Commentary on Isaiah Volume 1 John Calvin
JOHN CALVIN
of the invisible God. (Colossians 1:15.)
Sitting upon a throne. He could not have given a better description of God, in regard to place, than in the person of a Judge, that his majesty might strike greater terror into the Jews; for we shall afterwards see the dreadful judgment which the Lord pronounced from his judgment-seat. But lest we should suppose that the Prophet contrived the manner in which he would paint God, we ought to know that he faithfully describes the very form in which God was represented and exhibited to him. It may be questioned whether the Prophet was conducted into the temple, or saw this vision while he was asleep. Though many things are frequently adduced on both sides, which are fitted to leave the matter in doubt, yet it may be conjectured with some probability, that even if he had not been within the temple, this vision might have been presented to him, either in his own house or on a field, in the same manner as to other prophets.
And his remotest parts filled the temple. 95 Almost all the commentators understand by this the fringes of his robe, though it may be understood to refer to the extremities of the judgment-seat, giving us to understand that its dimensions were so vast as to extend to every part of the temple. He intends to ascribe to God a venerable aspect, and far beyond any human form. There is great weight in the circumstance that he appeared in the temple; for he had promised that he would meet with his people there, and the people expected his answers from that place, as Solomon had expressly stated at the dedication of it. (1 Kings 8:30.) In order, therefore, that the people might understand that those things came from God, on whom they called every day, and on whom they relied with a vain confidence which puffed them up, this vision was exhibited to the Prophet in the temple. To the certainty of what was said it contributed not a little, that he openly proclaimed that the discourse was not pronounced to him by any mortal man, but was a heavenly oracle, uttered by that God whose name they were accustomed disdainfully to hold out as a pretense, whenever they wished to make any extravagant claims; for otherwise this prophecy would have been harsh and repulsive, and needed great confirmation. It was also not uncommon with the Prophets to say that the Lord spake to them from his temple, or from his sanctuary
2. And the seraphim stood upon it. Having declared that God appeared to him full of majesty and of glory, he adds, that God was attended by angels, whom the Prophet calls seraphim on account of their fervor. Though the etymology of this word is well known, yet various reasons are adduced. Some think that they are called seraphim because they burn with the love of God; others, because they are swift like fire; others, because they are bright. However that may be, this description holds out to us, as in sunbeams, the brightness of God's infinite majesty, that we may learn by it to behold and adore his wonderful and overwhelming glory.
95For mine eyes have seen the king, the LORD of hosts. — Eng. Ver.
COMMENTARY ON ISAIAH
Many think that there were two seraphim, as there were two cherubim that encompassed the ark of the testimony. This opinion I willingly adopt, though I do not venture to make any assertion where Scripture is silent. As it is customary with the sacred writers to accommodate their descriptions of God to those outward signs which were commonly used and familiarly known among the godly, it is possible that the Prophet saw a representation of this kind. While I hold this to be a probable conjecture, I leave room for other interpretations which some may be disposed to prefer; for Daniel saw not two angels only, but thousands of thousands of angels. (Daniel 7:10.)
Each one had six wings. This representation is instructive; for those wings thus arranged contained some mystery which it was the will of the Lord should not remain wholly unknown. The two wings with which the angels fly mean nothing else than their ready and cheerful performance of the commandments of God. On this point the resemblance is so clear and manifest, that it will be at once admitted by all who do not take delight in controversy. The two wings with which they cover their face show plainly enough that even angels cannot endure God's brightness, and that they are dazzled by it in the same manner as when we attempt to gaze upon the radiance of the sun. And if angels are overwhelmed by the majesty of God, how great will be the rashness of men if they venture to intrude so far! Let us, therefore, learn that our inquiries concerning God ought never to go beyond what is proper and lawful, that our knowledge may soberly and modestly taste what is far above our capacity. And yet the angels do not cover their face in such a manner as not to be favored with beholding God in some degree; for their flight is not at random. In like manner we too ought to look at God, but only so far as our capacity shall enable us.
As to the remaining two wings, which were placed lower, the difficulty is somewhat greater. Some think that the angels covered their feet, that they might not touch the earth, and contract any defilement from it, as human beings like ourselves are wont to do; for in walking we gather filth and dust, and accordingly, so long as we dwell on earth, we are always tainted by some kind of contagion. This reminds believers that they will have no intercourse with angels till they raise themselves high, and are no longer fastened to the earth.
Such is the interpretation given by some expositors. But I rather agree with those who think that the use of those wings was opposite to that of the upper wings; for, as by the upper wings they cover their face, that they may not be overpowered by God's brightness, so they have also lower wings to conceal them from our view. Now, if it be true that we cannot behold the small and feeble rays of the Divine brightness without being altogether overpowered, how could we gaze upon that unspeakably bright and glorious majesty which lays prostrate all our faculties? Let men learn, therefore, that they are far distant from a perfect knowledge of God, since they cannot even reach to the angels. The latter appears to me to be the more correct