Isaiah 6
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Isaiah 6
Isaiah's Vision of the LORD
★1In the year that king Uzziah died I saw also the LORD sitting upon a throne, high and lifted up, and his train filled the temple.
Jamieson-Fausset-Brown
CHAPTER 6
Is 6:1-13. Vision of Jehovah in His Temple.
Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (1Ki 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Is 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (He 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.
1. In ... year ... Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2Ch 26:19-21). 754 B.C. [Calmet] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Is 6:9, &c., implies the tone of one who had already experience of the people's obstinacy.
Lord--here Adonai, Jehovah in Is 6:5; Jesus Christ is meant as speaking in Is 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Is 6:10 are attributed by Paul (Ac 28:25, 26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Is 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.
CHAPTER 6
Is 6:1-13. Vision of Jehovah in His Temple.
Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (1Ki 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Is 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (He 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.
1. In ... year ... Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2Ch 26:19-21). 754 B.C. [Calmet] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Is 6:9, &c., implies the tone of one who had already experience of the people's obstinacy.
Lord--here Adonai, Jehovah in Is 6:5; Jesus Christ is meant as speaking in Is 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Is 6:10 are attributed by Paul (Ac 28:25, 26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Is 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.
The Pulpit Commentary
THE VISION OF GOD SEEN BY ISAIAH. It is thought by some that this vision, and its sequel, constitute the original call of Isaiah to the prophetical office, and in order of time precede all the other contents of the book. But the position of the "vision" in the book is strongly against this view. Prophets who relate their original call naturally place it in the forefront of their narrative (Jer_1:10; Eze_1:1). It is quite possible, as Bishop Lowth says, that this was "a new designation, to introduce more solemnly a general declaration of the whole course of God's dispensations in regard to his people, and the fates of the nations." The vision itself may profitably be compared with Ezekiel's first vision, which it much resembles (Eze_1:4-28).
In the year that King Uzziah died. The year B.C. 759, probably. We cannot determine from the phrase used whether the vision was seen before or after Uzziah's death. I saw also; rather, then it was that I saw (comp. Exo_16:6). The Lord. Not "Jehovah," as in Isa_6:3 and Isa_6:5, but "Adonay," for greater reverence. Sitting upon a throne, high and lifted up. The imagery is, of course, taken from the practice of earthly kings. Elaborate thrones were affected by the great monarchs of Egypt and Assyria. Solomon's throne was perhaps even grander than any of these (see 1Ki_10:18-20). It was placed at the summit of "six steps," so that its occupant was "high and lifted up" above all his courtiers. His train. Not his train of attendants, but "the skirts of his robe." Flowing robes were commonly worn by great monarchs. Filled the temple; or, the palace. The same word is used in Hebrew for both. Dr. Kay supposes the prophet to be "in vision gazing on the actual temple—to see its veils drawn aside, and instead of the Shechinah enthroned on the cherubim, to behold the King of glory, enthroned on high, the fringes of his royal robe filling the temple, so that no human priest could minister there." But, as Mr. Cheyne observes, "palace is more in harmony with the picture than temple." It is the heavenly palace of the King of kings into which the prophet's gaze is allowed to penetrate.
THE VISION OF GOD SEEN BY ISAIAH. It is thought by some that this vision, and its sequel, constitute the original call of Isaiah to the prophetical office, and in order of time precede all the other contents of the book. But the position of the "vision" in the book is strongly against this view. Prophets who relate their original call naturally place it in the forefront of their narrative (Jer_1:10; Eze_1:1). It is quite possible, as Bishop Lowth says, that this was "a new designation, to introduce more solemnly a general declaration of the whole course of God's dispensations in regard to his people, and the fates of the nations." The vision itself may profitably be compared with Ezekiel's first vision, which it much resembles (Eze_1:4-28).
In the year that King Uzziah died. The year B.C. 759, probably. We cannot determine from the phrase used whether the vision was seen before or after Uzziah's death. I saw also; rather, then it was that I saw (comp. Exo_16:6). The Lord. Not "Jehovah," as in Isa_6:3 and Isa_6:5, but "Adonay," for greater reverence. Sitting upon a throne, high and lifted up. The imagery is, of course, taken from the practice of earthly kings. Elaborate thrones were affected by the great monarchs of Egypt and Assyria. Solomon's throne was perhaps even grander than any of these (see 1Ki_10:18-20). It was placed at the summit of "six steps," so that its occupant was "high and lifted up" above all his courtiers. His train. Not his train of attendants, but "the skirts of his robe." Flowing robes were commonly worn by great monarchs. Filled the temple; or, the palace. The same word is used in Hebrew for both. Dr. Kay supposes the prophet to be "in vision gazing on the actual temple—to see its veils drawn aside, and instead of the Shechinah enthroned on the cherubim, to behold the King of glory, enthroned on high, the fringes of his royal robe filling the temple, so that no human priest could minister there." But, as Mr. Cheyne observes, "palace is more in harmony with the picture than temple." It is the heavenly palace of the King of kings into which the prophet's gaze is allowed to penetrate.
2Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
Jamieson-Fausset-Brown
2. stood--not necessarily the posture of standing; rather, were in attendance on Him [Maurer], hovering on expanded wings.
the--not in the Hebrew.
seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Nu 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (2Ki 2:11; 6:17; Eze 1:13; Mt 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare Nu 21:8; 2Ki 18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Eze 1:5-12). (But compare Re 4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in Da 10:13 to Michael [Maurer]; just as cherub comes from a root (changing m into b), meaning "noble."
twain--Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (Ex 3:6; Job 4:18; 15:15); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare Eze 1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.
2. stood--not necessarily the posture of standing; rather, were in attendance on Him [Maurer], hovering on expanded wings.
the--not in the Hebrew.
seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Nu 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (2Ki 2:11; 6:17; Eze 1:13; Mt 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare Nu 21:8; 2Ki 18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Eze 1:5-12). (But compare Re 4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in Da 10:13 to Michael [Maurer]; just as cherub comes from a root (changing m into b), meaning "noble."
twain--Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (Ex 3:6; Job 4:18; 15:15); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare Eze 1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.
The Pulpit Commentary
Above it stood the seraphims; rather, above him were standing seraphim. The "seraphim" are introduced, not as well known, with the article, but without it, as unknown. The word means "fiery ones," and is supposed to denote the burning love of the blessed spirits spoken of. They appeared to the prophet as standing above the King as he sat upon his throne—"standing" to show their readiness to minister; but why "above him" is not so clear. Perhaps, simply, as those that stand are "above" those that sit; perhaps as ready to fly through infinite space at the bidding of him who was seated in his palace, as it were upon the ground. Their form, as seen by the prophet, appears to have been human, and only distinguished from ordinary humanity by the wings. Thus, though in name they resembled those other "fiery ones," which had punished the Jews in the wilderness (Num_21:6-9), there is nothing to show that Isaiah in any way connected the two. Each one had six wings. Gesenius is mistaken in saying that there are at Persepolis any six-winged figures. The Persians not infrequently represented their genii with four wings; but no six-winged figures have been found, so far as I know, among the Persian remains. With twain he covered his face, etc. The general idea of the six wings was probably rapid flight, the carrying out of God's behests "with speed swiftly." But, in the Divine presence, the wings were applied to a different use. One pair veiled the seraph's head from the intolerable effulgence of the Divine glory; another concealed the feet, soiled in their various ministrations, and unmeet for the all-pure presence; the third pair alone sustained the seraph in mid-air, as he hovered in readiness to depart on any errand on which Jehovah aright send him.
Above it stood the seraphims; rather, above him were standing seraphim. The "seraphim" are introduced, not as well known, with the article, but without it, as unknown. The word means "fiery ones," and is supposed to denote the burning love of the blessed spirits spoken of. They appeared to the prophet as standing above the King as he sat upon his throne—"standing" to show their readiness to minister; but why "above him" is not so clear. Perhaps, simply, as those that stand are "above" those that sit; perhaps as ready to fly through infinite space at the bidding of him who was seated in his palace, as it were upon the ground. Their form, as seen by the prophet, appears to have been human, and only distinguished from ordinary humanity by the wings. Thus, though in name they resembled those other "fiery ones," which had punished the Jews in the wilderness (Num_21:6-9), there is nothing to show that Isaiah in any way connected the two. Each one had six wings. Gesenius is mistaken in saying that there are at Persepolis any six-winged figures. The Persians not infrequently represented their genii with four wings; but no six-winged figures have been found, so far as I know, among the Persian remains. With twain he covered his face, etc. The general idea of the six wings was probably rapid flight, the carrying out of God's behests "with speed swiftly." But, in the Divine presence, the wings were applied to a different use. One pair veiled the seraph's head from the intolerable effulgence of the Divine glory; another concealed the feet, soiled in their various ministrations, and unmeet for the all-pure presence; the third pair alone sustained the seraph in mid-air, as he hovered in readiness to depart on any errand on which Jehovah aright send him.
3And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
Jamieson-Fausset-Brown
3. (Re 4:8). The Trinity is implied (on "Lord," see on Is 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 (Psa 24:1; 72:19).
3. (Re 4:8). The Trinity is implied (on "Lord," see on Is 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 (Psa 24:1; 72:19).
The Pulpit Commentary
One cried; rather, kept crying (comp. Rev_4:8, "They rest not day and night, saying, Holy, holy, holy"). But the prophet scarcely goes so far; he describes only his vision—they did not rest while the vision was vouchsafed him. Holy, holy, holy. The Church on earth has taken pattern by the Church above; and the "Trisagion" is ever being repeated in one part of the earth or another without ceasing: "Thou continuest holy, O thou Worship of Israel." There is no attribute so essential to God as this. It is for his holiness, more than for anything else, that his creatures worship him. The triple repetition has been understood in all ages of the Church as connected with the doctrine of the Trinity. Holy is he who has created us, and bidden us worship him in the beauty of holiness Holy is he who has redeemed us, and washed away our sins, and made us by profession holy! Holy is he who day by day sanctifies us, and makes us in very deed and truth, so far as we will permit him, holy! The whole earth is full of his glory. Even in heaven the seraphic thoughts are turned to earth, and its relation to its Divine Creator is made the subject of angelic utterances. The lesson which they gather from their contemplation, even under all the miserable circumstances of the time, is a cheering one: "The whole earth is full of God's glory." Men, whether they will it or not, are working out God's purposes, advancing his designs, accomplishing the ends that he desires (see Homiletics on Isa_5:25-29).
One cried; rather, kept crying (comp. Rev_4:8, "They rest not day and night, saying, Holy, holy, holy"). But the prophet scarcely goes so far; he describes only his vision—they did not rest while the vision was vouchsafed him. Holy, holy, holy. The Church on earth has taken pattern by the Church above; and the "Trisagion" is ever being repeated in one part of the earth or another without ceasing: "Thou continuest holy, O thou Worship of Israel." There is no attribute so essential to God as this. It is for his holiness, more than for anything else, that his creatures worship him. The triple repetition has been understood in all ages of the Church as connected with the doctrine of the Trinity. Holy is he who has created us, and bidden us worship him in the beauty of holiness Holy is he who has redeemed us, and washed away our sins, and made us by profession holy! Holy is he who day by day sanctifies us, and makes us in very deed and truth, so far as we will permit him, holy! The whole earth is full of his glory. Even in heaven the seraphic thoughts are turned to earth, and its relation to its Divine Creator is made the subject of angelic utterances. The lesson which they gather from their contemplation, even under all the miserable circumstances of the time, is a cheering one: "The whole earth is full of God's glory." Men, whether they will it or not, are working out God's purposes, advancing his designs, accomplishing the ends that he desires (see Homiletics on Isa_5:25-29).
4And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Jamieson-Fausset-Brown
4. posts of ... door--rather, foundations of the thresholds.
house--temple.
smoke--the Shekinah cloud (1Ki 8:10; Eze 10:4).
4. posts of ... door--rather, foundations of the thresholds.
house--temple.
smoke--the Shekinah cloud (1Ki 8:10; Eze 10:4).
The Pulpit Commentary
The posts of the door moved; rather, the bases of the thresholds shook (compare Revised Version). The shout of the seraphs shook the very foundations on which the thresholds of the gates of heaven rested—a testimony to the energy with which it was uttered. At the voice of him that cried; i.e. "at the voice of each and all." The house was filled with smoke. "Smoke" is sometimes the mere sign of the presence of God, as in Isa_4:5; but more often it indicates his presence in anger or judgment (see Exo_19:18; Exo_20:18; Rev_15:8). Here there had been no smoke at first, and we must suppose it, therefore, a sign of the anger which finds vent in verse 9-12.
The posts of the door moved; rather, the bases of the thresholds shook (compare Revised Version). The shout of the seraphs shook the very foundations on which the thresholds of the gates of heaven rested—a testimony to the energy with which it was uttered. At the voice of him that cried; i.e. "at the voice of each and all." The house was filled with smoke. "Smoke" is sometimes the mere sign of the presence of God, as in Isa_4:5; but more often it indicates his presence in anger or judgment (see Exo_19:18; Exo_20:18; Rev_15:8). Here there had been no smoke at first, and we must suppose it, therefore, a sign of the anger which finds vent in verse 9-12.
Woe Is Me! For I Am Undone
5Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
Jamieson-Fausset-Brown
5. undone--(Ex 33:20). The same effect was produced on others by the presence of God (Jud 6:22; 13:22; Job 42:5, 6; Lu 5:8; Re 1:17).
lips--appropriate to the context which describes the praises of the lips, sung in alternate responses (Ex 15:20, 21; Is 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Is 6:9).
seen--not strictly Jehovah Himself (Joh 1:18; 1Ti 6:16), but the symbol of His presence.
Lord--Hebrew, "Jehovah."
5. undone--(Ex 33:20). The same effect was produced on others by the presence of God (Jud 6:22; 13:22; Job 42:5, 6; Lu 5:8; Re 1:17).
lips--appropriate to the context which describes the praises of the lips, sung in alternate responses (Ex 15:20, 21; Is 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Is 6:9).
seen--not strictly Jehovah Himself (Joh 1:18; 1Ti 6:16), but the symbol of His presence.
Lord--Hebrew, "Jehovah."
The Pulpit Commentary
THE SEQUEL OF THE VISION—THE PROPHET'S SENSE OF UNWORTHINESS.
The vision of God in this life, whether natural or ecstatic, cannot but produce in the beholder a deep feeling of his unworthiness. God "is of purer eyes than to behold iniquity;" even "the heavens are not clean in his sight" (Job_15:15). Man, being never wholly purged from sin while on earth, cannot but shrink from contact with the absolutely Holy. Hence Isaiah's cry (verse 5); and hence, to comfort him, the symbolic action of the seraph (verse 6) and his encouraging words (verse 7).
I am undone; literally, cut off, destroyed (comp. Isa_15:1; Jer_47:5; Hos_4:5, Hos_4:6, etc.). God once said himself, "There shall no man see me and live" (Exo_33:20). Men expected to die even when they had seen angels of God (Gen_32:30; Jdg_6:22, Jdg_6:23; Jdg_13:22). How we are to reconcile Exo_33:20 with this passage, Job_42:5, and Eze_1:26-28, is uncertain. Perhaps the ecstatic sight was not included in the "seeing" of which God spoke to Moses. I am a man of unclean lips. A man must be indeed" perfect" never to offend in word (Jas_3:2). Isaiah felt that he had often so offended. His lips were not "clean" in God's sight, and if not his lips, then not his heart; for "out of the abundance of the heart the mouth speaketh" (Mat_12:34). I dwell in the midst of a people of unclean lips. Men catch up the phraseology of their time, and use wrong forms of speech, because they hear them daily. "Evil communications corrupt good manners" (1Co_15:33).
THE SEQUEL OF THE VISION—THE PROPHET'S SENSE OF UNWORTHINESS.
The vision of God in this life, whether natural or ecstatic, cannot but produce in the beholder a deep feeling of his unworthiness. God "is of purer eyes than to behold iniquity;" even "the heavens are not clean in his sight" (Job_15:15). Man, being never wholly purged from sin while on earth, cannot but shrink from contact with the absolutely Holy. Hence Isaiah's cry (verse 5); and hence, to comfort him, the symbolic action of the seraph (verse 6) and his encouraging words (verse 7).
I am undone; literally, cut off, destroyed (comp. Isa_15:1; Jer_47:5; Hos_4:5, Hos_4:6, etc.). God once said himself, "There shall no man see me and live" (Exo_33:20). Men expected to die even when they had seen angels of God (Gen_32:30; Jdg_6:22, Jdg_6:23; Jdg_13:22). How we are to reconcile Exo_33:20 with this passage, Job_42:5, and Eze_1:26-28, is uncertain. Perhaps the ecstatic sight was not included in the "seeing" of which God spoke to Moses. I am a man of unclean lips. A man must be indeed" perfect" never to offend in word (Jas_3:2). Isaiah felt that he had often so offended. His lips were not "clean" in God's sight, and if not his lips, then not his heart; for "out of the abundance of the heart the mouth speaketh" (Mat_12:34). I dwell in the midst of a people of unclean lips. Men catch up the phraseology of their time, and use wrong forms of speech, because they hear them daily. "Evil communications corrupt good manners" (1Co_15:33).
6Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
Jamieson-Fausset-Brown
6. unto me--The seraph had been in the temple, Isaiah outside of it.
live coal--literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2, 3).
the altar--of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Le 9:24), and was kept continually burning.
6. unto me--The seraph had been in the temple, Isaiah outside of it.
live coal--literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2, 3).
the altar--of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Le 9:24), and was kept continually burning.
The Pulpit Commentary
A live coal; or, a glowing stone, as Gesenius, Rosenmüller, Knobel, and Mr. Cheyne understand. The tongs … the altar. The presence of an altar in the heavenly dwelling, with the usual appurtenances, is assumed (comp. Rev_6:9; Rev_8:3). The altar is, no doubt, an altar of incense, and of gold, not of stone; but the incense is burnt upon stones heated to a glow, and it is one of these stones which the angel takes with the golden tongs of the sanctuary (Exo_25:38).
A live coal; or, a glowing stone, as Gesenius, Rosenmüller, Knobel, and Mr. Cheyne understand. The tongs … the altar. The presence of an altar in the heavenly dwelling, with the usual appurtenances, is assumed (comp. Rev_6:9; Rev_8:3). The altar is, no doubt, an altar of incense, and of gold, not of stone; but the incense is burnt upon stones heated to a glow, and it is one of these stones which the angel takes with the golden tongs of the sanctuary (Exo_25:38).
7And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Jamieson-Fausset-Brown
7. mouth ... lips--(See on Is 6:5). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (Ac 2:3, 4) when they were being set apart to speak in various languages of Jesus.
iniquity--conscious unworthiness of acting as God's messenger.
purged--literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.
7. mouth ... lips--(See on Is 6:5). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (Ac 2:3, 4) when they were being set apart to speak in various languages of Jesus.
iniquity--conscious unworthiness of acting as God's messenger.
purged--literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.
The Pulpit Commentary
He laid it upon my mouth; literally, he caused it to touch my mouth; i.e. "he touched my mouth with it." He brought it into contact with that part of him which the prophet had recognized (Isa_6:5) as the seat of impurity. Thine iniquity is taken away. By the contact the prophet's impurity is purged, and he is freed from it. The symbolical net showed
(1) that sin could be purged;
(2) that the highest angelic nature could not, alone and of its own force, purge it; and
(3) that the purging could come only from that fire which consumes the incense that is laid upon the altar of God. Dr. Kay suggests that this fire is "the Divine love."
He laid it upon my mouth; literally, he caused it to touch my mouth; i.e. "he touched my mouth with it." He brought it into contact with that part of him which the prophet had recognized (Isa_6:5) as the seat of impurity. Thine iniquity is taken away. By the contact the prophet's impurity is purged, and he is freed from it. The symbolical net showed
(1) that sin could be purged;
(2) that the highest angelic nature could not, alone and of its own force, purge it; and
(3) that the purging could come only from that fire which consumes the incense that is laid upon the altar of God. Dr. Kay suggests that this fire is "the Divine love."
Whom Shall I Send? Here Am I; Send Me
8Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Jamieson-Fausset-Brown
8. I ... us--The change of number indicates the Trinity (compare Ge 1:26; 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere.
Whom ... who--implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare 1Ch 29:5).
Here am I--prompt zeal, now that he has been specially qualified for it (Is 6:7; compare 1Sa 3:10, 11; Ac 9:6).
8. I ... us--The change of number indicates the Trinity (compare Ge 1:26; 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere.
Whom ... who--implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare 1Ch 29:5).
Here am I--prompt zeal, now that he has been specially qualified for it (Is 6:7; compare 1Sa 3:10, 11; Ac 9:6).
The Pulpit Commentary
THE PROPHET ENTRUSTED WITH A SPECIAL MISSON. We do not know what special call Isaiah had had previously. Perhaps he had been brought up in the "schools of the prophets." Perhaps, when the "word of the Lord" came to him, he had accepted the fact as sufficient call. Now, however, he had, in vision, a clear and distinct call and mission (verses 8, 9). He was told to "go," and instructed as to what he was to say (verses 9, 10). As before (Isaiah 1-5.), while in the main he was to denounce woe, he was still to proclaim the survival of a remnant (verses 10-12).
Whom shall I send?. Such questions enable those who wait in the courts of heaven to show their zeal and readiness. Who will go for us? Some explain the plural pronoun as used of the Almighty and those with whom he is consulting. But he does not really "consult" his creatures (infra, Isa_40:14; Rev_11:1-19 :34), nor do his messengers do his errands for them. The plural form is best explained by the light which Isa_6:3 throws on it, as indicative of the doctrine of the Trinity (comp. Gen_1:26).
THE PROPHET ENTRUSTED WITH A SPECIAL MISSON. We do not know what special call Isaiah had had previously. Perhaps he had been brought up in the "schools of the prophets." Perhaps, when the "word of the Lord" came to him, he had accepted the fact as sufficient call. Now, however, he had, in vision, a clear and distinct call and mission (verses 8, 9). He was told to "go," and instructed as to what he was to say (verses 9, 10). As before (Isaiah 1-5.), while in the main he was to denounce woe, he was still to proclaim the survival of a remnant (verses 10-12).
Whom shall I send?. Such questions enable those who wait in the courts of heaven to show their zeal and readiness. Who will go for us? Some explain the plural pronoun as used of the Almighty and those with whom he is consulting. But he does not really "consult" his creatures (infra, Isa_40:14; Rev_11:1-19 :34), nor do his messengers do his errands for them. The plural form is best explained by the light which Isa_6:3 throws on it, as indicative of the doctrine of the Trinity (comp. Gen_1:26).
The Message of Hardening
★9And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
Jamieson-Fausset-Brown
9. Hear ... indeed--Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (Joh 7:17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (Is 43:8). So in Jesus' use of parables (Mt 13:14).
see ... indeed--rather, "though ye see again and again," yet, &c.
9. Hear ... indeed--Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (Joh 7:17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (Is 43:8). So in Jesus' use of parables (Mt 13:14).
see ... indeed--rather, "though ye see again and again," yet, &c.
The Pulpit Commentary
Hear ye indeed … see ye indeed; literally, In hearing hear … in seeing see—with the force of "Listen and bear; look and see;" "Attend, "that is," with the outward souse, and catch all that sense can catch, but without perception of the inward meaning". This is what they would do. Isaiah is bidden to exhort them, in grave irony, to do it.
Hear ye indeed … see ye indeed; literally, In hearing hear … in seeing see—with the force of "Listen and bear; look and see;" "Attend, "that is," with the outward souse, and catch all that sense can catch, but without perception of the inward meaning". This is what they would do. Isaiah is bidden to exhort them, in grave irony, to do it.
★10Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Jamieson-Fausset-Brown
10. Make ... fat--(Psa 119:17). "Render them the more hardened by thy warnings" [Maurer]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (Is 63:17). Gesenius takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (Ro 1:28; Ep 4:18); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (Ro 11:8; 2Th 2:11). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (Mr 7:21, 22); but through the eyes and ears healing reaches the heart (Ro 10:17), [Bengel]. (Jr 5:21; Eze 12:2; Zec 7:11; Ac 7:57; 2Ti 4:4). In Mt 13:15, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare Joh 11:45, 46; 12:10, 11). "One must love divine things in order to understand them" [Pascal].
be healed--of their spiritual malady, sin (Is 1:6; Psa 103:3; Jr 17:14).
10. Make ... fat--(Psa 119:17). "Render them the more hardened by thy warnings" [Maurer]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (Is 63:17). Gesenius takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (Ro 1:28; Ep 4:18); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (Ro 11:8; 2Th 2:11). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (Mr 7:21, 22); but through the eyes and ears healing reaches the heart (Ro 10:17), [Bengel]. (Jr 5:21; Eze 12:2; Zec 7:11; Ac 7:57; 2Ti 4:4). In Mt 13:15, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare Joh 11:45, 46; 12:10, 11). "One must love divine things in order to understand them" [Pascal].
be healed--of their spiritual malady, sin (Is 1:6; Psa 103:3; Jr 17:14).
The Pulpit Commentary
Make the heart of this people fat. Isaiah is commanded to effect by his preaching that which his preaching would, in fact, effect. It would not awaken the people out of their apathy, it would not stir them to repentance; therefore it would only harden and deaden them. The words have a national, not an individual, application. Shut their eyes; literally, besmear their eyes; or, seal them up. Such sealing has been employed by Oriental monarchs as a punishment. And convert; i.e. "turn to God." Our translators have used the word in an intransitive sense.
Make the heart of this people fat. Isaiah is commanded to effect by his preaching that which his preaching would, in fact, effect. It would not awaken the people out of their apathy, it would not stir them to repentance; therefore it would only harden and deaden them. The words have a national, not an individual, application. Shut their eyes; literally, besmear their eyes; or, seal them up. Such sealing has been employed by Oriental monarchs as a punishment. And convert; i.e. "turn to God." Our translators have used the word in an intransitive sense.
11Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
Jamieson-Fausset-Brown
11. how long--will this wretched condition of the nation being hardened to its destruction continue?
until--(Is 5:9)--fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.
11. how long--will this wretched condition of the nation being hardened to its destruction continue?
until--(Is 5:9)--fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.
The Pulpit Commentary
Then said I, Lord, how long? Either, "How long am I to continue this preaching?" or, "How long is this blindness and callousness of the people to continue?" Isaiah assumes that he has not heard as yet God's final purpose; that there is some merciful intention kept in reserve, which is to take effect after the close of the period of judgment. The cities … the houses; rather, cities … houses. An entire desolation of the whole land, and extermination of its inhabitants, is not prophesied, and never took place. Nebuchadnezzar "left of the poor of the land to be vinedressers and husbandmen" (2Ki_25:12; Jer_39:10). Even when the great mass of these persons went into Egypt and perished there (Jer_44:11-27), a certain number escaped and returned to Palestine (Jer_44:14, Jer_44:28). The land; rather, the ground, the soil.
Then said I, Lord, how long? Either, "How long am I to continue this preaching?" or, "How long is this blindness and callousness of the people to continue?" Isaiah assumes that he has not heard as yet God's final purpose; that there is some merciful intention kept in reserve, which is to take effect after the close of the period of judgment. The cities … the houses; rather, cities … houses. An entire desolation of the whole land, and extermination of its inhabitants, is not prophesied, and never took place. Nebuchadnezzar "left of the poor of the land to be vinedressers and husbandmen" (2Ki_25:12; Jer_39:10). Even when the great mass of these persons went into Egypt and perished there (Jer_44:11-27), a certain number escaped and returned to Palestine (Jer_44:14, Jer_44:28). The land; rather, the ground, the soil.
12And the LORD have removed men far away, and there be a great forsaking in the midst of the land.
Jamieson-Fausset-Brown
12. (2Ki 25:21).
forsaking--abandonment of dwellings by their inhabitants (Jr 4:29).
12. (2Ki 25:21).
forsaking--abandonment of dwellings by their inhabitants (Jr 4:29).
The Pulpit Commentary
And the Lord have removed men far away. The Assyrian and Babylonian policy of deportation is pointed at. Pul had attacked the kingdom of Israel ten or twelve years before Uzziah's death, and had perhaps made the Assyrian policy known, though he had allowed himself to be bought off (2Ki_15:19, 2Ki_15:20). And there be a great forsaking; rather, and the desolation be great; i.e. till a great portion of Judah be depopulated.
And the Lord have removed men far away. The Assyrian and Babylonian policy of deportation is pointed at. Pul had attacked the kingdom of Israel ten or twelve years before Uzziah's death, and had perhaps made the Assyrian policy known, though he had allowed himself to be bought off (2Ki_15:19, 2Ki_15:20). And there be a great forsaking; rather, and the desolation be great; i.e. till a great portion of Judah be depopulated.
13But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.
Jamieson-Fausset-Brown
13. and it shall return, and ... be eaten--Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (Is 5:25; Eze 5:1-5, 12), [Maurer and Horsley]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (2Ki 24:14; 25:12), which afterwards fled to Egypt in fear (2Ki 25:26), and subsequently returned thence along with others who had fled to Moab and Edom (Jr 40:11, 12), and suffered under further divine judgments.
tell--rather, "terebinth" or "turpentine tree" (Is 1:29).
substance ... when ... cast ... leaves--rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' Job 14:7), the trunk or stock remains, so the holy seed (Ezr 9:2) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (Ro 11:5, 23-29). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters).
13. and it shall return, and ... be eaten--Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (Is 5:25; Eze 5:1-5, 12), [Maurer and Horsley]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (2Ki 24:14; 25:12), which afterwards fled to Egypt in fear (2Ki 25:26), and subsequently returned thence along with others who had fled to Moab and Edom (Jr 40:11, 12), and suffered under further divine judgments.
tell--rather, "terebinth" or "turpentine tree" (Is 1:29).
substance ... when ... cast ... leaves--rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' Job 14:7), the trunk or stock remains, so the holy seed (Ezr 9:2) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (Ro 11:5, 23-29). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters).
The Pulpit Commentary
But yet in it shall be a tenth, etc.; rather, and should there still be in it a tenth; i.e. should there still remain, after the great deportation, a tenth part of the inhabitants, "this again shall be burned up," i.e. shall be destined to further judgment and destruction. The trials of the Jewish nation under the Persian, Egyptian, and Syrian monarchies may be intended. As a teil tree, and as an oak, etc.; rather, as the terebinth tree and as the oak—trees which shoot up again from the stock after being cut down; or, as the prophet expresses it, "have a stem in their destruction." So to Judah shall remain, after all, a "holy seed," which shall be its "stem" or "stock, "and from which it shall once more "take root downward, and bear fruit upward" (Isa_37:31).
But yet in it shall be a tenth, etc.; rather, and should there still be in it a tenth; i.e. should there still remain, after the great deportation, a tenth part of the inhabitants, "this again shall be burned up," i.e. shall be destined to further judgment and destruction. The trials of the Jewish nation under the Persian, Egyptian, and Syrian monarchies may be intended. As a teil tree, and as an oak, etc.; rather, as the terebinth tree and as the oak—trees which shoot up again from the stock after being cut down; or, as the prophet expresses it, "have a stem in their destruction." So to Judah shall remain, after all, a "holy seed," which shall be its "stem" or "stock, "and from which it shall once more "take root downward, and bear fruit upward" (Isa_37:31).
THE HOLY BIBLE
Isaiah
Chapter 6
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105