Text -- Isaiah 6:5 (NET)

6:5 I said, “Too bad for me! I am destroyed, for my lips are contaminated by sin, and I live among people whose lips are contaminated by sin. My eyes have seen the king, the Lord who commands armies.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 6:5

I am a great sinner, as many other ways, so particularly by my lips. I am an unclean branch of an unclean tree; besides my own uncleanness, I have both by my omissions and commissions involved myself in the guilt of their sins.

Wesley: Isa 6:5

The sight of this glorious and holy God gives me cause to fear that he is come to judgment against me.

JFB: Isa 6:5

(Exo 33:20). The same effect was produced on others by the presence of God (Jdg 6:22; Jdg 13:22; Job 42:5-6; Luk 5:8; Rev 1:17).

JFB: Isa 6:5

Appropriate to the context which describes the praises of the lips, sung in alternate responses (Exo 15:20-21; Isa 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Isa 6:9).

JFB: Isa 6:5

Not strictly Jehovah Himself (Joh 1:18; 1Ti 6:16), but the symbol of His presence.

JFB: Isa 6:5

Hebrew, "JEHOVAH."

Clarke: Isa 6:5

Wo is me! for I am undone - נדמיתי nidmeythi , I am become dumb. There is something exceedingly affecting in this complaint. I am a man of unclean lips; I cannot say, Holy, holy, holy! which the seraphs exclaim. They are holy; I am not so: they see God, and live; I have seen him, and must die, because I am unholy. Only the pure in heart shall see God; and they only can live in his presence for ever, Reader, lay this to heart; and instead of boasting of thy excellence, and trusting in thy might, or comforting thyself in thy comparative innocence, thou wilt also be dumb before him, because thou hast been a man of unclean lips, and because thou hast still an unclean heart

I am undone "I am struck dumb"- נדמיתי nidmeythi , twenty-eight MSS. (five ancient) and three editions. - I understand it as from דום dum or דמם damam , silere , "to be silent;"and so it is rendered by the Syriac, Vulgate, Symmachus, and by some of the Jewish interpreters, apud Sal. b. Melec. The rendering of the Syriac is תויר אני tavir ani , stupens, attonitus sum , "I am amazed."He immediately gives the reason why he was struck dumb: because he was a man of polluted lips, and dwelt among a people of polluted lips, and was unworthy, either to join the seraphim in singing praises to God, or to be the messenger of God to his people. Compare Exo 4:10; Exo 6:12; Jer 1:6.

Calvin: Isa 6:5

5.Wo to me! for I am undone The Prophet now relates how powerfully he was affected by that vision; namely that he was so terrified by seeing God; that he expected immediate destruction. He assigns the reason for believing that it is all over with him; because, says he, I am a man of unclean lips

I wonder why Jerome renders it, because I was silent; seeing that there is no ambiguity in the expression. דמה ( damah) does indeed signify to be silent, but here the undoubted mark of a passive verb is added. This passage may likewise be rendered, Wo to me! for I have been reduced to silence. In the Scriptures silence is often taken for death and those who have been buried are said to have been reduced to silence. But as the meaning is the same, I will not dispute much about the translation.

The Prophet therefore means, that he was so terrified as to resemble a dead man. And certainly we need not wonder at this; for the whole man, so far as relates to the flesh, must be reduced to nothing, that it may be renewed according to God. Whence comes it that men live, that is, imagine that they live, and are swelled with vain confidence in their wisdom or strength, but because they know not God? Accordingly, until God reveal himself to us, we do not think that we are men, or rather, we think that we are gods; but when we have seen God, we then begin to feel and know what we are. Hence springs true humility, which consists in this, that a man makes no claims for himself, and depends wholly on God; and therefore on this point the present and similar passages ought to be carefully studied.

It was customary with the godly fathers, whenever they saw God, to break out into these words:

I am gone; I am utterly undone. (Jud 13:22.)

Our life, therefore, until our minds earnestly draw near to God, is a vain delusion; we walk in darkness, and can with difficulty distinguish truth from falsehood; but when we come into the light it is easy to perceive the difference. So when God draws near to us, he brings light with him, that we may perceive our worthlessness, which we could not formerly see, while we entertained a false opinion of ourselves.

And yet mine eyes have seen the king, Jehovah of hosts ⁹³ But does the sight of God bring death to men? For it appears strange that the sight of God or approach to him should take away life, of which he is the source and giver. I reply that this is an accidental result; for it takes place through our fault, and not on account of the nature of God. Death is within us; but we do not perceive it, unless when it is compared with the life of God. This is unquestionably what the Prophet means; for he does not merely say that he is dead, but assigns the reason, because he has unclean lips.

But why does he confine the pollution to the lips ? Was he pure in understanding, or in the other parts of the body? I answer: the Prophet mentions that which he regarded as the most valuable, his tongue, which was consecrated to God; for God had appointed him to be a Prophet. Even though he was in other respects a sinner, yet because the office which he held was holy, this part of his body was sacred; and as it does not correspond to the divine holiness, he confesses that, even in that part which in itself is more holy, he is polluted. Such appears to me to be the true and natural meaning of this passage, in the explanation of which commentators have hitherto been unsuccessful.

And I dwell in the midst of a people of unclean lips This is added by way of explanation; for he includes himself as an individual in the number of the common people, tainted with that pollution which extends to the whole body, and forgets the purity which he had received from God, because it cannot dwell in his presence. Hence it is evident that they are mistaken who imagine that the Prophet spoke under erroneous views; as the common people are wont to contrive a variety of false notions concerning God. For, as I have said, the presence of God and approach to him is the destruction of our flesh; because it shows that we are nothing in ourselves. When he who is conscious of his wretchedness sees God, what can he expect but destruction? For God is our judge, to whom, we know, nothing is concealed or unknown, in whose sight our purity is impure. And if this happened to the Prophet, what ought we to think of ourselves? For what are we in comparison of him? Even if the LORD hath begun to cleanse us, yet we ought to acknowledge our pollution, the remains of which always continue in our flesh. Hence also we ought to draw a universal doctrine, that the lips of all men are impure and polluted, till the Lord has cleansed them; from which it also follows, that human doctrines have an uncleanness which betrays them, and that there is nothing pure but what has come from God.

TSK: Isa 6:5

said I : Exo 33:20; Jdg 6:22, Jdg 13:22; Job 42:5, Job 42:6; Dan 10:6-8; Hab 3:16; Luk 5:8, Luk 5:9; Rev 1:16, Rev 1:17

undone : Heb. cut off

a man : Exo 4:10, Exo 6:12, Exo 6:30; Jer 1:6; Zec 3:1-7; Mat 12:34-37; Jam 3:1, Jam 3:2

I dwell : Isa 29:13; Jer 9:3-8; Eze 2:6-8, Eze 33:31; Jam 3:6-10

mine eyes : Isa 33:17; Rev 1:5-7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 6:5

Wo is me! - That is, I am filled with overwhelming convictions of my own unworthiness, with alarm that I have seen Yahweh.

For I am undone - Margin, ‘ Cut off.’ Chaldee, ‘ I have sinned.’ Septuagint, ‘ I am miserable, I am pierced through.’ Syriac, ‘ I am struck dumb.’ The Hebrew word may sometimes have this meaning, but it also means "to be destroyed, to be ruined, to perish;"see Hos 10:15; Zep 1:2; Hos 4:6; Isa 15:1. This is probably the meaning here, ‘ I shall be ruined, or destroyed.’ The reason of this, he immediately states.

A man of unclean lips - This expression evidently denotes that he was a "sinner,"and especially that he was unworthy either to join in the praise of a God so holy, or to deliver a message in his name. The vision; the profound worship of the seraphim; and the attendant majesty and glory, had deeply impressed him with a sense of the holiness of God, and of his own unfitness either to join in worship so holy, or to deliver the message of so pure a God. A similar effect is recorded in reference to Abraham; Gen 18:27; see also Exo 4:10, Exo 4:12; Jer 1:6. A deep consciousness of guilt, in view of the holiness and majesty of God, is also described by Job:

I have heard of thee by the hearing of the ear

But now mine eye seeth thee.

Wherefore I abhor myself,

And repent in dust and ashes.

Job 42:5-6.

An effect also remarkably similar is described in reference to the apostle Peter, Luk 5:8 : "When Simon Peter saw it (the miracle which Jesus had performed), he fell down at Jesus’ knees, saying, ‘ Depart from me, for I am a sinful man, O Lord. ‘ "

A people of unclean lips - A people who are unworthy to celebrate the praises of a God so pure and exalted.

Mine eyes have seen - In Exo 33:20, it is said: ‘ Thou canst not see my face, for there shall no man see me and live;’ compare Joh 1:18; 1Ti 6:16. Perhaps it was in recollection of this, that Isaiah said he was undone. It is not, however, to be understood that the prophet saw Yahweh Himself, but only the "symbol"of His presence. It was for this expression, according to the tradition of the Jews, that Manasseh took occasion to put the prophet to death; see the Introduction, Section 2.

The Lord of hosts - Yahweh of hosts. John applies this to the Lord Jesus, and this proves that he is divine; see Joh 12:41.

Poole: Isa 6:5

I am a man of unclean lips I am a great sinner, as many other ways, so particularly by my lips, which being in a special manner consecrated to God by my prophetical office, should have been entirely devoted to him; but, alas! my speeches, either to God in prayer, or from God in preaching and prophesying to the people, have been mixed and defiled with so much irreverence, dulness, distraction of thoughts and affections, carnal fear, and many other infirmities, that I dread the thoughts of appearing before thy judgment-seat, which I see erected in this place. For Isaiah had been a prophet before this time, Isa 1:1 , and was now called, not in general to his prophetical office, but to the delivery of this special message.

I dwell in the midst of a people of unclean lips I am an unclean branch of an unclean tree; and besides my own uncleanness, I have both by my omissions and commissions involved myself in the guilt of their sins, and therefore may justly fear to partake with them in their plagues.

Mine eyes have seen the King, the Lord of hosts the sight of this glorious and holy God gives me cause to fear that he is come to judgment against me, together with others. Whilst sinners are secure and presumptuous, the holiest persons have ever been filled with great reverence, and ofttimes with doubts and fears, at any extraordinary manifestation of God’ s presence. See Gen 16:13 17:3 Jud 13:22 .

Haydock: Isa 6:5

Peace. It is proper for sinners to do so, Ecclesiasticus xv. 9. The prophet was grieved that he was unworthy to join in the acclamation of the Seraphim, and had reason to fear death, Genesis xvi. 13., and Exodus xxxiii. 20. He finds himself less able to speak than before, like Moses, Exodus iv. 10., and vi. 12.

Gill: Isa 6:5

Then said I, woe is me,.... There's no woe to a good man, all woes are to the wicked; but a good man may think himself wretched and miserable, partly on account of his own corruptions, the body of sin and death he carries about with him; and partly on account of wicked men, among whom he dwells, Rom 7:24,

for I am undone; a good man cannot be undone, or be lost and perish; he is lost in Adam with the rest; in effectual calling he is made sensible of his lost and undone state; and under the power of unbelief may write bitter things against himself; but be can never perish, or be lost and undone for ever. The Targum is,

"for I have sinned;''

and his particular sin is after mentioned: some ^o render it, "for I have been silent"; as if he had not performed the duty of his office, in reproving for sin, or declaring the will of God: others ^p, "for I am reduced to silence", I am forced to be silent; he could not join with the "seraphim", being conscious to himself of his vileness, and of his unworthiness to take the holy name of God into his polluted lips, as follows:

because I am a man of unclean lips; he says nothing of the uncleanness of his heart, nor of his actions; not that he was free from such impurity; but only of his lips, because it was the sin of his office that lay upon his mind, and gave him present uneasiness; there is no man but offends in words, and of all men persons in public office should be careful of what they say; godly ministers are conscious of many failings in their ministry. The Targum is,

"because I am a sinful man to reprove;''

and so unfit for it.

And I dwell in the midst of a people of unclean lips; such were the Jews, not only in Isaiah's time, but in the times of Christ and his apostles, who traduced him, as if he was a wicked person, calumniated his miracles, said he was a Samaritan, and had a devil; they taught for doctrines the commandments of men, and opposed and blasphemed the truths of the Gospel; and to live among men of a filthy speech and conversation is a concern to a good man; he is vexed and distressed hereby; he is in danger of learning their words, and of suffering with them in a common calamity.

For mine eyes have seen the King, the Lord of hosts; the same divine and glorious Person described in Isa 6:1 who is no other than the Lord Christ, King of kings, and Lord of lords, King of saints, and Lord of the armies, in heaven and in earth; and a lovely sight it is to see him by faith, in the glory and beauty of his person, and in the fulness of his grace; such a sight is spiritual, saving, assimilating, appropriating, very endearing, and very glorious and delightful: wherefore it may seem strange that a sight of Christ should fill the prophet with dread; one would think he should rather have said, happy man that I am, because I have seen this glorious Person, whom to see and know is life eternal; but the reason of it is, because in this view of Christ he saw the impurity of himself, and was out of conceit with himself, and therefore cries out in the manner he does; just as in a sunbeam a man beholds those innumerable motes and atoms, which before were invisible to him. It was not because of his sight of Christ he reckoned himself undone; but because of the impurity of himself, and those among whom he dwelt, which he had a view of through his sight of Christ: his sight of Christ is given as a reason of his view of his impurity, and his impurity as the reason of his being undone in his apprehension of things. The prophet, in these his circumstances, represents a sensible sinner, under a sight and sense of his sinfulness and vileness; as the seraph in the following verses represents a Gospel minister bringing the good news of pardon, by the blood and sacrifice of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 6:5

¹ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

² tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

³ tn Heb “and among a nation unclean of lips I live.”

⁴ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

Geneva Bible: Isa 6:5

Then said I, ^{( l )} 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 my eyes have seen the King, the LORD of hosts.

^{( l )} He speaks this for two reasons, the one because he who was a mortal creature and therefore had more need to glorify God than the angels, did not do it, and the other because the nearer that man approaches to God, the more he knows his own sin and corruption.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 6:1-13

1 Isaiah, in a vision of the Lord in his glory,

5 being terrified, has apprehensions removed.

8 He offers himself, and is sent to shew the obstinacy of the people unto their desolation.

13 A remnant shall be saved.

Maclaren: Isa 6:1-13

Vision And Service

In 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. 2, Above 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. 3. And one cried unto another, and said, Holy, holy, holy, is the Lord of Hosts - the whole earth is full of His glory. 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 5. Then 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. 6. Then 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: 7. And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 8. Also 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. 9. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10. Make 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. 11. Then 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, 12. And the Lord have removed men far away, and there be a great forsaking in the midst of the land. 13. But yet in it shall he a tenth, and it shall return, and shall be eaten: as a tell tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.' --Isaiah 6:1-13.

WE may deal with this text as falling into three parts: the vision, its effect on the prophet, and his commission.

I. The Vision.

In the year that King Uzziah died' is more than a date for chronological accuracy. It tells not only when, but why, the vision was given. The throne of David was empty.

God never empties places in our homes and hearts, or in the nation or the Church, without being ready to fill them. He sometimes empties them that He may fill them. Sorrow and loss are meant to prepare us for the vision of God, and their effect should be to purge the inward eye, that it may see Him. When the leaves drop from the forest trees we can see the blue sky which their dense abundance hid. Well for us if the passing of all that can pass drives us to Him who cannot pass, if the unchanging God stands out more clear, more near, more dear, because of change.

As to the substance of this vision, we need not discuss whether, if we had been there, we should have seen anything. It was doubtless related to Isaiah's thoughts, for God does not send visions which have no point of contact in the recipient. However communicated, it was a divine communication, and a temporary unveiling of an eternal reality. The form was transient, but Isaiah then saw for a moment the things which are' and always are.

The essential point of the vision is the revelation of Jehovah as king of Judah. That relation guaranteed defence and demanded obedience. It was a sure basis of hope, but also a stringent motive to loyalty, and it had its side of terror as well as of joyfulness. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.' The place of vision is the heavenly sanctuary of which the temple was a prophecy. Eminently significant and characteristic of the whole genius of the Old Testament is the absence of any description of the divine appearance. The prophet saw things' which it is not lawful for a man to utter,' and his silence is not only reverent, but more eloquent than any attempt to put the Ineffable into words. Even in this act of manifestation God was veiled, and there was the hiding of His power.' The train of His robe can be spoken of, but not the form which it concealed even in revealing it. Nature is the robe of God. It hides while it discloses, and discloses while it hides.

The hovering seraphim were in the attitude of service. They are probably represented as fiery forms, but are spoken of nowhere else in Scripture. The significance of their attitude has been well given by Jewish commentators, who say, with two he covered his face that he might not see, and with two he covered his body that he might not be seen,' and we may add, with two he stood ready for service, by flight whithersoever the King would send.' Such awe-stricken reverence, such humble hiding of self, such alacrity for swift obedience, such flaming ardours of love and devotion, should be ours. Their song celebrated the holiness and the glory of Jehovah of hosts. We must ever remember that the root-meaning of holiness' is separation, and that the popular meaning of moral purity is secondary and derivative. What is rapturously sung in the threefold invocation of the seraphs is the infinite exaltation of Jehovah above all creatural conditions, limitations, and, we may add, conceptions. That separation, of course, includes purity, as may be seen from the immediate effect of the vision on the prophet, but the conception is much wider than that. Very beautifully does the second line of the song re-knit the connection between Jehovah and this world, so far beneath Him, which the burst of praise of His holiness seems to sever. The high heaven is a bending arch; its inaccessible heights ray down sunshine and drop down rain, and, as in the physical world, every plant grows by Heaven's gift, so in the world of humanity all wisdom, goodness, and joy are from the Father of lights. God's' glory' is the flashing lustre of His manifested holiness, which fills the earth as the train of the robe filled the temple. The vibrations of that mighty hymn shook the foundations of the threshold' with its thunderous harmonies. The house was filled with smoke,' which, since it was an effect of the seraph's praise, is best explained as referring to the fragrant smoke of incense which, as we know, symbolised the prayers of saints.'

II. The effect of the vision on the prophet.

The vision kindled as with a flash Isaiah's consciousness of sin. He expressed it in regard to his words rather than his works, partly because in one aspect speech is even more accurately than act a cast, as it were, of character, and partly because he could not but feel the difference between the mighty music that burst from these pure and burning lips and the words that flowed from and soiled his own. Not only the consciousness of sin, but the dread of personal evil consequences from the vision of the holy God, oppressed his heart. We see ourselves when we see God. Once flash on a heart the thought of God's holiness, and, like an electric search-light, it discloses flaws which pass unnoticed in dimmer light. The easy-going Christianity, which is the apology for religion with so many of us, has no deep sense of sin, because it has no clear vision of God. I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: wherefore I abhor myself, and repent in dust and ashes.'

The next stage in Isaiah's experience is that sin recognised and confessed is burned away. Cleansing rather than forgiveness is here emphasised. The latter is, of course, included, but the main point is the removal of impurity. It is mediated by one of the seraphim, who is the messenger of God, which is just a symbolical way of saying that God makes penitents partakers of His holiness,' and that nothing less than a divine communication will make cleansing possible. It is effected by a live coal. Fire is purifying, and the New Testament has taught us that the true cleansing fire is that of the Holy Spirit. But that live coal was taken from the altar. The atoning sacrifice has been offered there, and our cleansing depends on the efficacy of that sacrifice being applied to us.

The third stage in the prophet's experience is the readiness for service which springs up in his purged heart. God seeks for volunteers. There are no pressed men in His army. The previous experiences made Isaiah quick to hear God's call, and willing to respond to it by personal consecration. Take the motive-power of redemption from sin out of Christianity, and you break its mainspring, so that the clock will only tick when it is shaken. It is the Christ who died for our sins to whom men say, Command what Thou wilt, and I obey.'

III. The prophet's commission.

He was not sent on his work with any illusions as to its success, but, on the contrary, he had a clear premonition that its effect would be to deepen the spiritual deafness and blindness of the nation. We must remember that in Scripture the certain effect of divine acts is uniformly regarded as a divine design. Israel was so sunk in spiritual deadness that the issue of the prophet's work would only be to immerse the mass of this people' farther in it. To some more susceptible souls his message would be a true divine voice, rousing them like a trumpet, and that effect was what God desired; but to the greater number it would deepen their torpor and increase their condemnation. If men love darkness rather than light, the coming of the light works only judgment.

Isaiah recoils from the dreary prospect, and feels that this dreadful hardening cannot be God's ultimate purpose for the nation. So he humbly and wistfully asks how long it is to last. The answer is twofold, heavy with a weight of apparently utter ruin in its first part, but disclosing a faint, far-off gleam of hope on its second. Complete destruction, and the casting of Israel out from the land, are to come. But as, though a goodly tree is felled, a stump remains which has vital force (or substance) in it, so, even in the utmost apparent desperateness of Israel's state, there will be in it the holy seed,' the remnant,' the true Israel, from which again the life shall spring, and stem and branches and waving foliage once more grow up.

The Empty Throne Filled

In 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.'--Isaiah 6:1.

UZZIAH had reigned for fifty-two years, during the greater part of which he and his people had been brilliantly prosperous. Victorious in war, he was also successful in the arts of peaceful industry. The later years of his life were clouded, but on the whole the reign had been a time of great well-being, His son and successor was a young man of five-and-twenty; and when he came to the throne ominous war-clouds were gathering in the North, and threatening to drift to Judah. No wonder that the prophet, like other thoughtful patriots, was asking himself what was to come in these anxious days, when the helm was in new hands, which, perhaps, were not strong enough to hold it. Like a wise man, he took his thoughts into the sanctuary; and there he understood. As he brooded, this great vision was disclosed to his inward eye. In the year that King Uzziah died' is a great deal more than a date for chronological purposes. It tells us not only the when, but the why, of the vision. The earthly king was laid in the grave; but the prophet saw that the true King of Israel was neither the dead Uzziah nor the young Jotham, but the Lord of hosts. And, seeing that, fears and forebodings and anxieties and the sense of loss, all vanished; and new strength came to Isaiah. He went into the temple laden with anxious thoughts; he came out of it with a springy step and a lightened heart, and the resolve Here am I; send me.' There are some lessons that seem to me of great importance for the conduct of our daily life which may be gathered from this remarkable vision, with the remarkable note of time that is appended to it.

Now, before I pass on, let me remind you, in a word, of that apparently audacious commentary upon this great vision, which the Evangelist John gives us: These things said Esaias, when he had beheld His glory and spake of Him: Then the Christ is the manifest Jehovah; is the King of Glory. Then the vision which was but a transitory revelation is the revelation of an eternal reality, and the vision splendid' does not fade but brightens, into the light of common day'; when instead of being flashed only on the inward eye of a prophet, it is made flesh and walks amongst us, and lives our life, and dies our death. Our eyes have seen the King in as true a reality, and in better fashion, than ever Isaiah did amid the sanctities of the Temple. And the eyes that have seen only the near foreground, the cultivated valleys, and the homes of men, are raised, and lo! the long line of glittering peaks, calm, silent, pure. Who will look at the valleys when the Himalayas stand out, and the veil is drawn aside?

I. The ministration of loss and sorrow.

Let me say a word or two about the ministration of loss and sorrow in preparing for the vision.

It was when King Uzziah died' that the prophet saw the Lord sitting upon the throne.' If the Throne of Israel had not been empty, he would not have seen the throned God in the heavens. And so it is with all our losses, with all our sorrows, with all our disappointments, with all our pains; they have a mission to reveal to us the throned God. The possession of the things that are taken away from us, the joys which our sorrows smite into dust, have the same mission, and the highest purpose of every good, of every blessing, of every possession, of every gladness, of all love --the highest mission is to lead us to Him. But, just as men will frost a window, so that the light may come in but the sight cannot go out, so by our own fault and misuse of the good things which are meant to lead us up to, and to show us, God, we frost and darken the window so that we cannot see what it is meant to show us. And then a mighty and merciful hand shivers the painted glass into fragments, because it has been dimming' the white radiance of Eternity.' And though the casement may look gaunt, and the edges of the broken glass may cut and wound, yet the view is unimpeded. When the gifts that we have misused are withdrawn, we can see the heaven that they too often hide from us. When the leaves drop there is a wider prospect, When the great tree is fallen there is opened a view of the blue above. When the night falls the stars sparkle. When other props are struck away we can lean our whole weight upon God. When Uzziah dies the King becomes visible.

Is that what our sorrows, our pains, losses, disappointments do for us? Well for those to whom loss is gain, because it puts them in possession of the enduring riches! Well for those to whom the passing of all that can pass is a means of revealing Him who is the same yesterday, and to-day, and for ever'! The message to us of all these our pains and griefs is' Come up hither.' In them all our Father is saying to us, Seek ye My face.' Well for those who answer, Thy face, Lord, will I seek. Hide not Thy face far from me.'

Let us take care that we do not waste our griefs and sorrows. They absorb us sometimes with vain regrets. They jaundice and embitter us sometimes with rebellious thoughts. They often break the springs of activity and of interest in others, and of sympathy with others. But their true intention is to draw back the thin curtain, and to show us the things that are,' the realities of the throned God, the skirts that fill the Temple, the hovering seraphim, and the coal from the altar that purges.

II. Let me suggest how our text shows us the compensation that is given for all losses.

As I have pointed out already, the thought conveyed to the prophet by this vision was not only the general one, of God's sovereign rule, but the special one of His rule over and for, and His protection of, the orphan kingdom which had lost its king. The vision took the special shape that the moment required. It was because the earthly king was dead that the living, heavenly King was revealed.

So there is just suggested by it this general thought, that the consciousness of God's presence and work for us takes in each heart the precise shape that its momentary necessities and circumstances require. That infinite fulness is of such a nature as that it will assume any form for which the weakness and the need of the dependent creature call. Like the one force which scientists now are beginning to think underlies all the various manifestations of energy in nature, whether they be named light, heat, motion, electricity, chemical action, or gravitation, the one same vision of the throned God, manifest in Jesus Christ, is protean. Here it flames as light, there burns as heat, there flashes as electricity; here as gravitation holds the atoms together, there as chemical energy separates and decomposes them; here results in motion, there in rest; but is the one force. And so the one God will become everything and anything that every man, and each man, requires. He shapes himself according to our need. The water of life does not disdain to take the form imposed upon it by the vessel into which it is poured. The Jews used to say that the manna in the wilderness tasted to each man as each man desired. And the God, who comes to us all, comes to us each in the shape that we need; just as He came to Isaiah in the manifestation of His kingly power, because the throne of Judah was vacated.

So when our hearts are sore with loss, the New Testament Manifestation of the King, even Jesus Christ, comes to us and says, The same is my mother and sister and brother,' and His sweet love compensates for the love that can die, and that has died. When losses come to us He draws near, as durable riches and righteousness. In all our pains He is our anodyne, and in all our griefs He brings the comfort; He is all in all, and each withdrawn gift is compensated, or will be compensated, to each in Him.

So, dear friends, let us learn God's purpose in emptying hearts and chairs and homes. He empties them that He may fill them with Himself. He takes us, if I might so say, into the darkness, as travellers to the south are to-day passing through Alpine tunnels, in order that He may bring us out into the land where God Himself is sun and moon,' and where there are ampler ether and brighter constellations than in these lands where we dwell. He means that, when Uzziah dies, our hearts shall see the King. And for all mourners, for all tortured hearts, for all from whom stays have been stricken and resources withdrawn, the old word is true: Lord shew us the Father, and it sufficeth us.'

Let me recall to you what I have already insisted on more than once, that the perfecting of this vision is in the historical fact of the Incarnate Son. Jesus Christ shows us God. Jesus Christ is the King of Glory. If we will go to Him, and fix our eyes and hearts on Him, then losses may come, and we shall be none the poorer; death may unclasp our hands from dear hands, but He will close a dearer one round the hand that is groping for a stay; and nothing can be taken away but He will more than fill the gap it leaves by His own sweet presence. If our eyes behold the King, if we are like John the Seer in his rocky Patmos, and see the Christ in His glory and royalty, then He will lay His hands on us and say, Fear not I Weep not; I am the First and the Last,' and forebodings, and fears, and sense of loss will all be changed into trustfulness and patient submission. Seeing Him, who is invisible,' we shall be able to endure and to toil, until the time when the vision of earth is perfected by the beholding of heaven. Blessed are they who with purged eyes see, and with yielding hearts obey, the heavenly vision, and turn to the King and offer themselves for any service He may require, saying,' Here am I; send me.'

Maclaren: Isa 6:5

The Making Of A Prophet

Then 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.'--Isaiah 6:5.

IN previous pages we have seen how Isaiah's vision of Jehovah throned in the Temple, high and lifted up,' derived significance from the time of its occurrence. It was in the year that' the earthly King died' that the heavenly King was revealed. The passing of the transient prepared the way for the revelation of the Eternal, and the revelation of the Eternal more than compensated for the passing of the transient. But strengthening and calming as these thoughts are, they by no means exhaust the purpose of the vision, nor do they describe all its effects on the recipient. These were, first and immediately, the consciousness of unworthiness and sin, expressed in the words that I have taken for my text. Then came the touch of the live coal from the altar,' laid on the unclean lips by the seraph; and on that followed willing surrender for a perilous service.

These three stages flowing from the vision of God, recognition of sin, experience of purging, abandonment to obedience and service, must be repeated in us all, if we are to live worthy lives. There may be much that is beautiful and elevating and noble without these, but unless in some measure we pass through the prophet's experience, we shall fail to reach the highest possibilities of beauty and of service that open before us. So I wish to consider, very simply, these three stages in my remarks now.

I. If we see God we shall see our sin.

There came on the prophet, as in a flash, the two convictions, one which he learned from the song of the seraphs, ringing in music through the Temple, and one which rose up, like an answering note from the voice of conscience within. They sang Holy! holy! holy! Lord God Almighty.' And what was the response to that, in the prophet's heart?--I am unclean.' Each major note has a corresponding minor, and the triumphant doxology of the seraph wakes in the hearer's conscience the lowly confession of personal unlikeness to the holiness of God. It was not joy that sprang in Isaiah's heart when he saw the throned King, and heard the proclamation of His name. It was not reverence merely that bowed his head in the dust, but it was the awakened consciousness,' Thou art holy; and now that I understand, in some measure, what Thy holiness means, I look on myself and I say, "unclean! unclean!"

The prophet's confession assumes a form which may strike us as somewhat singular. Why is it that he speaks of unclean lips,' rather than of an unclean heart? I suppose partly because, in a very deep sense, a man's words are more accurately a cast, as it were, from a man's character than even his actions, and partly because the immediate occasion of his confession was the words of the seraphim, and he could not but contrast what came burning from their pure lips with what had trickled from, and soiled, his own.

But, however expressed, the consciousness of personal unlikeness to the holiness of God is the first result, and the instantaneous result, of any real apprehension of that holiness, and of any true vision of Him. Like some search-light flung from a ship over the darkling waters, revealing the dark doings of the enemy away out yonder in the night, the thought of God and His holiness streaming in upon a man's soul, if it does so in any adequate measure, is sure to disclose the heaving waters and the skulking foes that are busy in the dark.

But it was not only the consciousness of sinfulness and antagonism that woke up instantaneously in response to that vision of the holy God. It was likewise a shrinking apprehension of personal evil from contact of God's light with Isaiah's darkness. Who shall ascend into the hill of the Lord? He that hath clean hands and a pure heart.' What is to become, then, of the man that has neither the one nor the other? The experience of all the world witnesses that whenever there comes, in reality, or in a man's conceptions or fancy, the contact of the supernatural, as it is called, with the natural, there is a shrinking, a sense of eerieness, an apprehension of vague possibilities of evil. The sleeping snake that is coiled in every soul stirs and begins to heave in its bulk, and wake, when the thought of a holy God comes into the heart. Now, I do not suppose that consciousness of sin is the whole explanation of that universal human feeling, but I am very sure it is an element in it, and I suspect that if there were no sin, there would be no shrinking.

At all events, be that as it may, these are the two thoughts that, involuntarily and spontaneously and immediately, sprang in this man's heart when his purged eyes saw the King on His throne. He did not leap up with gladness at the vision. Its consolatory and its strengthening aspects were not the first that impinged upon his eye, or upon his consciousness, but the first thing was an instinctive recoil, Woe is me; I am undone.' Now, brethren, I venture to think that one main difference between shallow religion and real is to be found here, that the dim, far-off vision, if we may venture to call it so, which serves the most of us for a sight of God, leaves us quite complacent, and with very slight and superficial conceptions of our own evil, and that if once we saw, in so far as it is possible for humanity to-day to see, God as He is, and heard in the depths of our hearts that Holy! holy! holy!' from the burning seraphim, the easy-going, self-satisfied judgment of ourselves which too many of us cherish would be utterly impossible; and would disappear, shrivelled up utterly in the light of God. I have heard of Thee by the hearing of the ear,' said Job, but now mine eye seeth Thee; therefore I abhor myself, and repent in dust and ashes.' A hearsay God and a self-complacent beholder--a God really seen, and a man down in the dust before Him! Has that vision ever blazed in on you? And if it has, has not the light shown you the seaminess of much in which a dimmer light detects no flaws or stains? Thank God if, having seen Him, you see yourselves. If you have not felt, I am unclean and undone,' depend upon it, your knowledge of God is faint and dim, and He is rather One heard of from the lips of others than realised in your own experience.

II. The education of a soul for service.

Again, note the second stage here, in the education of a soul for service--the sin, recognised and repented, is burned away.

Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo! this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.'

Now, I would notice as to this stage of the process, first, that Isaiah singularly passes beyond all the old ritual in which he had been brought up, and recognises another kind of cleansing than that which it embodied. He had got beyond the ritual to what the ritual meant. We have passed beyond the ritual, too, by another process; and, though I would by no means read full, plain, articulate Christian thought into the vision of Isaiah--which would be an anachronism, and unfaithful to the gradual historical development of the idea and means of redemption--yet I cannot help pointing to the fact that, even although this vision is located as seen in the Temple, there is not a single reference (except that passing allusion to the altar) to the ritual of the Temple, but the cleansing comes in another fashion altogether.

But far more important than that thought is the human condition that is required ere this cleansing can be realised. I am a man of unclean lips.' I am undone!' It was because that conviction and confession sprang in the prophet's consciousness that the seraph winged his way with the purifying fire in his hands. Which being translated is just this: faith alone will not bring cleansing. There must go with it what we call, in our Christian phraseology, repentance, which is but the recognition of my own antagonism to the holiness of God, and the resolve to turn my back on my own past self. Now, it seems to me that a great deal of what is called, and in a sense is, Evangelical teaching, fails to represent the full counsel of God, in the matter of man's redemption, because it puts a one-sided emphasis on faith, and slurs over the accompanying idea of repentance. And I am here to say that a trust in Jesus Christ, which is unaccompanied by a profound penitent consciousness and abhorrence of one's own sins, and a resolve to turn away from them for the time to come, is not a faith which will bring either pardon or cleansing. We do not need to have less said about trust; we need to have a great deal more said about repentance. You have to learn what it is to say, I abhor myself'; you have to learn what it is to say, I will turn right round, and leave all that past behind me; and go in the opposite direction'; or the faith which you say you are exercising will neither save nor cleanse your souls nor your lives.

Again, note that we have here set forth most strikingly the other great truth that, side by side, and as closely synchronous as the flash and the peal, as soon as the consciousness of sin and the aversion from it spring in a man's heart, the seraph's wings are set in motion. Remember that beautiful old story in the historical books, of how the erring king, brought to sanity and repentance by Nathan's apologue, put all his acknowledgments in these words, I have sinned against the Lord'; and how the confession was not out of his lips, nor had died in its vibration in the atmosphere, before the prophet, with divine authority, replied with equal brevity and completeness, and as if the two sayings were parts of one sentence, .And the Lord hath made to pass the iniquity of thy sin.' That is all. Simultaneous are the two things. To confess is to be forgiven, and the moment that the consciousness of sin rises in the heart, that moment does the heavenly messenger come to still and soothe.

Still further, notice how the cleansing comes as a divine gift. It is purifying, much more than pardon, that is set forth in the symbolical incident before us. The seraph is the divine messenger, and he brings a coal from the altar, and lays that upon the prophet's lips, which is but the symbolical way of saying that the man who is conscious of his own evil will find in himself a blessed despair of being his own healer, and that he has to turn to the divine source, the vision of which has kindled the consciousness, to find there that which will take away the evil. The Lord is He that healeth us.'

But, further, the cleansing is by fire. By which, as I suppose, in the present context, and at Isaiah's stage of religious knowledge and experience, we are to understand that great thought that God burns away our sins, as you put a piece of foul clay into the fire, and the stain melts from the surface like a dissipating cloud as the heat finds its way into the substance. He will baptize with the Holy Ghost and with fire'--a fire that quickens. A new impulse will be granted, which will become the life of the sinful man's life, and will emancipate him from the power of his own darkness and evil.

Now, let us remember that we have the fulness of all that was shadowed to the prophet in this vision, and that the reality of every one of these emblems is gathered together--if I may so say--not with confusion, but with abundance and opulence in Jesus Christ Himself. Is He not the seraph? Is He not Himself the burning coal? Is He not the altar from which it is taken? All that is needed to make the foulest clean is given in Christ's great work. Brethren, we shall never understand the deepest secret of Christ and of Christianity until we learn and hold fast by the conviction that the central work of Jesus is to deal with man's sin; and that whatever else Christianity is, it is first and foremost God's way of redeeming the world, and making it possible for the unholy to dwell with His holy self.

III. The purged spirit is ready for service.

Lastly, and only a word, the third stage here is--the purged spirit is ready for service.

God did not bid the prophet go on His mission till the prophet had voluntarily accepted the mission. He said, Who will go for us?' He wants no pressed men in His army. He does not work with reluctant servants. There is, first, the yielding of the will, and then there is the enduement with the privilege of service. The prophet, having passed through the preceding experiences, had thereby received a quick ear to hear God's calling for volunteers. And we shall not hear Him asking Who will go?' unless we have, in our measure, passed through similar experiences. It will be a test of having done so, of our having been purged from our evil, if, when other people think that it is only Eli speaking, we know that it is the Lord that has called us, and say, Here am I.'

For such experiences as I have been describing do influence the will, and mould the heart, and make it a delight to do God's commandments, and to execute His purpose, and to be the ministers of His great Word. Some of us are willing to say that we have learned God's holiness; that we have seen and confessed our sins; that we have received pardon and cleansing. Have these experiences made you ready for any service? Have they made your will flexible--made you dethrone yourself, and enthrone the King whom the prophet saw? If they have, they are genuine; if they have not, they are not. Submission of will; glorying in being the instrument of the divine purpose; ears sharpened to catch His lowest whisper; eyes that, like those of a dog fixed on his master, watch for the faintest indication from his guiding eye --these are the infallible tests and signs of having had lips and heart touched with the live coal that burns away our uncleanness.

So, friends, would that I could flash upon every conscience that vision! But you can do so for yourselves, Let me beseech you to bring yourselves honestly into that solemn light of the character of God, and to ask yourselves,' How can two walk together except they be agreed?' Do not put away such thoughts with any shallow, easy-going talk about how God is good and will not be hard upon a poor fellow that has tried to do his best. God is good; God is love. But divine goodness and love cannot find a way by which the unclean shall dwell with the clean. What then? This then--Jesus Christ has come. We may be made clean if we trust in Him, and forsake our sins. He will touch the heart and lips with the fire of His own Spirit, and then it will be possible to dwell with the everlasting burnings of that flaming fire which is a holy God. Blessed are they that have seen the vision; blessed they that have felt it disclosing their own sins; blessed they whose hearts have been purged. Blessed most of all they who, educated and trained through these experiences, have taken this as the motto of their lives, Here am I; send me.'

MHCC: Isa 6:1-8

In this figurative vision, the temple is thrown open to view, even to the most holy place. The prophet, standing outside the temple, sees the Divine Presence seated on the mercy-seat, raised over the ark of the covenant, between the cherubim and seraphim, and the Divine glory filled the whole temple. See God upon his throne. This vision is explained, Joh 12:41, that Isaiah now saw Christ's glory, and spake of Him, which is a full proof that our Saviour is God. In Christ Jesus, God is seated on a throne of grace; and through him the way into the holiest is laid open. See God's temple, his church on earth, filled with his glory. His train, the skirts of his robes, filled the temple, the whole world, for it is all God's temple. And yet he dwells in every contrite heart. See the blessed attendants by whom his government is served. Above the throne stood the holy angels, called seraphim, which means " burners;" they burn in love to God, and zeal for his glory against sin. The seraphim showing their faces veiled, declares that they are ready to yield obedience to all God's commands, though they do not understand the secret reasons of his counsels, government, or promises. All vain-glory, ambition, ignorance, and pride, would be done away by one view of Christ in his glory. This awful vision of the Divine Majesty overwhelmed the prophet with a sense of his own vileness. We are undone if there is not a Mediator between us and this holy God. A glimpse of heavenly glory is enough to convince us that all our righteousnesses are as filthy rags. Nor is there a man that would dare to speak to the Lord, if he saw the justice, holiness, and majesty of God, without discerning his glorious mercy and grace in Jesus Christ. The live coal may denote the assurance given to the prophet, of pardon, and acceptance in his work, through the atonement of Christ. Nothing is powerful to cleanse and comfort the soul, but what is taken from Christ's satisfaction and intercession. The taking away sin is necessary to our speaking with confidence and comfort, either to God in prayer, or from God in preaching; and those shall have their sin taken away who complain of it as a burden, and see themselves in danger of being undone by it. It is great comfort to those whom God sends, that they go for God, and may therefore speak in his name, assured that he will bear them out.

Matthew Henry: Isa 6:5-8

Our curiosity would lead us to enquire further concerning the seraphim, their songs and their services; but here we leave them, and must attend to what passed between God and his prophet. Secret things belong not to us, the secret things of the world of angels, but things revealed to and by the prophets, which concern the administration of God's kingdom among men. Now here we have,

I. The consternation that the prophet was put into by the vision which he saw of the glory of God (Isa 6:5): Then said I, Woe is me! I should have said, "Blessed art thou, who hast been thus highly favoured, highly honoured, and dignified, for a time, with the privilege of those glorious beings that always behold the face of our Father. Blessed were those eyes which saw the Lord sitting on his throne, and those ears which heard the angels' praises."And, one would think, he should have said, "Happy am I, for ever happy; nothing now shall trouble me, nothing make me blush or tremble;"but, on the contrary, he cries out, " Woe is me! for I am undone. Alas for me! I am a gone man; I shall surely die (Jdg 13:22; Jdg 6:22); I am silenced; I am struck dumb, struck dead."Thus Daniel, when he heard the words of the angel, became dumb, and there was no strength, no breath, left in him, Dan 10:15, Dan 10:17. Observe,

1. What the prophet reflected upon in himself which terrified him: " I am undone if God deal with me in strict justice, for I have made myself obnoxious to his displeasure, because I am a man of unclean lips. "Some think he refers particularly to some rash word he had spoken, or to his sinful silence in not reproving sin with the boldness and freedom that were necessary - a sin which God's ministers have too much cause to charge themselves with, and to blush at the remembrance of. But it may be taken more generally; I am a sinner; particularly, I have offended in word; and who is there that hath not? Jam 3:2. We all have reason to bewail it before the Lord, (1.) That we are of unclean lips ourselves; our lips are not consecrated to God; he had not had the first-fruits of our lips (Heb 13:15), and therefore they are counted common and unclean, uncircumcised lips, Exo 6:30. Nay, they have been polluted with sin. We have spoken the language of an unclean heart, that evil communication which corrupts good manners, and whereby many have been defiled. We are unworthy and unmeet to take God's name into our lips. With what a pure lip did the angels praise God! "But,"says the prophet, "I cannot praise him so, for I am a man of unclean lips. "The best men in the world have reason to be ashamed of themselves, and the best of their services, when they come into comparison with the holy angels. The angels had celebrated the purity and holiness of God; and therefore the prophet, when he reflects upon sin, calls it uncleanness; for the sinfulness of sin is its contrariety to the holy nature of God, and upon that account especially it should appear both hateful and frightful to us. The impurity of our lips ought to be the grief of our souls, for by our words we shall be justified or condemned. (2.) That we dwell among those who are so too. We have reason to lament not only that we ourselves are polluted, but that the nature and race of mankind are so; the disease is hereditary and epidemic, which is so far from lessening our guilt that it should rather increase our grief, especially considering that we have not done what we might have done for the cleansing of the pollution of other people's lips; nay, we have rather learned their way and spoken their language, as Joseph in Egypt learned the courtier's oath, Gen 42:16. " I dwell in the midst of a people who by their impudent sinnings are pulling down desolating judgments upon the land, which I, who am a sinner too, may justly expect to be involved in."

2. What gave occasion for these sad reflections at this time: My eyes have seen the King, the Lord of hosts. He saw God's sovereignty to be incontestable - he is the King; and his power irresistible - he is the Lord of hosts. These are comfortable truths to God's people, and yet they ought to strike an awe upon us. Note, A believing sight of God's glorious majesty should affect us all with reverence and godly fear. We have reason to be abased in the sense of that infinite distance that there is between us and God, and our own sinfulness and vileness before him, and to be afraid of his displeasure. We are undone if there be not a Mediator between us and this holy God, 1Sa 6:20. Isaiah was thus humbled, to prepare him for the honour he was now to be called to as a prophet. Note, Those are fittest to be employed for God who are low in their own eyes and are made deeply sensible of their own weakness and unworthiness.

II. The silencing of the prophet's fears by the good words, and comfortable words, with which the angel answered him, Isa 6:6, Isa 6:7. One of the seraphim immediately flew to him, to purify him, and so to pacify him. Note, God has strong consolations ready for holy mourners. Those that humble themselves in penitential shame and fear shall soon be encouraged and exalted; those that are struck down with the visions of God's glory shall soon be raised up again with the visits of his grace; he that tears will heal. Note, further, Angels are ministering spirits for the good of the saints, for their spiritual good. Here was one of the seraphim dismissed, for a time, from attending on the throne of God's glory, to be a messenger of his grace to a good man; and so well pleased was he with the office that he came flying to him. To our Lord Jesus himself, in his agony, there appeared an angel from heaven, strengthening him, Luk 22:43. Here is, 1. A comfortable sign given to the prophet of the purging away of his sin. The seraph brought a live coal from the altar, and touched his lips with it, not to hurt them, but to heal them - not to cauterize, but to cleanse them; for there were purifications by fire, as well as by water, and the filth of Jerusalem was purged by the spirit of burning, Isa 4:4. The blessed Spirit works as fire, Mat 3:11. The seraph, being himself kindled with a divine fire, put life into the prophet, to make him also zealously affected; for the way to purge the lips from the uncleanness of sin is to fire the soul with the love of God. This live coal was taken from off the altar, either the altar of incense or that of burnt-offerings, for they had both of them fire burning on them continually. Nothing is powerful to cleanse and comfort the soul but what is taken from Christ's satisfaction and the intercession he ever lives to make in the virtue of that satisfaction. It must be a coal from his altar that must put life into us and be our peace; it will not be done with strange fire. 2. An explication of this sign: " Lo, this has touched thy lips, to assure thee of this, that thy iniquity is taken away and thy sin purged. The guilt of thy sin is removed by pardoning mercy, the guilt of thy tongue-sins. Thy corrupt disposition to sin is removed by renewing grace; and therefore nothing can hinder thee from being accepted with God as a worshipper, in concert with the holy angels, or from being employed for God as a messenger to the children of men."Those only who are thus purged from an evil conscience are prepared to serve the living God, Heb 9:14. The taking away of sin is necessary to our speaking with confidence and comfort either to God in prayer or from God in preaching; nor are any so fit to display to others the riches and power of gospel-grace as those who have themselves tasted the sweetness and felt the influence of that grace; and those shall have their sin taken away who complain of it as a burden and see themselves in danger of being undone by it.

III. The renewing of the prophet's mission, Isa 6:8. Here is a communication between God and Isaiah about this matter. Those that would assist others in their correspondence with God must not themselves be strangers to it; for how can we expect that God should speak by us if we never heard him speaking to us, or that we should be accepted as the mouth of others to God if we never spoke to him heartily for ourselves? Observe here,

1. The counsel of God concerning Isaiah's mission. God is here brought in, after the manner of men, deliberating and advising with himself: Whom shall I send? And who will go for us? God needs not either to be counselled by others or to consult with himself; he knows what he will do, but thus he would show us that there is a counsel in his whole will, and teach us to consider our ways, and particularly that the sending forth of ministers is a work not to be done but upon mature deliberation. Observe, (1.) Who it is that is consulting. It is the Lord God in his glory, whom he saw upon the throne high and lifted up. It puts an honour upon the ministry that, when God would send a prophet to speak in his name, he appeared in all the glories of the upper world. Ministers are the ambassadors of the King of kings; how mean soever they are, he who sends them is great; it is God in three persons (Who will go for us? as Gen 1:26, Let us make man ), Father, Son, and Holy Ghost. They all concur, as in the creating, so in the redeeming and governing of man. Ministers are ordained in the same name into which all Christians are baptized. (2.) What the consultation is: Whom shall I send? And who will go? Some think this refers to the particular message of wrath against Israel, Isa 6:9, Isa 6:10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?"Eze 3:14. But I rather take it more largely for all those messages which the prophet was entrusted to deliver, in God's name, to that people, in which that hardening work was by no means the primary intention, but a secondary effect of them, 2Co 2:16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jer 49:19. God now appeared, attended with holy angels, and yet asks, Whom shall I send? For he would send them a prophet from among their brethren, Heb 2:17. Note, [1.] It is the unspeakable favour of God to us that he is pleased to send us his mind by men like ourselves, whose terror shall not make us afraid, and who are themselves concerned in the messages they bring. Those who are workers together with God are sinners and sufferers together with us. [2.] It is a rare thing to find one who is fit to go for God, and carry his messages to the children of men: Whom shall I send? Who is sufficient? Such a degree of courage for God and concern for the souls of men as is necessary to make a man faithful, and withal such an insight into the mysteries of the kingdom of heaven as is necessary to make a man skilful, are seldom to be met with. Such an interpreter of the mind of God is one of a thousand, Job 33:23. [3.] None are allowed to go for God but those who are sent by him; he will own none but those whom he appoints, Rom 10:15. It is Christ's work to put men into the ministry, 1Ti 1:12.

2. The consent of Isaiah to it: Then said I, Here am I; send me. He was to go on a melancholy errand; the office seemed to go a begging, and every body declined it, and yet Isaiah offered himself to the service. It is an honour to be singular in appearing for God, Jdg 5:7. We must not say, "I would go if I thought I should have success;"but, "I will go, and leave the success to God. Here am I; send me."Isaiah had been himself in a melancholy frame (Isa 6:5), full of doubts and fears; but now that he had the assurance of the pardon of his sin the clouds were blown over, and he was fit for service and forward to it. What he says denotes, (1.) His readiness: "Here am I, a volunteer, not pressed into the service." Behold me; so the word is. God says to us, Behold me (Isa 65:1), and, Here I am (Isa 58:9), even before we call; let us say so to him when he does call. (2.) His resolution; " Here I am, ready to encounter the greatest difficulties. I have set my face as a flint. "Compare this with Isa 50:4-7. (3.) His referring himself to God: "Send me whither thou wilt; make what use thou pleasest of me. Send me, that is, Lord, give me commission and full instruction; send me, and then, no doubt, thou wilt stand by me."It is a great comfort to those whom God sends that they go for God, and may therefore speak in his name, as having authority, and be assured that he will bear them out.

Keil-Delitzsch: Isa 6:5

The seer, who was at first overwhelmed and intoxicated by the majestic sight, now recovers his self-consciousness. "Then said I, Woe to me! for I am lost; for I am a man of unclean lips, and I am dwelling among a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts." That a man cannot see God without dying is true in itself, and was an Old Testament conviction throughout (Exo 33:20, etc.). He must die, because the holiness of God is to the sinner a consuming fire (Isa 33:14); and the infinite distance between the creature and the Creator is sufficient of itself to produce a prostrating effect, which even the seraphim could not resist without veiling their faces. Isaiah therefore regarded himself as lost ( nidmēthi , like ὄλωλα , perii , a preterite denoting the fact which, although not outwardly completed, is yet effected so far as a man's own consciousness is concerned), and all the more because he himself was of unclean lips, and he was also a member of a nation of unclean lips. The unholiness of his own person was doubled, in consequence of the closeness of the natural connection, by the unholiness of the nation to which he belonged. He designates this unholiness as uncleanness of lips, because he found himself transported into the midst of choirs of beings who were praising the Lord with pure lips; and he calls the King Jehovah , because, although he had not seen Jehovah face to face, he had seen the throne, and the all-filling robe, and the seraphim who surrounded and did homage to Him that sat upon the throne; and therefore, as he had seen the heavenly King in His revealed majesty, he describes the scene according to the impression that he had received. But to stand here in front of Jehovah of hosts, the exalted King, to whom everything does homage, and to be obliged to remain mute in the consciousness of deep uncleanness, excited within him the annihilating anguish of self-condemnation. And this is expressed in the confession made by the contrite seer.

Constable: Isa 6:1-13

II. Isaiah's vision of God ch. 6

Most serious students of Isaiah have believed that the record of Isaiah's call in this chapter occurred before he wrote any of the prophecies in this book. The title "holy one of Israel," Isaiah's trademark name for God, connects with his call, and he used that title for God throughout the book. Likewise the prophet's emphases on glory, majesty, and righteousness are strong in chapter 6, and they appear throughout the rest of the book. As already mentioned, the three messages in chapters 1-5 provide a perfect introduction to the rest of the book, and it was probably for this reason that these chapters were arranged in the text before chapter 6.

"6:1-13 is not simply his justification for being a prophet but is more particularly the heart of his answer to the problems raised by his preface [chs. 1-5]. It speaks of the triumph of grace."⁶⁸

Also, chapter 6 provides a good transition into the prophecies that appear next, in chapters 7-39 and, particularly, in chapters 7-12. It shows how the sinful nation could become the Lord's servant (a kingdom of priests), namely, by really seeing Yahweh and allowing Him to deal with her sin, as Isaiah did. It also explains the hardness of Israel that follows; she had not seen God and had not responded appropriately to Him, as Isaiah did.⁶⁹

Constable: Isa 6:1-8

A. The prophet's cleansing 6:1-8

6:1 Why did Isaiah date this passage since he did not date most of his others?⁷⁰ Probably he did so because King Uzziah had been the best king of Judah since Solomon. Nevertheless during the last part of his reign he suffered from leprosy, a judgment from the Lord for his pride (2 Kings 15:5; 2 Chron. 26:16-23). In this respect his life was a foreview of the history of the nation he ruled. When Uzziah died, most people in the nation would have felt a great loss. Who would lead them next, and would he provide for them all that Uzziah had? Assyria was growing in power and ambition to the east, so the threat of foreign invasion was real. Israel needed a strong king.⁷¹ At such a time Isaiah received a vision of Israel's true king, Yahweh, who was more than adequate to provide for His people. This unusual vision prepared the prophet to act and speak for God (cf. Gen. 32:30; Exod. 19:21; 20:19; 33:20; Deut. 18:16; Judg. 13:22).⁷²

Isaiah described Yahweh as sovereign ("Lord"), the overlord of all the earth. He was exalted by means of His throne on which He was sitting in royal attire. The glory of His person filled His awesome, celestial palace-temple (cf. 1 Kings 22:17-23; Job 1:6-12; 2:1-6; Ezek. 1:3-28; 8:1-4; Dan. 7:2, 9-10; Zech. 3:1-5; Rev. 4-5).⁷³

6:2 Fiery angels attended the Lord.⁷⁴ They covered their faces, as we do when we are in the presence of something extremely brilliant, to hide and protect themselves from the greater glory of God. They covered their feet for the same reason and perhaps as an indication that they renounced going anywhere on their own. They used their third pair of wings to fly, namely, to carry out the orders of their sovereign.

6:3 Their joy in God's presence was evident in their calling out to each other ascribing supreme holiness to Yahweh of armies.⁷⁵ Holiness is distinctness from all that is not divine, especially in reference to ethical behavior.⁷⁶ Isaiah saw God as absolutely upright, correct, and true. His glory was not restricted to the throne room or to heaven, however, but it filled the whole earth. God's glory fills the earth in that the revelation of God's attributes fills the earth.

6:4 The praise of one and then another of the seraphim was so powerful that it shook the heavenly temple to its foundations. Isaiah also saw smoke billowing throughout the space suggestive of God's power to consume (cf. 33:14; Exod. 19:18; Deut. 4:24; Heb. 10:26-31; 12:29; Rev. 9:2).

6:5 Isaiah feared that he would be consumed since he was in the presence of the purest of all beings. He announced woe on himself; he was in deep trouble (cf. 5:8, 11, 18, 20, 21, 22). He first had to become aware of his own sin and uncleanness before he could worship God as he should. Not only did he have unclean lips himself, but he dwelt among a people whose lips were very unclean and, therefore, unfit to praise God.⁷⁷ Unclean lips evidence unclean hearts (cf. Matt. 12:34). Whereas God was holy, Isaiah and the Jews were unclean, not upright, not pure in their ethical conduct. Isaiah sensed his danger because he saw the real King of Israel who was Yahweh of armies. It is in seeing God for who He is that we can see ourselves for who we are and can, therefore, accurately evaluate our condition (cf. Job 42:5-6; Dan. 10:14-17; Rev. 1:17).

6:6 Isaiah only acknowledged his hopeless condition--he did not plead with God or make vows to God--and God then went into action. Confession must precede cleansing (cf. 1 John 1:9). The altar from which the seraphim took the coal was probably the brazen altar in heaven in which case the coal itself symbolizes substitute sacrifice.⁷⁸ Fire in the Old Testament symbolizes the wrath of God (Gen. 3:24; Num. 11:1-3), the holiness of God (Exod. 3:2-6; 19:18-25), His purifying process (Num. 31:22-23; Mal. 3:2-3), and the context of the Law (Deut. 4:12, 33, 36).

6:7 God's purging agent touched Isaiah's mouth, and the angelic messenger assured the prophet that he had been completely cleansed of his uncleanness.

6:8 God then asked for a volunteer to serve Him, evidently among any present in the throne room (cf. 1 Kings 22:19).⁷⁹ Note the balance of divine sovereignty and human choice in His words: He would send someone, but that someone needed to be willing to go. God's grace to him in not consuming him but rather cleansing him motivated Isaiah to volunteer to be God's servant.

This section is a major revelation of the grace of God and the condition for spiritual cleansing. It is one of the premier salvation passages in the Old Testament. God's grace on this occasion so impacted Isaiah that his ministry bore this hallmark, as we observe in this book.

"Here in this matchless passage we find the reason why so few are willing to serve God. They need above all the conviction of sin. Only when a man has been convicted of sin and has understood that the Redeemer has borne the guilt of his sin is he willing and ready joyfully to serve God, to go wherever God may call him."⁸⁰

Many preachers of this passage have pointed out that the order of events is very significant. First, after gaining a greater appreciation for God's holiness and his own sinfulness, Isaiah said "woe" acknowledging his own uncleanness. Second, the seraphim said "lo" ("behold" in the NASB) pointing to God's provision for cleansing. Third, God said "go" (v. 9) giving the prophet a mission to fulfill.

Guzik: Isa 6:1-13

Isaiah 6 - Isaiah's Conviction, Cleansing and Call

A. The conviction of the prophet.

1. (1-2) What Isaiah saw.

In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew.

a. In the year that King Uzziah died: King Uzziah of Judah had a long and distinguished reign, described in 2 Chronicles 26 and in 2 Kings 15:1-7 (Uzziah is called Azariah in 2 Kings 15).

i. Uzziah began his reign when he was only 16 years old, and he reigned 52 years. Overall, he was a good king, and 2 Kings 15:3 says, he did what was right in the sight of the LORD, according to all that his father Amaziah had done. 2 Chronicles 28:5 says, He sought God in the days of Zechariah, who had understanding in the visions of God; and as long as he sought the LORD, God made him prosper.

ii. Uzziah also led Israel in military victories over the Philistines and other neighboring nations, and he was a strong king. Uzziah was a energetic builder, planner, and general. 2 Chronicles 26:8 says, His fame spread as far as the entrance of Egypt, for he strengthened himself exceedingly.

iii. But Uzziah's life ended tragically. 2 Chronicles 26:16 says, But when he was strong his heart was lifted up, to his destruction, for he transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar of incense. In response, God struck Uzziah with leprosy, and he was an isolated leper until his death.

iv. So, to say in the year King Uzziah died is to say a lot. It is to say, "In the year a great and wise king died." But it is also to say, "In the year a great and wise king who had a tragic end died." Isaiah had great reason to be discouraged and disillusioned at the death of King Uzziah, because a great king had passed away, and because his life ended tragically. Where was the LORD in all this?

b. I saw the LORD sitting on a throne: Where was the LORD in all this? The LORD was sitting on a throne! God was still enthroned in heaven, and was still in charge of all creation.

i. There is a throne in heaven, and the LORD God sits upon it as the sovereign ruler of the universe! This is central fact of heaven; that there is an occupied throne in heaven. God does not sit on a chair in heaven. Anyone might sit on a chair. But sovereign kings sit on thrones. Judges sit on thrones. Those with proper authority and sovereignty sit on thrones.

ii. Isaiah was not alone in seeing God's throne. Almost everyone in the Bible who had a vision of heaven, was taken to heaven, or wrote about heaven spoke of God's throne. The prophet Michaiah saw God's throne (1 Kings 22:19), Job saw God's throne (Job 26:9), David saw God's throne (Psalm 9:4 and 7, 11:4), the Sons of Korah saw God's throne (Psalm 45:6, 47:8), Ethan the Ezrahite saw God's throne (Psalm 89:14), Jeremiah saw God's throne (Lamentations 5:19), Ezekiel saw God's throne (Ezekiel 1:26, 10:1), Daniel saw God's throne (Daniel 7:9), and the Apostle John saw God's throne (Revelation 4:1-11). In fact, the book of Revelation may as well be called "the book of God's throne," because God's throne is specifically mentioned more than 35 times in that book!

iii. The bottom line of atheism or materialism is that they believe there is no throne; there is no seat of authority or power all the universe must answer to. The bottom of humanism is that there is a throne - but man sits upon it. But the Bible makes it clear that there is a throne in heaven, and no fallen man sits on the throne, but the Lord GOD is enthroned in heaven.

iv. Isaiah may have been depressed or discouraged because a great leader of Judah was no longer on the throne. God in heaven now shows Isaiah, "Don't worry about it, Isaiah. Uzziah may not be on his throne, but I am on My throne."

c. High and lifted up: The throne was exalted and majestic. The throne set its Occupant in a superior position.

d. The train of His robe filled the temple: Kings of that time would wear robes with long trains, because they were difficult to maneuver and work in. Wearing a long train meant, "I am important enough that I don't have to work. I am a person of honor and dignity. Others must serve me and wait upon me." Essentially, the same is said when a bride wears a dress with a long train today.

i. God is so honored, so important, so dignified, that the train of His robe filled the temple. That's a long train!

e. Above it stood seraphim: Surrounding the throne of God are angels known here as seraphim. In many other passages, these angels are known as cherubim (Psalm 80:1; Isaiah 37:16; Ezekiel 10:3) or as the living creatures of Revelation 4:6-11. This is the only chapter in the Bible where these creatures are named seraphim.

i. Some deny that cherubim and seraphim refer to the same beings. But the name seraphim means, "burning ones." Ezekiel 1:13 describes cherubim (see also Ezekiel 10:15) this way: their appearance was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning. That certainly seems to describe burning ones!

f. Each one had six wings: In Revelation 4:8, the Apostle John also mentions their six wings. They need the six wings, so each can cover his face (to show they are too lowly to look upon the LORD), so each can cover his feet (to hide this "humble" area of the body, so nothing even possibly deficient is seen in the LORD's presence), and so each can fly.

i. The LORD said to Moses, "You cannot see My face; for no man shall see Me, and live" (Exodus 33:20). Apparently the same is true even for angels, so the seraphim cover their faces.

ii. "The two wings with which the angels fly mean nothing else than their ready and cheerful performance of the commandments of God . . . The two wings with which they cover their face show plainly enough that even angels cannot endure God's brightness, and that they are dazzled by it in the same manner as when we attempt to gaze upon the radiance of the sun." (Calvin)

iii. "For the seraph remembers that even though sinless he is yet a creature, and therefore he conceals himself in token of his nothingness and unworthiness in the presence of the thrice Holy One." (Spurgeon)

g. The seraphim used four of their wings to express their humility, and used two of their wings to express their willingness and ability to serve God. This is the proper balance.

i. "Thus they have four wings for adoration and two for active energy; four to conceal themselves, and two with which to occupy themselves in service; and we may learn from them that we shall serve God best when we are most deeply reverend and humbled in his presence. Veneration must be in larger proportion than vigor, adoration must exceed activity. As Mary at Jesus' feet was preferred to Martha and her much serving, so must sacred reverence take the first place, and energetic service follow in due course." (Spurgeon)

2. (3-4) What Isaiah heard.

And one cried to another and said: "Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!" And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke.

a. One cried to another and said: The seraphim are not even directly addressing the LORD God here. They are proclaiming His glorious nature and character to one another, in the presence of the LORD.

b. Holy, holy, holy is the LORD of hosts: Why do they repeat "holy" three times? Wasn't it enough to simply say that the LORD was "holy" once? It wasn't enough. They say it three times because there are Three Persons in the One God.

i. Calvin didn't think that this was the best verse to prove the Trinity, but he still saw the truth of the Trinity here. "The ancients quoted this passage when the wished to prove that there are three persons in one essence of the Godhead . . . I have no doubt that the angels here describe One God in Three Persons."

c. Holy, holy, holy is the LORD of hosts: Why do they repeat "holy" three times? Wasn't it enough to simply say that the LORD was "holy" once? It wasn't enough. In the Hebrew language, intensity is communicated by repetition. To say the LORD is holy says something. To say the LORD is holy, holy, says far more. To say, holy, holy, holy is the LORD is to declare His holiness in the highest possible degree.

i. What does it mean that God is holy, and holy in the highest possible sense? Holiness, at its root, has the idea of apartness. It describes someone, or something, which is set apart from other people or things. An object can be holy if it is set apart for sacred service. A person is holy if they are set apart for God's will and purpose.

ii. What is the LORD set apart from? He is set apart from creation, in that the Lord GOD is not a creature, and He exists outside of all creation. If all creation were to dissolve, the Lord GOD would remain. He is set apart from humanity, in that His "nature" or "essence" is Divine, not human. God is not a super-man or the ultimate man. God is not merely smarter than any man, stronger than any man, older than any man, or better than any man. You can't measure God on man's chart at all. He is Divine, and we are human.

iii. Yet, because we are made in the image of God (Genesis 1:26-27), humanity is compatible with Divinity. They are different, but they do not automatically oppose each other. This is how Jesus, the Second Person of the Trinity, could add humanity to His deity when He became a man. Unfallen humanity is not deity, but it is compatible with it.

iv. God's holiness is a part of everything He is and does. God's power is a holy power. God's love is a holy love. God's wisdom is a holy wisdom. Holiness is not an aspect of God's personality; it is one characteristic of His entire Being.

d. The whole earth is full of His glory: The seraphim surrounding the throne of God could see this probably more clearly than Isaiah could. We are often blind to the obvious glory of God all around us.

e. The posts of the door were shaken by the voice of him who cried out: The seraphim are majestic beings, and their voice carries weight. When they speak, the door posts of God's throne room shake! The idea may be that Isaiah was watching from the door way, and when the seraphim cried out, he could feel the door posts shake.

i. Yet these high, majestic beings - perhaps the highest beings in all of God's creation - have one occupation. Their existence is given over to the praise and worship and honor of the LORD God who is enthroned in heaven. What could we possibly do that is a higher calling than that?

ii. They sang so powerfully, the door posts were shaken! Shouldn't we sing with the same passion, the same heart, the same intensity? Do those angels have more to thank and praise God for than we do?

f. The house was filled with smoke: This smoke reminds us of the pillar of cloud that represented the presence of God (Exodus 13:21-22), the smoke on Mount Sinai (Exodus 19:18), and the cloud of God's Shekinah glory that filled the temple (1 Kings 8:10-12). A cloud of glory often marks the presence of the LORD.

3. (5) What Isaiah felt.

So I said: "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 my eyes have seen the King, the LORD of hosts."

a. Woe is me, for I am undone! What made Isaiah feel like he was coming apart? Two things. First, the sight and sound of the seraphim. Second, the vision of the Lord GOD.

i. When Isaiah saw the angels, in all their holy humility, obedience, and praise to God, he realized not only that he was unlike the Lord GOD, he was also unlike the angels. They could cry out Holy, holy, holy and praise God so beautifully, but he could not because he was a man of unclean lips. "I am a man of unclean lips; I cannot say, Holy, holy, holy! which the seraphs exclaim. They are holy; I am not so: they see God and live; I have seen him, and must die, because I am unholy." (Clarke)

ii. When Isaiah saw the LORD, he knew what kind of man he was. As poorly as he compared to the seraphim, that was nothing in relation to how he compared to the LORD. This vision (or actual experience) of the throne of God did not immediately make Isaiah feel good. The more clearly he saw the LORD, the more clearly he saw how bad his state was.

iii. Isaiah's deep sense of depravity is consistent with the experience of other godly men in the presence of the LORD. Job (Job 42:5-6), Daniel (Daniel 10:15-17), Peter (Luke 5:8) and John (Revelation 1:7) each had similar experiences.

b. I am undone is not a bad place to be. "God will never do anything with us till he has first of all undone us." (Spurgeon)

c. Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: Isaiah saw his sinfulness, and the sinfulness of his people, mainly in terms of sinful speech.

i. By nature, our lips are full of flattery and false intent: With flattering lips and a double heart they speak (Psalm 12:2). By nature, our lips lie and are proud: Let the lying lips be put to silence, which speak insolent things proudly and contemptuously against the righteous (Psalm 31:18). By nature, our lips deceive: Keep your tongue from evil, and your lips from speaking deceit (Psalm 34:13). By nature, our lips are violent: Swords are in their lips (Psalm 59:7). By nature, our lips bring death to others: The poison of asps is under their lips (Psalm 140:3).

ii. Isaiah did not think for a moment that this was his only sin, but he saw that this was an example of the great and incurable disease of sin in him and his people.

d. For my eyes have seen the King, the LORD of hosts: Isaiah was a righteous, godly man by all outward appearance. Yet when he saw the enthroned King, the LORD of hosts, he saw how sinful he was in comparison.

i. Isaiah's life may have been as brilliant as a diamond. But when you lay a diamond against a perfectly black background, and have the right light upon it, you can see every flaw and imperfection - flaws that were invisible before. Even so, when Isaiah's righteous life lay against the background of God's perfection, it looked different.

B. The cleansing of the prophet.

1. (6) A seraphim brings a coal from the altar.

Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar.

a. One of the seraphim flew to me: These angelic beings, surrounding the throne of God, ministered to Isaiah. One flew to Isaiah with a live coal - which means the coal was still hot and burning. It was so hot that even an angel had to use the tongs from the altar.

b. The altar: This must be heaven's version of the altar of incense that was set before the holy of holies in the tabernacle of God (Exodus 30:1-10). We know that the earthly tabernacle God instructed Moses to build was made after the pattern of a heavenly reality (Exodus 25:9).

i. The throne is for God; that is where He rules and reigns. The altar is for us; that is where we find cleansing and purging from sin. We should never confuse the two!

ii. "The fire was taken from the altar, to intimate that it was divine or heavenly; for the law forbade any strange fire to be brought to it, because in sacred things every human mixture is absolute profanation. By this figure, therefore, Isaiah was taught that all purity flows from God alone." (Calvin)

2. (7) A coal from the altar cleanses Isaiah's lips.

And he touched my mouth with it, and said: "Behold, this has touched your lips; your iniquity is taken away, and your sin purged."

a. And he touched my mouth with it: This must have been painful; a burning hot coal applied to the lips, one of the more sensitive areas of the body. Yet, nothing is written that Isaiah reacted in pain. Either there was no pain, because of a special blessing by God, or the pain did not matter because of the majesty of the surroundings and the goodness of the cleansing.

i. Isaiah knew he did not serve the LORD like these seraphim, the burning ones. So God said, "I will light a fire in you, also!" That is why a burning coal was used to purify Isaiah. "Jehovah, who is a consuming fire, can only fitly be served by those who are on fire, whether they be angels or men." (Spurgeon)

ii. Isaiah cried out, Woe is me, for I am undone! (Isaiah 6:5) We might think that a burning coal to the lips would be more painful than a vision of the holy God. But for Isaiah, it was more disturbing to see the holiness of God, and to see his lack of holiness, than it was have a burning coal applied to his lips.

b. Your iniquity is taken away, and your sin purged: Isaiah's sin had to be burned away; the fire of judgment was applied to his place of sin.

i. This was obviously a spiritual transaction. If one has a sinful mouth, it will do nothing to place a burning hot coal on their lips. That will not take away or purge their sin.

ii. Yet, the same principle works on our behalf in regard to Jesus' work on Calvary. Our sin was place upon Him, and He was burned with the fire of God's judgment. Yet because He was holy and righteous Himself, the fire of God's judgment did not harm Him; it only burned away the sin, our sin.

c. Once Isaiah had met with the LORD, been convicted of his sin, and cleansed from its guilt, then he was ready to serve God.

i. "The effect of that live coal will be to fire the lip with heavenly flame. 'Oh,' says one man, 'a flaming coal will burn the lip so that the man cannot speak at all.' That is just how God works with us; it is by consuming the fleshly power that he inspires the heavenly might. Oh let the lip be burnt, let the fleshly power of eloquence be destroyed, but oh for that live coal to make the tongue eloquent with heaven's flame; the true divine power which urged the Apostles forward, and made them conquerors of the whole world." (Spurgeon)

C. The commission of the prophet.

1. (8) God calls, and Isaiah responds.

Also I heard the voice of the Lord, saying: "Whom shall I send, and who will go for Us?" Then I said, "Here am I! Send me."

a. Whom shall I send, and who will go for Us? God looked for someone to send. He wanted someone to go.

i. How strange it is for God to ask a question at all! What does God wonder about? What questions would He have? What does God not know? But God was asking for a person, because God wants to reach the world, and He wants to reach it through willing people. It isn't that God doesn't know who these people are. It is that God is waiting for ready hearts to reveal themselves.

ii. How strange it is that this God of majesty, sovereignty, and power asks for volunteers! He could easily create robots to do His work, or command angels to carry out His will. But God wants willing, surrendered servants. Have you been waiting for God to force you to serve Him? He looks for volunteers!

b. Whom shall I send means that the missionary, the Christian worker, the witness of Jesus Christ, is sent. This is a divine commission. Who will go for Us means that the missionary, the Christian worker, the witness of Jesus Christ, has decided to go. Here we see a cooperation of the divine sent and the human will go.

i. Here we see another subtle reference to the Trinity. Who is sending? I or Us? It seems to be the same Person speaking in both the singular and the plural. It is the same Person! "The change of the number, I and us, is very remarkable; and both being meant of one and the same Lord, do sufficiently intimate a plurality of the persons in the Godhead." (Poole)

c. Here am I! Send me: Isaiah emphatically answered God's call. He did not hesitate. Isaiah wanted to be the answer to God's question.

i. What created this kind of heart in Isaiah? First, he had a heart that had been in the presence of God. He had a heart that knew its own sinfulness. He had a heart that knew the need among the people, the need for God's word. He had a heart that had been touched by God's cleansing fire. And he had a heart that heard God's heart to reach the nations.

d. Send me meant Isaiah was submitted to the LORD in all his service. He didn't even say, "Here I am, I will go." Isaiah would not go at all unless he knew he was sent by the LORD. Many are quick to say, "Here I am, I will go" but never wait for the LORD to send them.

2. (9-10) His mission described.

And He said, "Go, and tell this people: 'Keep on hearing, but do not understand; keep on seeing, but do not perceive.' Make the heart of this people dull, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return and be healed."

a. And He said, "Go": When we say, "Here am I! Send me" to the LORD, we should expect that He will say "Go." He may say, "Go and serve Me here" or "Go and serve me there" or "Go and be prepared for future service," but God always has a "Go" for us!

b. Go and tell these people, "Keep on hearing, but do not understand; keep on seeing but do not perceive." God told Isaiah to go and preach to a people who wouldn't respond, so that their guilt would be certain. As Trapp wrote, Isaiah would "Preach them to hell."

c. What preacher could be satisfied with a ministry that made the heart of this people dull, and their ears heavy, and shut their eyes? Isaiah might not be satisfied with it. The people might not be satisfied with it. But God would be satisfied with it.

d. And understand with their heart, and return and be healed: This shows what the word of God can accomplish when it is received with open eyes, ears, and heart. It brings understanding to our heart, it makes us return, and it brings healing to our lives. If you are under the word of God and these things aren't happening to you, ask God to work with your eyes, ears, and heart!

3. (11-13) Isaiah is told how long he must prophecy this way.

Then I said, "Lord, how long?" And He answered: "Until the cities are laid waste and without inhabitant, the houses are without a man, the land is utterly desolate, the LORD has removed men far away, and the forsaken places are many in the midst of the land. But yet a tenth will be in it, and will return and be for consuming, as a terebinth tree or as an oak, whose stump remains when it is cut down. So the holy seed shall be its stump."

a. Lord, how long? This is a logical question from anyone who is given such a difficult commission. "I have to preach to those who won't hear, and their rejection of my message will ultimately seal their doom? How long will I have to serve in that kind of ministry?"

b. The answer: Preach until destruction comes (Until the cities are laid waste and without inhabitant). Preach in hope of the restoration of a remnant (yet a tenth will be in it, and will return). Even though Isaiah's ministry was difficult, it was not without hope.

c. And be for consuming: The remnant will indeed return, but even the remnant will eventually be judged. Israel was not done being disobedient when the returned from the Babylonian captivity, and God was not done bringing His judgment on a disobedient Israel.

i. "The devastation, great as it was to be, would not be total; but even its survivors would have to submit to further judgment. The illustration from nature, however, introduces an element of hope." (Grogan)

d. We would expect this dramatic call of Isaiah to open the book. But the Bible clearly states that the message is more important that the messenger. Isaiah's message was more important than Isaiah the messenger.

e. When Isaiah saw the LORD, who did he see? He saw God in the Second Person of the Trinity, he saw Jesus before He added humanity to His deity. We know this because the Apostle John quotes Isaiah 6:10, and under inspiration of the Holy Spirit, adds: These things Isaiah said when he saw His glory and spoke of Him (John 12:41).

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 6 (Chapter Introduction)

Overview

Isa 6:1, Isaiah, in a vision of the Lord in his glory, Isa 6:5, being terrified, has apprehensions removed; Isa 6:8, He offers himself, and is sent to shew the obstinacy of the people unto their desolation; Isa 6:13, A remnant shall be saved.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 6 (Chapter Introduction)

CHAPTER 6

The glory of the Lord, Isa 6:1-4 . Isaiah is terrified, Isa 6:5 ; is confirmed for his message, Isa 6:6-8 . The people’ s obstinacy unto desolation, Isa 6:9-12 . A remnant shall be saved, Isa 6:13 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 6 (Chapter Introduction)

(Isa 6:1-8) The vision which Isaiah beheld in the temple.

(Isa 6:9-13) The Lord declares the blindness to come upon the Jewish nation, and the destruction which would follow.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 6 (Chapter Introduction)

Hitherto, it should seem, Isaiah had prophesied as a candidate, having only a virtual and tacit commission; but here we have him (if I may so speak) solemnly ordained and set apart to the prophetic office by a more express or explicit commission, as his work grew more upon his hands: or perhaps, having seen little success of his ministry, he began to think of giving it up; and therefore God saw fit to renew his commission here in this chapter, in such a manner as might excite and encourage his zeal and industry in the execution of it, though he seemed to labour in vain. In this chapter we have, I. A very awful vision which Isaiah saw of the glory of God (Isa 6:1-4), the terror it put him into (Isa 6:5), and the relief given him against that terror by an assurance of the pardon of his sins (Isa 6:6, Isa 6:7). II. A very awful commission which Isaiah received to go as a prophet, in God's name (v. 8), by his preaching to harden the impenitent in sin and ripen them for ruin (v. 9-12) yet with a reservation of mercy for a remnant, (v. 13). And it was as to an evangelical prophet that these things were shown him and said to him.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 6 (Chapter Introduction)

INTRODUCTION TO ISAIAH 6

This chapter contains a vision of the glory and majesty of Christ, the mission and commission of the prophet, and the destruction of the Jews. In the vision may be observed the time of it, and the object seen; who is described by the throne on which he sat, Isa 6:1 and by his ministers about him; and these, by their name, by their situation, by their wings and the use of them, and by their employment, Isa 6:2 and by the effects their crying to one another had upon the place where they were, Isa 6:4 and next follows the effect the whole vision had on the prophet, which threw him into great distress of mind; and the relief he had by one of the seraphim, and the manner of it, Isa 6:6 upon which a question being put, concerning sending some person, the prophet makes answer, expressing his readiness to go, Isa 6:8 when a commission is given him, and the message he is sent with is declared, Isa 6:9 whereupon he asks how long it would be the case of the Jews mentioned in the message he was sent with; and he is told it would continue until the utter destruction of them, Isa 6:11 and yet, for the comfort of him and other saints, it is intimated that there would be a remnant among them, according to the election of grace, Isa 6:13.