---
title: "Commentary Critical and Explanatory on the Whole Bible -  Isaiah 6"
description: "CHAPTER 6   :-. VISION OF
JEHOVAH IN HIS
TEMPLE. Isaiah is outside, near the altar
in front of the temple. The doors are supposed to open, and the veil
hi"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/isaiah/6"
---

CHAPTER 6

. VISION OF
JEHOVAH IN HIS
TEMPLE.
Isaiah is outside, near the altar
in front of the temple. The doors are supposed to open, and the veil
hiding the Holy of Holies to be withdrawn, unfolding to his view a
vision of God represented as an Eastern monarch, attended by seraphim
as His ministers of state (), and with a robe and flowing train (a badge of dignity in
the East), which filled the temple. This assertion that he had seen
God was, according to tradition (not sanctioned by ; see ), the
pretext for sawing him asunder in Manasseh's reign (). Visions often occur in the other prophets: in Isaiah
there is only this one, and it is marked by characteristic clearness
and simplicity.

**1. In . . . year . . . Uzziah
died**—Either *literal* death, or *civil* when he
ceased as a leper to exercise his functions as king [*Chaldee*],
([2 Chronicles 26:19-21](../../../kjv/2-chronicles/26/19-21)). 754
B.C. [CALMET]
758 (*Common Chronology*). This is not the first beginning of
Isaiah's prophecies, but his inauguration to a higher degree of the
prophetic office: [Isaiah 6:9](../../../kjv/isaiah/6/9), c.,
implies the tone of one who had already experience of the people's
obstinacy.
**Lord**—here *Adonai,
Jehovah* in [Isaiah 6:5](../../../kjv/isaiah/6/5) *Jesus
Christ* is meant as speaking in [Isaiah 6:5](../../../kjv/isaiah/6/5), according to [John 12:41](../../../kjv/john/12/41).
Isaiah could only have "seen" *the Son,* not the
divine essence ([John 1:18](../../../kjv/john/1/18)). The
words in [Isaiah 6:10](../../../kjv/isaiah/6/10) are
attributed by Paul ([Acts 28:25](../../../kjv/acts/28/25);
[Acts 28:26](../../../kjv/acts/28/26)) to the *Holy Ghost.*
Thus the Trinity in unity is implied; as also by the thrice "Holy"
([Isaiah 6:3](../../../kjv/isaiah/6/3)). Isaiah mentions the
robes, temple, and seraphim, but not the form of God Himself.
Whatever it was, it was different from the usual Shekinah: that was
on the mercy seat, this on a throne; that a cloud and fire, of this
no form is specified: over that were the cherubim, over this the
seraphim; that had no clothing, this had a flowing robe and train.

**2. stood**—not necessarily the
posture of *standing;* rather, *were in attendance on Him*
[MAURER], hovering on
expanded wings.
**the**—not in the *Hebrew.*
**seraphim**—nowhere else
applied to God's attendant angels; but to *the fiery flying*
(not winged, but *rapidly moving*) serpents, which bit the
Israelites ([Numbers 21:6](../../../kjv/numbers/21/6)), called so
from the poisonous *inflammation* caused by their bites. *Seraph*
is to burn; implying the *burning* zeal, dazzling *brightness*
([2 Kings 2:11](../../../kjv/2-kings/2/11); [2 Kings 6:17](../../../kjv/2-kings/6/17);
[Ezekiel 1:13](../../../kjv/ezekiel/1/13); [Matthew 28:3](../../../kjv/matthew/28/3))
and serpent-like *rapidity* of the seraphim in God's service.
Perhaps Satan's form as a *serpent* (*nachash*) in his
appearance to man has some connection with his original form as a
seraph of light. The head of the serpent was the symbol of *wisdom*
in Egypt (compare [Numbers 21:8](../../../kjv/numbers/21/8);
[2 Kings 18:4](../../../kjv/2-kings/18/4)). The seraphim, with six
wings and one face, can hardly be identified with the cherubim, which
had four wings (in the temple only *two*) and four faces ([2 Kings 18:4](../../../kjv/2-kings/18/4)). (But compare [Revelation 4:8](../../../kjv/revelation/4/8)).
The "face" and "feet" imply a human form;
something of a serpentine form (perhaps a basilisk's head, as in the
temples of Thebes) may have been mixed with it: so the cherub was
compounded of various animal forms. However, seraph may come from a
root meaning "princely," applied in [Revelation 4:8](../../../kjv/revelation/4/8) to Michael [MAURER];
just as cherub comes from a root (changing *m* into *b*),
meaning "noble."
**twain**—Two wings alone
of the six were kept ready for instant flight in God's service; two
veiled their faces as unworthy to look on the holy God, or pry into
His secret counsels which they fulfilled ([Exodus 3:6](../../../kjv/exodus/3/6);
[Job 4:18](../../../kjv/job/4/18); [Job 15:15](../../../kjv/job/15/15));
two covered their feet, or rather the whole of the *lower parts*
of their persons—a practice usual in the presence of Eastern
monarchs, in token of reverence (compare [Job 15:15](../../../kjv/job/15/15), *their bodies*). Man's service *a fortiori*
consists in reverent waiting on, still more than in active service
for, God.

**3.** (). The Trinity is implied (on "Lord," see on ). God's *holiness* is the keynote of Isaiah's whole
prophecies.
**whole earth**—the *Hebrew*
more emphatically, *the fulness of the whole earth* is His *glory*
([Psalms 24:1](../../../kjv/psalms/24/1); [Psalms 72:19](../../../kjv/psalms/72/19)).

**4. posts of . . . door**—rather,
foundations of the thresholds.
**house**—temple.
**smoke**—the Shekinah
cloud ([1 Kings 8:10](../../../kjv/1-kings/8/10); [Ezekiel 10:4](../../../kjv/ezekiel/10/4)).

**5. undone**— (). The same effect was produced on others by the presence of
God ([Judges 6:22](../../../kjv/judges/6/22); [Judges 13:22](../../../kjv/judges/13/22);
[Job 42:5](../../../kjv/job/42/5); [Job 42:6](../../../kjv/job/42/6);
[Luke 5:8](../../../kjv/luke/5/8); [Revelation 1:17](../../../kjv/revelation/1/17)).
**lips**—appropriate to the
context which describes the praises of the *lips,* sung in
alternate responses ([Exodus 15:20](../../../kjv/exodus/15/20);
[Exodus 15:21](../../../kjv/exodus/15/21); [Isaiah 6:3](../../../kjv/isaiah/6/3))
by the seraphim: also appropriate to the office of *speaking* as
the prophet of God, about to be committed to Isaiah ([Isaiah 6:3](../../../kjv/isaiah/6/3)).
**seen**—not strictly
Jehovah Himself ([John 1:18](../../../kjv/john/1/18);
[1 Timothy 6:16](../../../kjv/1-timothy/6/16)), but the symbol of His
presence.
**Lord**—*Hebrew,*
"JEHOVAH."

**6. unto me**—The seraph had been
in the temple, Isaiah *outside of it.*
**live coal**—literally, "a
hot stone," used, as in some countries in our days, to roast
meat with, for example, the meat of the sacrifices. Fire was a symbol
of purification, as it takes the dross out of metals ([Malachi 3:2](../../../kjv/malachi/3/2);
[Malachi 3:3](../../../kjv/malachi/3/3)).
**the altar**—of burnt
offering, in the court of the priests before the temple. The fire on
it was at first kindled by God ([Malachi 3:3](../../../kjv/malachi/3/3)), and was kept continually burning.

**7. mouth . . . lips**—(See on
[Isaiah 6:5](../../../kjv/isaiah/6/5)). The *mouth* was
touched because it was the part to be used by *the prophet* when
inaugurated. So "*tongues* of fire" rested on the
disciples ([Acts 2:3](../../../kjv/acts/2/3); [Acts 2:4](../../../kjv/acts/2/4))
when they were being set apart to *speak* in various languages
of Jesus.
**iniquity**—conscious
unworthiness of acting as God's messenger.
**purged**—literally,
"covered," that is, expiated, not by any physical effect of
fire to cleanse from sin, but in relation to the *altar sacrifices,*
of which Messiah, who here commissions Isaiah, was in His death to be
the antitype: it is implied hereby that it is only by sacrifice sin
can be pardoned.

**8. I . . . us**—The change of
number indicates the Trinity (compare [Genesis 1:26](../../../kjv/genesis/1/26);
[Genesis 11:7](../../../kjv/genesis/11/7)). Though not a sure
*argument* for the doctrine, for the *plural may* indicate
merely majesty, it *accords* with that truth proved elsewhere.
**Whom . . . who**—implying
that *few* would be willing to bear the self-denial which the
delivering of such an unwelcome message to the Jews would require on
the part of the messenger (compare [Genesis 11:7](../../../kjv/genesis/11/7)).
**Here am I**—prompt zeal,
now that he has been specially qualified for it ([Genesis 11:7](../../../kjv/genesis/11/7); compare [1 Samuel 3:10](../../../kjv/1-samuel/3/10); [1 Samuel 3:11](../../../kjv/1-samuel/3/11);
[Acts 9:6](../../../kjv/acts/9/6)).

**9. Hear . . . indeed**—*Hebrew,*
"In hearing hear," that is, *Though ye hear* the
prophet's warnings *again and again,* ye are doomed, because of
your perverse will ([John 7:17](../../../kjv/john/7/17)),
*not to understand.* Light enough is given in revelation to
guide those sincerely seeking to *know,* in order that they may
*do,* God's will; darkness enough is left to confound the
wilfully blind ([Isaiah 43:8](../../../kjv/isaiah/43/8)). So
in Jesus' use of parables ([Isaiah 43:8](../../../kjv/isaiah/43/8)).
**see . . . indeed**—rather,
"though ye *see again and again,*" yet, &c.

**10. Make . . . fat**— (). "Render them the more hardened by thy warnings"
[MAURER]. This effect is
the fruit, not of *the truth* in itself, but of the corrupt
state of *their hearts,* to which God here judicially gives them
over ([Isaiah 63:17](../../../kjv/isaiah/63/17)). GESENIUS
takes the imperatives as futures. "Proclaim truths, the *result*
of which proclamation *will be* their becoming the more
hardened" ([Romans 1:28](../../../kjv/romans/1/28);
[Ephesians 4:18](../../../kjv/ephesians/4/18)); but this does not so
well as the former set forth God as *designedly* giving up
sinners to *judicial* hardening ([Romans 11:8](../../../kjv/romans/11/8);
[2 Thessalonians 2:11](../../../kjv/2-thessalonians/2/11)). In the first member of
the sentence, the order is, *the heart, ears, eyes;* in the
latter, the reverse order, *the eyes, ears, heart.* It is from
the *heart* that corruption flows into the *ears and eyes*
([Mark 7:21](../../../kjv/mark/7/21); [Mark 7:22](../../../kjv/mark/7/22));
but through *the eyes and ears healing* reaches the *heart*
([Romans 10:17](../../../kjv/romans/10/17)), [BENGEL].
([Jeremiah 5:21](../../../kjv/jeremiah/5/21); [Ezekiel 12:2](../../../kjv/ezekiel/12/2);
[Zechariah 7:11](../../../kjv/zechariah/7/11); [Acts 7:57](../../../kjv/acts/7/57);
[2 Timothy 4:4](../../../kjv/2-timothy/4/4)). In [2 Timothy 4:4](../../../kjv/2-timothy/4/4), the words are quoted in the *indicative,* "*is*
waxed gross" (so the *Septuagint*), not the *imperative,*
"make fat"; God's word as to the future is as certain as if
it were already fulfilled. To *see with one's eyes* will not
convince a will that is opposed to the truth (compare [John 11:45](../../../kjv/john/11/45);
[John 11:46](../../../kjv/john/11/46); [John 12:10](../../../kjv/john/12/10);
[John 12:11](../../../kjv/john/12/11)). "One must *love*
divine things in order to *understand* them" [PASCAL].
**be healed**—of their
spiritual malady, sin ([Isaiah 1:6](../../../kjv/isaiah/1/6);
[Psalms 103:3](../../../kjv/psalms/103/3); [Jeremiah 17:14](../../../kjv/jeremiah/17/14)).

**11. how long**—will this
wretched condition of the nation being hardened to its destruction
continue?
**until**— () —fulfilled primarily at the Babylonish captivity, and more
fully at the dispersion under the Roman Titus.

**12.** ().
**forsaking**—abandonment
of dwellings by their inhabitants ().

**13. and it shall return, and . . .
be eaten**—Rather, "*but it shall be again* given over
*to be consumed*": if even a tenth survive the first
destruction, it shall be destroyed by a second ([Isaiah 5:25](../../../kjv/isaiah/5/25);
[Ezekiel 5:1-5](../../../kjv/ezekiel/5/1-5); [Ezekiel 5:12](../../../kjv/ezekiel/5/12)),
[MAURER and HORSLEY].
In *English Version,* "return" refers to the poor
remnant left in the land at the Babylonish captivity ([2 Kings 24:14](../../../kjv/2-kings/24/14);
[2 Kings 25:12](../../../kjv/2-kings/25/12)), which afterwards fled
to Egypt in fear ([2 Kings 25:26](../../../kjv/2-kings/25/26)),
and subsequently *returned* thence along with others who had
fled to Moab and Edom ([Jeremiah 40:11](../../../kjv/jeremiah/40/11);
[Jeremiah 40:12](../../../kjv/jeremiah/40/12)), and suffered under
further divine judgments.
**tell**—rather,
"terebinth" or "turpentine tree" ([Jeremiah 40:12](../../../kjv/jeremiah/40/12)).
**substance . . . when . . .
cast . . . leaves**—rather, "As a *terebinth* or *oak
in which, when they are cast down* (not 'cast their leaves,' [Jeremiah 40:12](../../../kjv/jeremiah/40/12)), *the trunk* or *stock* remains, *so the holy
seed* ([Ezra 9:2](../../../kjv/ezra/9/2)) *shall be
the stock of that* land." The seeds of vitality still exist
in both the land and the scattered people of Judea, waiting for the
returning spring of God's favor ([Romans 11:5](../../../kjv/romans/11/5);
[Romans 11:23-29](../../../kjv/romans/11/23-29)). According to
Isaiah, not all Israel, but the *elect remnant alone,* is
destined to salvation. God shows unchangeable severity towards sin,
but covenant faithfulness in preserving a remnant, and to it Isaiah
bequeaths the prophetic legacy of the second part of his book (the
fortieth through sixty-sixth chapters).

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