Isaiah 6:3

"A thousand thousand stand before Him, and ten thousand times ten thousand minister unto Him"; now this concerneth the Seraphim who stand above Him, having their wings spread out to fly, and this one crieth to this, saying, "Holy, Holy, Holy." And concerning the Cherubim …

Because the seraphim use the title Lord singularly in this song, but repeat "holy" three times (in reference to the Trinity), we know they are referring to the one essence of Deity. The praise "holy, holy, holy" properly indicates the Trinity, and the appellation "Lord …

And what they cry out, one to another, or according to the Hebrews, this one to that one, that is, one to one, they encourage each other in the praises of the Lord and say: Holy, Holy, Holy, Lord God of hosts, in order to demonstrate the mystery of the Trinity in one Divinity; and they testify that the glory of God fills not just the Temple of the Jews, as before, but the entire earth, which He deigned to assume a human body for our salvation and descend to the earth. Finally, when Moses prayed to the Lord on behalf of the people, asking Him to spare the sinful people, the Lord responded: 'I will be merciful to them.' However, as surely as I live and as surely as my name lives, my glory will fill the whole earth (Num. 14: 20, 21). The seventy-first psalm also declares: 'His glory will fill the whole earth' (Psalm 71:19). That is why the angels proclaimed to the shepherds: 'Glory to God in the highest, and on earth peace to people of good will' (Luke 2:14). Therefore, some impiously understand the two Seraphim to refer to the Son and the Holy Spirit: as we teach according to the evangelist John and the Apostle Paul, that the Son of God was seen in the majesty of his reign, and the Holy Spirit spoke. Some Latin scholars understand the two Seraphim to refer to the Old and New Testaments, which speak only of the present age. Hence, they are said to have six wings and to veil the face and feet of God, and eagerly bear witness to the truth, and show forth all the sacraments of the Trinity that they proclaim. And they marvel at each other because the Lord of hosts, in the form of the Father, took on the form of a servant and humbled Himself even unto death, death on a cross (Philippians II), so that not only heavenly beings, but also earthly beings may know Him.

he saw the Lord sitting on a throne high and lifted up, while the Seraphim stood in a circle around him, the one having six wings, and the other six wings, with which they did cover themselves, and the one cried out to the other …

God again used an expression ambiguously respecting the Trinity, repeating thrice through Isaiah the word Holy which he made applicable to one God, saying: The Lord of hosts, the whole earth is full of His glory; showing both the number of the three Persons and …

The prophet Isaiah did not keep silent about this Trinity of persons and unity of nature revealed to him, when he says he saw the seraphim crying out, "Holy, holy, holy, Lord God of hosts." Therefore, where the triple "holy" is repeated, there is the …

The mouths of the seraphim are filled with blessings. They offer a doxology in turn, not in my opinion because they are tired but because they show respect to one another, both receiving and giving the doxology. They say "holy" three times and then conclude with "Lord of hosts." This demonstrates that the Holy Trinity exists in one divine essence. All hold and confess that the Father exists, along with the Son and the Spirit. Nothing divides those who are named nor separates them into different natures. Just the opposite is true. We recognize one Godhead in three persons.

In announcing that the whole earth is full of his glory, the seraphim are predicting the mystery of the economy that will be brought to pass through Christ. Prior to the Word's becoming flesh the world was ruled by the devil, the evil one, the serpent, the apostate. The creature, rather than the Creator, was worshiped. But when the only-begotten Word of God became human, the entire earth was filled with his glory.

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.

We make mention also of the seraphim, whom Isaiah in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with two their feet, while with two they flew, crying, "Holy, holy, holy is the Lord of hosts." For the reason of our reciting this confession of God, delivered down to us from the seraphim, is this, that so we may be partakers with the hosts of the world above in their hymn of praise.

To be sanctified is to be drawn away from any love that sullies and corrupts and may lead the soul to ruin. In this must the creature resemble the Creator: "You shall be holy," He said, "because I am holy." This holiness makes one God-conformed. …

Our intellect enlightened by faith cries out three times: "Holy, holy, holy." There are two Seraphim established in us through faith, and each one makes the triple exclamation, but refers only once to the Lord God. For the understanding of God is the understanding of …

This, indeed, is the Monarch who exerts power to the supreme degree, who is supremely wise in discerning the truth, supremely holy in loving the good, and supremely constant in distributing what is just. The Seraphim correspond to supreme holiness, for in them there is …

218. And they cried one to another. Here he sets out their praise: and concerning this, he does three things. First, he sets out the manner of praising as to their devotion, for they cried from the greatness of their affection; as to their concord, …

Cried - Singing in consort. Holy - This is repeated thrice, to intimate the Trinity of persons united in the Divine essence. Glory - Of the effects and demonstrations of his glorious holiness, as well as of his power, wisdom, and goodness.

Two things the seraphim here give God the praise of:-- (1.) His infinite perfections in himself. Here is one of his most glorious titles praised: he is the Lord of hosts, of their hosts, of all hosts; and one of his most glorious attributes, his holiness, without which his being the Lord of hosts (or, as it is in the parallel place, Rev. iv.

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And one cried unto another,....

And one cried to another - Hebrew ‘This cried to this.’ That is, they cried to each other in alternate responses.

The Trinity is implied (on "Lord," see on Isa 6:1). God's holiness is the keynote of Isaiah's whole prophecies. whole earth--the Hebrew more emphatically, the fulness of the whole earth is His glory (Ps 24:1;

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OUR FIRST business to-night will be briefly to explain the metaphor employed in the text. The prophet was told that despite all the remonstrances he was instructed to deliver, and notwithstanding the eloquent earnestness of his lips, which had been just touched by a live coal from off the altar, still the people of Israel would persevere in their sins, and would therefore be certainly destroyed. He asked the question, “Lord, how long?” that is, How long will the people be thus impenitent? How long will thy sore judgment thus continue?

OUR FIRST business to-night will be briefly to explain the metaphor employed in the text. The prophet was told that despite all the remonstrances he was instructed to deliver, and notwithstanding the eloquent earnestness of his lips, which had been just touched by a live coal from off the altar, still the people of Israel would persevere in their sins, and would therefore be certainly destroyed. He asked the question, “Lord, how long?” that is, How long will the people be thus impenitent? How long will thy sore judgment thus continue? And he was informed that God would waste and destroy the cities and their inhabitants, till the land should be utterly desolate. Then it was added, for his comfort, “Yet in it shall be a tenth.” And so it happened; for when “Nebuchadnezzar carried away all Jerusalem,” the historian gives this reservation—’none remained save the poorer sort of the people of the land.” They were left by the captain of the guard, “to be vine-dressers and husbandmen.” Thus in it there was a tenth; this small remnant of the people, however, was to be nearly destroyed too. “It shall return and shall be eaten;” the sense is, eaten up or consumed. The poor creatures left in the land, many of them fled into Egypt at the time of the conspiracy of Ishmael (not Ishmael, the son of Hagar, but an unworthy member of the royal family of Judah), and there in Egypt most of them were cut off and perished.

Holy, holy, holy - This hymn performed by the seraphim, divided into two choirs, the one singing responsively to the other, which Gregory Nazian., Carm. 18, very elegantly calls Συμφωνον, αντιφωνον, αγγελων στασιν, is formed upon the practice of alternate singing, which prevailed in the Jewish Church from the time of Moses, whose ode at the Red Sea was thus performed, (see Exo 15:20, Exo 15:21), to that of Ezra, under whom the priests and Levites sung alternately, “O praise Jehovah, for he is gracious; For his mercy endureth for ever;” Ezr 3:11. See De Sac. Poes. Hebr. Prael. xix., at the beginning.