This chapter Isaiah 6:1-13 contains a very sublime description of the manifestation of Yahweh to Isaiah, and of a solemn commission to him to declare his purposes to the Jews. It has been supposed by many to be a solemn “inauguration” to the prophetic office, and to have been the “first” of his prophecies. But this supposition is not to be considered as just. It is evident Isaiah 1:1 that he prophesied “before” the death of Uzziah, and there is reason to suppose that the order of “time” is observed in the previous chapters; see the Introduction, Section 2. The most probable supposition of the occasion of this prophecy, is this, that the people were extremely guilty; that they were strongly indisposed to listen to the message of the prophet, and that he was, therefore, favored with this extraordinary commission in order to give his message more success and higher authority in the minds of the people. It is a new commission to make his message as impressive as possible - as if it came direct from the lips of the Almighty. The Jews say, that for this pretension that he had seen Yahweh, he was sawn asunder by “Manasseh.” And to this fact Paul has been supposed to refer in Hebrews 11:37, where he says of those who had been eminent in faith, ‘they were sawn asunder;’ see the Introduction, Section 2.
This vision is expressed in the language appropriate to Eastern monarchs. God is represented as sitting on a “throne,” and attended by ministers, here called seraphim. His throne is elevated, and the posture of sitting denotes dignity and majesty. The language of the description is taken from the temple. The image is that of God sitting in the most holy place. Surrounding him are seen the seraphim, and the cloud filling the temple. Isaiah is represented as without the temple, near the altar. The great altar of sacrifice stood directly in front of the temple, so that if the doors of the temple had been open, and the veil separating the holy from the most holy place had been withdrawn, he would have had a distinct view of the mercy-seat. That veil between is supposed to be withdrawn, and he is permitted directly to contemplate the sacred and solemn manifestation made in the immediate dwelling-place of God. The chapter comprises, properly, three parts.
I. The vision, Isaiah 6:1-4. Yahweh is seen upon a throne, clad in the manner of an ancient monarch, with a robe and a train which filled the whole temple. He sits as a king, and is adorned in the robes of royalty, Isaiah 6:1. He is encompassed with ministering spirits - with the seraphim, in the manner of a magnificent king, Isaiah 6:2. They are seen, by the prophet, to be solemnly engaged in his worship, and to stand in the attitude of the most profound veneration, Isaiah 6:3. So awful and sublime was the worship, that even the posts of the temple were moved; the whole sacred edifice trembled at the presence of God, and at the voice of those who were engaged in his praise; and the whole temple was filled with the symbol of the divine presence and majesty, Isaiah 6:4.
II. The “effect on the prophet,” Isaiah 6:5-7. He was overcome with a sense of his unworthiness, and felt that he could not live. He had seen Yahweh, and he felt that he was a ruined man, Isaiah 6:5. Yet one of the seraphim flew to the altar, and bore thence a live coal, and touched his lips, and assured him that his sin was taken away, and that he was pardoned, Isaiah 6:6-7.
III. The “commission of the prophet,” Isaiah 6:8-13. God inquires who will go for him to the people, and bear his message, and the prophet expresses his readiness to do it, Isaiah 6:8. The nature of the message is stated, Isaiah 6:9-10. The “duration” - the state of things which he predicted would follow from this - is asked, and the answer is returned, Isaiah 6:11-13. It was to be until utter desolation should spread over the land, and the mass of the nation was cut off, and all were destroyed, except the small portion which it was necessary to preserve, in order to prevent the nation from becoming wholly extinct.