Isaia 6:14 Commento

Hitherto, it should seem, Isaiah had prophesied as a candidate, having only a virtual and tacit commission; but here we have him (if I may so speak) solemnly ordained and set apart to the prophetic office by a more express or explicit commission, as his work grew more upon his hands: or perhaps, having seen little success of his ministry, he began to think of giving it up; and therefore God saw fit to renew his commission here in this chapter, in such a manner as might excite and encourage his zeal and industry in the execution of it, though he seemed to labour in vain. In this chapter we have, I. A very awful vision which Isaiah saw of the glory of God (Isa 6:1-4), the terror it put him into (Isa 6:5), and the relief given him against that terror by an assurance of the pardon of his sins (Isa 6:6, Isa 6:7). II. A very awful commission which Isaiah received to go as a prophet, in God's name (v. 8), by his preaching to harden the impenitent in sin and ripen them for ruin (v. 9-12) yet with a reservation of mercy for a remnant, (v. 13). And it was as to an evangelical prophet that these things were shown him and said to him.

INTRODUCTION TO ISAIAH 6 This chapter contains a vision of the glory and majesty of Christ, the mission and commission of the prophet, and the destruction of the Jews. In the vision may be observed the time of it, and the object seen; who is described by the throne on which he sat, Isa 6:1 and by his ministers about him; and these, by their name, by their situation, by their wings and the use of them, and by their employment, Isa 6:2 and by the effects their crying to one another had upon the place where they were, Isa 6:4 and next follows the effect the whole vision had on the prophet, which threw him into great distress of mind; and the relief he had by one of the seraphim, and the manner of it, Isa 6:6 upon which a question being put, concerning sending some person, the prophet makes answer, expressing his readiness to go, Isa 6:8 when a commission is given him, and the message he is sent with is declared, Isa 6:9 whereupon he asks how long it would be the case of the Jews mentioned in the message he was sent with; and he is told it would continue until the utter destruction of them, Isa 6:11 and yet, for the comfort of him and other saints, it is intimated that there would be a remnant among them, according to the election of grace, Isa 6:13.

Jeremiah, in the spirit of prophecy, seeing the Chaldeans on their march, bids his people set up the usual signals of distress, and spread the general alarm to betake themselves to flight, Jer 6:1. Then, by a beautiful allusion to the custom of shepherds moving their flocks to the richest pastures, Jerusalem is singled out as a place devoted to be eaten up or trodden down by the armies of the Chaldeans, who are called up against her, and whose ardor and impatience are so great that the soldiers, when they arrive in the evening, regret they have no more day, and desire to begin the attack without waiting for the light of the morning, Jer 6:2-5. God is then represented as animating and directing the besiegers against this guilty city, which sinned as incessantly as a fountain flows, Jer 6:6, Jer 6:7, although warned of the fatal consequence, Jer 6:8. He intimates also, by the gleaning of the grapes, that one invasion should carry away the remains of another, till their disobedience, hypocrisy, and other sins should end in their total overthrow, Jer 6:9-15. And to show that God is clear when he judgeth, he mentions his having in vain admonished and warned them, and calls upon the whole world to witness the equity of his proceedings, Jer 6:16-18, in punishing this perverse and hypocritical people, Jer 6:19, Jer 6:20, by the ministry of the cruel Chaldeans, Jer 6:21-23. Upon this a chorus of Jews is introduced expressing their fears and alarm, Jer 6:24, Jer 6:25; to which the prophet echoes a response full of sympathy and tenderness, Jer 6:26. The concluding verses, by metaphors taken from the process of refining gold and silver, represent all the methods hitherto used to amend them as wholly ineffectual, Jer 6:27-30.

VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13) In . . . year . . . Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (Ch2 26:19-21). 754 B.C. [CALMET] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Isa 6:9, &c., implies the tone of one who had already experience of the people's obstinacy. Lord--here Adonai, Jehovah in Isa 6:5; Jesus Christ is meant as speaking in Isa 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Isa 6:10 are attributed by Paul (Act 28:25-26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Isa 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.