CHAP. VI. V. 1--4. It may be inferred, from the first verse of this book, that Isaiah delivered some prophecies before the death of Uzziah: but he was at this time more solemnly commissioned to the prophetical office, and prepared for the proper execution of it.--This august symbolical vision of the glory of the Lord is described as made at the temple; the several interposing veils being removed out of the way: for the vision specially related to those times, when "the way into the holiest was made manifest.” “The Lord upon the throne, 'according to St. John (12:41.) was Christ; and the vision related to his future kingdom, when the veil of separation was to be removed, and 'the whole earth was to be filled with the glory
'church, that all the divine appearances in the 'old Testament, were made by the Son of God, by whom all the affairs of the church were 'ordered from the beginning.' Lowth . The "throne high and lifted up, seems to have been the place of the mercy-seat, over which the glory of the Lord used to appear, and where he reigned, as the God of Israel and of the whole earth: and as an exterior symbol of his Majesty, "his train," or the skirts of his robes, filled the whole temple.
"Above," or rather over against , this throne, stood the Seraphim, the burning ones, the most glorious of the an- gelic orders, glowing with the holy flame of di- vine love. They stood , as employed in cele- brating his praises, and prepared to execute his mandates. Each of them had "six wings; with twain he covered his face;" an emblem of his inability stedfastly to behold, or fully to com- prehend, all the glory of the Lord, and of pro- found reverence and adoring awe.
"With twain he covered his feet;" denoting humility, as conscious that he and his services were un- worthy the notice of the Lord, or even of the other Seraphim in the presence of the Lord. "And with twain he did fly;" representing prompt celerity and alacrity in executing the will of God. At the same time they sang aloud, responsive to each other, "Holy, holy, holy, is the LORD of hosts." ( Notes , 30:8-14. Ex . 15: 11,20,21. Num . 6:23-26.
Rev. 4:6-8.) This threefold repetition has, generally and justly, been deemed to refer to the three divine per- sons in the Trinity; and to the holiness display- ed in the great work of redemption.
For the Seraphim seem to celebrate the Lord's holy hatred of sin, as displayed both in the salvation of the gospel, and in the punishment of its op- posers; in which respect, "the whole earth," as well as the heavens, has been or will be, "filled with his glory." ( Note , 40:3-5.)-While this solemn hymn of praise was echoed from one to another of the angelic worshippers, the posts , or pillars of the porch, of the Temple shook at every response, and the whole house was filled with smoke, or thick darkness, as when it was dedicated by Solomon. ( Note , 1 Kings 8:10- 14.)
5 * undone; because I am sa 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.
Then said I, Woe is me! for I am 8 Also I heard the voice of the LORD,
6 Then flew one of the Seraphims unto me, thaving a live coal in his hand, § which he had taken with the tongs from
off the altar:
V. 5. This glorious and awful vision of the divine Majesty, and the exalted worship of the Seraphim, overwhelmed the prophet with a sense of his own sinfulness; and his humiliation was attended with great dismay. ( Notes , Judg . 13:18-22. Job 40:3-5.42:1-6. Dan . 10:4-9. Luke 5:1-11, v. 8. Rev. 1:12-20.) If these glorious spirits thought humbly of their exalted services; what would become of him, who had presumed to speak to JEHOVAH, and in his name, with unclean and unhallowed lips?
He had denounced woes on others: ( Notes , 5:823.) but he now perceived himself liable to the same condemnation; not only for his other sins, but also as "a man of unclean lips;" as one, who had used his tongue, (which had often spoken vain and sinful words,) in declaring the message of God, and had mixed much evil with his very worship, and prophesying.
He was sensible also that he "dwelt among a people of unclean lips," the sinfulness of whose worship he did not fully discern, till "his eyes had seen the King, the LORD of Hosts:" and, having measured himself by others, he never was before so sensible of his own unworthiness, and unfitness for the prophetical office, which he now feared would only end in his and their condemnation. The Septuagint translation of this verse is very striking.
And I said, O wretch that I am! for Iam pierced through; because being a man, 'and having unclean lips, I dwell in the midst 'of a people having unclean lips; and I have 'seen with mine eyes the LORD of hosts.' ( Note , Rom . 7:22-25.) - "Alas for me, for I am struck 'dumb." He immediately gives the reason, 'why he was struck dumb; because he was a 'man of polluted lips, and dwelt among a peo'ple 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.' Bp.
Lowth. (Note, Rom . 3:19,20.)-'In these 'words therefore he deprecates the undertak'ing of the prophetical office. What the 'prophet here calls "unclean," ... Moses ( Ex . 6: 12.) styles "uncircumcised lips;" where he excuses himself from a like employment, both 'from his own incapacity, ... and from the cold 'reception he was like to meet with among the 'Israelites. Lowth . ( Notes , Ex . 4:10-14. 6:12. Jer . 1:6-8. Zech. 3:1-4. Matt . 10:19,20. Luke 21:12-19, υ . 15.) It, however, appears from the next verses, that the prophet expressed consciousness of guilt, as to the past, even in
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 i 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.
b Gen. 3:8-10. Deut. 4:33
36. Ez. 1:24. 10:5. Acts 28:25
-28.
c Ex. 4-10-13. 1 Kings 22:20 Acts 22:21. 26:16,17.
d Gen. 1:26.3:22. 11:7.
e Matt. 4:20-22, Acts 20:24. Eph. 3:8.
Heb. Behold me. 65.1. f29:13.30:8-11. Ex. 32:7-10. Jer. 15:1,2. Hos. 1:9.
g 43:8. 44:18-20. Matt. 13:14, 15. Mark 4:12. Luke 8:10. John 12:40. Acts 28:26,27,
Rom. 11:8.
|| Or, without ceasing, &-c. Heb. in hearing, &c.
1 Heb. in seeing.
h 29:10. 63:17. Ex. 7:3. 10:27. 11:10. 14:17. Deut. 2:30. Ez. 3:6-11.2 Cor. 2:16.
i Deut. 32:15. Ps. 17:10. 119:70. k Jer. 6:10. Zech. 7:11. Acts 7: 51.
1 Jer. 5:21. John 3:19,20. Heb. 3:8-11.
m 19:22. Matt. 13:15. Acts 3:19. 28:27.
his worship and ministry, as well as apprehensions respecting the future.
V. 6, 7. The Lord was pleased to encourage his dismayed servant by a symbolical action of a Seraph, who flew to him with a live coal taken from off the altar. "The altar of burnt-of'ferings, placed near the porch of the temple, 'where the vision appeared. Lowth . The sacred fire from the altar represented the sacrifice of Christ and its effects: and the live coal applied to the prophet's lips, denoted the assurance given him of pardon, and acceptance in his work, through the atonement of the promised Messiah; and the communication of divine grace, to cleanse away pollution, to kindle the flame of divine love in his heart, and to fit him for the execution of his office with zeal and fervency, and ensure his gracious acceptance in so doing. ( Notes , Jer. 23:28,29. Matt . 3:11,12. Acts 2:2,3.)
Laid it upon my mouth. (7) 'To signify that 'all the gifts and graces that purify the mind, 'and enable us for the discharge of any partic'ular function, come from God.' Lowth . ( Note , Ex . 4:11,12.) - Thy sin purged.] "Expiated." Bp . Lowth . -Covered, that is with an atonement. ( Note , Ps . 32:1,2, v. 1.)
V. 8. The Lord would not send his message to the people by one of the Seraphim, but by a prophet like themselves: and he openly inquired, whom he should send; who was willing to undertake the service. The expression, "Who will go for us ?" corresponds with several others which have been already noticed. ( Notes , Gen. 1:26,27. 3:22-24.11:6-9.) 'So God speaks 'in the plural number, Gen. 1:26, which is justly 'thought to imply a plurality of divine persons.
'For it cannot be said with any probability, that God is described in Genesis, as advising with, 'or communicating his purposes to the angels, 'which is the fancy of the Rabbins: because the 'history of the creation takes no notice of an'gels; and consequently there is no ground for 'interpreting any text in the first chapter of 'Genesis, with relation to them.
Lowth .-And now the prophet, who was before "struck dumb," or greatly dismayed, being assured of assistance and acceptance, and warmed with zeal for the glory of God, readily answered, "Here am I; send me." He would go on any message, to any person, or any whither, whatever hardship, difficulty, and peril attended it. V. 9, 10. This awful passage is quoted, or
referred to, six times in the New Testament; ( Marg . Ref . g .- Notes , Matt . 13:13,14. John 12: 37-41. Acts 28:23-29.) which shews that the vision had relation to the rejection of Christ by the Jews, and their consequent calamities even to this day; as well as to the men of that generation, to whom the prophet was sent. It is remarkable, that the verbs here are imperative ; but they are not so in any quotation in the New Testament. The Septuagint also render them in the future , while many other futures, in passages not dissimilar, are rendered in the imperative or optative in that version.
Where the word of God is not made effectual, through the regeneration of the Spirit, it gives occasion to those very evils, which are most contrary to its genuine tendency. ( Note , 2 Cor . 2:14-17.) By opposing the pride, prejudices, and lusts of men, they become more outrageous; and, by producing convictions which are violently resisted, the conscience grows callous: the uneasiness thus excited drives men into excess, infidelity, or furious enmity, for shelter; and when they are once engaged in open opposition, obstinacy, and regard to worldly interests, and credit among proud and ungodly men, push them forward to the most desperate extremes.
Thus the gospel is heard, but not understood: something of its nature is seen, but the glory and excellency of it are not perceived: and men become more and more insensible both to promises and warnings; so that "their hearts are made fat" and unfeeling, their "ears become heavy, they shut their eyes," and the whole tends to their deeper guilt and condemnation. God frequently leaves them to this judicial blindness and hardness for their other sins, especially for resisting the convictions of their own consciences, and the strivings of his Spirit. ( Notes , Ex . 4:21. 7:13. 8:15. 14:3,4.
Rom . 9:15-21. 2 Thes . 2:8-12.) This was the awful case of numbers in the days of Isaiah, and of still greater numbers, in those of Christ and his apostles: and the Lord, foreseeing this effect, and intending to leave the Jews to this obduracy, "lest they should see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed ," or saved; commissioned the prophet to go for this express purpose. The prophets are said to do 'things, when they declare God's purpose of doing them.
In this sense, Jeremiah was ap'pointed of God, to "root out and destroy, to 'build, and to plant," ( Jer . 1:10.) that is, to de'clare God's purpose in these matters. In like 'manner Ezekiel says, He was "sent to destroy 'the city," city," ( Ez . 43:3.) i. e. to prophesy the de'struction of it. So here Isaiah is said to hard'en the people's hearts and to blind their eyes; 'i. e. to declare this to be the event of his preach'ing; which prophecy should be more signally 'accomplished, when the Jews should reject 'the preaching both of Christ and his apostles. '...
"Make the heart of this people fat." This 'St. John expresses by hardening their heart,
( John 12:40.) so that it becomes insensible.' ( Ps . 119:70.) 'God is said to harden men's hearts, by those very means of grace, which 'are in themselves proper to produce a quite 'contrary effect: but withal he foresees, that 'meeting with a perverse and refractory tem'per, they will in the event make them more 'obdurate; and he is resolved, for great and 'wise reasons, not to hinder it.' Lowth . ( Notes , 29:9-12. Rom . 11:7-10,25-32.)
V. 11, 12. The prophet did not object to the service assigned him; or question the justice and goodness of God in the awful sentence. But he inquired how long this was to be the case. And he was answered, that this would be the case, till the cities and lands were utterly desolated, and the inhabitants carried into captivity; ( Note , 5:8-10.) and this forsaking of the whole land would continue for a long time. This was verified in the Babylonish captivity; but far more emphatically in the final desolations of the temple, and of Jerusalem by the Romans, and the dispersed and forsaken state of the Jewish nation, now for almost eighteen hundred years. ( Note , Gen. 49:10.)
V. 13. The Lord meant, however, to preserve a remnant, like the tenth, or tithes , that were holy to him. These would return from captivity, and be converted to the truth, and devoted to him, as those holy things which were eaten in his courts by the priests. Nay, the nation of Israel, in its lowest state, would be like an oak, or elm, or any other tree, which is stripped of its leaves, lopped, or cut down: yet the trunk or root still remains, and has life in it, and will again shoot forth.
Thus the remnant of believers, during and after the captivity, were a "holy seed," the substance of the nation, which shot forth again and flourished. Thus Christ especially, and with him the Jews who embraced Christianity, and were incorporated with the Gentile converts when the nation was rejected, werc "the holy seed:" and thus the Jews, who shall in future generations become his disciples, are "the holy seed;" the substance of the tree, which has been lopped and cut down, but which will at length revive and flourish again more than ever.
"Though 'there be a tenth part remaining in it, even this 'shall undergo a repeated de destruction. Yet, '&c." ... This passage, though somewhat ob'scure,... has been made so clear by the accom'plishment of the prophecy, that there remains little room to doubt the sense of it. When 'Nebuchadnezzar had carried away the great'er and better part of the people into captivity 'there was yet a tenth remaining in the land, 'the poorer sort, left to be vine-dressers and 'husbandmen under Gedaliah. (2 Kings 25: 12,22.
Jer . 40:12.) Yet even these, fleeing into 'Egypt after the death of Gedaliah,... miserably 'perished there. Again, in the subsequent and 'more remarkable completion of the prophecy, 'in the destruction of of Jerusalem, and the disso'lution of the commonwealth, by the Romans.
'when the Jews, after the loss of above a mil'lion of men, ... had become very numerous 'again in their own country, Hadrian, provoked 'by their rebellious behavior, slew above half 'a million more of them, and a second time al'most extirpated the nation. Yet, after these ... and so many other repeated exterminations 'and massacres of them, in different times and 'on various occasions, we yet see with astonish'ment, that the stock still remains, from which 'God, according to his promise frequently giv'en by his prophets, will cause his people to 'shoot forth again, and to flourish.' Bp .
Lowth . (Notes, 27:2-6, v. 6. Jer. 30:10,11. 40:-44:) "And it shall return and be for a devouring." See also the margin.- "In it shall be left a 'tenth, after it is... again eaten, or devoured." '... Although God suffers the Jews to be de'voured by repeated judgments, first carried 'captive by the Babylonians, and afterwards 'destroyed by the Romans:... yet still he will 'preserve a remnant, (1:9.) called here a tenth 'part, which holy seed shall be a seminary to 'preserve the nation to after times....
The words 'contain in them a promise, that God will never 'utterly reject the whole nation of the Jews, 'how severely soever he deals with them. Lowth. (Notes, Jer. 31:35-37. Rom . 11:1-6,25 -32.)-Let the reader reflect that this prophecy has been extant above two thousand five hundred years, by the acknowledgment of the Jews themselves: and, comparing it with the state of that remarkable people, in every subsequent age, and at this day; let him ask himself whether it does not prove, beyond all rational doubt, that Isaiah spake by inspiration of God.
Indeed the condition of the Jews through revolving ages, so different from that of any other nation, compared with the prophecies concerning them, both in the Old and New Testament, is a complete moral demonstration, that the Scriptures are "the oracles of God;" which is the only kind of demonstration of which the subject is capable. ( Note , 43:1421.)-Beyond doubt, a restoration of the nation of Israel to the true church, and, probably, to their own land, is here predicted. ( Notes , 65:8 -10. Matt . 24:21,22.)
PRACTICAL OBSERVATIONS.
V. 1-8.
the Lord: for all the self-admiration, ambition, and mutual adulation of us sinful creatures, originate from ignorance and pride, and would be annihilated by clear and abiding views of the divine glory.
The essential holiness of God reflects honor on all his natural attributes: whether he pardon or punish, he has so arranged his plan, that his hatred of sin, and love of justice, will be displayed and adored: in the cross of Christ, and by the gospel and its effects, the whole earth is or will be filled with his glory:" and these form the most exalted and favorite themes even of the adoration of angels, who sing, "Glory to God in the highest, peace on earth, and good will to men." ( Notes , Luke 2:8-14, v . 14. Eph . 3:9-12. 1 Pet . 1:1012.
Rev. 5:11-14.) Nor is there one of them, who does not think it an honor to worship him, who was crucified on mount calvary; even him whom infidels pride themselves in degrading and opposing! Nay, these blessed spirits vie with each other, who shall most fervently adore the triune God of our salvation. Even to witness their holy strains, and active obedience, would be more than we sinners could endure: yet they count all beneath his worth, and undeserving of his notice.
But such scenes are too dazzling for our constant contemplation: a few glimpses suffice to convince us, that "we are all as an unclean thing, and all our righteousnesses as filthy rags." ( Note , 64:6-8.) Nor is there a man on earth, who would not be ashamed of his most admired performances, and sink into habitual self-abhorrence, if he had a clear and full view of the divine glory, and of the worship of heaven: nay, this would be attended with despair; and he would no more dare to speak to the Lord with his "polluted lips," if he so saw the justice, holiness, and majesty of God, as not to discern also his glorious mercy and grace in Jesus Christ.
But when the atonement is understood, and by faith applied to the heart; the iniquity of our holy things is taken away, and "the conscience purged from dead works to serve the living God;" and when by the Holy Spirit, the love of his name is shed abroad in the heart; then the humbled sinner takes encouragement, and feels an ardent desire to glorify the Lord, and make known his salvation to his fellow sinners. Thus men become ready for any service, in
The discovery of the glory of God, as reveal-which he pleases to employ them: and neither
ed in Christ Jesus, prepares the heart for the exercise of every grace, and the practice of every duty.
Indeed, all external symbols must be inadequate fully to represent JEHOVAH'S essential majesty and excellency: yet they may suit our present state, in which we "see through a glass darkly."-Though "the LORD is high and lifted up; yet, in and through the divine Savior, he is seated on a "throne of grace," and "the way into the holiest is now laid open." While his full glory is displayed in his temple above, his train fills the outer sanctuary: yea, he dwells in every broken heart, as in a temple in which he delights.
Every rational creature worships God, in humility and reverential fear, proportioned to the degree of his own holiness and wisdom; and this is attended with an adequate measure of fervent love, gratitude, zeal, and delight in obedience. The cherubim and seraphim, im, before the throne, are so occupied in admiring and adoring the ineffable glories of JEHOVAH, that they have no leisure, or inclination, to admire themselves, or applaud one another, though indeed lovely lovely and glorious.
Satisfied with his approbation, they want no other praise: and they know, that they cannot but possess each other's love, whilst they bear the image and concur in the worship, ofll hearers more hardened and inexcusable in
the sense of their own unworthiness and insufficiency; nor a view of the importance and difficulty of the work; nor a prospect of hardships and injuries in it, will deter them from any attempt, to which they judge themselves to be called in his providence; but they are ready to say, "Here am I: send me." The love of Christ constrains them, and encourages and prepares them for laboring with diligence, suffering with patience, and bearing injuries with persevering meekness.
Thus reconciled enemies are formed to be ambassadors for Christ, holy apostles and evangelists, self-denying heroical missionaries, and patient laborers in more ordinary services. Thus were formed 'the good'ly fellowship of the prophets;' 'the glorious 'company of the apostles;' and 'the noble army 'of martyrs.' And thus Christians of inferio station are animated to improve their several talents, to "do what they can;" and "to live no longer to themselves, but but to him who died for them and rose again." ( Note , 2 Cor . 5:13–15.) his
longer ories
V. 9-13.
They, whom the Lord sends to
gospel, must expect in very many instances,
gospel, vant
labor without apparent success: and even to be the instruments of rendering some of their
their crimes, and more ripe for divine judgments; even as if they were sent upon that melancholy business: and humble resignation, to a most painful trial, becomes their duty. We should, however, persist in praying for the divine blessing on our labors: and solemnly warn men of the danger of resisting convictions, "quenching the Spirit," and "holding the truth in unrighteousness." And no humble inquirer after Christ need fear this awful doom; which is a spiritual judgment on those who hate the light, because they determine to hold fast their sins.
Let then every one who hears or reads the gospel, watch and pray against pride and love of wickedness, and all those previous provocations, which tend to this dreadful obduracy; let none of them harden their hearts, lest God give them up to a strong delusion: and let every one pray for the illumination of the Holy Spirit, that he may perceive the glory and excellency of divine things; and for "the love of the truth," by which alone we are secured against this dreadful danger.
And whilst we read of the fate of Jerusalem, and witness the deplorable state of the unbelieving Jews; let us take warning not to imitate their crimes.
Blessed be God, he still preserves his Church, for the sake of the remnant of true believers which are "the substance of it:" and however professed Christians, or visible churches, may be lopped off as unfruitful branches; the holy seed shall shoot forth; yea, "Israel" as a nation shall yet again "bud and blossom, and fill the face of the world with fruit." May the Lord hasten that glorious time, which shall be as life from the dead to all the nations of the earth.
NOTES.