67 lines
16 KiB
HTML
67 lines
16 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Song of Songs';
|
|
PriorBookURL = './Comm/jfb/Sgs/Sgs000.html';
|
|
PriorChapter = 'Isaiah 5';
|
|
PriorChapterURL = './Comm/jfb/Isa/Isa005.html';
|
|
NextBook = 'Jeremiah';
|
|
NextBookURL = './Comm/jfb/Jer/Jer000.html';
|
|
NextChapter = 'Isaiah 7';
|
|
NextChapterURL = './Comm/jfb/Isa/Isa007.html';
|
|
Title = 'The Book of the Prophet Isaiah';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 6';
|
|
SubTitle3Cased = 'Chapter 6';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br >CHAPTER 6
|
|
<p id="Isa6_1"><a onclick="return mV('Isa',6,'1-13');">Isa 6:1-13</a>. VISION OF JEHOVAH IN HIS TEMPLE.
|
|
<p>Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (<a onclick="return mV('1Ki',22,19);">1Ki 22:19</a>), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by <a onclick="return mV('Isa',1,1);">Isa 1:1</a>; see JFB for <a href="./Comm/jfb/Isa/Isa000.html"><i>Introduction</i></a>), the pretext for sawing him asunder in Manasseh's reign (<a onclick="return mV('Hbr',11,37);">Hbr 11:37</a>). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.
|
|
<p><b>1. In...year...Uzziah died</b>—Either <i>literal</i> death, or <i>civil</i> when he ceased as a leper to exercise his functions as king [<i>Chaldee</i>], (<a onclick="return mV('2Ch',26,'19-21');">2Ch 26:19-21</a>). 754 B.C. [CALMET] 578 (<i>Common Chronology</i>). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: <a onclick="return mV('Isa',6,9);">Isa 6:9</a>, etc., implies the tone of one who had already experience of the people's obstinacy.
|
|
<br><br><b>Lord</b>—here <i>Adonai, Jehovah</i> in <a onclick="return mV('Isa',6,5);">Isa 6:5</a>; <i>Jesus Christ</i> is meant as speaking in <a onclick="return mV('Isa',6,10);">Isa 6:10</a>, according to <a onclick="return mV('Jhn',12,41);">Jhn 12:41</a>. Isaiah could only have "seen" <i>the Son,</i> not the divine essence (<a onclick="return mV('Jhn',1,18);">Jhn 1:18</a>). The words in <a onclick="return mV('Isa',6,10);">Isa 6:10</a> are attributed by Paul (<a onclick="return mV('Act',28,25,26);">Act 28:25-26</a>) to the <i>Holy Ghost.</i> Thus the Trinity in unity is implied; as also by the thrice "Holy" (<a onclick="return mV('Isa',6,3);">Isa 6:3</a>). 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.
|
|
<p id="Isa6_2"><b>2. stood</b>—not necessarily the posture of <i>standing;</i> rather, <i>were in attendance on Him</i> [MAURER], hovering on expanded wings.
|
|
<br><br><b>the</b>—not in the <i>Hebrew.</i>
|
|
<br><br><b>seraphim</b>—nowhere else applied to God's attendant angels; but to <i>the fiery flying</i> (not winged, but <i>rapidly moving</i>) serpents, which bit the Israelites (<a onclick="return mV('Num',21,6);">Num 21:6</a>), called so from the poisonous <i>inflammation</i> caused by their bites. <i>Seraph</i> is to burn; implying the <i>burning</i> zeal, dazzling <i>brightness</i> (<a onclick="return mV('2Ki',2,11);">2Ki 2:11</a>; <a onclick="return mV('2Ki',6,17);">6:17</a>; <a onclick="return mV('Eze',1,13);">Eze 1:13</a>; <a onclick="return mV('Mat',28,3);">Mat 28:3</a>) and serpent-like <i>rapidity</i> of the seraphim in God's service. Perhaps Satan's form as a <i>serpent</i> (<i>nachash</i>) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of <i>wisdom</i> in Egypt (compare <a onclick="return mV('Num',21,8);">Num 21:8</a>; <a onclick="return mV('2Ki',18,4);">2Ki 18:4</a>). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only <i>two</i>) and four faces (<a onclick="return mV('Eze',1,'5-12');">Eze 1:5-12</a>). (But compare <a onclick="return mV('Rev',4,8);">Rev 4:8</a>). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in <a onclick="return mV('Dan',10,13);">Dan 10:13</a> to Michael [MAURER]; just as cherub comes from a root (changing <i>m</i> into <i>b</i>), meaning "noble."
|
|
<br><br><b>twain</b>—Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (<a onclick="return mV('Exd',3,6);">Exd 3:6</a>; <a onclick="return mV('Job',4,18);">Job 4:18</a>; <a onclick="return mV('Job',15,15);">15:15</a>); two covered their feet, or rather the whole of the <i>lower parts</i> of their persons—a practice usual in the presence of Eastern monarchs, in token of reverence (compare <a onclick="return mV('Eze',1,11);">Eze 1:11</a>, <i>their bodies</i>). Man's service <i>a fortiori</i> consists in reverent waiting on, still more than in active service for, God.
|
|
<p id="Isa6_3"><b>3.</b> (<a onclick="return mV('Rev',4,8);">Rev 4:8</a>). The Trinity is implied (on "Lord," see on JFB for <a href="./Comm/jfb/Isa/Isa006.html#Isa6_1">Isa 6:1</a>). God's <i>holiness</i> is the keynote of Isaiah's whole prophecies.
|
|
<br><br><b>whole earth</b>—the <i>Hebrew</i> more emphatically, <i>the fulness of the whole earth</i> is His <i>glory</i> (<a onclick="return mV('Psa',24,1);">Psa 24:1</a>; <a onclick="return mV('Psa',72,19);">72:19</a>).
|
|
<p id="Isa6_4"><b>4. posts of...door</b>—rather, foundations of the thresholds.
|
|
<br><br><b>house</b>—temple.
|
|
<br><br><b>smoke</b>—the Shekinah cloud (<a onclick="return mV('1Ki',8,10);">1Ki 8:10</a>; <a onclick="return mV('Eze',10,4);">Eze 10:4</a>).
|
|
<p id="Isa6_5"><b>5. undone</b>— (<a onclick="return mV('Exd',33,20);">Exd 33:20</a>). The same effect was produced on others by the presence of God (<a onclick="return mV('Jdg',6,22);">Jdg 6:22</a>; <a onclick="return mV('Jdg',13,22);">13:22</a>; <a onclick="return mV('Job',42,5,6);">Job 42:5-6</a>; <a onclick="return mV('Luk',5,8);">Luk 5:8</a>; <a onclick="return mV('Rev',1,17);">Rev 1:17</a>).
|
|
<br><br><b>lips</b>—appropriate to the context which describes the praises of the <i>lips,</i> sung in alternate responses (<a onclick="return mV('Exd',15,20,21);">Exd 15:20-21</a>; <a onclick="return mV('Isa',6,3);">Isa 6:3</a>) by the seraphim: also appropriate to the office of <i>speaking</i> as the prophet of God, about to be committed to Isaiah (<a onclick="return mV('Isa',6,9);">Isa 6:9</a>).
|
|
<br><br><b>seen</b>—not strictly Jehovah Himself (<a onclick="return mV('Jhn',1,18);">Jhn 1:18</a>; <a onclick="return mV('1Ti',6,16);">1Ti 6:16</a>), but the symbol of His presence.
|
|
<br><br><b>Lord</b>—<i>Hebrew,</i> "JEHOVAH."
|
|
<p id="Isa6_6"><b>6. unto me</b>—The seraph had been in the temple, Isaiah <i>outside of it.</i>
|
|
<br><br><b>live coal</b>—literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (<a onclick="return mV('Mal',3,2);">Mal 3:2</a>, <a onclick="return mV('Mal',3,3);">3</a>).
|
|
<br><br><b>the altar</b>—of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (<a onclick="return mV('Lev',9,24);">Lev 9:24</a>), and was kept continually burning.
|
|
<p id="Isa6_7"><b>7. mouth...lips</b>—(See on JFB for <a href="./Comm/jfb/Isa/Isa006.html#Isa6_5">Isa 6:5</a>). The <i>mouth</i> was touched because it was the part to be used by <i>the prophet</i> when inaugurated. So "<i>tongues</i> of fire" rested on the disciples (<a onclick="return mV('Act',2,3,4);">Act 2:3-4</a>) when they were being set apart to <i>speak</i> in various languages of Jesus.
|
|
<br><br><b>iniquity</b>—conscious unworthiness of acting as God's messenger.
|
|
<br><br><b>purged</b>—literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the <i>altar sacrifices,</i> of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.
|
|
<p id="Isa6_8"><b>8. I...us</b>—The change of number indicates the Trinity (compare <a onclick="return mV('Gen',1,26);">Gen 1:26</a>; <a onclick="return mV('Gen',11,7);">11:7</a>). Though not a sure <i>argument</i> for the doctrine, for the <i>plural may</i> indicate merely majesty, it <i>accords</i> with that truth proved elsewhere.
|
|
<br><br><b>Whom...who</b>—implying that <i>few</i> would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare <a onclick="return mV('1Ch',29,5);">1Ch 29:5</a>).
|
|
<br><br><b>Here am I</b>—prompt zeal, now that he has been specially qualified for it (<a onclick="return mV('Isa',6,7);">Isa 6:7</a>; compare <a onclick="return mV('1Sa',3,10,11);">1Sa 3:10-11</a>; <a onclick="return mV('Act',9,6);">Act 9:6</a>).
|
|
<p id="Isa6_9"><b>9. Hear...indeed</b>—<i>Hebrew,</i> "In hearing hear," that is, <i>Though ye hear</i> the prophet's warnings <i>again and again,</i> ye are doomed, because of your perverse will (<a onclick="return mV('Jhn',7,17);">Jhn 7:17</a>), <i>not to understand.</i> Light enough is given in revelation to guide those sincerely seeking to <i>know,</i> in order that they may <i>do,</i> God's will; darkness enough is left to confound the wilfully blind (<a onclick="return mV('Isa',43,8);">Isa 43:8</a>). So in Jesus' use of parables (<a onclick="return mV('Mat',13,14);">Mat 13:14</a>).
|
|
<br><br><b>see...indeed</b>—rather, "though ye <i>see again and again,</i>" yet, etc.
|
|
<p id="Isa6_10"><b>10. Make...fat</b>— (<a onclick="return mV('Psa',119,17);">Psa 119:17</a>). "Render them the more hardened by thy warnings" [MAURER]. This effect is the fruit, not of <i>the truth</i> in itself, but of the corrupt state of <i>their hearts,</i> to which God here judicially gives them over (<a onclick="return mV('Isa',63,17);">Isa 63:17</a>). GESENIUS takes the imperatives as futures. "Proclaim truths, the <i>result</i> of which proclamation <i>will be</i> their becoming the more hardened" (<a onclick="return mV('Rom',1,28);">Rom 1:28</a>; <a onclick="return mV('Eph',4,18);">Eph 4:18</a>); but this does not so well as the former set forth God as <i>designedly</i> giving up sinners to <i>judicial</i> hardening (<a onclick="return mV('Rom',11,8);">Rom 11:8</a>; <a onclick="return mV('2Th',2,11);">2Th 2:11</a>). In the first member of the sentence, the order is, <i>the heart, ears, eyes;</i> in the latter, the reverse order, <i>the eyes, ears, heart.</i> It is from the <i>heart</i> that corruption flows into the <i>ears and eyes</i> (<a onclick="return mV('Mar',7,21,22);">Mar 7:21-22</a>); but through <i>the eyes and ears healing</i> reaches the heart (<a onclick="return mV('Rom',10,17);">Rom 10:17</a>), [BENGEL]. (<a onclick="return mV('Jer',5,21);">Jer 5:21</a>; <a onclick="return mV('Eze',12,2);">Eze 12:2</a>; <a onclick="return mV('Zec',7,11);">Zec 7:11</a>; <a onclick="return mV('Act',7,57);">Act 7:57</a>; <a onclick="return mV('2Ti',4,4);">2Ti 4:4</a>). In <a onclick="return mV('Mat',13,15);">Mat 13:15</a>, the words are quoted in the <i>indicative,</i> "<i>is</i> waxed gross" (so the <i>Septuagint</i>), not the <i>imperative,</i> "make fat"; God's word as to the future is as certain as if it were already fulfilled. To <i>see with one's eyes</i> will not convince a will that is opposed to the truth (compare <a onclick="return mV('Jhn',11,45,46);">Jhn 11:45-46</a>;<a onclick="return mV('Jhn',12,10,11);">12:10-11</a>;). "One must <i>love</i> divine things in order to <i>understand</i> them" [PASCAL].
|
|
<br><br><b>be healed</b>—of their spiritual malady, sin (<a onclick="return mV('Isa',1,6);">Isa 1:6</a>; <a onclick="return mV('Psa',103,3);">Psa 103:3</a>; <a onclick="return mV('Jer',17,14);">Jer 17:14</a>).
|
|
<p id="Isa6_11"><b>11. how long</b>—will this wretched condition of the nation being hardened to its destruction continue?
|
|
<br><br><b>until</b>— (<a onclick="return mV('Isa',5,9);">Isa 5:9</a>) —fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.
|
|
<p id="Isa6_12"><b>12.</b> (<a onclick="return mV('2Ki',25,21);">2Ki 25:21</a>).
|
|
<br><br><b>forsaking</b>—abandonment of dwellings by their inhabitants (<a onclick="return mV('Jer',4,29);">Jer 4:29</a>).
|
|
<p id="Isa6_13"><b>13. and it shall return, and...be eaten</b>—Rather, "<i>but it shall be again</i> given over <i>to be consumed</i>": if even a tenth survive the first destruction, it shall be destroyed by a second (<a onclick="return mV('Isa',5,25);">Isa 5:25</a>; <a onclick="return mV('Eze',5,'1-5',12);">Eze 5:1-5, 12</a>), [MAURER and HORSLEY]. In <i>English Version,</i> "return" refers to the poor remnant left in the land at the Babylonish captivity (<a onclick="return mV('2Ki',24,14);">2Ki 24:14</a>; <a onclick="return mV('2Ki',25,12);"></a> 25:12</a>), which afterwards fled to Egypt in fear (<a onclick="return mV('2Ki',25,26);">2Ki 25:26</a>), and subsequently <i>returned</i> thence along with others who had fled to Moab and Edom (<a onclick="return mV('Jer',40,11,12);">Jer 40:11-12</a>), and suffered under further divine judgments.
|
|
<br><br><b>tell</b>—rather, "terebinth" or "turpentine tree" (<a onclick="return mV('Isa',1,29);">Isa 1:29</a>).
|
|
<br><br><b>substance...when...cast...leaves</b>—rather, "As a <i>terebinth</i> or <i>oak in which, when they are cast down</i> (not 'cast their leaves,' <a onclick="return mV('Job',14,7);">Job 14:7</a>), <i>the trunk</i> or <i>stock</i> remains, <i>so the holy seed</i> (<a onclick="return mV('Ezr',9,2);">Ezr 9:2</a>) <i>shall be the stock of that</i> land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (<a onclick="return mV('Rom',11,5.'23-29');">Rom 11:5, 23-29</a>). According to Isaiah, not all Israel, but the <i>elect remnant alone,</i> is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters).
|
|
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |