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Isa 6:1-13. VISION OF JEHOVAH IN HIS TEMPLE.
Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (1Ki 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Isa 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (Heb 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.
1. In . . . year . . . Uzziah died--Either literal death, or
civil when he ceased as a leper to exercise his functions as king
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
&c., implies the tone of one who had already experience of the people's
2. stood--not necessarily the posture of standing; rather,
were in attendance on Him [MAURER],
hovering on expanded wings.
The Trinity is implied (on "Lord," see on
God's holiness is the keynote of Isaiah's whole prophecies.
The same effect was produced on others by the presence of God
(Jud 6:22; 13:22;
Job 42:5, 6;
6. unto me--The seraph had been in the temple, Isaiah
outside of it.
7. mouth . . . lips--(See on
The mouth was touched because it was the part to be used by
the prophet when inaugurated. So "tongues of fire" rested
on the disciples
(Ac 2:3, 4)
when they were being set apart to speak in various languages of
8. I . . . us--The change of number indicates the Trinity (compare
Ge 1:26; 11:7).
Though not a sure argument for the doctrine, for the plural
may indicate merely majesty, it accords with that truth
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
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
So in Jesus' use of parables
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
GESENIUS takes the imperatives as futures.
"Proclaim truths, the result of which proclamation will
be their becoming the more hardened"
but this does not so well as the former set forth God as
designedly giving up sinners to judicial hardening
In the first member of the sentence, the order is, the heart, ears,
eyes; in the latter, the reverse order, the eyes, ears,
heart. It is from the heart that corruption flows into the
ears and eyes
(Mr 7:21, 22);
but through the eyes and ears healing reaches the heart
the words are quoted in the indicative, "is waxed gross"
(so the Septuagint), not the imperative, "make fat";
God's word as to the future is as certain as if it were already
fulfilled. To see with one's eyes will not convince a will that
is opposed to the truth (compare
Joh 11:45, 46; 12:10, 11).
"One must love divine things in order to understand them"
11. how long--will this wretched condition of the nation being hardened
to its destruction continue?
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
Eze 5:1-5, 12),
[MAURER and HORSLEY]. In
English Version, "return" refers to the poor remnant left in the
land at the Babylonish captivity
(2Ki 24:14; 25:12),
which afterwards fled to Egypt in fear
and subsequently returned thence along with others who had fled
to Moab and Edom
(Jer 40:11, 12),
and suffered under further divine judgments.