Chapter 6

Verse 1. In the year of the death of king Uzziah I saw also the Lord sitting upon a high throne and lifted up, and the lower parts thereof filled the Temple.

They have been wont to begin the 6th Chapter here, but some think it is the beginning of this book; and therefore that the prophecies of Isaiah were not well collected and gathered together, alleging this reason, that the Prophet refuses to take upon him the office of teaching, which he would not have done, if he had exercised it before: and that he seems altogether a novice, seeing he yet knew not his vocation. Moreover that here he declares how he had now seen the Lord, and not before. But I think these reasons are not of any value, as I have touched previously, and therewithal I answer, that it ought to seem no new thing that the Prophet should be cast as it were into a swoon, and so astonished with this strange vision, that he should utterly forget he was a Prophet: for there was no part in him which was not abashed at the presence of God; and therefore as one amazed he willingly ran into some hole, or rather thinking himself but a dead man, he thought verily he should have given up the ghost. And it is very necessary that the children of God should be thus touched, when God lets them perceive the signs of his presence, to the end they may be humbled and confounded in themselves. Add also, that God meant thus to frighten the rebellious people in the person of his servant, and therefore it is no marvel if he excuse himself being so astonished with fear; as also in regard that he had not before felt the weight of his charge as now he did, after the majesty of God had thus evidently appeared to him.

But why was not this vision given him in the beginning? Question. Answer: it was necessary in regard of the time, to confirm him more and more in the execution of his office. An example of which we may see in the Apostles, for in the beginning they were sent with commandment, not to pass the bounds of Judea, but after Christ rose again, he establishes them anew in a solemn manner. He breathes on them, and tells them that they should receive the Holy Ghost; and contents not himself therewith, but sending down the Holy Ghost from heaven upon them in fiery tongues, he put an extraordinary power upon them. So according to the diverse changes which happened in times and kingdoms, it was necessary that Isaiah should be confirmed and approved again by a new vision: as well that he might be encouraged to constancy, and might with the more cheerfulness follow his vocation in time to come, as also that his ministry might be authorized among the Jews by the authority of God. This reason to me seems sufficient why he had not this vision at the beginning, but had it rather sometime after he began to teach.

Now that this book takes not its beginning here, it sufficiently appears by that we have seen in the former preface, which is much more clear and proper than this. And because all passage might be stopped by the desperate obstinacy of this people, it was necessary he should begin his speech with this vehemence here set down: as also because it is very likely that he had exercised the function of teaching a long time under king Uzziah, who was dead as I think before this prophecy was published. Lastly, the Prophet by these words signifies, that God appeared to him after he had already begun to execute his office.

Some by Death understand the leprosy with which this king was smitten, which was indeed a civil death, because the king was constrained to forsake the company of men, and to leave the government of the kingdom: but I had rather take death in its proper signification. Thus I think then, to wit, that Isaiah prophesied the former things from the time of Uzziah, at that time when he was stricken with leprosy, and that Isaiah had this vision after his death, at that time when Jotham should succeed him. For we know how the change of kings brings diverse stirs and tumults, so as it is no wonder if Isaiah were confirmed again in his calling. Also the prophecy itself which follows will declare sufficiently that he had preached sometime before he had seen the Lord. For the blinding of the people is here spoken of, of which the Prophet had such experience, that their stubbornness might have caused him to have given over that which he had begun, seeing he lost all his labor. The Lord then confirms him by this vision, to the end all discouragements being set apart, he should manfully continue to do his duty, and go on with that which he had begun by the commandment of the Lord.

Objection. I saw the Lord.] Some ask how Isaiah could see the Lord, who is a spirit, and therefore cannot be seen with bodily eyes: and also because the understandings of men are not able to mount up to his infinite greatness, how it can be that he should comprehend him under a visible form? Answer. But we must note, that as often as God showed himself to the fathers he never appeared to them in his whole essence, but as men were able to comprehend him, according to their capacity. For it is not inconvenient (although men creep here as it were upon the earth, or at the least are very low beneath the heavens) that God should descend down to them, so as the beams of his glory should appear to them as in a glass. Such a form then was represented before Isaiah, by which he tasted and saw the incomprehensible majesty of God as far as his weakness could bear. And therefore he attributes a seat, a garment, and a bodily sight to him. From this we may gather a very profitable doctrine, to wit, that as often as God shows any sign of his presence, we are to know for certain that he is present with us: for he deceives not in giving vain representations, as men wickedly disfigure him by their foolish inventions. Because this representation then was a true testimony of God his presence, Isaiah rightly affirms that he saw him. As when it is said that John saw the Holy Ghost in the likeness of a Dove, the name of the spirit is transferred to the sign, because he should not doubt but it was the Holy Ghost which rested upon Christ.

Objection: It is demanded in the second place who this Lord should be. Saint John in the twelfth of his Gospel teaches, and that truly, Answer: that it was Christ, because God never showed himself to the fathers but in his eternal Word, and only Son. And yet some notwithstanding do restrain this amiss to the person of Christ in my judgment, seeing the Prophet gives him indefinitely the name of God. The name Adonai, which seems best to appertain to Christ, favors their opinion nothing at all, for it is often attributed to God simply, and without relation. Mention is made of God in this place then without determining of either end: yet notwithstanding one may properly say, that Isaiah saw the glory of Christ, because he was the image of the invisible God from everlasting (Colossians 1:15).

Sitting upon a seat.] He could not have better described the majesty of God in regard of the circumstance of the place than under the person of a Judge, to the end his majesty might the better awaken the Jews, and we shall see hereafter the horrible judgment which the Lord pronounces from his seat. But to the end we think not the Prophet should invent how he could paint out God, we must note that he faithfully represents the same shape and form which was exhibited and showed to him. Objection: Now some may doubt whether the Prophet was brought into the Temple, or whether these visions were revealed to him sleeping. Answer: Although they are used to bring many reasons for the one or the other exposition, which leaves it in suspense, notwithstanding the most probable conjecture is, that although he were out of the Temple, in the house, or in the fields, yet that this vision might be given him as to the rest of the prophets.

And with his lower parts.] Almost all the expositors do understand this of the fringes of the garment; although it may be referred to the verges of the judgment seat: so as his meaning is to show that the greatness of God was such, that it spread itself throughout all the parts of the Temple. He also means to attribute a more excellent and glorious form to God, than to any human creature whatever. And that he thus appeared in the Temple, it does yet add greater authority to the vision, because he had promised his presence to his people there, and there the people waited for answers, according as Solomon had expressly declared at the dedication of the Temple (1 Kings 8:30). To the end then the people might know that these things proceeded from God (upon whom they called daily, and upon whom in a vain confidence they were puffed up) this vision was shown to the Prophet in the Temple. Now this must needs obtain great credit among them, when it was preached aloud that this was no word of any mortal man, but a divine oracle coming down from God, whose name they had used to boldly usurp as often as they would attribute to themselves any great matter. For this indeed was a very sharp and an odious prophecy, and therefore had the greater need of sound confirmation. And it is also a thing usual among the prophets of God, namely, that he spoke to them from his Temple and from his Sanctuary.

Verse 2. The Seraphims stood upon it, every one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly.

Having testified that God had appeared to him full of majesty and glory; he adds that the angels were about him, which he calls Seraphims, in regard of their fervency. Now although the etymology of this word is well enough known, yet various reasons are brought on both sides. Some affirm they are called Seraphims, because they burn with the love of God: others, because they are swift as fire: others, because of their brightness. However it be, the incomprehensible majesty of God is set forth to us in this description, as by the sun beams, to the end in them we might learn to consider and adore so admirable and excellent a glory. Many think there were two Seraphims, even as there were two Cherubims, which surrounded the Ark. I willingly receive this opinion, and yet I dare not affirm anything, where the Scripture is silent. Now in regard it is a usual thing in the Scripture to appropriate the descriptions which are made of God, to the signs, the use of which was ordinary, and the knowledge of which was familiar among the faithful; it may be the Prophet saw such a figure. In the meantime I so continue to hold this as a probable conjecture, that yet notwithstanding I hinder not any to receive a contrary interpretation, if any can bring better warrant, for Daniel saw thousands of angels, and not two only (Daniel 7:10).

Six wings.] This figure is not without reason. For these wings thus composed, contained some mystery, which the Lord would not have wholly hidden. The two by which the angels fly, signify nothing else but their readiness and nimbleness to execute the commandments of God. And seeing the analogy of this thing is certain and [reconstructed: evident], I hope those which are not contentious will easily agree to it. The other two with which they covered their faces, sufficiently show, that the angels themselves can not bear the brightness of God's majesty; indeed, that they are dazzled with his look, even as we are when we behold the sun in his brightness. And if the angels can not bear the majesty of God, how great shall the rashness of men be if they strive to attain to it? Let us learn then to inquire no further of God than is lawful and expedient, in such wise as our knowledge may soberly and modestly taste that which yet is very far off from our capacity. Yet notwithstanding the angels do not so cover their faces as that they should utterly deprive themselves of any sight of God, for they fly not at random. So we also may behold God, but yet so far forth as the weakness of our understanding can endure. There is a little more difficulty as touching the other two wings. For some think they have their feet covered, lest they should touch the earth, and so get some soil from there, as we ourselves and others have been wont to do. For even as in walking we gather dust and filth, so while we remain upon the earth we are infected, as with touching some contagious thing. From where we may learn, that the faithful shall have no acquaintance with the angels, unless they fly aloft, being no longer glued to the earth. This is the exposition which some bring. But I am rather of their opinion who think these wings had a contrary use to those which were above rehearsed: for even as they covered their faces with wings above, lest they should be overwhelmed with the exceeding brightness of God; so had they wings beneath, to cover themselves from our sight. Now if it be so that we can not behold so small beams of the brightness of God which glimmers in the angels but we be by and by dazzled; how can we behold that most excellent and bright majesty of God which is able to swallow up [reconstructed: all] our reason? Let men learn then that they are far remote from the perfect knowledge of God, seeing they are unable to attain so far as to the angels. This exposition I take to be the best, and yet I reject not the first.

Vers. 3. And one cried to another, and said, Holy, holy, holy, is the Lord of hosts: the whole world is full of his glory.

It was necessary all these things should be represented to the Prophet in a vision, to the end that not only the people but even Isaiah himself should be the more moved. For there was no less need in regard of him, than of all the people, seeing he was to sustain very hard and difficult assaults; neither could he have boldly denounced these things, unless he had been first confirmed. The people also being [reconstructed: admonished] by this vision how exceeding [reconstructed: great] and fearful the majesty of God [reconstructed: was], who pronounced this sentence against them, should be terrified by it in good earnest. This God (at whose only [reconstructed: look] the angels themselves tremble, and [reconstructed: whose] praises they continually sound forth with full voice; lastly, whom they serve and obey) came forth upon his throne: but men whom he had vouchsafed to adopt for his children, proudly with obstinacy resisted him. Now when we hear that the angels are continually busied in sounding forth God's glory, let us know that their example is set before us for our imitation. For it is the highest service we can do to him to be occupied in celebrating his praises. Inasmuch then as he herein makes us companions with his angels, it is to the end that while we wander here below, we should notwithstanding be conjoined and made like to the heavenly inhabitants. Lastly, to the end the harmony between us and the angels may be perfect in all points, it behooves that the praises of God do not only sound upon our tongues, but that all the actions of our life be referred to that end; which we shall then do when we endeavor to do all things therein to the glory of God. The Ancients have used this testimony against the Arians when they would prove the three persons in the one essence of God. I do not dislike their judgment, although if I should have to deal with heretics, I had rather use stronger arguments, for they triumph and become the more hardened when we contend against them with such places as are not sufficiently plain and evident, as here they might readily answer, that by the number of three in this place was showed a perfection (as in many other places of the Scripture besides.) Although I doubt not but the angels do here set forth one God in three persons (and to say the truth, we can not magnify God, but we must by and by celebrate the praises of the Father, of the Son, and of the Holy Ghost) yet notwithstanding I take it we should rather use more solid testimonies, to the end that while we go about to prove the chief article of our faith, we expose not ourselves to the scoffs of heretics. So then by this repetition there should be rather showed an unwearied continuance of praising, as if the Prophet had said, The angels never ceased their melody in singing the praises of God: as indeed his holiness ministers to us infinite matter thereof.

The whole world is full. Word for word it is, The fullness of the whole earth: which we may refer as well to the fruits, living things, as to all sorts of riches with which God has furnished the earth; and so the sense should be, that in this adorning of the earth, and the diverse furnishings which are in it, we may see the glory of God to shine, because they are so many testimonies of his fatherly love toward us. Notwithstanding the most simple and natural sense is, that the glory of God fills the whole world, and is spread abroad throughout all the quarters of the earth. And in my opinion there is here a close opposition, by which he beats back the foolish overweening of the Jews, who imagined the glory of God was shown nowhere else but upon them, as if they meant to shut it up in their Temple. Now Isaiah shows that it is so far from being shut up within so narrow bounds, that it [reconstructed: fills] the whole earth. And this agrees to the prophecy which will afterwards follow touching the blinding of the Jews, for thereby he has given entrance for the Gentiles into the Church of God, in regard they supplied the empty and forsaken place of the Jews.

Vers. 4. And the lintels of the door cheeks moved at the voice of him that cried, and the house was filled with smoke.

This noise of the posts sufficiently shows that it was no voice of man which the Prophet heard; for there is no mortal man that is able to make the posts and threshold of a house to shake with his voice. Now the Lord meant not only to confirm his voice to the Prophet, but to men also, and that forever, that so it might be known throughout all ages. Let us know then that the voice of God is confirmed to us at this day by this sound, to the end we also should tremble as often as he speaks: for if the dumb and insensible creatures are moved by it, what ought we to do; we, I say, which feel, smell, taste, and only understand it, to the end we should holily and reverently obey his holy word?

The house was filled with smoke.] This was a common and an ordinary sign which the Lord used among the ancient people: for as soon as Moses entered into the Tabernacle we read that the smoke was spread, so as the people could neither see Moses nor the Tabernacle. The smoke then which Isaiah describes was no new thing; but God according to his accustomed manner meant thereby to [reconstructed: testify] that he would manifest his power in executing judgment upon this people.

But some may ask why the Lord would manifest his presence by this sign rather than by another? Quest. Ans. A twofold answer may be given to this question. First, because the Lord has always been bent to repress the boldness of men, to the end they should not inquire further into his Majesty than was meet, being always prone (even all of us) to be prying over-impertinently and rashly in this regard. We would pierce above the clouds and search into the very secrets of God's counsel, and in the meantime neglect that which is before our feet. From there arises this labyrinth of errors, in which after the spirits of men are enwrapped, they forthwith fall to serve false gods: for men no sooner give leave to themselves to forge what they please of God in their fantasy, but they by and by therewith enterprise they care not what against him. And therefore it is not without cause that he has opposed this smoke, thereby to admonish men of their weakness. And yet he would not have them to be either blind, or besotted with the blockishness and error of the Papists, who at this day cover ignorance under the name of simplicity: but he forbids to search or pry further into the heavenly mysteries than that which is manifested to us by himself in his word: for that (as Saint Augustine says) is a very learned ignorance. Therefore as often as mention is made of the like smoke, let us know it is as a bridle by which we ought to be kept in awe, that we should not be too curious in searching into the counsels of God. Secondly, this smoke was to strike a fear into them, as we see when David describing God to be terrible and angry, says, that clouds and darkness are round about him (Psalm 97:2), which also agrees very well to this place, because he pronounces a horrible judgment, to wit, the blinding of the Jews. Some would have this a forerunner of the fire which should burn the Temple: but that which I have set down is more probable.

Vers. 5. Then I said, woe is me, for I am undone, because I am a man of polluted lips, and I dwell in the midst of a people of polluted lips: for my eyes have seen the King and Lord of hosts.

Now the Prophet tells in what manner he was effectually touched with this vision, to wit, that he was so terrified with the fear of God's presence, that he thought himself undone. And he adds the reason therefore he thought thus of himself: Because (says he) I am of polluted lips. I wonder why St. Jerome has turned it, Because I held my peace, seeing there is no ambiguity in the word. It is true that the verb Damah signifies to hold one's peace, but in this place there is a certain note of the verb passive which is added. It may also be translated thus, Woe to me for I am brought into silence: because silence is often taken for death in the scripture, and it is said, that those which are buried are in silence. But seeing it is all one as to the sense, I will not contend much about the translation. His meaning is then, that he was so terrified with the sight of God, that he became as a dead man. And indeed there is no cause why we should wonder at this; for man must be wholly brought to nothing in regard of his flesh, to the end he may be renewed according to God. From where is it that men live, that is, that they think they live, being puffed up with the knowledge of their own reason and power, but because they are ignorant of God? And so before he reveals himself to us we think we are gods rather than men, but when the Lord appears, then we begin to feel and perceive what we are. From there comes that true humility which consists in this, that men attribute nothing to themselves, but depend wholly upon God. Therefore this and such like places upon this argument, ought to be diligently observed. Now it was an ordinary thing with the holy fathers to cry, I shall die, I am undone, as often as they saw God. Therefore before our minds be well awakened by approaching to God in good earnest, our life is nothing else but a vain imagination: we are in darkness, wherein it is very hard to discern truth from error: but when we are come into the light, it is easy to discern the one from the other. So when God comes to us he brings the light with him, to the end we may see that we are nothing, which yet we can not perceive while we are puffed up with a vain opinion of ourselves before.

Objection. Yet mine eyes have seen.] Is it the sight of God which brings death to men? For it seems strange that the look or presence of God should take away the life, of which he is the fountain. Answer. that this falls out by accident, and in respect of our own default, and not from the nature of the Lord. Death is in our selves, and we perceive it not but when it is compared with the life of God. And without all question this is it that the Prophet here means. For he says not simply, I am dead, but he adds the reason, namely, because he is of polluted lips.

Question. But why restrains he pollution to the lips? Was he pure in his understanding, in his thoughts, and in the other parts of his body? Answer. The Prophet touches that which was the principal and most precious thing in him, to wit, his tongue, which was dedicated and consecrated to God, by whom he was instituted a Prophet. And although otherwise he was a sinner, yet notwithstanding in regard of the holy office which he exercised, he was specially consecrated in this part. And yet in as much as he answered not to the holiness of God, he confesses he is polluted, yes even in that part which is the most holy in him. And this I take to be the simple and native sense of this place, although the expositors have said nothing touching it hitherto.

In the midst.] This is added by way of exposition. For here he puts himself among the people, no otherwise than as one who felt himself guilty of the pollution of the whole body, and forgets the purity he had received of God, because he was unable to stand before him. Hence it appears, how such err as think the Prophet feigned as the common people are used to do, who forge various inventions of God. For as I have said, the presence of God is the confounding of the flesh, because it shows us that we are nothing in our selves. He which sees God, and is guilty of his own misery, what can he feel but his own perdition? Because God is the Judge, from whom nothing can be hidden or unknown; in whose presence all our purity becomes impurity. And if this befell the Prophet, what may we think of ourselves? For what are we in comparison of him? Although God has begun to purge us, yet must we always acknowledge our uncleanness, the relics of which we shall always feel in our flesh. From this place also we are to gather a general doctrine, to wit, that men's mouths are polluted and impure if they be not purged of God. From which it follows, that all human doctrines do always smell of their impurity: for there is nothing pure, but that which proceeds from the Lord.

Verse 6. Then flew one of the Seraphims to me with a hot coal in his hand, which he had taken from the altar with the tongs.

The Prophet shows what remedy was given him after he had been thus terrified, and as he thought to death: and this confirms that which I have said already, to wit, that the purity of the lips comes from God only, for men can bring nothing of their own which is not vain and impure. If any object, it is absurd that the Lord should purge him now, as if his tongue had been impure and profane before, which notwithstanding was the organ of the Holy Ghost: I have heretofore sufficiently answered this objection. True it is that the Lord had purged him before, but according to his measure. The purgation which is now added is greater, because it has its degrees and increasings, which no man can wholly obtain at the first. Therefore we must not gather that the Prophet's lips were impure before, because they are now purged: but we are to regard to what end this was done, namely, because the Lord would augment and increase his graces in him, and raise him up higher in dignity, to the end he might have greater authority among the people; and this was requisite by reason of the times, and of the mutation which was then in the state. The fire is taken from the altar, as divine and heavenly, because the law forbade to take any strange fire from there: the reason is, in regard that whatever men do mingle with sacred things, can not but be a mere profanation. Therefore Isaiah was taught by this figure, that all purity flows from God only.

Vers. 7. And he touched my mouth, and said, lo, this has touched your lips, and your iniquity shall be taken away, and your sin shall be purged.

We see how God stoops down to the weakness of human sense. He puts the tongs in the hand of one of the Seraphims; to the end he may take a coal from the Altar and apply it to the Prophet's mouth. This was done in a vision: yet notwithstanding God raised up the understanding of the Prophet by the help of this outward sign. But we must not think that the coal had any virtue in itself, as superstitious people imagine hidden virtues in magical arts: there is nothing of all this here; for it is one God and none other which can purge uncleanness from any part whatever. The Angel was here the minister of the purgation, but he was not the author of it; to the end we [reconstructed: transfer] not that over to another which belongs to God alone. And this the Angel himself expresses clearly, in that he attributes nothing to himself, but taking the holy pledge which he had received of God, he applies it as a sacrament to the mouth of the Prophet: not as if he could not have been cleansed without the coal, but because this visible sign was profitable for a witness and confirmation of such a thing. And this also is the use of Sacraments, namely, to confirm us according to our weakness. For we are not Angels to behold the mysteries of God without any helps; and therefore he lifts us up to him by little and little, and as it were by steps.

Behold he has touched.] He shows how the confirmation which was given by the sign was not in vain, but that the thing which was signified by it was forthwith granted, so as Isaiah well perceived he was not deceived. From this we may gather, that the thing itself is given us in the Sacraments with the sign. For the Lord feeds not our eyes in the Sacraments with bare and empty figures, but he joins the truth itself with them, to testify that he works by the signs effectually. And we must note this so much the more diligently, as there are few at this day who are acquainted with the true use of the Sacraments; as also in regard that commonly there are contentions among many holy and learned personages, even about this matter. Now in the first place we must hold this article, That the truth can never be separate from the signs; although it ought to be distinguished. For we see and feel the sign; as the bread which is given us by the Minister in the Supper: and because Christ must be sought in heaven, it behooves us that our thoughts be carried there. Notwithstanding he offers his body by the hand of the Minister, to the end the faithful might truly enjoy it; provided that they aspire to heaven by faith where he is. He gives it then to the faithful who raise up their minds to him by faith, because he can be no deceiver.

Now the unbelievers receive the sign indeed, but because they lie groveling upon the earth, and ascend not up into the kingdom of Christ, they are not partakers of the truth, because that he which has not faith, can not lift up his thought to God, and therefore can not be partaker of Christ. It is faith only which opens us the gate into the kingdom of God: therefore whoever will live by the flesh of Christ, it is necessary that he be lifted up far above all human sense into heaven by faith. In a word, there is nothing but the Spirit of God only which can make us partakers of this Communion: yet notwithstanding it follows not thereupon that the truth of the Sacraments should be diminished by the unbelief of men, seeing God always offers the spiritual thing, but the wicked leave it behind them; even as the grace of God by the Gospel is offered to all, but all do not receive it, although they hear it, and be constrained to consent to the truth of it.

Moreover we learn from this place, that the Sacraments are never separated from the word, for the Angel represents not a dumb person in this place; but after he has given the sign, he by and by adds the word, to show the end of it: for it could have been no Sacrament, unless the word had also been joined to it, whereby Isaiah might understand why the coal was put to his mouth. And therefore let us know that the principal part of the Sacraments consists in the word, which without it are but mere corruptions; as we see at this day how the Sacraments in the Papacy are commonly turned into mere may-games. Now the sum is, that there should remain no impediment why Isaiah should not now sustain the person of God, being perfectly cleansed, and pure from all spot.

Vers. 8. Also I heard the voice of the Lord, saying, whom shall I send? and who shall go for us? Then I said, Here am I, send me.

The Prophet begins now to declare the end of this vision, and why the Lord appeared in so glorious a majesty to ordain him a Prophet again, to wit, because he was to carry an incredible message touching the blinding of the Jews: he is made more certain of his vocation in so odious a matter, to the end that treading all fear of man under his feet, he may obey the commandment of God, for there is nothing that so secures the minds of the faithful, as when they know they serve God. He had also another testimony, to wit, that he was purged of God, and this was sufficient to make him undertake the hardest burden which could be imposed upon him.

Whom shall I send?] The Prophet brings in the Lord speaking, as if he could find no man fit to do this message. Some think that the blockishness of the Priests and Prophets is here touched, because not one among them was able to teach, although they were many in number. Now although this reason has some color, yet I had rather refer it to the certainty of the vocation of the Prophet, to wit, that the Lord called him not forth at random, but with choice. This is then a grave deliberation which the Lord takes as touching him whom he should send: not that he doubts but these manners of speech are in regard of us, even as when he said, I will go down, and see (Genesis 28:21). For God, to whom all things are manifest, needs no inquiry: but to the end that men may not think he hastens too much in doing anything, therefore he applies himself to their common manner of speech. So when he asks, Whom he should send, he signifies, that he needs not a common person, but an excellent Teacher in the execution of so great a charge. From this we are to gather that the authority of Isaiah was confirmed, to the end he might not only be held for a Prophet, but the chief among the Prophets. Who shall go for us?] I am of opinion indeed that this place notes out the three persons in the Deity, as elsewhere also, Let us create man after our image (Genesis 1:26). For God deliberates with himself, and that in the plural number. And no doubt but he here consults with his eternal Wisdom and Power, that is to say, with the Son, and the Holy Ghost.

Here am I.] This so prompt an answer sets forth the greatness of that readiness which proceeds from faith. For he who before was like a dead man, fears now no difficulties at all. From this we see, that this terror of which we have spoken before, proceeded not from rebellion, as if he would flee the presence of God, and refuse the charge which was enjoined him: but because he had need of new grace, that so he might feel and know himself sufficient for the sustaining of this office. From this it is to be observed, that we can never rightly undertake anything, without certain testimony of our vocation: for without that, we shall stagger and doubt at every step.

Besides, it is a great prop to uphold our infirmity, when we feel that we are not destitute of necessary gifts, but that God furnishes us, to the end we may the more easily perform our charge. Moreover it behooves us to be instructed by this excellent example of obedience, that as often as the Lord calls us, we be ready and prepared to bear the burden which he shall lay upon us, and that we refuse it not, notwithstanding all the difficulties which may stand in our way. When the Prophet says, Here I am, it is as much as if he should have said, I am ready to execute that which God shall command me; for by this manner of speech, obedience is often noted in the Scripture.

Verse 9. And he said, go, and say to this people, you shall hear indeed, but you shall not understand: you shall plainly see, and not perceive.

It appears again from here more clearly, how necessary this vision was for Isaiah, to the end he might not faint in his course even at the first push. For this was a great offense of mind to him, that he must be forced to have experience of such an obstinacy and rebellion in the people of God; and not for a year or two, but even for more than sixty years together. It was necessary therefore that he should be well armed, and to become even as a wall of brass, that he might be enabled to stand against such a rebellion. The Lord plainly testifies to Isaiah then, that he shall have to deal with obstinate people, whom he shall do very little good upon; yet that he must not faint by taking offense at so strange a thing, neither be discouraged by such a stubbornness; but that he is to overcome all these temptations, and to pass beyond them with an invincible courage. For the Lord admonishes him beforehand touching that which should come to pass: and it is as if he should have said, You shall teach, but without fruit, but yet cease you not for all that to instruct still, because I command you: and though you perceive no fruit, yet be not therefore weary: only obey me, and leave all the issue of your labor to my will. I forewarn you touching these things in time, to the end you should not faint nor turn aside by reason of your ill success, as though something unexpected were befallen you. Add moreover, that he is commanded to detect their blind obstinacy openly, as if of set purpose he should thunder out against them, and should say, I know it very well that I shall lose my labor, but I care not, it is enough for me that God approves of my actions, to whom my preaching shall be a sweet smelling savor, although it bring death to you (2 Corinthians 1).

Verse 10. Make the heart of this people fat, make their ear heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them.

Here the former sentence is better expressed. For God not only admonishes Isaiah that he shall lose his labor in teaching; but also that he will close up the eyes of this people by his doctrine, thereby giving them occasion of greater blindness and obstinacy, which in the end shall work their perdition. He signifies that the people being deprived of reason and understanding, shall perish, and that there shall be no remedy left: notwithstanding he therewith advertises the Prophet, that his labor shall be an acceptable sacrifice to him, however it bring ruin and death to the Jews. And truly this is an excellent sentence, not only because Isaiah foretells the things which were accomplished in the kingdom of Christ, but because it contains a very excellent doctrine, the use of which is perpetual in the Church of God. Also those who walk faithfully in the ministry of the word, shall be forced to feel the experience of it: and we learn it by effect more than were to be wished: but this has been common to all the servants of Christ, and therefore ought we to bear it with the greater courage, however it be a great scandal to those that serve God with a pure conscience. Besides, we are not only much offended hereby, but Satan under this pretext pricks his instruments forward to bring their doctrine into the greater disgrace; namely, that it is not only without fruit, but also because it does hurt, so as it makes men more obstinate, and works their confusion. For many at this day having nothing else to reproach the doctrine of the Gospel with, affirm, that the preaching of it brings no other fruit but this, that it makes men worse than they were before. Now whatever the event be, yet notwithstanding God declares that our ministry pleases him, because we do that which he has commanded.

Besides, albeit our labors seem unprofitable, and that men cast themselves headlong into destruction, waxing more obstinate, yet must we go on still, because we do nothing of our own will, and therefore to content ourselves that we are approved of God. We have cause to sigh indeed when the event answers not our labor: and we ought to be much in prayer to God that he would give his word efficacy. Indeed, we are to lay the fault in part upon ourselves, when we see so little fruit; yet are we not for all that to cast away our weapons, or to forsake our charge. The truth must always sound forth from our mouths, although there be no ears to hear it, indeed, although the world be as blind and as senseless as stones. For it is more than sufficient that we faithfully serve to the glory of God, and that our labors are pleasing to him: neither is the sound of our voice in vain when it leaves the world without excuse.

The faithful teachers ought here to receive a singular consolation, to fortify themselves the better always against the offenses which fall out every day by the rebellions of men, lest they be thereby cooled: no, let them continue in their office with invincible constancy. Now forasmuch as this also is a general offense, to wit, that the lively word of God (at the hearing of which all the world ought to tremble) strikes thus the ears of men without fruit or profit; let the weak in faith learn also to strengthen themselves with this sentence. We are accustomed to wonder how it can possibly come to pass that the greatest part of the world should so furiously resist against God. And from there also arises this difficulty, to wit, whether that can be the heavenly truth of God or not which is rejected without punishment; because it is not likely that God would speak to men, to the end they should scorn him. But to the end our faith [reconstructed: waver] not, we must oppose this stay; namely, that the office of teaching was committed to Isaiah, that in casting abroad the seed of life, it should bring forth nothing but death: as also that mention is not made here of that which befell once, but it is a prophecy of the kingdom of Christ as shall be said later. Furthermore the circumstance is to be noted, that Isaiah was not sent to all, but only to the Jews: therefore there is very great vehemence in the particle demonstrative Hinneh, as if he should say, The people whom the Lord had specially chosen, heard me not; but shut their eyes in so manifest a light.

Therefore let us not marvel, if while we speak to those who brag of the name of God, it happens to us even as if we told a tale to deaf ears. True it is this is a sharp message that the Prophet should say he is sent of God to stop up their ears, to shut their eyes, and to make their hearts fat, because it seems these things are nothing agreeable to the nature of God, and that therefore they are contrary to his word. But we must not think it strange if God avenge himself upon the malice of the people by such an extreme blinding of them. In the meantime the Prophet has shown heretofore that the cause of this blindness was in themselves. For in commanding them to hearken, he testifies, that there is a doctrine fit for their instruction, if they would show themselves teachable; and that the light is offered to enlighten and lead them, if so be they would open their eyes.

All the fault then is imputed to the people, because they rejected so wonderful a blessing of God. From where the solution of the difficulty which we touched a little before, is more apparent. I grant it seems very hard at the first blush, that the Prophets should make the hearts of men more hard; seeing they bring the word of God in their mouth, by which as by a light men should lighten and order their paths (Psalm 119:105). And we know that David gives it this title (Psalm 19:9). It is not the office of the Prophets then to blind the eyes, but rather to open them. And hereafter this word is called perfect wisdom, Chapter 8. Objection: How comes it to pass then that it takes away men's understanding, and makes them dullards? Rather the hearts which were before of stone, iron, and steel; should hereby be mollified: how can it be then they should become the more obdurate? Answer: I answer (as I have touched already) that such blindness and hardening proceeds not from the nature of the word, but is by way of accident: and it ought to be attributed to the wickedness of men. For even as they who have sore eyes can not accuse the Sun for hurting them with the light thereof: nor he which has a weakness and fault in his hearing, a clear and very loud voice which he can not bear: lastly, as he that is of a weak capacity is not to be offended with high and difficult things which he is unable to comprehend: So likewise the wicked can not accuse the word of God that they become the worse after the hearing of it. Seeing then that all the fault is in themselves because they do not give it access into their hearts, what wonder is it if that which was appointed for their food, do become their bane? For it must needs be, that the disloyalty and infidelity of men should be punished in this manner, to the end they should feel death from that, from where they might have received life; and darkness from there, from where they might have received light: lastly, all harmful things from there, where they might have had the fullness of all blessings to salvation. Which is diligently to be noted, because there is nothing more common with men, than to abuse the gifts of God: and while they make themselves believe they are very innocent, anon they deck themselves with other men's feathers. But they are doubly wicked, in as much as they apply not those things to their true use which the Lord has given them in trust; but have also profanely and miserably corrupted them.

Saint John alleges this place to set out more plainly the obstinacy of the Jews. True it is that he recites it not word by word; but yet he explains the meaning thereof sufficiently. And therefore could they not believe (says he) because Isaiah said, he has blinded their eyes, and hardened their hearts. Notwithstanding this prophecy was not the cause of their unbelief, but the Lord so foretold it, because he foresaw they would be such. Now the Evangelist applies that to the Gospel which was practiced under the law: and teaches therewith, that the Jews of his time were deprived of reason and understanding, because they were rebellious against God. Although if any should ask the first cause, we must come to the predestination of God. But because this counsel is hidden from us, we must not be curious in searching into it. For the reason of God his eternal counsel belongs not to us; but we must look to the cause which is before our eyes, to wit, their rebellion, by which they made themselves unworthy of so many and great benefits.

Saint Paul also shows from this place not once but often, that all the cause of their blindness remained in themselves (Acts 28:27; Romans 11:8). They, says he, have made their ears heavy, and stopped their eyes. So, that which the Prophet attributes here to doctrine; that the Apostle attributes to the wicked affection of this people, who were the cause of their own blinding. Saint Paul brings in the Holy Spirit speaking in this place. Saint John says, that Isaiah spoke thus of Christ, after he saw his glory. From where it appears, as we have said heretofore, that this God which filled the whole earth with his glory, was Christ. But Christ is not separate from his Spirit. It is to very good purpose then that Saint Paul has referred this place to the Holy Spirit: for although God did represent himself to the Prophet in the lively image of his Son, yet is it also certain that whatever he represented to him, was wholly shed into him by the power of the Holy Spirit. Now let the wicked bark against us while they will with their blasphemies, and blame our doctrine, because the world is made the worse by the preaching of it; yet shall they gain nothing thereby, neither yet be able to diminish the least tittle of the authority thereof, for they must forthwith condemn God himself when they condemn his doctrine, but their slanders can not prevent that his justice should not appear; or that he should not preserve that and us also blameless.

That they convert not.] He here clearly pronounces, that he sent not the Prophet to save the people, but rather to destroy them. Objection: But the word of God in itself is healthful, and at least necessary it is that there come some fruit from the preaching thereof, which may profit some, although many lose the fruit of it by their own infidelity. Answer: mention is made here of the whole body, which was already destined and vowed to destruction, for there are always some whom the Lord has exempt from this general perdition. The word was powerful to save those, and did truly bring forth his effect: but the common state being sunken deep in rebellion and infidelity, perished. Whereby we also see that the word of God is never so hurtful, that there should not be some few which feel salvation by it, and have trial thereof effectually.

But we are to note from the order and course of the words, that repentance is the beginning of healing. First of all then let us see what he means by this word healing. He refers it to the rods and scourges of God with which the people had been humbled for their sins. Now the cause of all the evils which we endure is our rebellion against God; but when we repent, and he shows us the light of his countenance, then the rods with which he chastised us are cast into the fire, and thus we are healed. This order ought to be diligently observed by us, by which it very well appears what the Lord aims at in inviting us to come to him, as also what purpose the holy doctrine has, namely, that we might be converted. Behold here then that part of the Gospel, Do penance, or Repent. Afterwards, by offering us reconciliation, he promises remedies for all evils, not only against the body, but also against the soul. But if we receive not so excellent a fruit of the word of God: if we be not reconciled to God as soon as the word sounds in our ears, we have cause to blame none but ourselves, because the fault wholly remains in us. And in very truth that which the Prophet recites here is a strange thing, and as it were against nature, namely, that [〘2 pages missing〙] she were utterly perished. As often then as this falls out let us yet be fully resolved that there is still a sap hidden within, which however it may not appear right away to our eyes, will yet show forth its fruit in the end. Now this sap is hidden in the word of God, by which only the Church is upheld.

Holy seed.] Here he shows what this substance is, namely, the small number of the faithful, which he calls a holy seed. For he means the elect, which should be saved by the free mercy of God, and should be reserved from this captivity, because that this banishment was as it were the purging of the Church whereby the Lord took away the wicked, who being cut off, he gathered to himself a very small people, but yet truly sanctified. Some refer this to Christ, but this exposition seems too far-fetched; it will agree better if we refer it to all the faithful, because the holy seed is the substance of the Church.