ex magnitudine affectionis (S. Thom.), cui quoque alarum agitatio congruit. Cantici verba scenam obiectam explicant; ostendunt scil. Deum in sanctitate et maiestate quam in se habet simulque declarant, quomodo hanc gloriam suam in terra velit resplendere excellenti quadam ratione. Ita Deus describitur sedens super thronum excelsum et elevatum, qui qua talis supremus est. omnium Dominus et agmina coelestia et terrestria sibi habet subservientia et qui in omnium rerum administratione normam sequitur et exprimit sanctitatis, summo odio habens, puniens et delens peccatum, unice amans et diligens integritatem, iustitiam, puritatem. Et. uti in specie obiecta fimbríae vestimentorum eius replent templum, ita in cantico gloria Domini plena est omnis terra. — Magna emphasi chori seraphim alternatim Dei sanclitatem praedicant. Atque id quidem iuremerito. Nam omnium consiliorum atque operum Dei haec est summa, ut Dei sanctitas manifestetur, ut ordo ille sacrosanctus iuris et iustitiae inter homines instituatur, reparetur, promoveatur, ut homines ipsi ad aliquam divinae sanctitatis participationem et imitationem evehantur. Hunc in finem hominem creavit et ab ipsa creatione supernaturali sanctitate ditavit; hunc in finem post miserandum hominis lapsum spem ostendit redemptionis, et ut. cetera omittam, foedere cam Abraham inito populum peculiarem sibi praeparavit ac selegit, in quo remedia salutis omnibus demum profutura reponeret. Quare eum populum sanctum esse voluit, separatum a gentium contagione, divino servitio in rebus omnibus quam arctissime mancipatum; « eritis mihi in regnum sacerdotale et gens sancta » (Ex. 19, 6), « tu populus sanctus es Domini Dei tui » (Deut. 14, 21 etc.). Et quantopere Deus signis atque portentis, beneficiis eousque inauditis et castigationibus in rebelles immissis hanc suam theocratiam — stabilire studuerit, testis est. unaquaeque s. historiae pagina. PopulusIsraelab origine sua et persaeculorum cursum infinitis titulis huie Deo est obstrictus atque devinctus. Sed quam enormiter a fine proposito erraverunt! Si ergo in tali rerum conditione sanctus Deus se videndum obiicit! oculis prophetae et. angelorum chori sanctitatem eius adeo sollemniter praedicant, id propterea fieri censendum est, ut innotescat Deum in violatores sanctitatis animadversurum, iura sanctitatis restituturum, regnum sancütatis esse stabiliturum. Haec autem sanctitatis redintegratio aptissime declaratur gloria Dei in omnem terram abundantissime effusa; « plena est: omnis terra. gloria eius.»; Deus scil. est gloria et lux et splendor immensus; iam qua itagiüe aptius divinorum bonorum communicatio et effusio in creaturas adumbrari poterit atque depingi, quam ut splendor divinus quasi dicatur effundi in terram terramque efficere relucentem et eius splendoris pulchritudinem ae formam in se exprimentem ac referentem? Iia enim omnia in divinam similitudinem transformata cernuntur; uti coelum, ita terra quoque plena est gloria Dei et habetur summum illud operum Dei fastigium, ut sit « Deus omnia in omnibus ». Talia igitur et symboli specie et. verbis cantici menti et animo vatis obiiciuntur. Quare mirum non est ea quoque exprimi in integra Isaiae prophetia. Ipsi sollemnis est usus nominis Dei « Sanctus Israel ». Quis ex cantico seraphim hoc nomen depromptum esse non agnoverit? Et quantopere illad menti vatis impressum sit, ex eius usu adeo frequenti conclude. Iam occurrit 1, 4 et 5, 16; immo eius usurpatio adeo peculiaris est Isaiae, ut ipsi illusores in suis blasphemiis iam id nomen irrideant : veniat consilium Sancti Israel 5, 19; quare B, 24 « eloquium Sancti Israel blasphemaverunt »; et frequenter quoque in subsequentibus : 10, 11. 20; 12, 6; 11, 1; 99, 19. 23; 30, 11. 12. 18; 31 1; 31, 23; 40,98; 41, 44. 16. 20; 43, 3. 14. 13; 45, 11; 4i, 4; A8, 41; 49, "1; 54, 5; 53, 5; 60, 9. 14. Ex eadem ratione adeo frequenter Isaias nominat « montem sanctum, populum sanctum »; altissime enim animo imbibit, in quantum sanctitatem Dei in terra relucere deceat; unde cf. 4, 3; 11, 9; 26, 10; 271, 13; 35, 8; 48,2; 892, 1. 10; 56, 1; 51, 18. 15; 58, 13; 63, 15. 18; 64, 10; 68, 11. 23; 66, 90. Huic intime cohaeret, quod Dei gloria tamquam in terram effusa, in terra restituta et resplendens, terram illustrans exhibetur. Id iam in antecedentibus advertere licuit; cf. 2, 11. 17; 4, 2. 5; 5, 16, et per totam prophetiam egregie proditur. Haec si ob oculos habentur, iam vix dubium esse possit, quin ea visio sicuti prophetiae Isaiae suum iribuat colorem, et suum subministret argumentum amplissimum, ita simul sollemnis sit Isaiae ad munus propheticum inauguratio. Quae ratio eo quoque confirmatur, quia apud Ieremiam et Ezechielem ! visio inauguralis simul totius muneris ab. alterutro obeundi rationem et. formam revera claris lineamentis adumbrat. Quare cum idem in hac Isaiae visione deprehendimus, iam ex quadam analogia et paritate eam esse visionem quoque inauguralem coniicere licebit. Sollemne illud trisagion mysterium innuere SS. Trinitatis, communis est sententia s. Patrum et interpretum ?. Idque recte. Nam etsi minime opus est assumere ipsum Isaiam hoc carmine de eo mysterio esse edoctum vel eum in voce ter repetita tres indicare Personas, in Dominó exercituum unam divinitatem cognovisse vel suspicatum esse, nobis tamen quibus aliunde ea nota est veritas, ex hac ipsa cognitione ultima panditur et intima ratio, cur angelici spiritus ita canant et cur canticum tale Spiritus sanctus literis consignatum voluerit. Neque temerequisdixerit etiam hoc carmine revelationem mysterii huius esse suo modo praeparatam ac praeformatam, quemadmodum trina quoque Dei invocatio atque appellatio pronuntiatur in benedictione Iacob (Gen. 48, 13. 16) et in formula populo bene precandi qua utebatur sammus sacerdos (Num. 6, 24-26). Ex plurimis testimoniis unum sufficiat. Scribit S. Chrys. : « hie hymnus non modo laus est, sed etiam prophetia de bonis quae toium orbem occupatura sunt, atque etiam dogmatum accurata disciplina. Cur autem non semel dixerunt et tacuerunt, neque secundo et postea desierunt, sed tertium etiam addiderunt? Annon palam est id ideo illos fecisse, ut hymnum offerrent Trinitati »? Hymnum angelicum S. Thom. brevi ita complectitur : « personarum trinitas et maiestatis unitas usque ad ultimas creaturas extendit diffusionem suae bonitatis ». Atque fore ut canticum istud effectum suum sortiatur potentissimum, in subsequentibus declaratur, quibus simul nova maiestatis divinae adumbratio continetur. Uti enim thronus excelsus et elevatus, uti fimbriae longe lateque a solio diffluentes et templi pavimentum operientes, uti seraphim ipso suo habitu ad reverentiam facto et laudis carmine maiestatem Dei declarant et. maximum quendam reverentiae sensum contemplanti ingerunt, ita templum | ipsum suo tremore testimonium quoque reddere decuit, quanta cum trepidatione creaturae obviam ferantur divinae sublimitati
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v. 4 « et commota sunt superliminaria cardinum a. voce clamantis et domus repleta est. fumo » ; — tali commotione « voce clamantis, i. e. chori seraphim alternatim canentis et inter se respondentis facta, quam potenter et magnifice cantus angelicus resonuerit, describitur et symbolice vis et efficacia divini consilii exprimitur. Aecedit praeterea quod ad maiestatem divinae apparitionis declarandam terra tremere, montes contremiscere, fumigare, valles scindi etc. dicuntur (cf. Ps. 96, 4. 5; vide quae notavi ad Mich. 4, 3. Hab. 3, 6. 11); quarein ea quoque manifestatione divina tale indicium res inanimatas quoque suo modo sentire Dominum abesse non oportuit. Unde pro' ratione visionis ipse locus visionis i. e. templum.commovetur et sacro quodam terrore contremiscit, uti olim revera tremuit mons Sinai, in quem Dominus legislator i. e. angelus eum repraesentans descendebat. Hebr. vertunt fundamenta liminum commovebantur vel postes liminum (Malv. . Bauer, Drechsl. Del.) i. e. templum totum usque ad fundamenta concutiebatur. Insuper domus i. e. templum fumo replebatur, ut etiam ea in re similitudo servaretur cum ceteris apparitionibus divinis ; cf. Gen. 45, 11. Ex. 19, 9. 16. 18; 20, 18, in Sinai monte scil. Deus venit in caligine nubis et totus mons fumabat ; in dedicatione templi Salomonis « nebula implevit domum Domini » (3 Reg. 8, 10), et si summus sacerdos in sancta sanctorum ingrederetur, intrare debuit assumpto thuribulo, « ut positis super ignem aromatibus nebula eorum et vapor operiat oraculum » (Lev. 16, 13); ita scil. nube et fumo Dei maiestatem esse inaccessam et lumen inhabitare inaccessibile significabatur. Simili ratione Deus praesentiam suam declaraverat in deserto (cf. Ex. 24, 48. Num. 16, 43). Quare fumum symbolum gloriae Dei et signum eius praesentiae etiam hoc loco explicari oportebit (ita Sanct. For. Lap. Men. Tir. Gord. Calm.). Ex hac igitur parte visio obiicitur Isaiae symbolis jam aliunde notis et divinam manifestationem comitantibus. Alii in commotione et fumo immediate et directe poenas a Deo infligendas cernunt; scil. ruinam et destructionem urbis, incendia et vastationes, quibus urbs, templum et tota ludaeorum regio erit atterenda (S. Chrys. Hier. Theod. Euseb. Thom. Malv.), vel etiam in fumo symbolum cernunt obcaecationis ludaeorum (Cyr. Sasb.). Commotio templi sane eo sensu accipi debet, ut Dei apparitionem magnum quid effecturam esse et ipsam creaturam terrore Dei concuti significetur ; at particularia illa directe non designari ex eo concludi oportet, quia eius significationis vestigia nulla adsunt. Etiam in fumo praestat commune illud symbolum accipere quale ex analogia toties in s. Scriptura obvia suadetur. Alii malunt fumum referre ad ignem sacrificialem et aromata et thura quae in templo cremabantur (Mar. Kn.); ita visio conformaretur ad ritus et caerimonias templi. Neque valet quod obiicit Drechsl.: si fumus, uti alias, etiam hic symbolum esset gloriae Dei et comes apparitionis divinae, eius mentio statim fieri debuit v. 14, non nune demum v. 4. Nam ex v. 1 et 5 indubie colligitur Isaiae aspectum sedentis in solio excelso concessum fuisse; proinde per se liquet fumum illum qui divinam manifestationis gloriam quasi velo obduceret, ea in-apparitione non statim ab initio adesse potuisse. Quamvis igitur apparitio divina symbolo illo noto vestiretur, tamen non sequitur eam non fieri nisi statim ab initio tota symboli ratio adesset. Quis sit visionis finis particularis attendi oportet. Hebr. m2on nw2N LXX vertunt xo Uxiípüupov; sim. S. Hier. Chald. — Syrus limina portarum. Uti ex Am. 9, 1 colligi potest, 75 probabiliter etiam superliminare significat; mmoN autem quasi matriv de origine, principio, fundamento alicuius rei dicitur (cf. Ges. Thes. p. 110). Unde res ita coneipi potest, ut quoties chorus seraphim cantieum repeteret, toties fundamenta liminum, vel ea quibus superliminaria innilebantur, fulera superliminarium commota fuerint atque contremuerint (ef. Del.). Alii vertunt postes superliminarium vel etiam superliminaria postium vel simpLater v. 4 a voce clamantis obstat, cum id collective dici possit (cf. Ios. 8, 19 2mxn insidians, los. 6, 71 yon armatus, los. 6, 9 ete. sensu collectivo ; cf. Del.).
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v. 8 « Et dixi : vae mihi quia tacui, quia vir pollutus labiis ego sum et in medio populi polluta labia habentis ego habito, et regem Dominum exercituum. vidi oculis meis » ; — tacui i.e. fieri permisi; vae, quia oculos non averti ; ita forte versio lat. textui originali accommodari potest. Primum quod scena illa coelestis ei ingerit est fragilitatis ac vilitatis propriae cognitio atque confessio. S«nctum enim Dominum vidit, et luce divina collustratus iustissimus quisque inter homines innumerabiles in se detegit naevos atque defectus. Ita quam primum aliqua rerum supernarum cognitio pectori illabitur, homo sibi ipsi vilescere et veram colere incipit humilitatem. Quam in rem adnotat S. Chrys. : « haec visio prophetam ad confessionem perpulit, vilitatem propriae substantiae ut melius cognosceret, effecit. Tales quippe sunt sancti omnes : quando maiore fruuntur honore, tunc magis humiliantur. Sic et Abraham Deum alloquens terram et cinerem seipsum vocabat ; sic et Paulus quando visione illa dignatus est, tunc abortivum se nominavit » ; sim. S. Hier. Cur autem labiorum immun litiem accuset, i. e. cur ad unam peccatorum speciem tam explicite descendat, ex cantico seraphim declaratur, cui ut sese adiungat et vocem suam cum angelorum concentu misceat, se indignum reperit et impotem. Ceterum ad Dei laudes canendas labium requiritur electum (Soph. 3, 9), nam « peccatori dixit Deus quare tu enarras iustitias meas et assumis testamentum meum per 0S8 tuum » (Ps. 49, 16)? Ex norma legis leviticae qua macula quaedam Iustrationibus eluenda ex ipso consortio cum immundis contrahebatur, facile fluit cur ad augendam suam indignitatem addat et im medio... quasi dicat : peccator sum et inter peccatores habitans (cf. Malv. Mald.); praeterea ex ipsa cum immundis consuetudine non solum labes quaedam contrahi solet, sed iam sola inter eos commoratio habet indigni aliquid, ingerit sensum pudoris et confusionis, quare Isaias visa Dei specie et in quadam imagine divinam sanctitatem intuitus et angelicum puritatis candorem contemplatus se lamentatur immundum et inter immundos se versari summopere dolet. Quod vero speciatim conqueritur de labiorum macula, eo aptius infertur quia ut sit propheta i. e. os Dei consecrandus est. Eam igitur humiliter confitetur infirmitatem, qua a munere prophetico longius abesse videri poterat. Verum ad divinae gratiae et providentiae gubernationem pertinet, ut homo ibi praecipue se agnoscat impotem atque indignum, ubi Deus eo tamquam instrumento uti velle decreverit. Quare Aac humili confessione de labiis pollutis quantum in ipso erat se ad vocationem propheticam accipiendam disponit ac praeparat. Suae indignitatis sensu imbutus visa Dei gloria se indignum morte esse perimendum censet ratus maiestatem divinam non ferre, ut vir labiis pollutus coram assistat, simulque dolet quod tam vilis et immundus appareat coram Domino vae mihi ! Simul quam sublimi visione fuerit donatus, admirabundus praedicat et regem Dominwm.. titulis magnificis maiestatem divinam appellans. In interpretatione quía tacui S. Hier. secutus est Symmachum ; secundum cod. syr. hexapl. euam reliqui i. e. Aq. et Theod. ita. verterunt. Est utique ;723 simili significatione praeditum ; cessare, anutum esse ; at in miphal significationem induit destrui, perire ; eam S. ['ier. nolione conticuit exprimere solet; cf. Is. 15, 1. Fer. A1, 5. Abd. 5. Os. 4, 6. Soph. 4, 11; semel etiam vertit. transiit Os. 10, 15; formam in piel reddidit 2 Sam. 21, 5 opprimere. Cur hoc loco verterit facuit, rationem partim reddit hane : plangit se propheta quia non fuerit dignus laudare Dominum ; partim aliam : vel certe ita intelligendum : quia tacui et non audacter Oziam impium regem corripui. Haec ratio mullis valde plaeuit '. Rem vario modo exaggerant ; Isaiam contra legem permisisse, ut rex lepra pereussus maneret in civitate ete. 5 neque ausum esse regem reprehendere (cf. Theod. Cyr.). Idque connectunt cum v. 1 in anno quo mortuus est Oxias... autumantes propter Oziae crimen, quo sibi munus sacerdotale adolendi incensum arrogasset (2 Par. 26, 16 seq.), cessasse Dei visiones et non allatas esse [saiae nisi rege defuneto (cf. S. EpAr. Cyr. Sanct. Lap. Tir.). Sed Deus qui superbis resistit, humilibus dat gratiam et humiles eligit et assumit ad magna paragenda. Id quod Isaias in se deflet et lamentatur, Deus aufert obviam occurrens confessioni humili. Unde
Quamdiu praeclara Dei apparentis species aciei mentis Isaiae esset obiecta, ipse sane in'eestasin raptus eius visionis voluptate perfündebatur et alienatus a sensibus totus in visione coelesti animo infixus haerebat. At quam primum splendida Dei in throno sedentis apparitio fumo veluti velo obducebatur — « Dominus dixit, ut habitaret in nebula » 3 Reg. 8, 12 — Isaias quasi ad se reversus sacro quodam terrore corripitur de sublimi visione habita. Sua sponte enim illa quae nobis maiora et a nobis ingenti quasi intervallo distare intellieimus, sacra quadam reverentia, cui timor ae tremor adiungitur, suspiciuntur ; idque fieri eo magis tunc oportebit, quando de repente e regione supernaturali et spirituali figura quaedam ac species menti offertur. Exempla habes. in Ezechiele, qui visionem similitudinis gloriae Dei intuitus cecidit in faciem suam (Ez. 2, 1), habes in Daniele, qui simili occasione territus fuit, horruit spiritus eius, qui pronus in terram collabitur, cuius comites ex sola rei supernaturalis quam ipsi tamen oculis non cernunt praesentia terrore correpti aufagiunt (Dan. 7], 13; 8, 18; 10, 71), habes in ipsa b. Virgine quae ingresso angelo turbata estet quam monet, « ne timeas, Maria » (Luc. 1, 29. 30), habes in eoqui vidit apocalypsin, qui tamquam mortuus cecidit ad pedes figurae coelestis ei oblatae (Ap. 1, 11). Quare in Isaia quoque primum animi motum sacrum fuisse terro- : rem non est incredibile. Hunc autem ita enuntiat, ut memor effati Do-. mini: « non enim videbit me homo et vivet » (Ex. 33, 20) exclámet. secundum hebr. : et dixi : vae mihi, quia perii, actum est de me, ex-: scindor,... ef regem lIahve exercituum vidi oculis meis (cf. For. Prado in Ez. 2, 4. Lap. Male. Men. Calm. Rohl. Troch.); tangit scil, ut Malv. notat, vetustam opinionem in populo Dei receptam, ut quicumque Deum vel angelum vidisset, statim esset moriturus. Quare Iacob quoque patriarcha admirabundus : vidi Deum, inquit, et salva facta est anima mea ; Gedeon quoque simili timore perculsus ingemiscit : heu mihi, quia vidi angelum Domini (Iud. 6, 22 ; cf. 13, 22). Eodem sensu LXX xx:xwévovyo; « haee enim visio prophetam exterruit, expergefecit, in magnam formidinem coniecit » (S. Chrys.). In eundem sensum accipi debet versio làt.
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v. 6 « et volavit ad me unus de seraphim et in manu eius calculus quem forcipe tulerat de altari; v. "| et tetigit os meum et dixit : ecce tetigit hoc labia tua et auferetur iniquitas tua et peccatum tuum mundabitur » ; — apposite monet S. Basil. : « missus est autem (angelus), postquam Dominus eum audivit miserias suas deflentem peccatumque in sua mente reconditum confitentem ». Intelligiturcálculus ignitus, candefactus, quales in altari thy- 1. Verum bene iam notat S. Chrys. : « scd qui haec proferunt, ex seipsis talia coniiciunt. miamatis erantet quibusthura ad cremandum imponebantur. In hac quoque re visio ad temporis locique conditionem exprimebatur, sicut in eo quoque morem humanum imitatur, quod seraph non manu, sed forcipe: calculum fert ignitum, prout sacerdotes et levitae prunas ex altari auferre solebant. Symbolum expiationis ign? continetur; ignis enim sordes absumit, scorias excoquit etc. ; unde ad expiationis formam et figuram saepe adhibetur; cf. Num. 31,23 : « omne quod potest transire per flammas, igne purgabitur » ; Ps. 16, 3; 17, 31; 65, 10. Is. 4, 4. Mal. 3, 2 etc. Calculus autem quo fit expiatio et emundatio ab altari desumitur, ut nexus indicetur qui adsit inter sacrificium et expiationem; quare optime monet S. Cyr. : « non abs re de altari accipitur » et S. Chrys. : « exaltari accepit, ubi hostiae offerebantur et expiationes peccatorum ». Fit per.angeli ministerium signo externo, cui verba declarantia et rem efficientia adiunguntur, « sicut in sacramento est actio et verborum forma » (S. Thom.). Os tangitur, ut os dignum fiat quod sit Dei oreanum, in quo Deus ponat verba sua (Deut. 18, 18); ita labia eius redduntur electa (cf. Soph. 3, 9), quae actio symbolica pro inauguratione prophetae et in se aptissima est etin vocatione leremiae ad munus propheticum ab ipso Deo. peracta ostenditur : « et misit Dominus manum suam et tetigit os meum et dixit Dominus ad me : ecce dedi verba mea in ore tuo » (Ier. 1, 9). Rem declarat Men. : « contactu labiorum per prunam significat Deus se et peccata remittere Isaiae et illum spiritu prophetico implere, fiducia etiam et magnanimitate, ut audenter in posterum prophetae partes impleat ». Sunt scil. eloquia Dei pura et sancta; unde ut quis illa in se recipiat digneque cum aliis communicet, ipse est ab omni macula purgandus (cf. Pint. Lap.). « Gerebat illa pruna imaginem divini verbi quod totum est igneum intimosque animi sensus exurit coelestiumque rerum cupiditate mirabiliter inflammat » (Osor.). multi ex latinis agnoscunt multitudinem seraphim declarari (cf. Malv. For. Lap. Tir. Osor.) ; neque loquendi modus
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v. 8 « Et audivi vocem Domini dicentis : quem mittam et quis ibit nobis? et dixi : ecce ego, mitte me »! — opus divinum quod efficiendum est angelorum cantus declaravit ; ad huius operis partem Deus vocaturus Isaiam invitantis in modum quaerit. Suavi enim sua providentia « Deus non cogit, sed voluntatem quaerit » (glossa ord.), hominis liberum arbitrium excitat, munus praeclarum simul et gravissimum ostendit, sed cum dicat quem mittam, et suam auctoritatem (S. Thom.) et suam opem continuo adfuturam promittit et ita simul ad missionem suscipiendam efficaciter allicit. « Proponit optionem ut voluntas praemium consequatur » (S. Hier. Pint.) ; quis ibit nobis seil. ad Dei opus, Dei nomine et auctoritate, qui pro Deo velit legationem suscipere; neque est abs re quod S. TÀom. vult : « nobis acquisitive, ut non quaerat vanum honorem et non quaerat lucrum », sed unice Dei opus et commodum spectet (cf. Sanct.). Unam in modo quaerendi declarari divinitatem ' et in ea plures personas, rite concludunt ex mittam et nobis. Nequc enim dici potest (quod volunt Drechsl. Del. Naeg. Bred.) Deum habito quasi concilio cum angelis et se et angelos intelligere; angeli enim non tamquam consiliarii assistunt Domino neque ita in operis divini partem assumuntur, «ut quasi cooperatores Dei opus propheticum committant vel propheta opus angelicum exsequi dicatur. Multo minus illud nobis per modum pluralis maiestatici poni quis dixerit, cum talem loquendi modum Hebraeis saltem ante exsilium ignotum fuisse certum esse videatur (cf. Del. Naeg.). Dei invitantis consilium Isaias perspicit; se promptum ae paratum declarat; at cum haud ignoret opus esse divina missione, divina ope continua et gratia, mandatum Dei explicitam et legationem divinam efflagitat mitte me. Propheta enim Dei esse nequit nisi qui sit missus, delegatus a Deo; in hac missione divina omnis eius iuris titulus, auctoritas, fortitudo, fiducia continetur. « Propheta non temeritate et arrogantia propriae conscientiae se ire promittit, sed fiducia, quoniam purgata sunt labia eius et ablata iniquitas » (S. /lier.); sentit enim novam quandam vim additam animo suo, qua interius urgente occurrit alacer paratus subire pro causa Domini quodeumque discrimen (Sanet.). Quasi Dominus solum [saiae consensum expectasset, statim ei denuntiat, quali effectw munere prophetico sit functurus; annuntiabit populo veritatem ; illi autem mentibus obcaecati eam non modo' non suscipient, verum ea proposita magis magisque obdurabuntur;
« Postquam prophetae labia carbo tetigit eiusque amovit iniquitates, tunc vocem Domini audit nec extimescit amplius et tacet illud : o miserum me, sed fortiter ad legationem obeundam se sistit » (Cyr.). Post humilitatis confessionem expiatione accepta iam dignus est qui Domini vocem audiat et vocationem divinam excipiat :
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v. 9 « et diürit : vade et dices populo huic : audite. audientes et nolite intelligere, et videte visionem et nolite cognoscere » ; — i. e. debet propheta populo proponere quae a Deo didicit, debet visionem i. e. cuncta quae quomodocumque Deus cum ipso communicaverit in visione, in symbolis, in revelatione, populo fideliter annuntiare; at animos et corda non emolliet, contumaciam eorum et obstinationem non franget. Immo iubetur eum obdurationis effectum producere, et ita ei panditur quam ]lamentabili successu laboraturus sit in populo. Idque etiam clarius
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v. 10 « excaeca cor populi hwius et aures eius aggrava et oculos eius claude, ne forte videat oculis suis et auribus suis audiat et. corde suo intelligat et. convertatur et sanem | eum »! — Dura, immo nimis dura haec verba multis visa sunt. lta iam ut videtur LXX ; vertunt. enim v. 9 per tempus futurum et v. 10 tempore praeterito : aure audietis et non intelligetis.... incrassatum est enim cor populi huius et auribus graviter audierunt et oculos suos compresserunt, ne forte videant oculis... (ita ex interpret. S. Hier.). Et iam S. Hier. advertit : « ergo secundum LXX facilis est interpretatio, quod Isaias propheta Domino imperante praedicat, quid populus sit facturus. In hebr. difficultas est, quomodo ipse Deus praecipiat populo, ut auditu audiat et non intelligat... ». Quare interpretes latini communiter etiam textum hebr. ita emolliunt, ut futura praedici velint et excaeca etc. idem significare sibi persuadeant quod : denuntia excaecationem (cf. S. Thom. Mald. Lap. Sa, Osor. Pint. Men. Tir. Gord. Calm.). At sirite omnes rerum conditiones perpendantur, verba illa magis in suo rigore servari posse et debere apparebit. Deus enim suis promissis fideliter inhaerens pro ordine illo supernaturali quem in theocratia instituit, prophetas populo suo suscitare non desinit (cf. Deut. 18, 15 seq. et quae de munere prophetico exposui in Erklaerung des Proph. Is. p. 2 seq.). Illi autem tamquam custodes theocratiae, vindices legis divinae et doctores omnium ordinum etiam omnium mores corrigere, lam vero quam primum in aliqua populi parte apostasia a Deo, morum licentia et quae ei coniuncta sunt grassari et radices agere incipiant, facile accidere potest, ut quo magis edoceantur illi vitae ethnicae imitatores et quo magis corripiantur, eo maiore pertinacia et malitia magis in dies obdurata perversitatem et iniquitatem amplectantur. Animorum enim in malo obfirimatorum haec est , indoles, ut saepe virtute ostensa et scelerum reprehensione audita magis callum obducant et eo profundius, se sceleri et impietati immergant. Accedit quod qui' saepe repulerit sciens ac volens Dei adhortationem et gratiam, demum iusto Dei iudicio tradatur malis cupiditatibus cordis sui. In quam rem bene advertit S. Thom. : « Deus proprio iudicio lumen gratiae non immittit illis, in quibus obstaculum invenit. Unde causa subiractionis gratiae est non solum ille qui ponit obstaculum gratiae, sedetiam Deus qui suo iudicio gratiam non apponit » (2. 2. qu. 19 art. 3). Hisce suppositis iam perspicitur, quomodo propheta iubeatur excaecare etc. Debet scil. veritatem proponere, Dei normam et leges assiduo docere, monere recalcitrantes, increpare duros animos, iudicia Dei et castigationes illis denuntiare; at uti lumine admoto oculi aegri magis offenduntur, ita illi qua sunt animorum corruptione et in malo obfirmatione, verbis prophetae irritati et monitiones aegerrime ferentes maiorem induunt contumaciam, rebellionem augent, ad blàsphemias contra Deum et monitorem importunum progrediuntur. Id ita accidere potuisse, immo debuisse, nemo negabit qui quam misera fuerit morum conditio tempore Ioatham, ex sermonibus cp. 2-5 accurate perspexerit. Et ne quid quasi desit huic explicationi, iam audivimus contemptores et verbi Dei illusores horrenda cum blasphemia Deum provocare : « felium Saneti Israel etsciemus illud » (3, 19). Qualis irrisio et provocatio Dei ab eo, qui in tota populi iudaici historia Dominum largitorem bonorum et malorum vindicem egregium se praestitisse optime perspectum habet! Iam tuto dicere licet, talem blasphemiam non futurum fuisse ut principes hierosolymitani effütirent, nisi correptioue et minis prophetae et castigationum divinarum annuntiatione irritati fuissent. Habes igitur, quomodo verbo prophetico fiat obduratio, excaecatio immittatas, erudiens populum, licet ea dona per populi malitiam ad maiorem eius culpam et condemnationem vergant. Vult igitur Deus, uti verba pandunt, ut verbum propheticum omni modo per omnes quasi sensus. ad eorum animos penetret, ut aures iis percellantur, ut oculi videant gesta prophetae, symbola v. g. quibus futura adumbrat (cf. 20, 1), ut per sensus exteriores via et aditus pandatur ad cor — at. frustra haec omnia fore et incassum simul declaratur. Atque hune effectum propheta inopus deducere iubetur excaeca, hebr. proprie crassum redde vel impingua vel obduc pinguedine (cf. Malv. For. Sanct.) ; ita enim obtusio mentis, insensibilitas, pervicacia, stupor ac stoliditas ad superna percipienda adipe et pinguedine metaphorice solet designari ; aures aggrava, quasi graves redde et duras ad audiendum, oculos obline. Bene advertit For.: « quod autem tota hebetudo ab ipsis proveniat, probat hic quoque locus, dum prophetae praecipitur, ut ipsorum cor impinguet; qui enim fieri posset ut id. propheta praestaret ? obruti enim vitiis et longa peccandi consuetudine non attendunt monitionibus »... etc. In sententia subiuncta nota, eam chiastice ad priorem partem adiungi : ne videat oculis etc. Cursu et modo ordinario verbum Dei per sensus exteriores ad hominis cor et mentem pervadit, ibi ad Deum reditum et conversionem efficit et ità homini sanationem, salutem a Deo benigne largiendam conciliat. At tempore Isaiae iam non ita. Elfectus illi funesti locutione ne videat etc. tamquam mente et animo loquentis intenti declarantur. Quomodo hoc, dum Deus malum intendere non possit? Id considerantes multi particulas illas et modos loquendi solum éx(x«xóz, non vero «eXxóz accipi debere docent. At qui ita dicunt, neque proprietati verborum, neque aliis lociss. Scripturae! satis consulere videntur. Nam in omni sermone id quod mere consequitur et id quod quis menteintendit inter se distinguere solemus, neque Hebraeis ea desunt. quibus tale discrimen clare efferatur. Quare nisi verbis perspicuis vim inferre eaque ad impropria detorquere volueris, non poteris affirmare ?ntentionem quidem verbis enuntiari, at solam intelligendam esse consecutionem. Praeterea multi sunt s. Scripturae loci, in quibus Deus peccato hominis supposito ea revera velle dicitur quae cum peccato nexu quodam necessario et interno coniuncta sunt et copulata. Communiter quidem loquimur, Deum permittere mala, permittere obcaecationem; at permissio talis ita concipi debet, ut Deus qui homini libertatem concessit e& abusum libertatis praevidit, etiam illa quae ex abusu libertatis s» juuntur, peccata scil. suae gubernationi et fini quem intendit subservire faciat i. e. res ita ordinet ac disponat ut ipsa mala et peccata divinae gubernationis sapientiam, potentiam, iustitiam patefaciant ac promoveant. Atque hoc modo ipsa mala in'endi dicuntur et hunc ordinem describunt atque inculeant locutiónes illae s. Scripturae v. g. lex subintravit, utabundaret delictum (Rom. 5, 20) ; cf. Marc. 4, 12. Luc. 8, 10. Ioan. 9, 39; 12, 40. Rom. 11, 8 etc. Vide quoque Bade l. c. p. 45 seq. Bene monet Gord. Deam excaécare dum ea proponat populo efficaciter quae ipsi reiecturi sint, et Sasb. Deum excaecare non solum quatenus gratiam subtrahat et peccatorem deserat, sed etiam ingerendo correptiones, monitiones, miracula aliaque beneficia quibus ipsi secundum reprobum sensum abatentes efficiantur deteriores magisque iudurentur. Ad quod declarandum exemplum statim subsequitur cp. 1 in Achaz exhibitum qui prophetae interpellatione et monitione magis in perversa animi sententia obfirmatur, et quo magis sibi offerri Dei opem per prophetam videt, eo longius a Deo recedit. quod commune gentis nomen permanserit ». Verba Dei ad Isaiam normam quandam generalem exhibent qua Deus eos adhibet qui. diu multumque gratiae divinae resistunt ; unde iuremerito dicuntur verba impleri, quotiescumque in similibus rerum conditionibus norma illa iterum in opusdeducitur, et ex lege divinae administrationis constanti easdem causas iidem effectus subsequuntur. Ratio igitur muneris Isaiae iniuncti haec est, ut debeat populo et principibus proponere normas divinas, dum isti quo maius lumen iis offertur, eo magis, excaecantur. Clare igitur Isaiae praedicitur quam parum prosperi successus sit habiturus, quantum e contra difficultatum, oblocutionum, irrisionum. Id quidem satis durum est; at multo etiam durius id ei qui populi sui amore perfusus eius salutem quam. maxime cordi habet, accidisse censendum est, quod munus propheticum invitante Deo susceptum suis popularibus eorum culpa maiori futurum sit ruinae et obcaecationi. Qua in re id unum ei solatio est, quia ex ipsa idea theocratiae et ex vaticinlis iam datis cognoscit fieri non posse, ut popu-- lus a Deo electus plane abiiciatur. Quare in sui muneris speciali ratione sibi declarata iudicium cernit divinum et castigationem ad tempus populo inflictam. Unde prae desiderio et amore popularium iam meliora tempora praesagiens et summopere exoptans. et pro onere sibi imposito solatium quaerens, munus quidem non detrectat, at quandonam acerba illa castigatio finienda sit scire expetit. Quare
6:11
v. 41 « et dixi : usquequo Domine »? — « quaerit sollicitus de populo : usquequo Domine haec sententia permanebit, ut audiens non audiat... » (S. Hier. sim. Sasb. Pint. Mald. Mar. Tir.). In hac ipsa quaestione etiam aliqua pro populo intercessie continetur. Non audet quidem, ut S. Chrys. ait, ab ira illos prorsus eripere ; at haec ipsa postulatio simul est precatio, ut Deus misericordiae recordetur et punitionem temperet. Ipsa verborum paucitas qua utitur vates, magnum animi affectum, dolorem, obstupefactionem qua perculsus sit et qua lingua in pauca solum verba et fere tantum in exclamationem solvi solet, mihi prodere et depingere videtur. Atque sane si consideraveris, quanto animi moerore idem Isaias exterarum quoque gentium excidium deploret (cf. 15, 5 ; 16, 9. 14), mecum fateberis, eum tam tristem sui populi sortem non sine intimo affectu percepisse. Sed mitigavit, puto, hunc dolorem praeclara species sanctitatis Dei ei in visione et carmine angelico obiecta, ex qua profecto quam necessario peccata sint punienda didicit; quare amor iustitiae tenerum erga populares affectum suis continuit limitibus. Responsum Dei normam illam proponit, castigatione demum variisque iudiciis salutem allatum iri : « e£ dixit : donec desolentur civitates absque habitatore et domus sine homine, et terra relinquetur deserta ;
6:12
v. 12 et longe faciet Dominus homines et multiplicabitur quae derelicta fuerit in medio terrae » , —i. e. « eousqae procedet populi vesania et indignatio mea, donec desolentur civitates » (Sanct.), ita ut iam non sint qui eas inhabitent. Proinde iudicium illud imminere dicitur, quod: iam Moyses populo durae cervicis minatus erat : «in tantum ut urbes vestras redigam in solitudinem, disperdamque terram vestram... vos autem dispergam in gentes » (Lev. 26, 31. 32; cf. Deut. 28, 36 seq. 99, 22; 32, 22). Tale igitur iudicium fore ait quo respublica Iudaeorum evertatur et populus e sede sua pellatur ; civitates deswuentur ; ita reipublicae et potestatis civilis ac. bellicae interitus declaratur; domus vastabuntur, ita ut non sit inhabitans (cf. hebr.) — reipublicae clades talis erit, ut singuli quoque vel morte sint auferendi vel saltem ex sede paterna pellendi; hane maledictionem in rempublicam et in privatos homines devolutam ipsius regionis vastitas ac desolatio declarabit. Terra illa tot promissis consignata patriarchis et tanta fevtilitate insignis iam sceleribus habitantium polluta vastitati devovetur, ut sicut. quondam sua amoenitate et ubertate documentum fuerat favoris divini, iam sua solitudine et desolatione lugubre sit vindictae Domini in foedifragos argumentum. Et quemadmodum illi foedus Domini turpiter violarunt, ita ut foeleris fracti exsistat testimonium manifestum, eos Dominus lonjge faciet, removebit et expellst a regione theocratica in terram alienam et remotam, in ipsa vero theocratiae sede erit multa et magna derelictio (hebr.) et desolatio. lta hebr. rite intellexerunt For. Malv. Mald. (qui longum tempus derelictionis explicat) Vat. et recentiores Rohl. Troch. etc. Atque revera hoc sensu 5297 de locorum desolatione ac derelictione capi oportet ; cf. 17, 29. Ier. 4, 99. Soph. 9, 4. ]ta de derelictione vocem explicuit Syrus, de desolatione ac vastatione Chald. LXX vero derelictionem aeceperunt de hominibus in terra relictis ; unde multiplicationem, quoque de novo post cladem incremento intellexerunt. ' Hune sensum etiam sequitur S. Hier., scil. post captivitatem et fugam Iudaeorum populum in cunctis gentibus et ubique terrarum iri multiplicatum ; sequuntur Pint. Sanct. Lap. Mar. Men. Tir. Calm. At prior explicatio sola et verbo et contextui est congrua. — Derelictionem Osor. de privatione praesidii divini . interpretatur : « multis saeculis Iudaea erit in medio orbe terrarum divino praesidio destituta ». Immo Deus tanta cum severitate iudicium destructionis devolvet, ut demum respublica sit quasi arbor excisa, cuius solum truncus remaneat. Ita v. 43 secundum hebr. e£ adhuc ?n ea decima pars et erit iterum in ezterminium sicut terebinthus et sicut quercus, de quibus cum caeduntur, stipes manet; semen sanctum est stipes eius (cf. For.) i. e. etsi prima calamitas tanta sit, ut solum decima pars populi superstes maneat et salva, reliqui intereant, iterum in has reliquias nova excidii - sententia pronuntiabitur, et ita theocratiae status olim florens sicut terebinthus et quercus viriditate luxurians, in eam redigetur conditionem, ut arbore excisa solus maneat in terra truncus ; verum truncus iste semen sanctum est; ex eo quasi ex semine nova et sancta theocratia efflorebit. Salus igitur et sanctitas ex clade et destructionis iudicio exorietur; via ad sanctitatem restituendam est via calamitatum et iudiciorum ; quae alta sunt et superba oportet deiici, ut ex humilitate salus Haec verba modo generali ea proponunt quae in priore sermone vates magis ad particularia descendens explicuit. Rerum omnium excelsarum deiectionem descripsit 2, 12 et subseq., reipublicae dissolutionem exhibuit 3, 1 seq. ; sed ex calamitate salus efficietur 4, 2. Habet enim populus propter promissiones patribus factas in. se quasi radicem sanctam quae nequeat deleri; unde prophetae constanter inducunt periodum instaurationis post excidium (vide quae notaviad Os. 1, 10).— In hac imagine cernimus expressam illam normam : Sion in iudiéio redimetur (1, 21). Ex hoe trunco demum effílorebit germen Domini (4, 2) ; « nam, truneus ille idcirco remanebit ut sit quoddam sanctitatis seminarium » (For.) ; id quod, ut Sanct. ait, sane ita accidit ; « nam licet hostili incendio combusta aut securi excisa videri potuerit arbor, tamen post maltiplicem plagam multiplici etiam germine eoque sancto pullalabit. Nam post babylonicam cladem nati sunt e& ea stirpe Zorobabel, Iesus, . Esdras, Aggaeus, Zacharias et alii; post Antiochi stragem Machabaei...» .— Ad eundem sensum etiam exigi possunt ac debent vulg. verba
6:13
v. 13 « et a«dhue in ea. decimatio et convertetur et erit in ostensionem sicut terebinthus et. sicut. quercus, quae expandit ramos suos ; semen santum erit id quod steterit in ea » ; — i. e. et si in terra adhuc reliqua est decima pars hominum etc. haec iterum, denuo erit in ostensionem i. e. in derisum et, opprobrium, «fortasse in exemplum aliis nationibus, ut inde intelligant quam severe Deus peccata puniat, cum populo sue tam infensum se praebuerit » (Sanct. et sim. For. Lap. Men. Tir.); convertetur non igitur capi oportet de conversione illius decimae partis, ut aliqui volunt v. g. Pint. Sa, Osor Calm. Schegg, Loch, sed cum altero verbo iunctum adverbialiter velut iterum usurpatur, id quod iam LXX indicant xx: zZ»» et monent. Sanct. For. Vat. Lap. Men. Tir. Gord. Troch. aliique. Erit igitur in derisum, sicut terebinthus et quercus quae emittunt ramos aridos, demortuos, deformes (Lap. Men. Tir.); ergo ait exspoliandam esse urbem et terram suis ornamentis, « non secus atque terebinthus patulis explicata ramis frondium florumque vestitu pulcherrima, quae his nudata naturae muneribus aspectu horrida est et tota deformis » (Sanet.). In versione S. Hier. iste versus aliter habetur quam nune in vulg. legitur : « el adhuc in ea erit decimatio et rursum erit in depraedationem, sicut terebinthus et. sicut quercus quae proiecit fructus suos » ; prior pars sensum textus hebr. bene reddit. Hebr. 3y35 LXX reddunt si; xpovoufv, Sym. ut refert. Theod. sis xxzagáoxaot ; vox significat in. combustionem, exterminationem, depastionem, uti iam For. Vat. Mald. Sanct. Pint. Malv. Lap. eto. explicant. Vocem n25u explieant. caesionem recentiores ; acceptio veterum a verbo TU facile derivatur, uti iam For. monet, mittere, emittere, expandere, vel proiicere ; unde etiam versio LXX intelligitur | éxxy iwníon; alii vocem explicant similiter arbores illas esse im proiectione i. o. abiicere frondes (Mald. Malv. Lap. — ità iam Chald.: dum defluunt folia eius) vel in deiectione (For.). Vocem nam S. Hier. vertit 2 Sam. 18, 18 titulum — sermo est de cippo vel monumento quod sibi erexerat Absalom — vox derivatur a 3y3, AX? síatuere, ponere, unde generali notione est id quod stat ; unde explicari quoque potest versio vulg., ramos scil. intellexit interpres id quod in arbore sit positum. Ex eadem notione veteres derivarunt significationem substantiae, subsistentiae ; unde rem ita declarant : ut ulmus et quereus in quibus in emissione frondium est subsistentia quaedam ; scil. cum abiecerint folia, videntur mortuae, retinent tamen adhuc vigorem suum, i. e. vivunt hieme, qua transacta iterum frondes ac flores producunt (ef. Vat: Lap.), quam interpretationem e recentioribus amplectuntur Alexander (Commentary on the prophecies of [saiah, ed. by J. Eadie, Edinburgh 1865) et Troch. sed communius et melius accipitur vox eo modo quem iam Sanct. bene proponit : « est enim quod. stat, a verbo 3X*, quasi dieas basim aut statumen ; quod autem stat et. frondes et ramos sustinet, truncus est aut stirps » ; sim. For. explicat stipitem ; ita. Malv. ct recentiores. Et ad hane notionem refertur in vulg. : id quod steterit in ea, versio scil. eiusdem vocis dum secundo oecurrit. Ut S. Hier. refert, Aq. semen sanctum erit germen* eius transtulit. Sym. praebet 4 exer. Adnotat S. Basil. : « illud autem : semen sanetum «ó oz/Acpx «):75; e Theodotionis interpretatione adiicitur nec reperitur apud LXX, sed tamen quod ad eorum quae prius tradita sunt seriem spectat, sensum habet memoratu dignum » (sim. Procop.). Idem advertit S. Hier. dicens idex hebr. et Theodotionis editione ab Origene esse additum ; neque habetur in cod. vatic. etc. (cf. Tischendorf, vet. test. graece iuxta LXX). Jam paucis inquirendum est in quaestionem quae initio huius capitis est proposita, sitne haec visio vocatio Isaiae ad munus propheticum an solum vocatione iam accepta mandatum speciale. Non dubito iis accedere qui ipsam vocationem Isaiae hic describi censent. Ad id enim 3) ipsa visio et singula quae in ea geruntur omnino conformantur. Isaias sublimi specie cerhit maiestatem divinam atque in angelorum carmine audit expressam totius providentiae supernaturalis summam labia eius consecrantur, ipse expiatur expiatusque coram Domino sistitur, Haec est praeparatio ad missionem divinam. Ipsa autem missio modo omnino generali proponitur : quem mittam ? ita ut neque alia missio Isaiae praecessisse videatur neque sit ad particulare officium delegatio. Isaiae responsio quoque innuit non aliam praecessisse, verum tunc primum fieri invitationem divinam. Ratio quoque muneris descripta generalis est : debet Isaias Dei consilia et iudicia populo ex:. ponere, etiamsi maior obduratio et obcaecatio plurimorum sit consecutura; additur hane contumaciam non iri ablatum donec theocratiae ruina contigerit; at semen permansurum sanctum : id quod integrae prophetiae summam continet. Idem suadetur b) ex eo quod non solum quae subsequuntur, sed etiam quae in libro antecedunt, ita sunt conformata, ut ex hac visione quasi ex suo fonte et origine fluxisse iuremerito dicantur. Quae enim cp. 2-8 proponuntur, ostendunt quomodo gloria Dei omni fastu humano deiecto sit exaltanda, ostendunt ruinam et vastationem illam iam modo magis determinato et speciali, quam cp. 6 exhibetur ; nam cp. 6 vastatio civitatum, domorum, terrae et populi in regionem longinquam abactio generatim annuntiatur, sed ea omnia enucleatius et per singula proponuntur ep. 2-5; de qua re praecipue lege 2, 11-22 ; 3, 1-26 ; 5, 13 seq. Ex irrisione blasphemantium 5, 19 apparet, vatem iam saepe et illis quidem ad nauseam usque de consilio et opere Sancti Israel esse locutum ; hoc autem nomen et consilium in hac visione cp. 6 cernimus prophetae oblatum ; 6, 12 legimus longe faciet ; sed 5, 13 iam vox illa adeo determinata de exsilio occurrit n23et 5, 96 iam per quos ministros illa terrae vastatio populique abductio sit efficienda, declaratur. Unde is ordo omnino affirmandus videtur, ut lineamenta illa generalia priore loco ponantur, specialia autem et particularia secundo quasi ex illis orta et accuratiore consideratione et maiore illustratione divina aucta et declarata. Solet enim revelatio divina et universalis illa quam a mundi exordio usque ad Christum Dominus concessit, et particularis etiam privataque quam in sanctis admirari licet, per gradus quosdam et incrementa hominum animis sese explicare ita quidem, ut quae posteriore tempore manifestentur, saepe sint priorum maior declaratio, uberior explicatio, novarum rerum additio, Idem commendatur c) adhibita comparatione: visionum quibus Ieremias et Ezechiel muneri prophetico consecrati^sunt, Et apud Ieremiam quidem simile cernitur symbolum : « et misit Dominus manum suam et tetigit os meum » (ler. 1, 9) ; uterque propheta visione vocatur, mittitur, visione accipit muneris rationem declaratam et delineatam, et in Ezechielis inauguratione simile quoque angelorum canticum auditur (Ez. 3, 12). Unde colligimus, uti illae visiones inaugurales sint, ita hane quoque apud Isaiam quippe quae tantam cum illis similitudinem prae se ferat. Neque'obstat quod v. g. Neteler obiicit: si esset visio inauguralis, libro esset. praefixa, non inserta post alia. Simulatque enim solidis rationibus visionem | inauguralem demonstravimus, id unum requiritur ad probationem absolvendam, ut cur non initio libri sit posita sed hoc loco inserta, aliqua ratione probabili explicare possimus. Atque profecto haec ratio non deest. Nam facile concesseris vatem ab huius visionis enarratione initium praedicandi non cepisse. aliter rem disposuerit. Potuit igitur eam scripto referre ea occasione, dicatione prophetica iam per longius tempus insonante morum emendatio consequebatur nulla. Tune ne ipsi pii offenderentur et ut impiis ira divina proponeretur, propheta hanc ipsam visionem enarrare potuit et fortasse debuit. Tale autem tempus erat ultimis Ioatham annis, praesertim cum iam primordia castigationis divinae cernerentur (4 Reg. 15, 31 : in diebus illis coepit Dominus mittere in Iuda Rasin regem Syriae et Phacee filium Romeliae). Potior etiam ratio, cur hoc loco visio sit inserta, peti potest ex tempore Achaz et iis quae statim cp. 1 subnectuntur. Ad haec enim visionis enarratio quasi facem praefert. Cernitur nempe in Achaz maioris obdurationis et contumaciae exemplum, tempus adest impietatis auctae et ea rerum conditio ab impio rege in- 'ducitur, qua contra monitiones prophetae regnum iudaicum exterorum intelligenda haec visio quasi praeambuli loco praemittitur. DE CAP. 149 II. — ALTERA VATICINIORUM SERIES CP. 1-19. Haec pars tempori Achaz regis adscribenda est. Cum Achaz a Basin, rege Syriae, et Phacee, rege Israel, bello impeteretur, ope divina quae per prophetam ipsi Dei nomine ac iussu offerebatur spreta ad auxilium a Theglathphalasar, rege Assyriorum, efflagitandum confugit. Ea occasione Deus per prophetam utitur, ut quid consilii divini constitutum sit declaret. Propter David et promissiones messianicas regnum quidem Iuda non interibit, Syria autem et Israel poenas dabunt propter impetum contra regnum theocraticum faetum et interitui devovebuntur. Ipsum vero regnum iudaicum ab eo cuius opem imploraverat Achaz, gravissime affligetur; at propter vaticinia messianica periculo tandem eripietur hostibus insigni clade prostratis. Divinum hoc consilium quod ex promissionibus domui Davidis datis quasi enascitur et rezem messianicum quam maxime respicit, propheta ita per singula prosequitur, ut piis Israelitis quid solatii habeant in rerum angustiis, declaret eosque de Messia eiusque regno et gloria praeclare edoceat. Haec oraculorum series in tria veluti capita apte dividitur, quorum unumquodque et Iudaeorum infidelitatem perstringit et castigationem divinitus immittendam exhibet et salutem in Messia repositam describit, ita ut tria haec quo magis sermo propheticus progreditur, etiam maiore ubertate ac rerum prope singularum descriptione explicentur (cp. 1; 8-9, 1; 9, 8-12, 6). j
6:1
… Its models are principally the last Prophets: Ezekiel (the background vision is in Ez. 1:4-28; cf. Is. 6:1-4; 24:23) and Daniel (Dan. 7-12), followed
… Also the Ps.-Athanasius: Contra Macedonianos dial., would be a work of D. But the attribution of the Ps.-Jerome on Is. 6, 1-7 (L. G. Morin, Anecdota Maredsolana, III, III, p. 1030) to D., attempted by W. Dietsch (Didymus v. Alexandria als Verfasser der Schrift über die Seraphen-Vision, Freiburg 1942) has …
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
The first document narrates that I., accused of having made himself superior to Moses, for having said "I saw the Lord" (Is. 6:1), was had cut in two with a wooden saw by the impious king Manasseh: this writing, already known to Origen (In Is. hom. 1,5), and according to some also to Heb. 11:37, which among …
Ozias (Azarias; Heb. 'Uzzijjah)
The prophets Isaiah (6:1), Hosea (1:1) and Amos (1:1) were contemporaries of this king: the first began his prophetic ministry in the very year of U.'s death (Is. 6:1): very probably in the first chapters (ibid. 2-5) he alludes to the social conditions of the nation under this king (material prosperity of some, misery of others, moral decadence). …
… intellectual, without the aid of any image, and this is the most frequent (cf. Ezekiel: "the word of God came to me, saying"); b) and sensory: while He speaks to the intellect, God also acts upon the imagination, upon the internal senses, with sensory images (Is. 6:1; Jer. 1:1; Ez. 1-3; 8:10 etc.), rarely upon the external senses (cf. ibid. 3:4). Sometimes the external senses perceive nothing more of what is around them because they follow the …
6:2
… In the end a symbolism was also attached to them, recalling the scriptural passage of Is. 6, 2, where mention is made of the six-winged seraphim who stand before the throne of God.
Ozias (Azarias; Heb. 'Uzzijjah)
The prophets Isaiah (6:1), Hosea (1:1) and Amos (1:1) were contemporaries of this king: the first began his prophetic ministry in the very year of U.'s death (Is. 6:1): very probably in the first chapters (ibid. 2-5) he alludes to the social conditions of the nation under this king (material prosperity of some, misery of others, moral decadence). …
SERAPH - St. in Isaiah's vision (Is. 6:2-7), Ministura of the end of the 9th century. …
Seraphim (Heb. Iāraph, pl. Iēraphim)
… Holy!"; one of them symbolically purifies the prophet (Is. 6:2-7). These are celestial beings, represented in human form with six wings.
6:3
… Another brief biblical text that soon became liturgical (2nd century B.C.?) is the so-called Qēdūfāh, that is, the Trisagion of Is. 6:3, with the addition of Ez. 3:12 and Ps. 146:10. An important part in the liturgy of the time and in the synagogal liturgy was played by the psalms, of which some (145-50) were recited …
It draws its origins from Is. 6:3, and in its fuller form it also contains Ez. 3:12b; Ps. 146:10; Deut. 6:4; Num. 15:41c. In its distant and unclear origins the Q. was recited only on feast days, in time also on weekdays …
1) The biblical T., or the triple Sanctus at the end of the Preface, is derived from Is. 6:3 (cf. Rev. 4:8), and is therefore also called the "seraphic hymn." Already in use in the synagogue (cf. the "Kedushah" of the morning Office), it is found in Clement of Rome (ad …
6:5
… The first of these names is rarely applied to the true God (cf. Judg. 6:25), but appears in many theophoric proper names, such as 'Elba'al, Be'eljādhā' Be'aljāh etc.; the second is read in Deut. 35:5; Is. 6:5; 33:22; 43:15; Jer. 48:15; Ps. 5:3, etc.; sometimes it is specified with reference to the chosen people ("king of Jacob", "king of Israel"), or with adjectives that determine the majesty …
6:6
… 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or writes (Hos. 1, 1-2; Hag. 1, 7; Mal. 1, 1), he is the mouth …
6:9
… According to Paul the Holy Spirit spoke to the Fathers through Isaiah (Acts 28:26-27 = Is. 6:9-10). In other texts the Old Testament is cited with only the name of the Holy Spirit, so that the human author passes into second place (for example, Hebr. 2:4; 3:7; 9:8; 10:15). Besides …
Parable (Parabolē from paraballō "to place near, compare, liken")
… Some affirm that Jesus resorted to such language in order to punish, with a moral and intellectual blindness caused by the obscurity or difficulty of the p., the guilty unbelief of the Jews: he would have had in view the hardening of their heart, foretold by Is. 6, 9 ff.; the light, offered under the veil of metaphorical language, would have produced an ever greater blinding in ill-disposed minds; thus express not a few Catholic exegetes (Maldonatus, …
6:13
… 16, 22). They are nevertheless found in the bānāth or sanctuaries in honor of Yahweh (I Kings 14, 23; II Kings 17, 10; 18, 4; 23, 14; II Chron. 14, 2; 31, 1; Hos. 3, 4; 10, 1 f.; Mic. 5, 12); and also in honor of Baal (II Kings 3, 2; 10, 26 f.). In Is. 6, 13 the m. is a tree trunk, deprived of its branches. …
6:20
… Joel 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 etc.; Obad. 1; Jon. 1, 1; 3, 1; Mic. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.