Verse-by-Verse Bible Commentary
Isaiah 6:4

Bridgeway Bible Commentary

God’s call of Isaiah (6:1-13)

Isaiah has gone to some length to describe Judah’s spiritual and moral corruption before he mentions God’s call to him to be a prophet. His reason for doing this seems to be that he wants his readers to see why God called him. Their understanding of conditions in Judah will help them understand the sort of task that lay before him.
King Uzziah’s death marked the end of an era of prosperity unequalled in Judah’s history. Yet this era brought with it the corruption that Isaiah has just described, and left the people with no respect for God and no knowledge of what his holiness demanded of them. Isaiah sees that God is glorious and majestic, the supreme ruler over Judah and all other nations. Even God’s sinless heavenly servants dare not look on his glory, but busy themselves serving and praising him (6:1-4).
The vision of God’s holiness makes Isaiah realize that not only are the people among whom he lives sinful, but so too is he. Therefore, before he can be God’s messenger to others, his own sin must be cleansed. God graciously does this for him by removing his sin and transferring to him the benefits of God’s holiness, symbolized in the coals from the altar (5-7).
When God asks who will take his message to such a corrupt people, Isaiah volunteers; but God quickly tells him that his task is going to be difficult. The more he preaches, the more his hearers will reject his message. As a result they will sink deeper into sin, and so make it increasingly difficult for them ever to turn to God and be forgiven (8-10).
Isaiah asks God how long such hardness will last, and receives the reply that there is no hope for any rapid improvement. On the contrary the condition of the nation will worsen, till eventually judgment must fall. Judah’s cities will be destroyed and its people taken into captivity (11-12). But God will preserve the few who remain faithful to him, and from these will grow up a new people for God. To illustrate this destruction, apparent death and new life, God gives Isaiah the picture of a huge tree that is chopped down, so that only the stump remains; but from this stump springs new life (13).

Coffman's Commentaries on the Bible

“In the year that King Uzziah died, I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above him stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory. And the foundations of the thresholds shook at the voice of him that cried, and the house was filled with smoke, 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, Jehovah of hosts.”

“In the year that king Uzziah died, I saw the Lord” The king Uzziah is thought to have been the cousin of Isaiah; and he was no doubt held in highest honor and appreciation by the prophet. At any rate, his death was a public tragedy and occasion of great sorrow. It is no accident, therefore, that upon such a tragic occasion a special vision of the Great King should have appeared to his prophet. Israel’s salvation could never have come from the activity of any earthly king, no matter how good, or how great. Too many might have been looking to the wrong throne for the blessings Israel needed. It was high time that their vision should have been lifted upward to God Himself, to the true throne of authority and blessing. Many a human being has found an occasion of great personal tragedy to have been also an occasion when a new vision of God upon his throne enabled him to find new cleansing and deliverance from the Lord, as did Isaiah here.

We appreciate McGuiggan’s discerning comment on this: For someone it might be: in the year that my wife, or my son, or my little gift died, or in the year that my business failed, or in the year my child became a drug-addict, or in the year when my son was born crippled, or in the year of any great personal tragedy… I SAW THE LORD SITTING ON A THRONE, high and lifted up.Jim McGuiggan, The Book of Isaiah (Lubbock: Montex Publishing Company, 1985), p. 88.

This is always the correct answer. No matter what tragic sorrow overwhelms and destroys mankind, whether individually or collectively, let all men behold the Lord upon the eternal throne. There and there only is the source of our hope and salvation.

Note our assumption here that Uzziah was already dead when this vision came to Isaiah. As Lowth said, “The phrase, In the year that king Uzziah died, probably means `after the death of Uzziah’; as the same phrase, Isa. 24:28, means `after the death of Ahaz.’“Robert Lowth, op. cit., p. 181.

“His train filled all the temple” The marginal note gives “skirts” instead of “train” here. “Robes” might be a better word.

The three pairs of wings on each of the seraphim are believed to stand for reverence, humility, and speedy obedience to God’s will.

“The seraphim” These may not be identified with the Cherubim which had four wings (in the temple, two wings), not six. “This word is nowhere else in the Bible applied to God’s attendant angels; but the word is applied to the fiery, flying (not winged) serpents that bit the Israelites in the wilderness (Numbers 21:6).”Robert Jamieson, Jamieson, Fausset, and Brown’s Commentary, p.435. It might be that the suggestion of these strange beings is connected in some way with the satanic wickedness which was destined, finally, to overwhelm and destroy Israel, which eventuality this revelation from God to Isaiah so sternly prophesied.

The word “house” in Isaiah 6:4 is more properly translated as “temple.” Jamieson also identified the “smoke” in this passage with the holy Shekinah of 1 Kings 8:10 and Ezekiel 10:4, indicating the presence of God.

Notice that Isaiah’s consciousness of God’s presence resulted at once in his awareness of his own sins and uncleanness. Throughout the Bible, this reaction on the part of any person becoming aware of God’s presence is normal, indeed without exception. Examples of this are Gideon (Judges 6:22), Manoah (Judges 13:22), Job (Job 42:5-6), Peter (Luke 5:8), John (Revelation 1:17), and the thief on the cross (Luke 23:40-41).

The notion that Isaiah was just as wicked as the Israelites generally were should be rejected. True, all men, in the presence of God, must inevitably be overcome with a sense of wickedness and unworthiness; but that is a different thing altogether from being as wicked as are those in full rebellion against God. Both Noah (Genesis 7:1) and Lot (2 Peter 2:8) were called “righteous” in scripture; but no man is truly righteous in the ultimate sense. Thus, we should understand Isaiah’s confession of sin here as a conscious realization of the wickedness of all flesh in the sight of God, and not as an admission that he was just as wicked as the Jews generally were in that rebellious era. If he had been, God most certainly would not have entrusted him with the commission given in this chapter.

Barnes' Notes on the Whole Bible

And the posts of the door - Margin, ‘Thresholds.’ There is some difficulty in the Hebrew here, but the meaning of the expression is sufficiently apparent. It means that there was a tremour, or concussion, as if by awe, or by the sound attending the cry. It is evidently a poetic expression.

The house - The temple.

Was filled with smoke - There is here, doubtless, a reference to “the cloud” that is so often mentioned in the Old Testament as the visible symbol of the Divinity; see the note at Isaiah 4:5. A similar appearance is recorded when Solomon dedicated the temple; 1Ki 8:10; 2 Chronicles 5:13; Ezekiel 10:4.

Calvin's Commentary on the Bible

4.And the lintels of the posts were moved. This noise was an indication that it was not a human voice which the Prophet had heard; for no mortal man has a voice so powerful as to be capable of making the lintels and posts shake. Now, the Lord intended not only to establish the authority of his voice over the Prophet, but to confirm it to posterity in all ages, that it might never be forgotten. Let us, therefore, know that this noise confirms at this day the voice of God, that we may tremble whenever he speaks; for if inanimate and dumb creatures are moved, what ought we to do, who feel, smell, taste, and understand, for no other purpose than that we may obey his word in a holy and reverent manner?

And the house was filled with smoke. This was the common and ordinary sign which the Lord employed with his ancient people; for we read that, whenever Moses entered into the tabernacle, smoke was wont to be diffused through it in such a manner that the people could not see either Moses or the tabernacle. (Exodus 33:9.) The smoke, therefore, which Isaiah describes was not an unusual occurrence; but in the ordinary way God intended to demonstrate that he would display his power in executing judgment on the people.

But it may be asked, Why did God manifest his presence by this sign rather than by any other? This question may be answered in two ways. First, it was always the will of God to repress the insolence of men, in pushing their inquiries about his majesty beyond what is proper; for on this point almost all men are too rash and daring. They wish to rise above the clouds, and to penetrate into the secrets of God, while they do not see what lies at their feet. Hence arises a labyrinth of errors, and when the minds of men have been entangled in it, they adopt false and pretended modes of worship; for when men allow themselves to adopt any false notions about God, there is nothing which they will not venture to attempt against him. It was not without good reason, therefore, that he made use of smoke, in order to remind men of their weakness; and yet he did not intend that they should be blind or stupid, that is, that they should have the stupidity and error which the papists disguise under the name of simplicity; but he forbids us to inquire or search beyond what he has revealed to us in his word; for, as Augustine says, “that is a learned ignorance.” Whenever, therefore, smoke of this kind is mentioned, let us know that it lays a restraint upon us from indulging curiosity in our researches into the purpose of God.

Secondly, this smoke ought to strike terror, as David, when describing an angry and terrible God, says that clouds and darkness are round about him. (Psalms 97:2.) This also agrees well with the present passage; for he pronounces a dreadful judgment, namely, the blinding of the Jews. Others think that it indicated the burning by which he consumed the temple; but the view which I have given is more probable.

Smith's Bible Commentary

By Chuck Smith

Shall we turn now in our Bibles to Isaiah, chapter 6, as Isaiah records for us his commissioning by God for his ministry. Now you remember in chapter 1 that Isaiah tells us that his time of prophecy extended through the kingdom or through the kings of Uzziah, Jotham, Ahaz and Hezekiah. As we pointed out, it is thought that he was put to death by the evil son of Hezekiah, Manasseh. But his call to his ministry as a prophet is given to us in chapter 6, and it so happened that it came,

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 was a very popular king. He had reigned over Israel for fifty-two years. He began his reign when he was just sixteen years old. Under his reign the nation, and actually I say Israel, but it was the Southern Kingdom of Judah over which he was reigning. And during this period, Judah had great military advancement and great prosperity. They developed a great water system, enlarged their agricultural area. They enlarged their territory by moving into the territory of the Philistines-something that they weren't able to do prior to this under the other kings. He tore down the walls of Gath and of Ashdod, the great Philistine stronghold. He planted settlements in the Philistine territory. He had a very strong and powerful standing army of 310,000 men. They set their scientists at work building new types of war weapons for those days, great slings to throw huge stones and to shoot arrows and so forth. And he overall strengthened the nation mightily, so that the people felt very secure and very comfortable during the reign of Uzziah. He was a popular man.

The name of Uzziah spread abroad throughout all the land, even to the going down to Egypt. Everybody heard of him. And not only that, everybody was talking about him. And the name Uzziah was on the lips of all the people. And very importantly we read, "And as long as he sought the Lord, God made him to prosper" ( 2 Chronicles 26:5 ). He was a prosperous king. He was a popular king, the kind of a man that you have great confidence in because of his accomplishments. And so the people had great confidence in Uzziah. They had come to trust in him and rely upon him, perhaps too much so, as is often the case with a good, popular leader.

People begin to rely upon them too much and you get your eyes on to man and off of the Lord. And you begin to put your trust in man rather than in the Lord. And so many times it is necessary when that becomes the case, that in order that we might get our eyes back on the Lord, God has to remove the man. And oftentimes God does take that man that you've been relying on and trusting in and removes him out of the scene, in order that you might get your eyes upon God. Such was the case with Uzziah. And so it's very significant that Isaiah would say, "In the year the king Uzziah died I saw the Lord." Prior to that his eyes were on Uzziah. Prior to that his trust was in Uzziah. He was a good, popular king. Things are going well. Things are prosperous. Yet you don't, it seems, unfortunately, think about the Lord so much in prosperity. It's when all of a sudden calamity strikes.

The throne is empty. What are we going to do? Uzziah's son is not the same as his dad. He's surely not capable as was his father. The Northern Kingdom is going down the tubes. Anarchy is reigning, actually. One king after another is being assassinated. There is confusion. And they are in danger of being wiped out. What are we going to go? Uzziah's dead. The throne is empty.

But Isaiah received a vision. A vision of the Lord in which he realized that the throne is not empty. "In the year king Uzziah died I saw the Lord sitting on the throne, high and lifted up, and His train filled the temple." So God having removed his idol, Isaiah got his eyes now upon the Lord, and he sees that the throne is not vacated. That God is upon the throne.

Oh, how important it is for us to realize that God is on the throne. That God is ruling over the affairs of our lives and God is ruling over the affairs of the world. We are prone to tremble when we see the world conditions. As you just look at the things that are happening in the world today, it's enough to scare any sane man and give him a heart attack. But if you look beyond and realize hey, God is ruling, God is in control, then I can rest. I can sleep at night, only because I know that God is in control. I know that God is sitting upon the throne. So important that we realize that God is upon the throne. In our lives God rules, God reigns. That's the important thing. So because God does reign, whatever does come upon my path is there because God has allowed it to come upon my path. The Lord reigns. And it is so important that we have this as a mental concept constantly. God reigns.

Now he describes the throne of God. He sees the seraphim that are above the throne of God. And he describes the seraphim. Now we are told that there are also cherubim around the throne of God, and these are angelic beings. And evidently there is a great similarity between the cherubim and the seraphim. Now in Ezekiel, he also, and we'll be getting to that soon, he also had a vision of the throne of God in chapter 1 and chapter 10. And he described the cherubim, other angelic beings that are around the throne of God.

In John, chapter 4, he had a vision of the throne of God. And he saw the glassy sea in front of the throne. He saw the emerald around the throne of God, and then he also saw these living creatures. Whether the seraphim or the cherubim that John describes, we do not know. But basically their ministry is that of just worshipping and leading the worship of God around His throne, as the cherubim or the creatures in Revelation cry, "Holy, holy, holy, Lord God almighty, which is, which was, which is to come" ( Revelation 4:8 ), so here the seraphim. They are described as having six wings. With two of them they cover their face, with two of them they cover their feet and they use two of them to fly. Interesting looking creatures to be sure. They are not, though, to be mistaken as birds or some kind of an animal, because they are highly intelligent creatures.

And one cries to another, and says, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory ( Isaiah 6:3 ).

Declaring the glory of God and the holiness of God.

And the posts of the door moved at the voice of him that cried, and the house was filled with smoke ( Isaiah 6:4 ).

And so he describes the heavenly scene, even as John described the heavenly scene in Revelation, chapter 4 and 5, and even as Ezekiel describes in chapter 1 and 10. Now I would recommend these chapters as important reading for any serious child of God. Because he is describing something that you're going to be seeing before very long. Events that you're going to be watching. And if you don't read about them and know what's going on, then you're going to look like some hick when you get to heaven, mouth open, and everybody will know you didn't do your homework. So these are interesting portions to study, so that when you get there and the whole thing is coming down and the cherubim are saying, "Holy, holy, holy, Lord God almighty which is, which was, which is to come," then you can say, "All right, now watch those twenty-four guys. Watch them, they're going to take their crowns and throw them on that glassy sea. Watch this now, you know." And you'll be able to really play it cool because you know the sequence of the worship there about the throne of God. So I highly recommend the reading of these portions where the throne of God is described. Always with each description there is that awesomeness of God, the Creator of the universe, as He sits upon His throne, as He rules and reigns over the universe, and that worship and acknowledgment of Him about the throne. Isaiah had the vision of the throne of God.

Then said I, Woe is me! ( Isaiah 6:5 )

Because now he sees himself in a whole new light. Up till now he had been looking at himself in the dim light of the world in which he lived. And in the dim light of the world around us we don't look too bad. In fact, we look pretty good. But I'll tell you, be careful of looking at yourself in a mirror in the sunshine. Nothing is hid. I mean, looking at yourself in that light is a whole different story. And so looking at ourselves in the light of God is a whole different story. I don't know, I don't know of a single man who has had a true vision of God who didn't more or less with Isaiah say, "Woe is me!"

When Peter realized it was the Lord, he said, "Depart from me, Lord. I'm a sinful man." When Daniel describes his vision of God and all, he said, "My beauty turned into ugliness." Seeing God, we see ourselves in the true light. And no man can be proud. You see a man who is proud, you see a man who has not yet seen God.

Jesus in the beatitudes, in His great manifesto in Matthew 5:1-48; Matthew 6:1-34; Mat 7:1-29 began the beatitudes. In fact, He began the whole sermon by saying, "Blessed are the poor in spirit: for theirs is the kingdom of heaven" ( Matthew 5:3 ). Now He begins the sevenfold description of the Christian in these beatitudes, the characteristics that mark the Christian. But the first characteristic is poor in spirit. From whence comes this poverty of spirit? It comes when I see God. That's the beginning of my walk with God. My vision of God begins my walk with Him, and in the vision of God, seeing God, I see myself. And as I see myself I say, "Hey, woe is me. I'm nothing." Poverty of spirit.

"Blessed are they which mourn," the next characteristic, "for they shall be comforted" ( Matthew 5:4 ). My poverty of spirit leads me to weeping over my condition. How could I do those things? How could I have done that? And I see myself now in God's light and oh, what a revelation that is. "Then said I, 'Woe is me!'"

for I am undone ( Isaiah 6:5 );

I'm crooked and I dwell amongst.

and I have unclean lips, and I dwell amongst a people of unclean lips ( Isaiah 6:5 ):

So he saw one of the seraphim then that flew, and with his tongs he took a glowing coal from off the altar. Now the study of the tabernacle is extremely interesting, because the tabernacle is a model of heaven and the throne of God. And so if you want to really know what heaven is going to look like, that is the throne of God area of heaven, you can study the tabernacle and there you have a little model. And God said to Moses, "Make sure that you make it according to the specifications." Why? Because it's a model of heavenly things. So even in the earthly tabernacle they had the altar with the coals, so there in heaven is an altar with coals. And one of the seraphim went to the altar with tongs, took these coals and he brought it to Isaiah and he touched his lips with that glowing coal. And he said, "Your iniquity is taken away, or your crookedness is taken away." His cry, "Woe is me for I am crooked." Your crookedness is taken away. And your sin is cleansed. I'm a man of unclean lips. "Your sin is purged," he said, "or cleansed." So the cleansing by the work of God.

Notice it wasn't Isaiah's work. It was God's work. Isaiah's was the recognition of his condition. God's work was that of the cleansing then once he recognized his condition. All God wants you to do is acknowledge your condition. He doesn't ask you even to reform. That comes. But He asks you to just acknowledge, to confess. "If thou shall confess thy sins, He is faithful and just to forgive you your sins, and to cleanse you from all unrighteousness" ( 1 John 1:9 ). But you got to confess your sin. "Woe is me! I'm undone. I'm dwelling amongst the people of unclean lips. I have unclean lips." Your crookedness is taken way. Your uncleanness, your sin is cleansed. What a glorious thing, the work of God. And it comes immediately upon my acknowledgment and confession.

David in the thirty-second Psalm begins the psalm, "O how happy is the man whose transgression is forgiven, whose sin is covered" ( Psalms 32:1 ). And before I confess my sin, hey, I was just dried up inside. It was like the drought of summer. I was so dry and parched. My bones were aching. For the hand of God was heavy on me. Then I said, "I will confess my sin unto the Lord and Thou forgavest my sin" ( Psalms 32:5 ). Just before he got the words out of his mouth, the minute in his heart he said, "Oh, I'm so horrible, I'm just going to confess. I'm going to just turn it over to God," in that moment the cleansing and the forgiveness came. And that's just how anxious God is to cleanse and forgive you. The moment in your heart you say, "God, I have sinned. I'm sorry. Woe is me; I'm crooked. My lips are unclean." Just that quick the seraphim came and said, "Hey, your crookedness is taken away. Your sin is cleansed." Oh, the beautiful work of God's grace and the forgiveness in His love for us. All He asks is you just confess. He is willing and wanting to wash and cleanse you from all your sins.

But that isn't the end of it. God does want to work in your life. God will work in your life if you give Him the opportunity. But God never stops there. God wants to work through your life. There is a needy world out there. It's in darkness. You are dwelling in the midst of people of unclean lips. And they need to know that God will wash and cleanse them also. So the work of God in your life always ends up objectively. First of all subjective, what God can do for you. But then what God can do through you to touch others. And that's what it's all about.

So I saw God. When I saw God, I said, "Woe is me!" When he heard them declare, "Holy, holy, holy," declaring the holiness of God, then you see yourself and, "Woe is me, I'm crooked."

Then I heard the voice of the Lord, saying, Whom shall we send, who will go for us? Then said I ( Isaiah 6:8 ),

Now he's speaking again. But now this is a different, this is a man who is now being cleansed. This is a man whose life has been touched by the fire of God. And He said, "'Who shall we send?' 'Then said I,'"

Here am I [Lord]; send me ( Isaiah 6:8 ).

Once God has touched your life, then God wants to use your life to touch others. God has a work that He wants to do. And the problem is always, who will go for us? Whom will we send? Jesus said, "Behold the fields are white unto harvest but the laborers are few" ( Matthew 9:37 ). Who will go for us? Whom shall we send? The man whose life has been touched by God becomes an available instrument for God. "Here am I, Lord. Send me." And his commission:

And so God said to him, Go, and tell this people ( Isaiah 6:9 ),

Now at this time Judah was on the road down. They have forsaken the living God. Idol worship had been introduced. There were times of spiritual reform, but they were usually surface. They never got into the real heart of the nation itself. And yet, God wasn't going to just let them be destroyed without still a witness. But they weren't going to really listen to the witness, but still God was going to be faithful and witness to them anyhow. And that is, to me, an interesting thing about God. Even though a person isn't going to respond, even though a person won't listen, yet God will still give them the chance. God will still speak to them. He doesn't cease talking. And so He said, "Go tell this people."

You may hear indeed, but you don't understand; you may see indeed, [but you're really not seeing,] you don't perceive ( Isaiah 6:9 ).

And so God said,

Make the heart of the people fat ( Isaiah 6:10 ),

That is, give them the word. Give them the message of God. That they'll have no excuse.

their ears heavy ( Isaiah 6:10 ),

Just hang the message on them.

shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed. Isaiah responded to the Lord, How long? And he answered, Until the cities are wasted without inhabitant, and the houses without man, and the land be utterly desolate ( Isaiah 6:10-11 ),

Now God was going to continue to preach to these people and continue to warn these people and continue to give them opportunity until the whole land was desolate, till the last one was left. God will continue His witness. Even as God will continue His witness to the world today and is bearing witness to the world today, but the world today isn't listening. They're making fun of the witness of God. But still we are to witness. God will not leave Himself without a witness. Oh, the political cartoonists on the editorial pages are having a field day with the moral majority, and with creation and evolution.

I saw on Daily Pilot today in the editorial page a cartoon of some big, fat slob saying to his little son who's coming home from school with his books, "God made me in His own image, you know, and after His likeness. I didn't evolve." It's just dispersion that is cast against God, really. And still we're to preach. Still we're to bear witness. Still we're to warn. Though they don't listen, though they don't see, though their hearts are heavy, though their eyes are blinded, still God wants a witness left with them. Until the place is desolate there's nothing left, God will bear witness.

Now the church is the instrument by which God is bearing His witness to the world today. But the church will soon be taken out. The witness of the church is just about over. Once the church is taken out, it doesn't mean God's witness is over. Just the witness of the church is over. God's going to send two witnesses, powerful witnesses with all kinds of power, and He's sending them to Jerusalem. God will also seal 144,000 of the Jews that will be witnesses for Him during these dark, dark, dark hours that are coming upon the earth. And then God is even going to send angels flying through the midst of heaven orbiting the earth bearing witness and preaching the everlasting gospel and warning men not to take the mark of the beast. Even down to the end, even by angelic beings God is going to keep His witness going until the whole place is desolate, left without inhabitants. For God is faithful in bearing His witness to the people.

So how long, Lord? Till the whole thing is over. So the witnesses, God had His witnesses, His prophets, who were warning the people right up until and through the time that Nebuchadnezzar carried off the first captives. Jeremiah was still there bearing witness to the people. Telling them to repent and turn to God and get right with God.

And the LORD has removed people far away, and there be a great forsaking in the midst of the land. But yet it shall be that a tenth will return, and shall be eaten: as a teil tree, and an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof ( Isaiah 6:12-13 ).

In other words, an oak tree cast its leaves. It looks like it's dead, but yet it comes back. The teil tree looks like it's so dead, but yet it comes back. So it will look like the nation Israel is dead. It will appear that way, but yet God said, "I'll bring them back. A tenth part, only one in ten will return. But I will bring them back." And so God's promise of bringing the people back from the captivity. "

Dr. Constable's Expository Notes

A. The prophet’s cleansing 6:1-8

Dr. Constable's Expository Notes

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. Isaiah 33:14; Exodus 19:18; Deuteronomy 4:24; Hebrews 10:26-31; Hebrews 12:29; Revelation 9:2), and of prayer (Revelation 8:4). It evidently arose from the altar of incense (Isaiah 6:6).

Gill's Exposition of the Whole Bible

And the posts of the door moved at the voice of him that cried,.... That is, the posts of the door of the temple, as the Targum adds, where this vision was seen, as represented to the prophet. Some think this respects the earthquake in Uzziah's time, mentioned in

Zechariah 14:5 and which they suppose was at the time he attempted to offer incense, and was smitten with leprosy; but, as Kimchi observes, this moving of the door posts was only in the vision of prophecy, and not in reality; this shaking therefore may denote either the shaking and removing of the temple service and worship, at the death of Christ, and through the preaching of the Gospel; or rather the shaking of the consciences of men by the word, which made them cry out, what shall we do to be saved?

And the house was filled with smoke; this was a token either of the burning of the temple, or of the anger of God against the Jews,

Psalms 18:8 or of their superstition and will worship, the cause of it, Revelation 9:1 or of the judicial blindness and darkness they were given up unto, Isaiah 6:9 or rather of the presence of God in his church, and with his ministers, Exodus 40:3 the allusion may be to the cloud of incense that covered the mercy seat, on the day of atonement, Leviticus 16:13 the passage is cited on this account in the Talmud n.

n T. Bab. Yoma, fol. 53. 1.

Henry's Complete Commentary on the Bible

      1 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.

      The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (1 Samuel 3:20), was intended, 1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Acts 7:2), and to Moses, Exodus 3:2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory. 2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves.

      The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever,Psalms 146:3; Psalms 146:4; Psalms 146:10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne.

      What the prophet here saw is revealed to us, that we, mixing faith with that revelation, may in it, as in a glass, behold the glory of the Lord; let us turn aside therefore, and see this great sight with humble reverence.

      I. See God upon his throne, and that throne high and lifted up, not only above other thrones, as it transcends them, but over other thrones, as it rules and commands them. Isaiah saw not Jehovah--the essence of God (no man has seen that, or can see it), but Adonai--his dominion. He saw the Lord Jesus; so this vision is explained John 12:41, that Isaiah now saw Christ's glory and spoke of him, which is an incontestable proof of the divinity of our Saviour. He it is who when, after his resurrection, he sat down on the right hand of God, did but sit down where he was before, John 17:5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting,Psalms 29:10. See the sovereignty of the Eternal Monarch: he sits upon a throne--a throne of glory, before which we must worship,--a throne of government, under which we must be subject,--and a throne of grace, to which we may come boldly. This throne is high, and lifted up above all competition and contradiction.

      II. See his temple, his church on earth, filled with the manifestations of his glory. His throne being erected at the door of the temple (as princes sat in judgment at the gates), his train, the skirts of his robes, filled the temple, the whole world (for it is all God's temple, and, as the heaven is his throne, so the earth is his footstool), or rather the church, which is filled enriched, and beautified with the tokens of God's special presence.

      III. See the bright and blessed attendants on his throne, in and by whom his glory is celebrated and his government served (Isaiah 6:2; Isaiah 6:2): Above the throne, as it were hovering about it, or nigh to the throne, bowing before it, with an eye to it, the seraphim stood, the holy angels, who are called seraphim-burners; for he makes his ministers a flaming fire,Psalms 104:4. They burn in love to God, and zeal for his glory and against sin, and he makes use of them as instruments of his wrath when he is a consuming fire to his enemies. Whether they were only two or four, or (as I rather think) an innumerable company of angels, that Isaiah saw, is uncertain; see Daniel 7:10. Note, It is the glory of the angels that they are seraphim, have heat proportionable to their light, have abundance, not only of divine knowledge, but of holy love. Special notice is taken of their wings (and of no other part of their appearance), because of the use they made of them, which is designed for instruction to us. They had each of them six wings, not stretched upwards (as those whom Ezekiel saw, Isaiah 1:11; Isaiah 1:11), but, 1. Four were made use of for a covering, as the wings of a fowl, sitting, are; with the two upper wings, next to the head, they covered their faces, and with the two lowest wings they covered their feet, or lower parts. This bespeaks their great humility and reverence in their attendance upon God, for he is greatly feared in the assembly of those saints,Psalms 89:7. They not only cover their feet, those members of the body which are less honourable (1 Corinthians 12:23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Acts 6:15), yet in the presence of God, they cover them, because they cannot bear the dazzling lustre of the divine glory, and because, being conscious of an infinite distance from the divine perfection, they are ashamed to show their faces before the holy God, who charges even his angels with folly if they should offer to vie with him, Job 4:18. If angels be thus reverent in their attendance on God, with what godly fear should we approach his throne! Else we do not the will of God as the angels do it. Yet Moses, when he went into the mount with God, took the veil from off his face. See 2 Corinthians 3:18. 2. Two were made use of for flight; when they are sent on God's errands they fly swiftly (Daniel 9:21), more swiftly with their own wings than if they flew on the wings of the wind. This teaches us to do the work of God with cheerfulness and expedition. Do angels come upon the wing from heaven to earth, to minister for our good, and shall not we soar upon the wing from earth to heaven, to share with them in their glory? Luke 20:36.

      IV. Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, Isaiah 6:3; Isaiah 6:3. Observe,

      1. How this song was sung. With zeal and fervency--they cried aloud; and with unanimity--they cried to another, or one with another; they sang alternately, but in concert, and without the least jarring voice to interrupt the harmony.

      2. What the song was; it is the same with that which is sung by the four living creatures, Revelation 4:8. Note, Praising God always was, and will be to eternity, the work of heaven, and the constant employment of blessed spirits above, Psalms 84:4. Note further, The church above is the same in its praises; there is no change of times or notes there. Two things the seraphim here give God the praise of:--

      (1.) His infinite perfections in himself. Here is one of his most glorious titles praised: he is the Lord of hosts, of their hosts, of all hosts; and one of his most glorious attributes, his holiness, without which his being the Lord of hosts (or, as it is in the parallel place, Revelation 4:8, the Lord God Almighty) could not be so much as it is the matter of our joy and praise; for power, without purity to guide it, would be a terror to mankind. None of all the divine attributes is so celebrated in scripture as this is. God's power was spoken twice (Psalms 62:11), but his holiness thrice, Holy, holy, holy. This bespeaks, [1.] The zeal and fervency of the angels in praising God; they even want words to express themselves, and therefore repeat the same again. [2.] The particular pleasure they take in contemplating the holiness of God; this is a subject they love to dwell upon, to harp upon, and are loth to leave. [3.] The superlative excellency of God's holiness, above that of the purest creatures. He is holy, thrice holy, infinitely holy, originally, perfectly, and eternally so. [4.] It may refer to the three person in the Godhead, Holy Father, Holy Son, and Holy Spirit (for it follows, Isaiah 6:8; Isaiah 6:8, Who will go for us?) or perhaps to that which was, and is, and is to come; for that title of God's honour is added to this song, Revelation 4:8. Some make the angels here to applaud the equity of that sentence which God was now about to pronounce upon the Jewish nation. Herein he was, and is, and will be, holy; his ways are equal.

      (2.) The manifestation of these to the children of men: The earth is full of his glory, the glory of his power and purity; for he is holy in all his works, Psalms 145:17. The Jews thought the glory of God should be confined to their land; but it is here intimated that in the gospel times (which are pointed to in this chapter) the glory of God should fill all the earth, the glory of his holiness, which is indeed the glory of all his other attributes; this then filled the temple (Isaiah 6:1; Isaiah 6:1), but, in the latter days, the earth shall be full of it.

      V. Observe the marks and tokens of terror with which the temple was filled, upon this vision of the divine glory, Isaiah 6:4; Isaiah 6:4. 1. The house was shaken; not only the door, but even the posts of the door, which were firmly fixed, moved at the voice of him that cried, at the voice of God, who called to judgment (Psalms 50:4), at the voice of the angel, who praised him. There are voices in heaven sufficient to drown all the noises of the many waters in this lower world, Psalms 93:3; Psalms 93:4. This violent concussion of the temple was an indication of God's wrath and displeasure against the people for their sins; it was an earnest of the destruction of it and the city by the Babylonians first, and afterwards by the Romans; and it was designed to strike an awe upon us. Shall walls and posts tremble before God, and shall we not tremble? 2. The house was darkened; it was filled with smoke, which was as a cloud spread upon the face of his throne (Job 26:9); we cannot take a full view of it, nor order our speech concerning it, by reason of darkness. In the temple above there will be no smoke, but everything will be seen clearly. There God dwells in light; here he makes darkness his pavilion,2 Chronicles 6:1.