Isaiah 6:1-13 In the year that king Uzziah died I saw also the LORD sitting on a throne, high and lifted up, and his train filled the temple.… The scene is Messianic. Christ is in it. I. WHAT THE PROPHET SAW AND HEARD. There is no special stress to be laid on the term Lord, as used here. It is not the incommunicable name of essence, Jehovah; but the title of dominion, of mastership and ownership. The awe of His appearance is in the circumstances or surroundings. 1. He is upon a throne, high and lifted up. It is the throne of absolute sovereignty; of resistless, questionless, supremacy over all. 2. He is in the temple, where the throne is the mercy seat, between the cherubim, over the ark of the Covenant, which is the symbol and seal of reconciliation and friendly communion. And He is there in such rich grace and glory that the whole temple is filled with the overflowing robe of His redeeming majesty. 3. Above, or upon, that ample overflowing train of so magnificent a raiment stood the seraphim. These are not, as I take it, angelic or super angelic spirits, but the Divine Spirit Himself, the Holy Ghost; appearing thus in the aspect and attitude of gracious ministry. In that attitude He multiplies Himself, as it were, according to the number and exigencies of the churches and the individuals to whom He has to minister. He takes up, moreover, the position of reverential waiting for His errand, and in an agency manifold, but yet one, readiness to fly to its execution. The cherubim are on almost all hands admitted to be representative emblems of redeemed creation, or of the redeemed Church on earth. And I cannot think it wrong to give to the seraphim in this, the only passage in which the name occurs, a somewhat corresponding character as representative emblems of the active heavenly agency in redemption. Nor is the plural form any objection. I find a similar mode of setting forth the multiform and multifarious agency of the Spirit in the opening salutation of the Apocalypse — "the seven Spirits which are before His throne" (Revelation 1:4). It is the Holy Ghost, waiting to go forth from the Father, to apply and carry forward the threefold work of the Son, as Prophet, Priest, and King; and to do so as if He were becoming seven Spirits in accommodation to the seven churches; as if each church was to have Him as its own; yes, and each believer, too. 4. With this great sight, voice and movement are joined. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory." It is not necessarily the voice of the seraphim, though that is the ordinary I would rather take the words abstractly and indefinitely. There is an antiphonic cry or song. It is not said among whom. Of course, the readiest reference is come seraphim. But the text does not require that; it is literally "this cried to this." And the attendance of an angelic choir, of all hosts of heaven, may be assumed. Assuredly Christ is here. He is here as revealing the Father. And He is here, not merely outwardly, in outward manifestation; but inwardly, in the deepest inward contact and converse of the soul with God. II. HOW THE PROPHET FELT (ver. 5). It is a thorough prostration. III. HOW THE PROPHET'S CASE IS MET. Lo! an altar; the altar of propitiation, on which lies the ever freshly bleeding victim. One of the seraphim — the Holy Spirit in one of His varied modes of operation — flies, as if in haste, with what is as good as the entire altar and its sacrifice to apply it all effectually. And the effect is as immediate as the touch. Nothing comes in between. There is no waiting, as for a medicine to work its cure; no bargaining, as if a price were to be paid; no process to be gone through; no preparation to be made. IV. THE SUBSEQUENT OFFER AND COMMAND (vers. 8, 9). Two things are noticeable here. 1. The grace of God in allowing the prophet, thus exercised, to be a volunteer for service. The Lord might issue a peremptory command. But His servant has the unspeakable privilege of giving himself voluntarily to the Lord who willingly gave Himself for him. 2. The unreservedness of the prophet's volunteering. It is no half. hearted purpose conditional on circumstances; but the full, single-eyed heartiness of one loving much, because forgiven much, that breaks out in the frank, unqualified, unconditional self-enlistment and self-enrolment in the Lord's host, "Here am I, send me." Hence, accordingly, the crowning proof and pledge of his conversion, his cleansing, his revival, his commission. He now learns for the first time, after he has committed himself beyond the possibility of honourable retraction or recall, what is the errand darkly indicated by the heavenly voice, Whom shall I send? At first there may be secretly the feeling that any mission on which such a master may send me must have in it the elements of intrinsic glory and assured triumph. But as it turns out it is far otherwise than that. The case is altogether the reverse. The mission is to be a mission of judgment. But what then? Does the freshly quickened volunteer withdraw his offer? or qualify it? or raise any question at all about it? No; he simply asks one question; a brief one; comprised in three words — "Lord, how long?" It is a question indicating nothing like reluctance or hesitation; no repenting of his offer; no drawing back. For himself he has nothing more to say. It is only in the interest of his people, and out of deepest sympathy with them, that the irrepressible cry of piety and of patriotism bursts from his lips — "Lord, how long? how long?" (R. S. Candlish, D. D.) Parallel Verses KJV: 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. |
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