Isaiah 6:1
In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted; and the train of His robe filled the temple.
The Vision of GodW. Clarkson Isaiah 6:1
Vision and ServiceAlexander MaclarenIsaiah 6:1
Symbolic Impressions of the Divine HolinessR. Tuck Isaiah 6:1-4
An Anticipation of the IncarnationT. Allen, D. D.Isaiah 6:1-13
Christian MissionsRichard Knill.Isaiah 6:1-13
Gain Through LossJ. H. Jowett, M. A.Isaiah 6:1-13
Government Human and DivineR. Winter, D. D.Isaiah 6:1-13
Isaiah a Typical ProphetJ. G. Rogers, B. A.Isaiah 6:1-13
Isaiah's CallHomiletic MagazineIsaiah 6:1-13
Isaiah's VisionT. Allen, D. D.Isaiah 6:1-13
Isaiah's VisionHomilistIsaiah 6:1-13
Isaiah's VisionJ. Parsons.Isaiah 6:1-13
Isaiah's VisionR. S. Candlish, D. D.Isaiah 6:1-13
Isaiah's VisionR. Brodie, M. A.Isaiah 6:1-13
Isaiah's VisionG. Cron, M. A.Isaiah 6:1-13
Isaiah's VisionAbp. Trench.Isaiah 6:1-13
Isaiah's Vision in the TempleG. T. Perks, D. D.Isaiah 6:1-13
Isaiah's Vision of Christ's GloryJ. J. Bonar.Isaiah 6:1-13
Isaiah's Vision of GodF. D. Maurice, M. A.Isaiah 6:1-13
Isaiah's Vision of GodA. Maclaren, D. D.Isaiah 6:1-13
Isaiah's Vision of God's GloryJ. Summerfield, M. A.Isaiah 6:1-13
Preparation for the Lord's WorkJ. Sherwood.Isaiah 6:1-13
Realising GodT. Allen, D. D.Isaiah 6:1-13
Removing the VeilJ. H. Jowett, M. A.Isaiah 6:1-13
Seeing GodAmory H. Bradford, D. D.Isaiah 6:1-13
The Circumstances of the VisionW. Hay Aitken, M. A.Isaiah 6:1-13
The Command and Encouragement to Communicate the GospelW. Ellis.Isaiah 6:1-13
The Compensations of LifeJ. H. Jowett, M. A.Isaiah 6:1-13
The Dead King; the Living GodIsaiah 6:1-13
The Elevating Presence of GodF. B. Meyer, B. A.Isaiah 6:1-13
The Empty Throne FilledA. Maclaren, D. D.Isaiah 6:1-13
The Enthroned LordJ. Parker, D. D.Isaiah 6:1-13
The Idea of GodJames Stalker, D. D.Isaiah 6:1-13
The Inaugural Vision of IsaiahA. B. Davidson, D. D.Isaiah 6:1-13
The Making of a ProphetProf. W. G. Elmslie, D. D.Isaiah 6:1-13
The Material Fleeting: the Spiritual EnduringJ. H. Jowett, M. A.Isaiah 6:1-13
The Prophet's Call and ConsecrationE. Johnson Isaiah 6:1-13
The Rectal and Mediatorial Dominion of GodW. M. Bunting.Isaiah 6:1-13
The Story of the Prophet's Call -- Why Inserted HereProf . S. R. Driver, D. D.Isaiah 6:1-13
The Symbolism of Isaiah's VisionJ. Matthews.Isaiah 6:1-13
The Three-Fold VisionU. R. Thomas, B. A.Isaiah 6:1-13
The Trinity in UnityR. W. Forrest, M. A.Isaiah 6:1-13
The Triune Name a Call, a Message, a ChasteningB. F. Westcott, D. D.Isaiah 6:1-13
The Uzziahs of History and the LordJ. H. Jowett, M. A.Isaiah 6:1-13
The VisionSir E. Strachey, Bart.Isaiah 6:1-13
The Vision of GodW. Clarkson B. A.Isaiah 6:1-13
Uzziah and Isaiah: George Iii and John WesleyB. Hellier.Isaiah 6:1-13
Vision and ServiceJ. Matthews.Isaiah 6:1-13
Why Did Isaiah Publish This Account of His CallP. Thomson, M. A.Isaiah 6:1-13

There are turning-points in life which give a meaning to the whole of its after-course. A light may be given to the 'mind at such moments by which it may have to steer its course for years. In moments of despondency the man of God will fall back on memory, and encourage himself by the recollection that, having once received and followed Divine guidance, that guidance will not desert him in the future. Such was this moment in the history of Isaiah. Life stood before him like a crowded picture; he foresaw the difficulties with which he would have to contend, yet that picture did not dismay him. "Like Christ from the first beginning of his Messianic labors, he thought of the end, nor did he shrink flora the image of death, so that the fact as it came nearer only confirmed what had Dot seemed strange from the beginning" (Ewald). It is the sense, not of our own faithfulness, nor of our own means, but of a Divine destiny working in and through us that must be our support in weak and lonely hours. To feel that we are moving against the course of the sun, even in the midst of external comfort or popular applause, is to be weak and unnerved; while a stern yet sweet joy fills the soul in the prospect of duty and danger, in which, though we seem to fail, we must be victors forever. Every true man has his hours of prophetic revelation; and well for him whose will is strong, and who abides by the truth of that revelation through good and through evil report, unswervingly to the end.


1. Its date is fixed in memory. "The year that King Uzziah died." Dates are the resting-places of memory and fancy, around which accumulates the lore of our years. The accessions and the deaths of kings, battles, peaces, revolutions, acts of parliament that wrought weal for the people, - such are the dates of nations. And every soul has its epochs - birth, youthful events of pleasure, love, struggle, defeat, success; and for each there must be more to him than the events recorded in the calendar. The most "uneventful" year, as we speak, is eventful for the hidden sphere of many a spirit. How hint and poor are our public memorials of history compared with those private recollections which are written in the invisible ink of memory! Let us own that history means, first and foremost to every one of us, the history of our own spirit. By a Divine providence the fragment of an Isaiah's, a Jeremiah's, an Ezekiel's autobiography is preserved through the ages, to remind us that the inner life, the contact of God with the soul, is our real concern, our deepest interest. Between the two dates on the tombstone that will mark our entrance into the world, our passage from it, what a record must lie, stored in the archives of eternity - of visions beheld, of voices heard, whether obeyed or disregarded! "In the year that King Uzziah died."

2. It is a vision of the sublimity of God. Seated on a high, exalted throne, God in this image is conceived under the analogy of the Ruler. Father and Ruler - such is the Bible view of God; his rule based upon his fatherhood, his fatherhood imparting benignancy and tenderness to the sterner character of the Lawgiver of the universe. But here the Father seems for the moment absorbed in the awful Sovereign, whose throne is in the heights of heaven, his footstool earth. It is only his skirts that are visible to the awe-struck gaze of the prophet. Amidst the most magnificent scenes of external nature, the Alps or the Andes, we may gain a passing soul-expanding vision of the Highest - still only part revealed, but much more hidden. The verdure bejeweled with flowers, the forests glancing with the luster of dazzling birds of plumage, - these may represent the vesture of the great King, hinting an unutterable beauty on which none can look and live. And so in the inward or moral world. In the history of a people or of a man there are moments when God, in the still more impressive might of his holiness, sweeps by, an awakening and a purifying Spirit. Or in higher moments of devotion we may gain a momentary glimpse of that pure love, so full of terror yet so full of blessing, which burns at the core of things, and whose light is reflected in the light of every human conscience. Yet these are partial revelations, like that to the prophet; glimpses of the skirts of Jehovah's majesty, tastes of a "burning bliss" which in its fullness could not be endured. It is this sense that there is a beauty all around us, ready at any moment to break into glowing manifestation, were not our mortal eyes too dim to look upon it; an eternal music from which this "muddy vesture of decay grossly closing us in" protects us, which otherwise might paralyze by its thunderous tones; - it is this sense which does, or which should, impress an habitual reverence upon the mind. We should all be able to look back upon moments of our history when we have seen in the inner chamber of the mind something of what Isaiah saw, and to cherish the recollection as a lore never to be forgotten. For if we have never known a time when we were reduced into insignificance in the presence of God, and felt that he was all and we were naught, and that the best tradition about God must be hushed into silence before what we personally know of God, we have missed an elementary lesson which, when once obtained, adds weight and worth to all our after-experience.

3. The seraphs and their song. "Seraphs stood high around [or, 'above'] him." It is impossible to gain a true notion of the seraphic figures without consulting works of art. Like the cherubim and the griffins and the sphinxes, their origin is in the remotest fore-time. All these were, in fact, among man's earliest efforts to represent to himself in visible art the Divine power which he felt to be working in and through nature; in the flash of the lightning, the thunder's roar, the might of the blast, and all those mysterious sounds and sights which usher in the changes of the year. As this is the only place where the seraphim are named, their character must remain for the most part speculative. Similar winged figures are, however, found in Oriental sculpture (such as those in the British Museum) as attributes of a sovereign. And we can hardly be wrong in considering them as appropriate signs of Jehovah's sovereignty over nature in the vision of Isaiah. Wings in art-figures generally denote the wind. If, then, we compare the passages in the Old Testament whence Jehovah's power is described as revealed in storm and wind, e.g. Psalm 18:10 ("He rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind") or Psalm 104:3, 4 ("Who walketh upon the wings of the wind; who maketh his messengers spirits, his ministers a flaming fire"), we may gain a fair understanding of what is meant. The stormy winds at the turning-points of the year reveal force - the force of the omnipotent Creator. And at the same time, the Creator is concealed behind, as well as revealed in, these expressions of his might. And so the seraphic figures are seen by the prophet doubly veiled by their own wings - in face and feet. For we can neither look upon the face of God nor follow the viewless track of his footsteps. As the noble verse of Cowper aptly expresses it -

"God moves in a mysterious way,
His wonders to perform;
He plants his footsteps in the sea,
And rides upon the storm." We shall not be far wrong if we find this truth symbolically set forth by the six-winged seraphic figures of the prophet's vision. But the wind is full of music as well as of might, and the seraphs give utterance to a solemn song, which falls into two members, sung antiphonally by these celestial choristers. "One called to the other," just as the priests in the temple-music below. Profound and weighty is the burden of this alternate chant -

"Holy, holy, holy, is Jehovah of hosts!
The fullness of the whole earth is his glory!" How shall we think of the holiness of Jehovah? As height, like that in which the seraphs sing - a nature and a life so "far above" our base and groveling ways? Alas for us, if we do not ever recollect in our worship that, high as yonder empyrean above this "dim spot that men call earth," distinct as the clouds in fleeciest white from the stagnant and foul spots below, are the thoughts of Jehovah above our thoughts, and his ways above our ways! Shall we think of holiness as separation? Woe to us if we know not that purity, which, like the flame, retirees to wed with ought that is alien to itself; which, like the light, divides and discriminates the evil from the good wheresoever it comes! The thrice-holy God is none other than the supremely pure Intelligence, the perfect chastity of Love. But the infinite glory as well as the holiness of Jehovah is celebrated. It is the "fullness of the earth," teeming with life, throbbing with mysterious forces, covered with a rich robe of rare embroidery, holding rich treasures in her keeping; which embodies to our thought the nature of God in its vast extent, just as the pure sky represents the intensity of that nature as a principle of holiness. Silent and inaccessible as sun and stars, he is yet near to us in the throbbing of great nature's heart - nay, of our own.

"Speak to him, then! for he hears,
and spirit with spirit may meet;
Closer is he than thy breathing,
nearer than hands and feet." God in all - this was the thought of Paul the apostle, as of Isaiah the prophet. Incarnate in the flower and in the stem, vocal in the "sound of many waters," or in the tinkling of brook or murmur of zephyr; there is nothing in the world in which he is not revealed.

"Thou art, O God, the Life and Light
Of all this wondrous world we see!
Its glow by day, its smile by night,
Are but reflections caught from thee:
Where'er we turn, thy glories shine,
And all things fair and bright are thine."

4. The yoke of God. A loud cry is heard even above the hymn of the seraphim, and it causes the thresholds to tremble. The thunder was among all ancient nations listened to as the voice of God. It is the natural expression of supreme and irresistible power, before which man, in the last height of his own intelligence and power, must bow. Instantly the smoke soars from the altar, and the temple is filled with smoke. Worship is man's answer to God's voice - the answerer his conscience, the answer of his heart. Nor can we truly worship without the sense of being face to face with unutterable mystery. For behind the most glorious visions remains he "whom no man hath at any time seen, nor can see;" at the heart of the thunder is that Divine emotion which must slay us were it fully discharged into our souls. The rising smoke may fitly typify that sacred silence, the "offspring of the deeper heart," in which our worship should begin and end.


1. The effect of the revelation on his mind. First, there is the sense of utter weakness. When the true glory of the spiritual world bursts upon us, it seems as if we must die. Every difficulty conquered brings us a new sense of strength; every human being we have fairly faced in the consciousness of our own manhood we may reduce to our own level; for one man is virtually the peer of every other, the world over. But who can look and live in the presence of the white intense light of the pure and burning Spirit of God? Already, like Abraham (Genesis 18.), the man feels himself as if reduced to "dust and ashes;" or, like Moses, that he cannot see the Eternal and live, but must shelter himself in a cleft of the rock, and hide behind the hand of God (Exodus 33.); or, like Manoah, forebodes a deathful doom as he gazes into the mystic altar-flame (Judges 13.). In Greek and other Gentile legends we read of children receiving a nightly birth of fire as the condition of immortality, the meaning of which was that none but those destined to divinity could endure the fiery ordeal Profound enigma of our nature! That we to whom has been imparted the longing for life eternal, the dim consciousness of an undying destiny, should yet know moments when we seem on the verge of "dusty death." But the man whom God calls to be mighty in word and deed must pass through the whole gamut and scale of human emotion, from the lowest mood of self-distrust to that of loftiest confidence in God. No note must be left unstruck in our own heart, if we are to make it sound in the conscience of others. There is, besides, the consciousness inefficiency. The very calling which already glimmers before Isaiah's mind as his is that for which he finds himself unfit, lie is to be a nabi, a prophet; that is, a man of fluent lips and pure, through which the streams of Divine eloquence are to flow. Alas! how can this be? For he is a "man of unclean lips," and will not the truth be muddied passing through them, and so cease to be truth? All this is a typical experience. The man who has never felt unfit will never be fit for any great thing. Jeremiah, at his call, felt that he was "a child;" and Moses that he was "slow of speech and slow of tongue" (Exodus 4:10); and John fell at the feet of the Son of man "as one dead," brain and hand paralyzed, before he took up the pen that glowed with apocalyptic fire. Who is the fit man for God's ends? The self-confident man? It depends on what we mean by "self-confidence." Appearances deceive; the show of strength is not the same thing with strength itself, nor the demeanor of weakness a certain index of inefficiency. To read our own hearts is our business. And heart-experience may teach us that absolute confidence in our resources bodes humiliation, while trembling self-distrust may hint that something is to be done by God through us. "Do the very thing you are afraid to do," is in certain moments the voice of conscience and of God. So it proved in this instance.

2. Purification and pardon. One of the burning beings flies to the prophet's side, bearing a herded stone (for such seems to be the meaning of the word ritzpah) forming part of the altar, and detached without difficulty from it. With this he touches the lips of the trembling seer, saying, "Lo! this hath touched thy lips, and so will thy guilt depart, and thy sin may be atoned for." More meaning can be condensed into a symbolic action than into any mere words. Fire is the enemy of all impurity; and the idea of a fire-baptism as the means of cleansing is deeply rooted in the lore of olden time. In this respect it seems nearly allied to the sprinkling of blood. And just as when Moses sprinkled all the people with the sacrificial blood, or the priests sprinkled the altar and other sacred objects, one drop seemed sufficient to diffuse ceremonial cleanness on the object on which it fell, so the mere touch of the hot coal or stone is enough to signify the completeness of the purification. It is not the quantity of the fiery element, but the quality, which does the work. A small spark may kindle a mass of fuel, or, falling on the hand, spread a keen pain through all the nervous network of the body; so a glimpse of God, a touch from his hand, may change the mood of our being for a lifetime. It may set up a glow which shall not die down till all that is selfish, sensual, base, in us shall lie in ashes. The sense of guilt lies deep in the mind; and never is it so clear and keen as in moments of bodily sickness or mental depression. The moment when we are tempted to say, "I cannot help it," there rises up the thought that there is help in God, and therefore that we are not helpless. No sooner does the cry of weakness, the complaint concerning the unclean lips, escape Isaiah, than the eternal evangel, in all its supernatural strength to heal, comes homo to his heart. For this is the eternal gospel' in its essence, whether borne by lips of seraph, prophet, or Son of God: "Thy guilt will depart, thy sin may he atoned for." And in those blessed moments when we grasp this message in its fullest meaning, and believe it in its inmost truth, the heart is set free, and, despite present fetters and prisons in which fact or fancy holds us bound, we know that it will not ever be thus. Then, indeed, the yoke of duty becomes easy, the burden of toil, for the sake of the love which pardons and emancipates, light.

3. The call to service. Again the august and dominant voice of the Eternal is heard: "Whom shall I send, and who will go for us?" A ready answer, full of devotion, full of self-abandonment, comes from that lately overwhelmed heart: "Here am I; send me." Out of weakness Isaiah has been made strong, and there is no hesitation now. There is "triumph lingering in his eyes, wide as of some swimmer's who descries help from above in his extreme despair." The foolish imprudence which cries, "Here am I; send me," without having calculated the cost of the enterprise and the extent of the resources, is not that of Isaiah. Still less is the unfaithful trifling with one's powers and opportunities under the excuse of modesty, or the delight in dreams of action rather than in action itself, seen in him. We see some men rashly staking their future on the cast of a die, impetuously crossing a Rubicon; others lingering on the brink, or moving superstitiously in a fancied circle, beyond which seems to lie the frowning impossible. And we see a third class who have learned the Divine magic of the word "obey," and who alone move safely and with high heart to ends greater than their dreams. The servant's readiness, his quickness of eye and ear, is what we need. Can we allege that we have never seen our vision, heard our call from the unmistakable voice? If the plea he sound, then our mistakes and aberrations cannot be charged against us. But can we maintain such plea so long as there is any meaning in the words" truth" and" duty?" Truth is ever beckoning to us, duty's low clear voice is ever sounding, though the paths to which they guide lie but dimly before. The call to act is for us all; the call to act greatly but for God's elected few. Let us not mistake our wishes for Divine commands, nor in vanity create a destiny which is only our own fiction. Still less let us treat impressions which have seized us and shaken us with awe, and against which reluctant flesh and blood have struggled, as dreams to be set aside and fancies to be overcome. If, after straining eye and ear, God seems to leave you through wide tracts of life's way to struggle with your ignorance and to work out your problems unaided, - be it so. This is your call. If otherwise you are the subject of strong and extraordinary impressions, reaching into the reality behind the shows of things, hearing with open ears where others know but confused sounds, - be it so. Your call is more direct. If only we will not indulge the blindness of those who will not see, the deafness of those who stop their ears, the proud weakness of those who hate to obey, all may be well.


1. It will be thankless and disappointing. Isaiah is to go and waste, as it seems, his eloquence upon dull ears, upon intelligences sealed up, and hearts that are proof against religious feeling. The light of truth as it streams from him will encounter rocks that will not melt in the sun, natures that can neither be softened nor sweetened. It is the height of a preacher's joy when every word comes back to him a silent echo from the conscience of the people; and his day of mourning is when he feels himself to be speaking in a valley full of dry bones, or before beings who seem to have life and conscience, set are but as specters of men. In his best moments it seems that all the eloquence is in the people, and he is "gathering up in a mist" from them that which he is to "return upon them in a flood." In other moments of discouragement it seems that he is alone in the world, with a sublime cry upon his lips, now become meaningless, because there are none to whom it has a meaning. We know the legend of St. Antony preaching to the fishes; and, indeed, it seems better to talk with the dumb creatures whom we can win to silent sympathy, than to a people which "does not consider." The company of the ox or the ass seems better than that or men who have become as "stocks and stones, and worse than senseless filings." The preacher and teacher will know these trials, and let him recollect that it is pro uncommon experience. We find its pathos repeated in different ways in all the great prophets, in John the Baptist, the "voice in the desert," and in Christ himself. Ate we to cease crying when the echo ceases? Rather let us go on until we hear once more the truth coming back to us. Let us believe that what is true to us in our inmost heart will one day be true for all the world. One of our great countrymen said that he was wont to iterate the same statement again and again until he heard it on the tongue of common talk; and this was a statesman to whom the people owed the greatest material blessings. The test of truth is not the way in which it is received, but the immediate reflection of it in our own mind.

2. The gloom of the time will deepen. "How long, O Lord?" The answer describes a prophet shut in by clouds and mist, or overhung by some all-pervading pall of gloom. Sin is to go on working out its waste, until there be an empty and depopulated land., Things bad begun to make themselves strong by ill." And there are times when evil must be left to gather to a head and run its full course. It may even be the part of the prophet to hasten it on its way. But when we say, "Things are getting worse and worse," let us remember that beyond the worst remains the best, and after last returns the first; for God is the principle of an inexhaustible and unconquerable life.

3. The gleam of hope. There is now visible at the close a gleam on the dark horizon, denoting a coming dawn. A section, an elect few, a tenth, will survive these coming disasters. The fire of judgment and purification, of which the burning seraphs are symbolic, must wither the goodly branches of the national tree, and leave the stem all blackened and charred. Still the stump will remain with its root still fastened in the earth. "Just as the trunk of terebinth or oak, deeply and ineradicably sunk in the earth, bears constantly new shoots, an image of eternity and immortality, springing from an inward "rejuvenating power," so with the spiritual life of the nation and the individual. Here, then, we see how the deepest seriousness and sadness is yet compatible with undying hope.

(1) The nation that hopes in the Eternal can never perish. That terebinth root lives on; all fresh developments of Christianity spring from its undying life.

(2) The man who hopes in the Eternal shall be saved. He may, he must, pass through the fire of trial; but if he endure to the end, he shall be saved. Amidst his ashes he will discover fresh life; for there is hope of the tree, and hope of the man, that though felled, he shall rise again.

(3) Holiness is the secret of life. It is health, it is the sanity of the mind which has made truth its portion, God its delight, and his service its eternal choice. - J.

Therefore is judgment far from us.
The sorrow and dejection of the people is depicted in striking and pathetic images. It is the better mind of the community which is here expressed — its intense desire for the fulfilment of the Divine promises, its weariness through hope deferred making the heart sick.

(Prof. J. Skinner, D. D.)

"Therefore," — on account of these sins and disorders, and not on account of Jehovah's remissness (vers. 1, 2).


We wait for light.

1. These persons are in some degree aware of their natural darkness. They are looking for light.

2. They have a high idea of what the light is. "Brightness.

3. They have some hope that they may yet obtain this light; in fact they are waiting for it, hopefully waiting.

4. They are such as have learned to plead their case with God, for our text is a complaint addressed to the Lord Himself.

5. The person I am desirous of comforting is quite willing to lay bare his heart before God, to confess his desires whether right or wrong, and to expose his condition whether healthy or sound.

II. ASSISTANCE. It shall be my happy task to assist into the light those who would fain flee from the darkness. We will do so by trying to answer the query, "How is it that I, being desirous of light, have not found it yet?"

1. You may have been seeking the light in the wrong place. You may have been the victim of the false doctrine that peace with God can be found in the use of ceremonies. It is possible, too, that you have been looking for salvation in the mere belief of a certain creed. You have thought that if you could discover pure orthodoxy, and could then consign your soul into its mould, you would be a saved man.

2. You may have sought it in the wrong spirit. Some appear to deal with God as if He were bound to give salvation; as if salvation, indeed, were the inevitable result of a round of performances, or the deserved reward of a certain amount of virtue.

3. Others have not obtained peace because they have not yet a clear idea of the true way of finding it. What thou hast to do is but to accept what Jesus has finished.

4. Perhaps thou hast not found light because thou hast sought it in a half-hearted manner.

5. Is it not possible that there may be some sin within thee which thou art harbouring to thy soul's peril?

6. It may be that you have only sought peace with God occasionally.

7. The great reason, after all, why earnest souls do not get speedy rest lies in this, that they are disobedient to the one plain Gospel precept, "Believe on the Lord Jesus Christ, etc.

III. A few words by way of AROUSING. What an unhappy state is thine! You have been in the dark year after year, when the sun is shining, the sweet flowers arc blooming, and everything waiting to lead thee forth with gladness. What joys you lose by being an unbeliever! What sin you are daily committing! for you are daffy an unbeliever! Unless Jesus Christ be your shield and help you are undone!

IV. ENCOURAGEMENT. There are many around you who have trusted Jesus and found light. They once suffered your disappointments, but have now found rest to their souls.

( C. H. Spurgeon.)

Isaiah, Uzziah
Death, Died, Elevated, Exalted, Filled, Filling, Full, Lifted, Lofty, Robe, Seated, Sitting, Skirts, Temple, Throne, Train, Uzziah, Uzzi'ah, Uzziah's, Wide
1. Isaiah, in a vision of the Lord in his glory
5. Being terrified, has apprehensions removed
8. He offers himself, and is sent to show the obstinacy of the people
13. A remnant shall be saved

Dictionary of Bible Themes
Isaiah 6:1

     1130   God, sovereignty
     1193   glory, revelation of
     1230   God, the Lord
     1466   vision
     1670   symbols
     5177   robes
     5181   sitting
     5841   ecstasy
     5854   experience, of God
     7922   fellowship, with God
     8474   seeing God
     9411   heaven

Isaiah 6:1-2

     1454   theophany

Isaiah 6:1-3

     9105   last things

Isaiah 6:1-4

     1045   God, glory of
     1469   visions
     7775   prophets, lives
     8623   worship, of God

Isaiah 6:1-5

     1090   God, majesty of
     5395   lordship, human and divine
     6653   forgiveness, divine
     8470   respect, for God

Isaiah 6:1-7

     6174   guilt, human aspects
     6655   forgiveness, application

Isaiah 6:1-8

     6175   guilt, removal of
     7467   temple, Solomon's

Isaiah 6:1-10

     7755   preaching, importance

The Empty Throne Filled
'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 vi. 1. Uzziah had reigned for fifty-two years, during the greater part of which he and his people had been brilliantly prosperous. Victorious in war, he was also successful in the arts of peaceful industry. The later years of his life were clouded, but on the whole the reign had been a time of great well-being. His son and successor was a young man of five-and-twenty;
Alexander Maclaren—Expositions of Holy Scripture

A Seraph's Wings
'With twain he covered his face, and with twain he covered his feet, and with twain he did fly.'--ISAIAH vi. 2. This is the only mention in Scripture of the seraphim. I do not need to enter upon the much-debated, and in some respects interesting, question as to whether these are to be taken as identical with the cherubim, or as to whether they are altogether imaginary and symbolical beings, nor as to whether they are identical with the angels, or part of their hierarchy. All that may be left on
Alexander Maclaren—Expositions of Holy Scripture

The Making of a Prophet
'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, the Lord of hosts.'--ISAIAH vi. 5. In previous pages we have seen how Isaiah's vision of Jehovah throned in the Temple, 'high and lifted up,' derived significance from the time of its occurrence. It was 'in the year that' the earthly King 'died' that the heavenly King was revealed. The passing of the transient prepared the way for the
Alexander Maclaren—Expositions of Holy Scripture

Vision and SerVice
'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.
Alexander Maclaren—Expositions of Holy Scripture

Twelfth Day. The Thrice Holy One.
I saw the Lord sitting on a throne, high and lifted up. Above Him stood the seraphim. And one cried to another, and said, Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory.'--Isa. vi. 1-3. 'And the four living creatures, they have no rest day and night, saying, Holy, holy, holy is the Lord God, the Almighty, which was, and which is, and which is to come.'--Rev. iv. 8. It is not only on earth, but in heaven too, that the Holiness of God is His chief and most glorious
Andrew Murray—Holy in Christ

May the Fourteenth Calamity as Revealer
"In the year that King Uzziah died I saw the Lord." --ISAIAH vi. 1-8. He lost a hero, and he found the Lord. He feared because a great pillar had fallen: and he found the Pillar of the universe. He thought everything would topple into disaster, and lo! he felt the strength of the everlasting arms. When Uzziah lived Isaiah had forgotten his Lord. He so depended on the earthly that he had overlooked the heavenly. Uzziah concealed his Lord as a thick veil can hide a face. And when Uzziah died, when
John Henry Jowett—My Daily Meditation for the Circling Year

The Leafless Tree
The figure is taken, first of all, from the terebinth or turpentine tree--here translated the teil tree. That tree is an evergreen, with this exception, that in very severe and inclement weather it loses its leaves; but even then the terebinth tree is not dead. And so of the oak; it loses its leaves every year, of course, but even then it is not dead. "So," says God, "you have seen the tree in winter, standing naked and bare, without any sign of life, its roots buried in the hard and frozen soil,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

An Appeal and a Response
I heard the voice of the Lord, saying, Whom shall I send, and who will go for Us? Then said I, Here am I; send me! And He said, Go.' (Isaiah vi. 8, 9.) The incident with which these words are connected was a real mosaic in sacred history. You have the record of a vision which was not a dream but a revelation--a panorama of actualities. The background of this vision might well absorb our attention. The temple and the glory which filled it; the throne and Him who sat thereon; the seraphim, with
T. H. Howard—Standards of Life and Service

His Holy Covenant
"To remember His Holy Covenant; to grant unto us that we, being delivered out of the hands of our enemies, should serve Him without fear, in holiness and righteousness before Him, all our days."-LUKE i. 68-75. WHEN Zacharias was filled with the Holy Spirit and prophesied, he spoke of God's visiting and redeeming His people, as a remembering of His Holy Covenant. He speaks of what the blessings of that Covenant would be, not in words that had been used before, but in what is manifestly a Divine revelation
Andrew Murray—The Two Covenants

Holy, Holy, Holy! All D James Montgomery "Thrice Holy!"--Isaiah vi. 3. Holy, Holy, Holy Lord, God of Hosts! when heaven and earth, Out of darkness at Thy word, Issued into glorious birth, All Thy works before Thee stood, And Thine eye beheld them good, While they sang with sweet accord, Holy, Holy, Holy Lord! Holy, Holy, Holy! Thee, One Jehovah evermore, Father, Son, and Spirit! we, Dust and ashes, would adore; Lightly by the world esteem'd, From that world by Thee redeem'd, Sing we here with glad accord, Holy,
James Montgomery—Sacred Poems and Hymns

The Trisagion Wrongly Explained by Arians. Its True Significance.
And how do the impious men venture to speak folly, as they ought not, being men and unable to find out how to describe even what is on the earth? But why do I say what is on the earth?' Let them tell us their own nature, if they can discover how to investigate their own nature? Rash they are indeed, and self-willed, not trembling to form opinions of things which angels desire to look into (1 Pet. i. 12), who are so far above them, both in nature and in rank. For what is nearer [God] than the Cherubim
Athanasius—Select Works and Letters or Athanasius

That Sometimes Some Laudably Desire the Office of Preaching, While Others, as Laudably, are Drawn to it by Compulsion.
Although sometimes some laudably desire the office of preaching, yet others are as laudably drawn to it by compulsion; as we plainly perceive, if we consider the conduct of two prophets, one of whom offered himself of his own accord to be sent to preach, yet the other in fear refused to go. For Isaiah, when the Lord asked whom He should send, offered himself of his own accord, saying, Here I am; send me (Isai. vi. 8). But Jeremiah is sent, yet humbly pleads that he should not be sent, saying, Ah,
Leo the Great—Writings of Leo the Great

"Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." All that know any thing of religion, must needs know and confess that there is no exercise either more suitable to him that professeth it, or more needful for him, than to give himself to the exercise of prayer. But that which is confessed by all, and as to the outward performance gone about by many, I fear is yet a mystery sealed up from us, as the true and living nature of it. There is much of it expressed here in few words, "whereby we cry, Abba,
Hugh Binning—The Works of the Rev. Hugh Binning

"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came
Hugh Binning—The Works of the Rev. Hugh Binning

The First Part
Of the Apocalyptical Commentaries, according to the Rule of the Apocalyptical Key, on the First Prophecy which is contained in the Seals and Trumpets; with an Introduction concerning the Scene of the Apocalypse. As it is my design to investigate the meaning of the Apocalyptical visions, it is requisite for me to treat, in the first place, of that celestial theatre to which John was called, in order to behold them, exhibited as on a stage, and afterwards of the prophecies in succession, examined by
Joseph Mede—A Key to the Apocalypse

One Thing is Needful;
or, SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT, HEAVEN, AND HELL UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE CURSE, by John Bunyan. London: Printed for Nath. Ponder, at the Peacock in the Poultry, 1688.[1] ADVERTISEMENT BY THE EDITOR. According to Charles Doe, in that curious sheet called The Struggler for the Preservation of Mr. John Bunyan's Labours, these poems were published about the year 1664, while the author was suffering imprisonment for conscience
John Bunyan—The Works of John Bunyan Volumes 1-3

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's
S. D. Gordon—Quiet Talks about Jesus

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Sense in Which, and End for which all Things were Delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12), while the devil was exulting against us;--then God, in His loving-kindness, not willing man made in His own image to perish, said, Whom shall I send, and who will go?' (Isa. vi. 8). But while all held their peace, the Son [441] said,
Athanasius—Select Works and Letters or Athanasius

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He
Andrew Murray—Holy in Christ

The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.) ^C Luke II. 8-20. ^c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God's Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did
J. W. McGarvey—The Four-Fold Gospel

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

Refutation of the Calumnies by which this Doctrine is Always Unjustly Assailed.
1. Error of those who deny reprobation. 1. Election opposed to reprobation. 2. Those who deny reprobation presumptuously plead with God, whose counsels even angels adore. 3. They murmur against God when disclosing his counsels by the Apostle. Exception and answer. Passage of Augustine. 2. First objection--viz. that God is unjustly offended with those whom he dooms to destruction without their own desert. First answer, from the consideration of the divine will. The nature of this will, and how to
John Calvin—The Institutes of the Christian Religion

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