Isaiah 6:1
Verse
Context
Isaiah’s Commission
1In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted; and the train of His robe filled the temple.2Above Him stood seraphim, each having six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying.
Sermons
A.W. Tozer
Roy Hession
John PiperA.W. Tozer
B.H. Clendennen
Leonard RavenhillSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The Lord - Fifty-one MSS. of Kennicott's, and fifty-four of De Rossi's, and one edition; in the 8th verse, (Isa 6:8); forty-four MSS. of Kennicott's, and forty-six of De Rossi's, and one edition; and in the 11th verse (Isa 6:11); thirty-three MSS. of Kennicott's, and many of De Rossi's, and one edition, for אדני Adonai, "the Lord" read יהוה "Jehovah," which is probably the true reading; (compare Isa 6:6); as in many other places, in which the superstition of the Jews has substituted אדני Adonai for יהוה Yehovah. One of my own MSS., a very ancient and large folio, to which the points and the masora have been added by a later hand, has יהוה Yehovah in the 1st and 8th verses, in the teeth of the masora, which orders it in both places to be read אדני Adonai.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The time of the occurrence here described, viz., "the year that king Uzziah (Uzı̄yahu) died," was of importance to the prophet. The statement itself, in the naked form in which it is here introduced, is much more emphatic than if it commenced with "it came to pass" (vay'hi; cf., Exo 16:6; Pro 24:17). It was the year of Uzziah's death, not the first year of Jotham's reign; that is to say, Uzziah was still reigning, although his death was near at hand. If this is the sense in which the words are to be understood, then, even if the chapter before us contains an account of Isaiah's first call, the heading to chapter 1, which dates the ministry of the prophet from the time of Uzziah, is quite correct, inasmuch as, although his public ministry under Uzziah was very short, this is properly to be included, not only on account of its own importance, but as inaugurating a new ear (lit. "an epoch-making beginning"). But is it not stated in Ch2 26:22, that Isaiah wrote a historical work embracing the whole of Uzziah's reign? Unquestionably; but it by no means follows from this, that he commenced his ministry long before the death of Uzziah. If Isaiah received his call in the year that Uzziah died, this historical work contained a retrospective view of the life and times of Uzziah, the close of which coincided with the call of the prophetic author, which made a deep incision into the history of Israel. Uzziah reigned fifty-two years (809-758 b.c.). This lengthened period was just the same to the kingdom of Judah as the shorter age of Solomon to that of all Israel, viz., a time of vigorous and prosperous peace, in which the nation was completely overwhelmed with manifestations of divine love. But the riches of divine goodness had no more influence upon it, than the troubles through which it had passed before. And now the eventful change took place in the relation between Israel and Jehovah, of which Isaiah was chosen to be the instrument before and above all other prophets. The year in which all this occurred was the year of Uzziah's death. It was in this year that Israel as a people was given up to hardness of heart, and as a kingdom and country to devastation and annihilation by the imperial power of the world. How significant a fact, as Jerome observes in connection with this passage, that the year of Uzziah's death should be the year in which Romulus was born; and that it was only a short time after the death of Uzziah (viz., 754 b.c. according to Varro's chronology) that Rome itself was founded! The national glory of Israel died out with king Uzziah, and has never revived to this day. In that year, says the prophet, "I saw the Lord of all sitting upon a high and exalted throne, and His borders filling the temple." Isaiah saw, and that not when asleep and dreaming; but God gave him, when awake, an insight into the invisible world, by opening an inner sense for the supersensuous, whilst the action of the outer senses was suspended, and by condensing the supersensuous into a sensuous form, on account of the composite nature of man and the limits of his present state. This was the mode of revelation peculiar to an ecstatic vision (ἐν ἐκστἀσει, Eng. ver. "in a trance," or ἐν πνεὐματι, "in the spirit"). Isaiah is here carried up into heaven; for although in other instances it was undoubtedly the earthly temple which was presented to a prophet's view in an ecstatic vision (Amo 9:1; Eze 8:3; Eze 10:4-5; cf., Act 22:17), yet here, as the description which follows clearly proves, the "high and exalted throne" (Note: It is to this, and not to ‛Adonai, as the Targum and apparently the accents imply, that the words "high and exalted" refer.) is the heavenly antitype of the earthly throne which was formed by the ark of the covenant; and the "temple" (hēcâl: lit., a spacious hall, the name given to the temple as the palace of God the King) is the temple in heaven, as in Psa 11:4; Psa 18:7; Psa 29:9, and many other passages. There the prophet sees the Sovereign Ruler, or, as we prefer to render the noun, which is formed from âdan = dūn, "the Lord of all" (All-herrn, sovereign or absolute Lord), seated upon the throne, and in human form (Eze 1:26), as is proved by the robe with a train, whose flowing ends or borders (fimibrae: shūilm, as in Exo 28:33-34) filled the hall. The Sept., Targum, Vulgate, etc., have dropped the figure of the robe and train, as too anthropomorphic. But John, in his Gospel, is bold enough to say that it was Jesus whose glory Isaiah saw (Joh 12:41). And truly so, for the incarnation of God is the truth embodied in all the scriptural anthropomorphisms, and the name of Jesus is the manifested mystery of the name Jehovah. The heavenly temple is that super-terrestrial place, which Jehovah transforms into heaven and a temple, by manifesting Himself there to angels and saints. But whilst He manifests His glory there, He is obliged also to veil it, because created beings are unable to bear it. But that which veils His glory is no less splendid, than that portion of it which is revealed. And this was the truth embodied for Isaiah in the long robe and train. He saw the Lord, and what more he saw was the all-filling robe of the indescribable One. As far as the eye of the seer could look at first, the ground was covered by this splendid robe. There was consequently no room for any one to stand. And the vision of the seraphim is in accordance with this.
John Gill Bible Commentary
In the year that King Uzziah died,.... Which was the fifty second year of his reign, and in the year 3246 from the creation of the world; and, according to Jerom (l), was the year in which Romulus, the founder of the Roman empire, was born: some understand this not of his proper death, but of his being stricken with leprosy, upon his attempt to burn incense in the temple; upon which he was shut up in a separate house, which was a kind of a civil death: so the Targum, "in the year in which King Uzziah was smitten;'' that is, with leprosy; and so Jarchi and others interpret it, from the ancient writers; but the first sense is the best. Some, as Aben Ezra, would have this to be the beginning of the prophecy of Isaiah, because of the mission of the prophet in it; but others rightly observe, that this mission respects not the prophecy in general, but the particular reproof the prophet was sent to give to the Jews herein mentioned. The title of this chapter, in the Arabic version, is remarkable; according to which, this chapter contains the vision which Isaiah, the son of Amos, saw three years, or, as others affirm, thirty years, after prophecy was taken from him. He had prophesied about ten years before this, in the reign of Uzziah; and only this vision was in the reign of Jotham; the next prophecy was delivered out in the reign of Ahaz, Isa 7:1 and others in the time of Hezekiah; and the date of this vision is only mentioned, to observe the order of the visions, agreeably to Isa 1:1 and moreover it may be observed from hence, that kings must die as well as others; but the King of kings ever lives, he is the living God, and the everlasting King, as follows: I saw also the Lord sitting upon a throne, high and lifted up; not God essentially considered, whose essence is not to be seen; but personally, Father, Son, and Spirit, for all the three Persons appear in this vision, Isa 6:3 particularly Christ, as, is clear from Joh 12:41 who is the "Adonai", or Lord; he is Lord of all, of all men, even of the greatest among them, and of all the angels in heaven, and of the church of God, by his Father's gift, by his own purchase, in right of marriage, and through the conquest of his grace. This sight was not corporeal, but with the eyes of the understanding, in the vision of prophecy; and to have a sight of Christ as the Lord, and especially as our Lord, is very delightful and comfortable; for though he is a sovereign Lord, he is no tyrannical one, is very powerful to protect and defend, and has all fulness for supply; and particularly as "sitting upon a throne" as a king, for he having done his work as a priest, sits down on his throne as a king; and a lovely sight it is to see him enthroned at the right hand of the Majesty on high; and therefore is said to be "high and lifted up"; for this is to be understood not of his throne, as if that was high and lifted up in the highest heavens, as the Targum paraphrases it; but of himself, who is high and exalted above all creatures, as Aben Ezra observes; and this sense the accents determine for: the vision refers to the exaltation of Christ, after his humiliation here on earth; and to behold him crowned with glory and honour is very delightful, since he is exalted as our head and representative in our nature, and acts for us in this his exalted state; and we may be assured of being exalted also. It follows, and his train filled the temple; either the material temple visionally seen, where his feet were, and his throne in heaven, as Jarchi interprets it; or heaven, as Kimchi, which is the Lord's holy temple, where his throne is, Psa 11:4 or rather the human nature of Christ, the temple where the fulness of the Godhead dwells bodily, and which the train of divine perfections fill; though it may be best of all to understand it of the church, the temple of the living God; and "his train" may denote the effects of Christ's kingly and priestly offices, with which the Church was filled upon his exaltation; as the gifts and graces of his Spirit in an extraordinary manner on the day of Pentecost, and since in a more ordinary way; whereby men have been made ministers of the New Testament, and churches filled with them, and these made useful in filling the churches with members. The Targum is, "and the temple was filled with the splendour of his glory;'' the "train" is the skirts, borders, or lower parts of the garments, in allusion to those of a king, or rather of the high priest, a type of Christ. (l) Epist. Damaso, tom. 3. fol. 37. K.
Matthew Henry Bible Commentary
The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (Sa1 3:20), was intended, 1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Act 7:2), and to Moses, Exo 3:2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory. 2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves. The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever, Psa 146:3, Psa 146:4, Psa 146:10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne. What the prophet here saw is revealed to us, that we, mixing faith with that revelation, may in it, as in a glass, behold the glory of the Lord; let us turn aside therefore, and see this great sight with humble reverence. I. See God upon his throne, and that throne high and lifted up, not only above other thrones, as it transcends them, but over other thrones, as it rules and commands them. Isaiah saw not Jehovah - the essence of God (no man has seen that, or can see it), but Adonai - his dominion. He saw the Lord Jesus; so this vision is explained Joh 12:41, that Isaiah now saw Christ's glory and spoke of him, which is an incontestable proof of the divinity of our Saviour. He it is who when, after his resurrection, he sat down on the right hand of God, did but sit down where he was before, Joh 17:5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting, Psa 29:10. See the sovereignty of the Eternal Monarch: he sits upon a throne - a throne of glory, before which we must worship, - a throne of government, under which we must be subject, - and a throne of grace, to which we may come boldly. This throne is high, and lifted up above all competition and contradiction. II. See his temple, his church on earth, filled with the manifestations of his glory. His throne being erected at the door of the temple (as princes sat in judgment at the gates), his train, the skirts of his robes, filled the temple, the whole world (for it is all God's temple, and, as the heaven is his throne, so the earth is his footstool), or rather the church, which is filled enriched, and beautified with the tokens of God's special presence. III. See the bright and blessed attendants on his throne, in and by whom his glory is celebrated and his government served (Isa 6:2): Above the throne, as it were hovering about it, or nigh to the throne, bowing before it, with an eye to it, the seraphim stood, the holy angels, who are called seraphim-burners; for he makes his ministers a flaming fire, Psa 104:4. They burn in love to God, and zeal for his glory and against sin, and he makes use of them as instruments of his wrath when he is a consuming fire to his enemies. Whether they were only two or four, or (as I rather think) an innumerable company of angels, that Isaiah saw, is uncertain; see Dan 7:10. Note, It is the glory of the angels that they are seraphim, have heat proportionable to their light, have abundance, not only of divine knowledge, but of holy love. Special notice is taken of their wings (and of no other part of their appearance), because of the use they made of them, which is designed for instruction to us. They had each of them six wings, not stretched upwards (as those whom Ezekiel saw, Eze 1:11), but, 1. Four were made use of for a covering, as the wings of a fowl, sitting, are; with the two upper wings, next to the head, they covered their faces, and with the two lowest wings they covered their feet, or lower parts. This bespeaks their great humility and reverence in their attendance upon God, for he is greatly feared in the assembly of those saints, Psa 89:7. They not only cover their feet, those members of the body which are less honourable (Co1 12:23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Act 6:15), yet in the presence of God, they cover them, because they cannot bear the dazzling lustre of the divine glory, and because, being conscious of an infinite distance from the divine perfection, they are ashamed to show their faces before the holy God, who charges even his angels with folly if they should offer to vie with him, Job 4:18. If angels be thus reverent in their attendance on God, with what godly fear should we approach his throne! Else we do not the will of God as the angels do it. Yet Moses, when he went into the mount with God, took the veil from off his face. See Co2 3:18. 2. Two were made use of for flight; when they are sent on God's errands they fly swiftly (Dan 9:21), more swiftly with their own wings than if they flew on the wings of the wind. This teaches us to do the work of God with cheerfulness and expedition. Do angels come upon the wing from heaven to earth, to minister for our good, and shall not we soar upon the wing from earth to heaven, to share with them in their glory? Luk 20:36. IV. Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, Isa 6:3. Observe, 1. How this song was sung. With zeal and fervency - they cried aloud; and with unanimity - they cried to another, or one with another; they sang alternately, but in concert, and without the least jarring voice to interrupt the harmony. 2. What the song was; it is the same with that which is sung by the four living creatures, Rev 4:8. Note, Praising God always was, and will be to eternity, the work of heaven, and the constant employment of blessed spirits above, Psa 84:4. Note further, The church above is the same in its praises; there is no change of times or notes there. 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 4:8, the Lord God Almighty) could not be so much as it is the matter of our joy and praise; for power, without purity to guide it, would be a terror to mankind. None of all the divine attributes is so celebrated in scripture as this is. God's power was spoken twice (Psa 62:11), but his holiness thrice, Holy, holy, holy. This bespeaks, [1.] The zeal and fervency of the angels in praising God; they even want words to express themselves, and therefore repeat the same again. [2.] The particular pleasure they take in contemplating the holiness of God; this is a subject they love to dwell upon, to harp upon, and are loth to leave. [3.] The superlative excellency of God's holiness, above that of the purest creatures. He is holy, thrice holy, infinitely holy, originally, perfectly, and eternally so. [4.] It may refer to the three person in the Godhead, Holy Father, Holy Son, and Holy Spirit (for it follows, Isa 6:8, Who will go for us?) or perhaps to that which was, and is, and is to come; for that title of God's honour is added to this song, Rev 4:8. Some make the angels here to applaud the equity of that sentence which God was now about to pronounce upon the Jewish nation. Herein he was, and is, and will be, holy; his ways are equal. (2.) The manifestation of these to the children of men: The earth is full of his glory, the glory of his power and purity; for he is holy in all his works, Psa 145:17. The Jews thought the glory of God should be confined to their land; but it is here intimated that in the gospel times (which are pointed to in this chapter) the glory of God should fill all the earth, the glory of his holiness, which is indeed the glory of all his other attributes; this then filled the temple (Isa 6:1), but, in the latter days, the earth shall be full of it. V. Observe the marks and tokens of terror with which the temple was filled, upon this vision of the divine glory, Isa 6:4. 1. The house was shaken; not only the door, but even the posts of the door, which were firmly fixed, moved at the voice of him that cried, at the voice of God, who called to judgment (Psa 50:4), at the voice of the angel, who praised him. There are voices in heaven sufficient to drown all the noises of the many waters in this lower world, Psa 93:3, Psa 93:4. This violent concussion of the temple was an indication of God's wrath and displeasure against the people for their sins; it was an earnest of the destruction of it and the city by the Babylonians first, and afterwards by the Romans; and it was designed to strike an awe upon us. Shall walls and posts tremble before God, and shall we not tremble? 2. The house was darkened; it was filled with smoke, which was as a cloud spread upon the face of his throne (Job 26:9); we cannot take a full view of it, nor order our speech concerning it, by reason of darkness. In the temple above there will be no smoke, but everything will be seen clearly. There God dwells in light; here he makes darkness his pavilion, 2 Chron, Rom 6:1.
Tyndale Open Study Notes
6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign. 6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe filled the Temple, how great and majestic must have been the robe itself and the one wearing it.
Isaiah 6:1
Isaiah’s Commission
1In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted; and the train of His robe filled the temple.2Above Him stood seraphim, each having six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying.
- Scripture
- Sermons
- Commentary
Witnessing
By A.W. Tozer6.9K04:52WitnessingISA 6:1EZK 1:26ACT 10:40In this sermon, the preacher discusses the concept of being a witness for God. He emphasizes that a witness is someone who tells what they have seen, heard, or experienced. He gives examples of biblical figures who were witnesses, such as Ezekiel, Peter, and John, who testified about their encounters with the Lord. The preacher also warns about a false cult that has distorted the meaning of being a witness. Overall, the sermon highlights the importance of sharing personal experiences and encounters with God as a way to testify to His power and presence.
(Revelation - Part 7): The Rainbow Round the Throne
By A.W. Tozer5.5K48:46Book Of RevelationGEN 1:1PRO 25:11ISA 6:1MAT 16:16JHN 7:17REV 4:2REV 4:6In this sermon, the speaker discusses the concept of God being wholly other and transcendent, beyond human comprehension. He mentions a review of his book, "The Knowledge of the Holy," where the reviewer disagrees with the idea that when talking about God, one lacks ideas and mental understanding. The speaker also talks about the importance of obedience to fulfill the purpose for which humans were created. He emphasizes that by being willing to do God's will, one can come to know who God is and who they are. The sermon concludes with a reference to the creatures around God's throne in the book of Revelation, highlighting the glory of Jesus Christ and the importance of loving Him deeply.
(Men Who Saw God) 1. Isaiah
By Roy Hession4.6K54:55IsaiahISA 6:1In this sermon, the preacher focuses on the theme of "when I saw him" based on Isaiah 6. The preacher highlights the importance of truly seeing God and how it can lead to a deeper understanding of ourselves and our relationship with Him. The preacher emphasizes that our actions should not be mechanical or formulaic, but rather a genuine response to encountering God. The sermon also draws parallels between Isaiah's vision in Isaiah 6 and John's vision in Revelation 4, showing that this encounter with God is not limited to one person or time period.
A Generation Passionate
By John Piper3.8K26:21ISA 6:1
This sermon emphasizes the importance of a generation being passionate for the holiness of God, highlighting the transformative power of encountering God's holiness without practical applications, and the impact it can have on individuals facing deep struggles. It challenges the audience to understand and embrace the uniqueness and infinite value of God's holiness, contrasting it with the self-centered teachings of the gospel prevalent in society. The speaker urges the audience to shift their focus from self-worth to God's supreme value, emphasizing the need for a Copernican revolution in understanding God's love.
Prayer - Asking Aright
By A.W. Tozer3.7K37:36PrayerISA 6:1In this sermon, the speaker emphasizes the importance of restoring the glory of God in the church. He criticizes the current state of the church, describing it as having a cheap and shallow understanding of God. The speaker calls for a return to reverence, worship, and deep presence in the church, as well as a restoration of the New Testament pattern. He warns against imitating worldly and backslidden churches and urges repentance and a renewed focus on God's glory. The speaker also highlights the need for a generation of young people to experience the true presence of God and calls for a transformation in the Christian and missionary alliance to reflect a more spiritual and authentic Christianity.
(Europe 2008) Session 7 - as He Is, So Are We
By B.H. Clendennen3.5K1:02:42HolinessISA 6:1MAT 6:33JHN 4:17JHN 5:43JHN 7:16EPH 1:181JN 4:17In this sermon, the preacher emphasizes the importance of promoting the kingdom of God and doing Christian work. He highlights that being born again means being involved in Christian work and not failing in the purpose of one's life. The preacher shares a personal story about a time when he faced challenges and prayed for healing. Through this experience, he learned that God wanted to know if he loved Him above all else. The sermon concludes with the message that our ability to do the works of Christ depends on our abiding in Him and renouncing ourselves. The preacher references John 15:5 and Philippians 4:13 to emphasize the importance of staying connected to Christ and relying on His strength.
Woe, Lo, Go - Isaiah 6
By Leonard Ravenhill3.2K56:43PSA 139:23ISA 6:1ISA 6:5
This sermon emphasizes the importance of surrendering to God and the need for a deep spiritual revival. It touches on the reality of suffering in the world, the significance of genuine prayer, the power of the Holy Spirit, and the urgency of living a life fully surrendered to God's will.
Seraphim's Worship
By A.W. Tozer3.1K51:02WorshipISA 6:1In this sermon, the preacher discusses the existence of another world beyond what we can see. He emphasizes that many people choose to ignore or avoid thinking about this reality, but there will come a time when everyone will be confronted with it. The preacher then reflects on the power and beauty of hymns, particularly those written by poets like Isaac Watts and Charles Wesley, which he believes capture the essence of this other world. Finally, the preacher briefly mentions the passage from Isaiah 6, where the prophet sees the Lord sitting on His throne and the seraphim praising Him. The sermon encourages listeners to remember that there is a spiritual realm that is just as real, if not more so, than the physical world we inhabit.
(Men Who Saw God) 4. Joshua
By Roy Hession3.0K54:42JoshuaJOS 6:20ISA 6:1ZEC 4:6MAT 6:33LUK 24:36ACT 9:3REV 2:17In this sermon, the preacher focuses on the story of Joshua and the battle of Jericho. Joshua, feeling inadequate with his small army, encounters a man with a drawn sword who reveals himself as the captain of the host of the Lord. The preacher emphasizes that victory is never in doubt when God is the captain and His spirit is at work. He encourages the audience to have a personal relationship with God and to surrender their own ideas and initiatives to His guidance. The sermon also includes a testimony of revival in South Africa, where churches experienced a transformation when they let go of their own efforts and allowed God to work through them.
We Have Been Taught Not to Discern - Part 7
By Andrew Strom2.4K03:13ISA 6:1
This sermon is a prayer for a deeper revelation of God, a plea to know Him in His entirety, encompassing both His love and mercy as well as His wrath and judgment. It calls for a return to true gospel preaching, a revival of speaking the unadulterated truth without fear, and a desire for a great awakening where the genuine gospel is rediscovered and proclaimed across the nation.
The Significance of Jesus Christ Crucified, Risen, and Exalted
By T. Austin-Sparks2.1K1:07:51Christ CrucifiedPSA 119:18ISA 6:1MAL 4:6MAT 16:24JHN 12:212CO 4:6GAL 6:14In this sermon, the speaker discusses the theme of the closing of the book in failure in the Old Testament. He explains that the New Testament introduces a new humanity brought in by Jesus Christ. The speaker emphasizes that the Apostle Paul had a profound vision of Jesus Christ, which revealed four important things to him. These include the place and destiny of humanity after Christ, the nature of a life ministry during the period between Jesus' ascension and second coming, and the fact that Satan's activities can be used by God for His purposes. The sermon concludes by highlighting the failure of the old humanity in the Old Testament and the transition to the new humanity in the New Testament.
A Generation Passionate for God's Holiness
By John Piper2.0K34:01ISA 6:1In this sermon, the speaker reflects on his experience watching the movie "The Lord of the Rings: The Two Towers" and how it made him admire and tremble at Jesus Christ. He compares the events in the movie, which took place on a small planet in a vast universe, to the power and greatness of Jesus Christ, who created the entire universe with a flick of his finger. The speaker emphasizes the importance of recognizing the true magnitude of Jesus' power and glory, and encourages the audience to have a deep reverence for him. He also contrasts the self-sacrificial nature of Christianity with the violent methods of radical Islam, stating that Christians are called to lay down their lives to spread the message of Christ.
The Enlarged Life
By Jim Cymbala1.9K36:15Deeper LifeISA 6:1In this sermon, the speaker discusses the concept of living an enlarged life according to the Bible. He emphasizes that it is possible for Christians to live small lives, confined to their own self-centeredness. The speaker shares four snapshots of individuals who exemplify living a large life by following God's plan and being obedient to His commands. He also criticizes the current state of some church meetings, where everything is scripted and timed, and encourages the congregation to seek a genuine experience with God. The sermon concludes with a prayer for God's guidance and blessings, and a call for the congregation to show love and encouragement to one another.
Experiencing Pentecost (Part 2)
By Erlo Stegen1.8K1:08:31PentecostISA 6:1JOL 2:28MAT 6:33ACT 1:14ACT 2:4ACT 2:17ROM 10:17In this sermon, the preacher discusses the role of the Holy Spirit in the lives of believers. He emphasizes that when the Holy Spirit comes, He works as He wills, enabling believers to prophesy, see visions, and dream dreams. The preacher clarifies that prophecy, in this context, refers to preaching the Word of God and sharing the message of salvation. He also highlights the importance of being filled with the Spirit for the purpose of spreading the gospel and bringing about a great harvest. The sermon concludes with a personal anecdote about encountering someone speaking in tongues and the need for interpretation in such situations.
The Vision of God
By Chuck Smith1.8K35:12VisionEXO 3:11ISA 6:1ISA 6:7JER 1:6LUK 5:8ROM 3:10In this sermon, the speaker focuses on Isaiah chapter 6, where Isaiah hears the voice of the Lord asking who will go and be sent by Him. The speaker emphasizes the need for servants for God's work in these last days. They highlight the importance of recognizing our own inadequacies and offering ourselves to God for His work. The sermon also emphasizes the humbling experience of seeing God's holiness and our own sinfulness, and how it is only through God's grace and righteousness that we are qualified to serve Him.
(Beginning a New Year) the Spirit and the Throne
By Zac Poonen1.7K1:02:19DiscipleshipThe Holy SpiritGEN 1:21SA 2:30ISA 6:1MAT 28:19MRK 16:15JHN 14:26ROM 8:281CO 12:32TI 3:13REV 4:1Zac Poonen emphasizes the necessity of being lifted by the Holy Spirit to truly understand God's Word and experience His fullness. He reflects on Revelation 4:1, where John is called to come up higher, illustrating that earthly distractions prevent us from grasping divine truths. Poonen warns against the dangers of relying on our own understanding and encourages believers to seek the Holy Spirit's guidance to see the throne of God, which provides perspective and strength for the challenges ahead. He stresses that true discipleship requires humility and a willingness to surrender everything to Jesus, who must be the center of our lives. As we enter a new year, Poonen calls for a renewed commitment to making Jesus Lord in every aspect of our lives.
Ger-06 the Apocalyptic Perspective
By Art Katz1.7K1:00:00GermanISA 4:2ISA 6:1ISA 6:9ACT 2:16In this sermon, the speaker begins by acknowledging his physical fatigue but emphasizes that God's strength is perfected in weakness. He then prays for God to use him as a vessel and asks for understanding of the prophetic dimension of faith, particularly in relation to Israel. The speaker highlights the importance of true revelation and ministry, using the example of Isaiah's commission to speak a message of judgment rather than blessing. He also criticizes the church for not preaching the gospel in the context of impending judgment and emphasizes the need for a prophetic and apocalyptic perspective.
Where Revival Begins- Isaiah 6
By Ralph Sutera1.7K1:11:57ISA 6:1In this sermon, the preacher emphasizes the importance of having a high view of the character of God. He highlights the judgment of God as a reminder of His power and authority. The prophet Isaiah's encounter with God in the temple serves as an example of how unexpected encounters with God can transform our lives. The preacher also discusses the consequences of the church losing its dependence on God and becoming powerless in impacting the world.
God on the Throne: A Picture of Holiness
By James MacDonald1.7K55:26HolinessISA 6:1EZK 1:1DAN 7:9In this sermon, the speaker discusses the mystery and awe-inspiring nature of God. He references a vision from the book of Daniel, where thrones were placed and the ancient of days took his seat. The speaker emphasizes the significance of the books that were opened during this vision, suggesting that they hold important information. He also mentions the scene described in Revelation, where a great white throne is seen and the earth and sky flee away. The speaker cautions against presuming to understand or challenge God, highlighting the incomprehensible glory of God and the need for humility in His presence.
In the Year King Uzziah Died
By Art Katz1.6K1:08:20King UzziahISA 6:1In this sermon, the speaker highlights the distorted reality that exists in the world today. He mentions the acts of violence and terrorism committed by individuals who believe they will be rewarded in the afterlife. He also discusses the limited vision and lack of understanding of God's grandeur in certain African communities, where people live in poverty and see themselves as mere merchandise. The speaker emphasizes the importance of aligning oneself with God and seeing Him in His true reality, as this will lead to a life free from fear and petty ambitions. He concludes by stating that our worship is lacking because we have lost sight of the awe and fear of God.
(The Word for Today) Isaiah 33:18 - Part 1
By Chuck Smith1.6K25:59ExpositionalISA 6:1The video is a sermon by Pastor Chuck Smith entitled "Driving Fire." It focuses on the theme of God's presence as fire and the consciousness of God that the people of Jerusalem had come to. The sermon references Isaiah chapter 6, where Isaiah sees the Lord high and lifted up on the throne, and his glory fills the temple. Pastor Chuck emphasizes the omnipresence of God and the inability to escape His presence, comparing it to a slow burning fire of nature that reduces our bodies to dust. The sermon encourages listeners to have a true consciousness of God and to recognize the awe and power of His presence.
Unsearchable Riches of Christ - Part 8
By T. Austin-Sparks1.5K36:41Riches Of ChristGEN 3:22ISA 6:1In this sermon, the speaker discusses the last chapter of the book of Acts, which represents an accumulation of opposing forces against the preaching of the word of God. Despite facing imprisonment, animosity, and threats to his life, the apostle Paul remained steadfast in his ambition to preach the word in Rome. The speaker emphasizes that although from a human perspective, Paul's situation seemed like an end and a limitation, it was actually the most glorious chapter in the book. The pathway to experiencing the glory of God involves reducing the influence of our natural human elements and surrendering to God's will.
Sent From God
By Art Katz1.4K56:34CommissionISA 6:1In this sermon, the speaker shares a personal experience of watching a TV program during the World Series halftime. The program featured young minority girls aspiring to become models, but one disturbing scene caught the speaker's attention. A man inappropriately touched one of the girls while posing her near a car. This incident led the speaker to reflect on the prevalent evil in the world. The sermon then delves into the reaction of the prophet Isaiah when he encountered the revelation of God's resplendent majesty. The prophet felt a deep sense of shame and recognized his own sinfulness in the presence of God. The sermon concludes by emphasizing the importance of understanding the reality of sin and the need for repentance and obedience to God's call.
The Cries of Anguish
By Leonard Ravenhill1.4K09:48ISA 6:1
This sermon emphasizes the urgent need for a revival in the church, calling for a deep seeking of God rather than just seeking miracles or prophecy. It highlights the necessity of a personal encounter with God, the importance of being on fire for God, and the critical role of surrendering everything to Him. The speaker urges for a transformation in individuals to become vessels of God's holy fire, impacting their families, communities, and the world.
(Revival) What Is Revival - Part 2
By Michael L. Brown1.3K22:23ISA 6:1JAS 4:7REV 21:27In this sermon, the preacher describes the experience of revival and its impact on individuals and society. He emphasizes the reality of God and the human condition, stating that revival brings a revelation of both. Revival is described as a powerful and emotional experience, where people are confronted with God and find salvation. The preacher also highlights the overwhelming revelation of the holiness of God and the sinfulness of man that occurs during revival, tearing away the veil of hardness and blindness that often covers believers.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The Lord - Fifty-one MSS. of Kennicott's, and fifty-four of De Rossi's, and one edition; in the 8th verse, (Isa 6:8); forty-four MSS. of Kennicott's, and forty-six of De Rossi's, and one edition; and in the 11th verse (Isa 6:11); thirty-three MSS. of Kennicott's, and many of De Rossi's, and one edition, for אדני Adonai, "the Lord" read יהוה "Jehovah," which is probably the true reading; (compare Isa 6:6); as in many other places, in which the superstition of the Jews has substituted אדני Adonai for יהוה Yehovah. One of my own MSS., a very ancient and large folio, to which the points and the masora have been added by a later hand, has יהוה Yehovah in the 1st and 8th verses, in the teeth of the masora, which orders it in both places to be read אדני Adonai.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The time of the occurrence here described, viz., "the year that king Uzziah (Uzı̄yahu) died," was of importance to the prophet. The statement itself, in the naked form in which it is here introduced, is much more emphatic than if it commenced with "it came to pass" (vay'hi; cf., Exo 16:6; Pro 24:17). It was the year of Uzziah's death, not the first year of Jotham's reign; that is to say, Uzziah was still reigning, although his death was near at hand. If this is the sense in which the words are to be understood, then, even if the chapter before us contains an account of Isaiah's first call, the heading to chapter 1, which dates the ministry of the prophet from the time of Uzziah, is quite correct, inasmuch as, although his public ministry under Uzziah was very short, this is properly to be included, not only on account of its own importance, but as inaugurating a new ear (lit. "an epoch-making beginning"). But is it not stated in Ch2 26:22, that Isaiah wrote a historical work embracing the whole of Uzziah's reign? Unquestionably; but it by no means follows from this, that he commenced his ministry long before the death of Uzziah. If Isaiah received his call in the year that Uzziah died, this historical work contained a retrospective view of the life and times of Uzziah, the close of which coincided with the call of the prophetic author, which made a deep incision into the history of Israel. Uzziah reigned fifty-two years (809-758 b.c.). This lengthened period was just the same to the kingdom of Judah as the shorter age of Solomon to that of all Israel, viz., a time of vigorous and prosperous peace, in which the nation was completely overwhelmed with manifestations of divine love. But the riches of divine goodness had no more influence upon it, than the troubles through which it had passed before. And now the eventful change took place in the relation between Israel and Jehovah, of which Isaiah was chosen to be the instrument before and above all other prophets. The year in which all this occurred was the year of Uzziah's death. It was in this year that Israel as a people was given up to hardness of heart, and as a kingdom and country to devastation and annihilation by the imperial power of the world. How significant a fact, as Jerome observes in connection with this passage, that the year of Uzziah's death should be the year in which Romulus was born; and that it was only a short time after the death of Uzziah (viz., 754 b.c. according to Varro's chronology) that Rome itself was founded! The national glory of Israel died out with king Uzziah, and has never revived to this day. In that year, says the prophet, "I saw the Lord of all sitting upon a high and exalted throne, and His borders filling the temple." Isaiah saw, and that not when asleep and dreaming; but God gave him, when awake, an insight into the invisible world, by opening an inner sense for the supersensuous, whilst the action of the outer senses was suspended, and by condensing the supersensuous into a sensuous form, on account of the composite nature of man and the limits of his present state. This was the mode of revelation peculiar to an ecstatic vision (ἐν ἐκστἀσει, Eng. ver. "in a trance," or ἐν πνεὐματι, "in the spirit"). Isaiah is here carried up into heaven; for although in other instances it was undoubtedly the earthly temple which was presented to a prophet's view in an ecstatic vision (Amo 9:1; Eze 8:3; Eze 10:4-5; cf., Act 22:17), yet here, as the description which follows clearly proves, the "high and exalted throne" (Note: It is to this, and not to ‛Adonai, as the Targum and apparently the accents imply, that the words "high and exalted" refer.) is the heavenly antitype of the earthly throne which was formed by the ark of the covenant; and the "temple" (hēcâl: lit., a spacious hall, the name given to the temple as the palace of God the King) is the temple in heaven, as in Psa 11:4; Psa 18:7; Psa 29:9, and many other passages. There the prophet sees the Sovereign Ruler, or, as we prefer to render the noun, which is formed from âdan = dūn, "the Lord of all" (All-herrn, sovereign or absolute Lord), seated upon the throne, and in human form (Eze 1:26), as is proved by the robe with a train, whose flowing ends or borders (fimibrae: shūilm, as in Exo 28:33-34) filled the hall. The Sept., Targum, Vulgate, etc., have dropped the figure of the robe and train, as too anthropomorphic. But John, in his Gospel, is bold enough to say that it was Jesus whose glory Isaiah saw (Joh 12:41). And truly so, for the incarnation of God is the truth embodied in all the scriptural anthropomorphisms, and the name of Jesus is the manifested mystery of the name Jehovah. The heavenly temple is that super-terrestrial place, which Jehovah transforms into heaven and a temple, by manifesting Himself there to angels and saints. But whilst He manifests His glory there, He is obliged also to veil it, because created beings are unable to bear it. But that which veils His glory is no less splendid, than that portion of it which is revealed. And this was the truth embodied for Isaiah in the long robe and train. He saw the Lord, and what more he saw was the all-filling robe of the indescribable One. As far as the eye of the seer could look at first, the ground was covered by this splendid robe. There was consequently no room for any one to stand. And the vision of the seraphim is in accordance with this.
John Gill Bible Commentary
In the year that King Uzziah died,.... Which was the fifty second year of his reign, and in the year 3246 from the creation of the world; and, according to Jerom (l), was the year in which Romulus, the founder of the Roman empire, was born: some understand this not of his proper death, but of his being stricken with leprosy, upon his attempt to burn incense in the temple; upon which he was shut up in a separate house, which was a kind of a civil death: so the Targum, "in the year in which King Uzziah was smitten;'' that is, with leprosy; and so Jarchi and others interpret it, from the ancient writers; but the first sense is the best. Some, as Aben Ezra, would have this to be the beginning of the prophecy of Isaiah, because of the mission of the prophet in it; but others rightly observe, that this mission respects not the prophecy in general, but the particular reproof the prophet was sent to give to the Jews herein mentioned. The title of this chapter, in the Arabic version, is remarkable; according to which, this chapter contains the vision which Isaiah, the son of Amos, saw three years, or, as others affirm, thirty years, after prophecy was taken from him. He had prophesied about ten years before this, in the reign of Uzziah; and only this vision was in the reign of Jotham; the next prophecy was delivered out in the reign of Ahaz, Isa 7:1 and others in the time of Hezekiah; and the date of this vision is only mentioned, to observe the order of the visions, agreeably to Isa 1:1 and moreover it may be observed from hence, that kings must die as well as others; but the King of kings ever lives, he is the living God, and the everlasting King, as follows: I saw also the Lord sitting upon a throne, high and lifted up; not God essentially considered, whose essence is not to be seen; but personally, Father, Son, and Spirit, for all the three Persons appear in this vision, Isa 6:3 particularly Christ, as, is clear from Joh 12:41 who is the "Adonai", or Lord; he is Lord of all, of all men, even of the greatest among them, and of all the angels in heaven, and of the church of God, by his Father's gift, by his own purchase, in right of marriage, and through the conquest of his grace. This sight was not corporeal, but with the eyes of the understanding, in the vision of prophecy; and to have a sight of Christ as the Lord, and especially as our Lord, is very delightful and comfortable; for though he is a sovereign Lord, he is no tyrannical one, is very powerful to protect and defend, and has all fulness for supply; and particularly as "sitting upon a throne" as a king, for he having done his work as a priest, sits down on his throne as a king; and a lovely sight it is to see him enthroned at the right hand of the Majesty on high; and therefore is said to be "high and lifted up"; for this is to be understood not of his throne, as if that was high and lifted up in the highest heavens, as the Targum paraphrases it; but of himself, who is high and exalted above all creatures, as Aben Ezra observes; and this sense the accents determine for: the vision refers to the exaltation of Christ, after his humiliation here on earth; and to behold him crowned with glory and honour is very delightful, since he is exalted as our head and representative in our nature, and acts for us in this his exalted state; and we may be assured of being exalted also. It follows, and his train filled the temple; either the material temple visionally seen, where his feet were, and his throne in heaven, as Jarchi interprets it; or heaven, as Kimchi, which is the Lord's holy temple, where his throne is, Psa 11:4 or rather the human nature of Christ, the temple where the fulness of the Godhead dwells bodily, and which the train of divine perfections fill; though it may be best of all to understand it of the church, the temple of the living God; and "his train" may denote the effects of Christ's kingly and priestly offices, with which the Church was filled upon his exaltation; as the gifts and graces of his Spirit in an extraordinary manner on the day of Pentecost, and since in a more ordinary way; whereby men have been made ministers of the New Testament, and churches filled with them, and these made useful in filling the churches with members. The Targum is, "and the temple was filled with the splendour of his glory;'' the "train" is the skirts, borders, or lower parts of the garments, in allusion to those of a king, or rather of the high priest, a type of Christ. (l) Epist. Damaso, tom. 3. fol. 37. K.
Matthew Henry Bible Commentary
The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (Sa1 3:20), was intended, 1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Act 7:2), and to Moses, Exo 3:2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory. 2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves. The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever, Psa 146:3, Psa 146:4, Psa 146:10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne. What the prophet here saw is revealed to us, that we, mixing faith with that revelation, may in it, as in a glass, behold the glory of the Lord; let us turn aside therefore, and see this great sight with humble reverence. I. See God upon his throne, and that throne high and lifted up, not only above other thrones, as it transcends them, but over other thrones, as it rules and commands them. Isaiah saw not Jehovah - the essence of God (no man has seen that, or can see it), but Adonai - his dominion. He saw the Lord Jesus; so this vision is explained Joh 12:41, that Isaiah now saw Christ's glory and spoke of him, which is an incontestable proof of the divinity of our Saviour. He it is who when, after his resurrection, he sat down on the right hand of God, did but sit down where he was before, Joh 17:5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting, Psa 29:10. See the sovereignty of the Eternal Monarch: he sits upon a throne - a throne of glory, before which we must worship, - a throne of government, under which we must be subject, - and a throne of grace, to which we may come boldly. This throne is high, and lifted up above all competition and contradiction. II. See his temple, his church on earth, filled with the manifestations of his glory. His throne being erected at the door of the temple (as princes sat in judgment at the gates), his train, the skirts of his robes, filled the temple, the whole world (for it is all God's temple, and, as the heaven is his throne, so the earth is his footstool), or rather the church, which is filled enriched, and beautified with the tokens of God's special presence. III. See the bright and blessed attendants on his throne, in and by whom his glory is celebrated and his government served (Isa 6:2): Above the throne, as it were hovering about it, or nigh to the throne, bowing before it, with an eye to it, the seraphim stood, the holy angels, who are called seraphim-burners; for he makes his ministers a flaming fire, Psa 104:4. They burn in love to God, and zeal for his glory and against sin, and he makes use of them as instruments of his wrath when he is a consuming fire to his enemies. Whether they were only two or four, or (as I rather think) an innumerable company of angels, that Isaiah saw, is uncertain; see Dan 7:10. Note, It is the glory of the angels that they are seraphim, have heat proportionable to their light, have abundance, not only of divine knowledge, but of holy love. Special notice is taken of their wings (and of no other part of their appearance), because of the use they made of them, which is designed for instruction to us. They had each of them six wings, not stretched upwards (as those whom Ezekiel saw, Eze 1:11), but, 1. Four were made use of for a covering, as the wings of a fowl, sitting, are; with the two upper wings, next to the head, they covered their faces, and with the two lowest wings they covered their feet, or lower parts. This bespeaks their great humility and reverence in their attendance upon God, for he is greatly feared in the assembly of those saints, Psa 89:7. They not only cover their feet, those members of the body which are less honourable (Co1 12:23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Act 6:15), yet in the presence of God, they cover them, because they cannot bear the dazzling lustre of the divine glory, and because, being conscious of an infinite distance from the divine perfection, they are ashamed to show their faces before the holy God, who charges even his angels with folly if they should offer to vie with him, Job 4:18. If angels be thus reverent in their attendance on God, with what godly fear should we approach his throne! Else we do not the will of God as the angels do it. Yet Moses, when he went into the mount with God, took the veil from off his face. See Co2 3:18. 2. Two were made use of for flight; when they are sent on God's errands they fly swiftly (Dan 9:21), more swiftly with their own wings than if they flew on the wings of the wind. This teaches us to do the work of God with cheerfulness and expedition. Do angels come upon the wing from heaven to earth, to minister for our good, and shall not we soar upon the wing from earth to heaven, to share with them in their glory? Luk 20:36. IV. Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, Isa 6:3. Observe, 1. How this song was sung. With zeal and fervency - they cried aloud; and with unanimity - they cried to another, or one with another; they sang alternately, but in concert, and without the least jarring voice to interrupt the harmony. 2. What the song was; it is the same with that which is sung by the four living creatures, Rev 4:8. Note, Praising God always was, and will be to eternity, the work of heaven, and the constant employment of blessed spirits above, Psa 84:4. Note further, The church above is the same in its praises; there is no change of times or notes there. 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 4:8, the Lord God Almighty) could not be so much as it is the matter of our joy and praise; for power, without purity to guide it, would be a terror to mankind. None of all the divine attributes is so celebrated in scripture as this is. God's power was spoken twice (Psa 62:11), but his holiness thrice, Holy, holy, holy. This bespeaks, [1.] The zeal and fervency of the angels in praising God; they even want words to express themselves, and therefore repeat the same again. [2.] The particular pleasure they take in contemplating the holiness of God; this is a subject they love to dwell upon, to harp upon, and are loth to leave. [3.] The superlative excellency of God's holiness, above that of the purest creatures. He is holy, thrice holy, infinitely holy, originally, perfectly, and eternally so. [4.] It may refer to the three person in the Godhead, Holy Father, Holy Son, and Holy Spirit (for it follows, Isa 6:8, Who will go for us?) or perhaps to that which was, and is, and is to come; for that title of God's honour is added to this song, Rev 4:8. Some make the angels here to applaud the equity of that sentence which God was now about to pronounce upon the Jewish nation. Herein he was, and is, and will be, holy; his ways are equal. (2.) The manifestation of these to the children of men: The earth is full of his glory, the glory of his power and purity; for he is holy in all his works, Psa 145:17. The Jews thought the glory of God should be confined to their land; but it is here intimated that in the gospel times (which are pointed to in this chapter) the glory of God should fill all the earth, the glory of his holiness, which is indeed the glory of all his other attributes; this then filled the temple (Isa 6:1), but, in the latter days, the earth shall be full of it. V. Observe the marks and tokens of terror with which the temple was filled, upon this vision of the divine glory, Isa 6:4. 1. The house was shaken; not only the door, but even the posts of the door, which were firmly fixed, moved at the voice of him that cried, at the voice of God, who called to judgment (Psa 50:4), at the voice of the angel, who praised him. There are voices in heaven sufficient to drown all the noises of the many waters in this lower world, Psa 93:3, Psa 93:4. This violent concussion of the temple was an indication of God's wrath and displeasure against the people for their sins; it was an earnest of the destruction of it and the city by the Babylonians first, and afterwards by the Romans; and it was designed to strike an awe upon us. Shall walls and posts tremble before God, and shall we not tremble? 2. The house was darkened; it was filled with smoke, which was as a cloud spread upon the face of his throne (Job 26:9); we cannot take a full view of it, nor order our speech concerning it, by reason of darkness. In the temple above there will be no smoke, but everything will be seen clearly. There God dwells in light; here he makes darkness his pavilion, 2 Chron, Rom 6:1.
Tyndale Open Study Notes
6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign. 6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe filled the Temple, how great and majestic must have been the robe itself and the one wearing it.