Isaiah 6:12Meaning & Commentary from the Church Fathers

Although the saints were killed, including the Prince of Life Himself, those who remain—believers in Christ and the true remnant of Israel (Rom. 9:27)—will be numerous; for a significant portion of Israel has indeed believed. The blessed prophet Isaiah confirmed this in the beginning of his book, stating, "And if the Lord of hosts had not left us seed, we would be like Sodom, and like Gomorrah we would be like Gomorrah" (Isaiah 1:9).

Some interpret these words differently: when the prophet inquired about the duration of the desolation, God answered, "Till the hailstones shall be desolate, because they are not inhabited, and the houses because they are not inhabited by men." This leads us to understand the timeline of the end of the age. Before that time, there will be conflict and strife, with nation rising against nation, as well as cities and homes left desolate (Matthew 24:6,7). Subsequently, the end shall come, after which humans will endure, particularly following the resurrection, living in holiness and permanence, for corruption will be completely eradicated, death will be abolished, and all sin will be removed. While Israel is in a state of desolation, it will be called forth in the final times of the age, a reality clearly and directly stated in the sacred Scriptures, making further proof unnecessary.

11:7) — those about whom it was declared to Elijah, "I have reserved for myself seven thousand men who have not bowed the knee to Baal" (Rom. 11:4). Thus, they are identified as those to whom it is said, "And there is also a tithe upon it."

The prophet, troubled for his people, therefore inquires, “How long, O Lord, will this decree stand, that those who hear will remain deaf and those who look will remain blind?” The Lord assured him: Until there is no one left to hear or see, until hearts are blinded. The cities of Judea will face complete destruction during the conflict between Vespasian and Titus, such that even their former names will fade, and any remaining homes will stand vacant. The land will not become a barren wasteland, nor will the people of Judea be scattered through exile or flight, nor will they thrive as they once did, but among the nations instead. However, concerning their multiplication, the dire fate of the survivors is evident: compared to their previous multitude, scarcely a tenth will remain. While a small remnant may exist in Judea, this phrase can be interpreted in two ways: that across the earth, only a small fraction of this people will endure, and that within Judea, only a minimal portion will persist. This remnant will ultimately face devastation once more when, approximately fifty years later, Hadrian comes and completely lays waste to the land, making it as barren as a terebinth and an oak tree stripped of acorns.

Despite their disbelief, the Lord preserves those who remain in blindness and keeps them until, as the apostle Paul states, all Gentiles are incorporated into the body of Christ. Once this occurs, Israel will also be included (Rom. 11:25-26). There will then exist one flock and one Shepherd (John 10:16).

The examined parimia, traditionally read on Thursday during the second week of Lent, should also be recited on the Feast of the Purification, for the vision of Isaiah described within it relates to the significance of this feast. The canon for the Purification outlines several connections: 1) In the figure of the Lord of hosts, seated high in the temple, Isaiah beheld the incarnate God, destined to appear in the Jerusalem temple on the fortieth day post His nativity. ‘When Isaiah witnessed the prototype of God elevated on His throne, encircled by angelic hosts, he lamented, “Oh, wretched man, I have seen God incarnate”’ (5th Irmos of the Canon for the Purification). 2) The throne upon which the Lord of hosts was depicted symbolizes the Mother of God cradling the Divine Child. ‘The aged seer, observing the Word held by the hands of the Mother, proclaimed, “Rejoice, O Most Holy One; you, as the throne you bear, are God who reigns in unapproachable light and peace”’ (1 Troparion of the 5th song of the Canon). 3) The tongs with which the seraphim delivered the burning coal to Isaiah represent the hands of the Mother of God, who presented the Divine Child to the elder Simeon, with the light of that coal symbolizing the illumination received by Simeon: ‘Isaiah was purged upon receiving the coal from the seraphim and cried to the Mother of God, “You have enlightened me by presenting to Him who is not born of you, as if with tongs”’ (3 Troparion of the 5th song of the Canon). 4) Isaiah experienced fear at the sight of the Lord of hosts, just as Simeon expressed to the Theotokos: ‘“You carry fire, O Pure One; I tremble to hold the Child God in my arms”’ (2 Troparion of the 5th song of the Canon).