Reading Scripture in Lent with the Church Fathers: Thursday of the Second Week of Lent

Today’s Scripture Readings in the Orthodox Church
Isaiah 6:1-12; Genesis 5:1-24; Proverbs 6:3-20

Isaiah 6:1. It is obvious from the very words of Isaiah that he saw God because of God’s condescension. He said, “I saw the Lord sitting on a high and lofty throne.” But God is not sitting down. Beings with bodies sit. Isaiah also said, “on a throne.” But God is not encompassed by a throne, because divinity cannot be contained within boundaries. That said, the seraphim could not endure the condescension of God although they were nearby.… He said, “And the seraphim stood around him,” because he wanted to make it clear that although the seraphim are closer to the essence of God than human beings are, they cannot look upon his essence simply because they are closer to it. He is not referring to place in a localized sense. When he speaks of nearness, he is demonstrating that the seraphim are closer to God than we human beings are. 
St John Chrysostom (4th century)

Isaiah 6:2. Tell me this. Why do the seraphim stretch forth their wings? There is no other reason than the statement made by the apostle: “Who dwells in unapproachable light.” And these heavenly virtues, who are showing this by their very actions, are not the only ones. There are powers higher than the seraphim, namely, the cherubim. The seraphim stood near; the cherubim are the throne of God. They are not called this because God has need of a throne but so that you may learn how great is the dignity of these very powers.
St John Chrysostom

Isaiah 6:3. Do you desire to learn how the powers above pronounce that name; with what awe, with what terror, with what wonder? “I saw the Lord,” says the prophet, “sitting upon a throne, high, and lifted up; around him stood the seraphim; and one cried to another and said, “Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory!” Do you perceive with what dread, with what awe, they pronounce that name while glorifying and praising him? But you, in your prayers and supplications, call upon him with much listlessness; when it would become you to be full of awe and to be watchful and sober! … What, then, do you think? Do you think that the angels in heaven talk over and ask each other questions about the divine essence? By no means! What are the angels doing? They give glory to God, they adore him, they chant without ceasing their triumphal and mystical hymns with a deep feeling of religious awe. Some sing, “Glory to God in the highest”; the seraphim chant, “Holy, holy, holy,” and they turn away their eyes because they cannot endure God’s presence as he comes down to adapt himself to them in condescension.
St John Chrysostom

Isaiah 6:5. Because of his virtues, Isaiah deserved to enjoy the sight of God, and, because of his awareness of his sins, he confessed that his lips were unclean. Not because he had said anything that was contrary to the will of God, but because he had held his peace, deterred either by fear or modesty, and because he had not exercised the prerogative of a prophet, of condemning a sinful nation. When we, who flatter the rich and accept sinful persons, rebuke sinners, is it for the sake of base gain? Unless, perhaps, we speak with complete frankness to those whose wealth we stand in need of. We may act otherwise; we may refrain from every type of sin, but, if we keep silent about the truth, we are certainly committing a sin.
St Jerome (4th century)

Purity of heart and simplicity are most precious in the sight of Almighty God, who is fully pure and simple in nature. Set apart from the ways of the world, the servants of God are strangers to its vain talk and thus avoid disturbing and soiling their minds in idle conversation.… We are drawn downward by mingling in continual conversation with people of the world. It is with good reason that Isaiah, after seeing the Lord, the King of hosts, accuses himself of this very fault. In a spirit of repentance he says, “Woe is me, because I have held my peace; because I am a man of unclean lips.” And why are his lips unclean? Because, as he explains immediately, “I dwell in the midst of a people that has unclean lips.” Grieving that his own lips are unclean, he shows us that he contracted this defilement by living among a people that had unclean lips.
To take part in the talk of worldly people without defiling our own heart is all but impossible. If we permit ourselves to discuss their affairs with them, we grow accustomed to a manner of speech unbecoming to us, and we end clinging to it with pleasure and are no longer entirely willing to leave it. We enter upon the conversation reluctantly, as a kind of condescension, but we find ourselves carried along from idle words to harmful ones, from trivial faults to serious guilt, with the result that our lips are more defiled with foolish words, and our prayers further and further removed from God’s hearing.… Why should we be surprised, then, if God is slow to hear our petitions when we on our part are slow to hear God’s command or pay no attention whatever to it?
St Gregory the Great (Gregory Dialogos, 6th century)

When through love the mind is ravished by the knowledge of God and stretches itself beyond things that have been made, it glimpses the transcendence and otherness of God. Then, according to the divine Isaiah, it is astonished as it senses its own lowliness and utters with conviction the words of the prophet: Woe is me, for I am stricken in heart. For I am a man with unclean lips, and I dwell in the midst of a people of unclean lips, and I have seen with my eyes the King, the Lord of hosts.
St Maximus the Confessor (7th century)

All those who are holy are struck with compunction because of the weakness of their constitution, and with daily sighs they scrutinize their different thoughts and the hidden and secret places of their conscience, humbly crying out, Enter not into judgment with your servant, for no man living is righteous before thee (Ps 143:2). And also: Who will boast of having a chaste heart? Or who will have confidence that he is pure from sin? (Prov 20:9). And again: There is no one who is righteous upon the earth, who does what is good and does not sin (cf. Pss 14:3; 53:3; Jer 5:1; Rom 3:10). And also: Who understands his sins? (Ps 19:12).
Those who are holy consider the righteousness of human beings as weak and imperfect and constantly in need of God’s mercy. Indeed, one of God’s prophets, whose iniquities and sins God cleansed with the fiery coal of his word that came from the altar, said, after contemplating God in wondrous fashion, and after seeing the lofty seraphim and a revelation of the heavenly mysteries: Woe is me, for I am a man of unclean lips, and I dwell in the midst of a people with unclean lips. In my estimation he would not have felt the uncleanness of his lips if he had not deserved to know the true and integral purity of perfection, thanks to his having contemplated God. Upon seeing God he immediately recognized an uncleanness in himself that was hidden to him previously. For when he says, Woe is me, for I am a man of unclean lips, he shows by what follows, and I dwell in the midst of a people with unclean lips, that he was speaking of his own lips and not of the people’s uncleanness.
St John Cassian (5th century)

Isaiah 6:6. Let our lips be touched by the divine coal, which burns away out sins and consumes the filth of our transgressions. Moreover, it makes us zealous by the Spirit. By saying “taken from the altar with tongs,” Isaiah means that we receive faith in and knowledge of Christ from the teachings or announcements in the law and the prophets, in which the word of the holy apostles confirms the truth. By quoting from the law and the prophets, the apostles convince their hearers and “touch their lips with the burning coal” in order to lead them to confess faith in Christ.
St Cyril of Alexandria (5th century)

With eyes, lips and faces turned toward it, let us receive the divine burning coal, so that the fire of the coal may be added to the desire within us to consume our sins and enlighten our hearts, and so that by this communion with the divine fire we may be set afire and deified. Isaiah saw a live coal, and this coal was not plain wood but wood joined with fire. Thus also, the bread of communion is not plain bread but bread joined with the Godhead. And the body joined with the Godhead is not one nature. On the contrary, that of the body is one, whereas that of the Godhead joined with it is another—so that both together are not one nature but two.
St John of Damascus (8th century)

Isaiah 6:8. When Isaiah had seen the Lord seated high upon a lofty throne, what does he say? “Woe is me, because I am in sorrow; because I am a man of unclean lips, and I dwell in the midst of a people that has unclean lips.” Pay attention to his exact words: Woe is me because of my unclean lips. After that, what does he tell us? Because his lips are soiled, one of the seraphim is sent to him, and the seraph taking a burning coal from the altar touches with it Isaiah’s lips and tongue and purifies his mouth. Then what does the seraph say? “See,” he said, “now that this has touched your lips, your tongue is cleansed.” Then immediately, what does the Lord say? “Whom shall I send? Who will go for us?” O divine secrets of Scripture! As long as Isaiah’s tongue was treacherous and his lips unclean, the Lord does not say to him, Whom shall I send, and who shall go? His lips are cleansed, and immediately he is appointed the Lord’s spokesman; hence it is true that the person with unclean lips cannot prophesy, nor can he be sent in obedient service to God. “With fiery coals of the desert.” Would to heaven this solitude were granted us, that it would clear away all wickedness from our tongue, so that where there are thorns, where there are brambles, where there are nettles, the fire of the Lord may come and burn all of it and make it a desert place, the solitude of Christ.
St Jerome (4th century)

Genesis 5:24. The mind is so caught up in this way that the hearing no longer takes in the voices outside and images of the passerby no longer come to sight and the eye no longer sees the mounds confronting it or the gigantic objects rising up against it. No one will possess the truth and the power of all this unless he has direct experience to teach him. The Lord will have turned the eyes of his heart away from everything of the here and now, and he will think of these as not transitory so much as already gone, smoke scattered into nothing. He walks with God, like Enoch. He is gone from a human way of life, from human concerns. He is no longer to be found amid the vanity of this present world. The text of Genesis relates that this actually happened to Enoch in the body: “Enoch walked with God and was not to be found because God had taken him away.” The apostle says, “Because of his faith, Enoch was taken up so that he did not have to encounter death.
St John Cassian (5th century)

Proverbs 6:6. The sluggard has not imitated the ant….See the ant of God. He rises day by day, he hastens to the church of God, he prays, he hears a reading, he chants a hymn, he digests that which he has heard, he thinks to himself about all this, and inside he is storing up grains gathered from the threshing floor. You who hear those very things which even now are being spoken, do just this. Go forth to the church, go back from church, hear a sermon, hear a reading, choose a book, open and read it. All these things are seen when they are done. That ant is treading his path, carrying and storing up in the sight of those who see him. But in due time there comes the winter. For whom does it not come? There happens to be loss, or bereavement. Others perchance, who know not what the ant has stored up inside to eat, pity the ant as being miserable.
St Augustine (5th century)

Proverbs 6:10 (in LXX). Are you unwilling to learn from the Scriptures which teach that it is good to labor, and that he who will not work ought neither to eat? Learn this lesson from the irrational creatures!… You should receive from this creature [the ant] the best exhortation to industrious living. Marvel at your Lord, not only because he has made heaven and the sun, but also because he has made the ant. For although this creature is small, it affords much proof of the greatness of God’s wisdom. Consider then how prudent the ant is, and consider how God has implanted in so small a body such an unceasing desire for work! But while you learn industry from this creature, you should take from the bee at the same time a lesson of neatness, industry and social concord! For it is not more for itself, than for us, that the bee labors and toils every day, which is indeed a thing especially proper for a Christian: not to seek his own things but the things of others. As then the bee traverses all the meadows that it may prepare a banquet for others, so also, O man, you should do likewise.
St John Chrysostom

“Go to the bee.” Run to the church and learn the works of light which are done in it, and how the church in holiness accomplishes what it does. See how sensible and chaste it represents itself before kings and private citizens alike. Both the rich and the poor respect its prescription for their own salvation—although it is certainly weak and despised in this world. But when the church puts its faith in Christ it is exalted. In Christ, in fact, there is a rich and luxurious banquet for the time which he has appointed. The church does not look so much at what is present but rather envisions plans for the future. It prepares supplies in the summer and stores a great crop at harvest. Notice, I say, how the bee is solicitous about the future. You also should enjoy security in this life, but be careful lest, with the coming of winter, your house may be found empty and deprived of food. Notice how the bee treats everyone equally: not only is it useful to kings but to private citizens as well. Its medicine cures both alike; it serves nature but does not look for reward. You also should imitate it by valuing not so much the person but the nature of the works done. And does the bee have any beauty in its body? Not at all! For this reason, in order that lazy people might not find excuses in their weakness, Solomon chose the weakest among animals so that he might take away from them any excuses. The bee is pleasing to everybody, even to those who have no means or properties. Every day in the fields and in the cities we hear everyone speak countless praise of this insect.
St John Chrysostom