II. GOD'S ANGER MAY BE KINDLED BY THE SPIRIT AND CONDUCT OF HIS PEOPLE. "Therefore is the anger of the Lord kindled against His people." Guilt is in proportion to the light and privilege abused.

III. GOD'S ANGER MAY MANIFEST ITSELF IN ACTUAL AND FEARFUL PUNISHMENT. It is an active antagonism to moral evil. "He hath stretched forth His hand against them," etc. The hand of God is the symbol of His mighty power. "It is a fearful thing to fall," etc.

(H. M. Booth.)

(R. Macculloch.)

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

( M. Henry.).

(Prof . S. R. Driver, D. D.)

(P. Thomson, M. A.)

(W. Hay Aitken, M. A.)

(Sir E. Strachey, Bart.)

(J. Matthews.)

(F. D. Maurice, M. A.)

I. There is first A VISION OF THE LORD, THE KING, surprising and majestic, with a singular world of beings and activities around Him (cars. 1-4).

II. THIS VISION OF JEHOVAH REACTS UPON THE MIND OF THE PROPHET and makes him think of himself in relation to this great King, the Holy One, whom he had seen; and one thought succeeds another, so that in a moment he lives a history (vats. 5-7).

III. Having passed through this history, the beginning of which was terror, but the end peace, AN ALTOGETHER NEW SENSATION FILLED HIS MIND, as if the world, which was all disorder and confusion before, and filled with a conflict of tendencies and possibilities, had suddenly, in the light felling on it from the great King whom he had seen, become clear and the meaning of it plain, and also what was his own place in it; and this was accompanied with an irresistible impulse to take his place. This is expressed by saying that he heard the voice of the great Sovereign who had been revealed to him proclaiming that He had need of one to send, to which he replied that he would go.

IV. Finally, there comes THE SERVICE WHICH HE HAS TO PERFORM, which is no other than just to take his place in the midst of that world, the meaning of which his vision of the Sovereign Lord had made clear to him, and state this meaning to men, to hold the mirror up to his time and declare to it its condition sad its tendencies, and what in the hand of the great King, God over all, its issue and the issue of all must be (vers. 8-13).

(A. B. Davidson, D. D.)

II. WHAT WAS ITS EFFECT ON THE PROPHET?

III. THE MEANS BY WHICH THE PENITENT PROPHET WAS PURIFIED.

IV. THE CALL OF THE PROPHET.

V. HIS COMMISSION.

(T. Allen, D. D.)

(T. Allen, D. D.)

(T. Allen, D. D.)

II. THE SUPREME FACT OF THE CELESTIAL KINGDOM IS THE SOVEREIGNTY OF CHRIST. After John's statement (John 12:41) that Isaiah saw His glory, and spake Of Him, there can be no question with any Christian mind as to the Messianic reference of the manifestation. Isaiah may not have known of the sacrifice and resurrection by which that throne was gained, but the general outlines of the mediatorial kingdom are fully recognised here. "I saw the Lord, high and lifted up." All else in heaven was subordinated to that central fact.

1. The supremacy of our Lord's rule over heaven and earth, over angels, monarchs, events, the great and the little, the present and the future.

2. The absorbing attraction of that rule. For as prophet, and angels, and men, discern the glory of His love, and mercy, and power, they are constrained to praise.

3. The perfect serenity and sufficiency of His rule are indicated here. Beneath is storm and tumult. He sits above the flood.

4. The universality of His rule is clear. His train fills the temple. Those who went before, and those who came after, cried Hosanna!

5. The design of Christ's rule on earth is to bestow pardon and purity.

6. The King who confers cleansing and peace demands service.

7. He does not hesitate to discipline His unfaithful servants until their loyalty is assured.

III. THE EFFECT OF THE VISION OF CHRIST'S LORDSHIP ON THE BEHOLDER.

1. A deep sense of personal sinfulness.

2. A deep sense of insufficiency for the work of God.

3. The vision that humbles, clothes with power, fills with certitude, directs our steps, inspires with invincible heroism, and makes us partakers of its glory and its resources.

(J. Matthews.)

I. OCCASIONALLY, BEFORE THE CHRISTIAN ERA. We have illustrations of this in the case of the burning bush (Exodus 3), of Moses on the mount of God (Exodus 34), of Micaiah, the Hebrew prophet (1 Kings 22), and in that before us in the text. In such experiences, each one of which may have been unlike the others, a very special privilege was granted to these men; so special and peculiar that they felt, and had a right to feel, that they stood in the very near presence of the High and Holy One Himself.

II. PERMANENTLY, IN THE TEMPLE. The religion of the people of Israel differed from that of the surrounding nations in that there was not to be found in their sacred places any image or statue or visible representation of God. If any such were found it was a marked violation of law, a distinct apostasy. Only one visible indication of the Divine presence was permitted, and that was as immaterial as it could be, and was only beheld by one man once in the year — the Shechinah in the Holy of holies. Once a year the high priest might use the words of our text; for when he entered within the veil, on the great day of atonement, he stood in the presence of manifested Deity.

III. ONCE FOR ALL IN THE PERSON OF JESUS CHRIST. All previous historical manifestations were lost in the presence of the Son of God. He manifested the Divine so that those who saw Him did in truth see God. They saw nothing less than —

1. Divine power, including control over the body and the spirit of man, over the elements of nature, over disease and death.

2. Divine wisdom, reaching to all those truths that concern the nature and will of God, and also the character, life, and destiny of man.

3. Divine purity, shown in an absolutely blameless life.

4. Divine love, shining forth in tender, practical sympathy with men in all their sufferings and sorrows; showing itself in compassion for men in their spiritual destitution (Mark 6:34); culminating in the agony of the garden and the death of the Cross. Well might the Master say that His disciples were privileged beyond kings and prophets, for as they walked with Him they "saw the Lord." Conclusion — We can see God in nature, in history, in the outworkings of His providence, in the human conscience and human spirit. But the way in which to seek His face is by acquainting ourselves with, and uniting ourselves to, Jesus Christ, His Son.

(W. Clarkson B. A.)

II. THE MINISTRATION OF LOSS AND SORROW IN PREPARING THE VISION. If the throne of Israel had not been empty, the prophet would not have seen the throned God in the heavens. And so it "is with all our losses, with all our sorrows, with all our disappointments, with all our pains; they have a mission to reveal to us the throned God.

III. THE TEXT SUGGESTS THE COMPENSATION THAT IS GIVEN FOR ALL LOSSES. The one God will become everything and anything that every man, and each man, requires. He shapes Himself according to our need. The water of life does not disdain to take the form imposed upon it by the vessel into which it is poured. The Jews used to say that the manna in the wilderness tasted to each man as each man desired, of dainties or of sorrows. And the God who comes to us all, comes to us each in the shape that we need; just as He came to Isaiah in the manifestation of His kingly power, because the throne of Judah was vacated. So when our hearts are sore with loss the New Testament manifestation of the King, even Jesus Christ, comes to us and says, "the same is my mother and sister and brother," and his sweet love compensates for the love that can die, and that lass died. When losses come to us He draws near, as durable riches and righteousness. In all our pains He is our anodyne, and in an our griefs He brings the comfort; He is all in all, and each withdrawn gift is compensated, or will be compensated, to each in Him. So let us learn God's purpose in emptying heart and chairs and homes. He empties that He may fill them with Himself.

(A. Maclaren, D. D.)

1. The law of belief, or what we may otherwise phrase, the law of intellectual humility. Revelation was never intended to be a revelation to our comprehension or to our reason. The revelation of the Bible is made to faith.

2. The law of evangelical faith.

3. The law of holiness. You will find a great difference between the nature of the obedience which God in the Gospel requires and that which earthly governments require.(1) Earthly governments take cognizance of the outward act, but none at all of the motives, the affections, or the tempers: but God in the Gospel government controls these.(2) Earthly governments are usually backward in interfering with the private arrangements of commercial and domestic life, and with the personal property of their subjects. But Christianity puts everything under law. Its sway is universal, all-pervading, absolute.(3) Earthly governments, earthly systems of ethics, either fail to inculcate, or are at positive variance with, much of the more elevated and spiritual morality of the Bible. The great peculiarity of the government of Jehovah the Saviour in this respect is, that He requires men to be holy and not merely to be moral.

4. The law of disciplinary suffering.

II. EXCELLENCIES OF THIS DOMINION.

1. It is a spiritual government.

2. It us a mediatorial government — a government, therefore, of mercy.

3. The supremacy of this dominion might be adverted to. It is a "throne high and lifted up" above all the thrones and dynasties of the earth. Let this comfort the people of God.

4. It is eternal.

(W. M. Bunting.)

( M. Henry.)

II. THE PERMANENCY OF THE DIVINE GOVERNMENT AFFORDS A STRIKING CONTRAST TO THE FADING CHARACTER OF EARTHLY GOVERNMENTS.

III. THE SPIRITUAL KINGDOM IN THE HANDS OF THE LORD JESUS CHRIST PROCEEDS WITH MAJESTIC PROGRESS NOTWITHSTANDING, AND EVEN BY MEANS OF, THESE VARIOUS CHANGES.

(R. Winter, D. D.)

1. God can be seen and known. He has been seen and known. Moses, Isaiah, Elijah, Paul, John — all saw Him. He has been seen and known in all lands and among all religions.

2. What do we mean by seeing and knowing God? A spirit cannot be seen with physical eyes. We mean that we are so convinced of the nearness and reality of God that our thinking and living are all determined by that conviction — so sure of Him that we live as if we saw Him by physical sight.

3. But have not men seen their own imaginings, and thought that those were God! Is not a perfect God the noblest work of man! It has not been proved that any have actually known God. It would, in the nature of things, be impossible to demonstrate that to anyone who did not himself possess the same knowledge; but it has been proved that these whom the world always heeds when they speak concerning other things have believed that they had this knowledge; and that faith has been the inspiration of dauntless heroism, most patient endurance, and most sacrificing service.

4. How is God known! Many answers are given. Probably all are partially correct. As each individual sees natural objects from his own standpoint, so must he approach the highest knowledge. We are not asking whether men have known about God, but whether they have known Him. We know about Caesar, but we do not know him; we about the Mikado of Japan, but we do not know him. Many know about God who show no signs of knowing Him. I think that no one has been able to tell how this knowledge is attained: Some say, "We are conscious of Him"; others, "We see Him with the inner eye"; others, "Reason leads to Him"; and others still, "He is seen and known in the things which are made." But after all, the most that any can say is, "I know Him." Isaiah said, "I saw the Lord," but all is hazy and indistinct when he comes to detail

5. All who have learned to love man in the spirit of Christ never can fail of coming to the knowledge of God, "for whosoever loveth is born of God and knoweth God." Love is the new life; and love secures knowledge.

6. When we want to know about God we stand before the majesty of an ocean in a storm, before the terrible splendour of Alpine crests and glaciers, beneath the host of the heavens that in solemn silence thread the mazes of the sky, and say: "Behold the greatness of God!" We study the movement of history, and see how the dispersion of the Jews sent true spiritual ideas into all lands; how the triumphs of Alexander gave a common language to the world; how the supremacy of Rome made nations one; how the carnival of blood called the "French Revolution" overthrew more abuses than it worked; how the American Civil War ended in the proclamation of freedom, and we say, God is revealing Himself in history. We read the story of the life and death of Jesus, and say, if that is a revelation of God, then He is the One for whom our souls long. But all these revelations may be accepted without personal knowledge. The Father, who is a Spirit, comes to us in spirit; speaks in a still voice in the chambers of memory, conscience, aspiration; and we know Him and yet may not be able to explain "that knowledge to those who do not have it. I know my Father; He knows His child." That is the highest human experience. That is eternal life.

7. If eternal life is not a question of dates, of the succession of months and years, but knowing God, then no question is more imperative than, "Is it possible for me to know Him?" It is a great thing to claim that knowledge. It should never be done irreverently or lightly, but always humbly and with great joy. The mission of the pulpit and the Church is primarily to help men to know God. How, then, may we know Him? However many answers are possible, only one need be given. All who follow Jesus Christ are sure, sooner or later, to realise that, like Him, they, too, are sons of God.

(Amory H. Bradford, D. D.)

2. As kings went in those days, Uzziah had proved himself an admirable king, a wise ruler, a good man. He was distinctly a progressive man, a man of action and enterprise. His energies were not absorbed in merely foreign affairs, nor shaped by the lust of mere dominion. He proceeded upon the principle that a successful foreign policy must be based upon a wise domestic policy; that an efficient and stable rulership must begin at home. I like the way in which the chronicler sums up the king's motives and gives us the very spirit of his home policy, "he loved husbandry?" "He loved husbandry," and therefore you find him hedging his people about with security as they go about their daily life. He "digged many wells," he attended to the requirements of irrigation, he laid the hand of protection and favour upon husbandmen and vine dressers, and in every way he showed that he regarded agriculture as the fundamental and primary pursuit of national life. Upon that home policy he built his foreign policy. If you have peace, security, and contentment at the centre it is easier to extend and widen the bounds of your circumference; and with order and prosperity at home, Uzziah was able to enlarge the borders of his empire. He could raise from his devoted people an army of mighty power. The limits of his kingdom were being continually expanded. "His name spread far abroad. He was marvellously helped, till he was strong." Such was the nation's king; loved by all his people, feared by all his foes. Is it, then, any wonder that King Uzziah — skilled organiser in home affairs, subtle strategist in foreign affairs — became the pillar of the nation's hopes, the repository of her trust, the ultimate security of her prosperity and permanence?

3. Now, there is a strange tendency in human nature to deify any person who gives evidence of possessing any kind of extraordinary power. We place them on the heart's throne — the throne on which are centred the soul's hopes and which carries with it the ultimate sovereignty and apportionment of life. Extraordinary power of any kind appeals to the godlike within us, and upon the object evincing the extraordinary power we too often fix our trust. Watch the principle in the narrative before us. Here is Isaiah. Before his call and consecration he had lived on the political plane of life. His thought was ever moving among the forces of diplomacy and statecraft. How intensely absorbed he was in the game of national politics! The national problem was to Isaiah a political problem. The ultimate foundation of national prosperity was stable government. The wise handling of political forces was the one essential for the continuity and grandeur of the nation's life. That was the plane of thought and life on which Isaiah moved, and on that plane he must find his heroes. He found the hero in Uzziah. What then? He had won Isaiah's admiration. Next, he won his confidence, next his love, next his devotion; then Uzziah became Isaiah's god! Uzziah filled the whole of Isaiah's vision. How now did Isaiah's reasoning run? Thus — "What will become of the world when Uzziah dies? When the master of statecraft is gone, in whose hands will the rulership rest? When the political nave is removed, will not all the spokes of the national wheel be thrown into the direst confusion?" That was Isaiah's fear, begotten by his hero worship. Well, Uzziah died. What then! Says Isaiah, "In the year that King Uzziah died" — what? — "All my worst fears were abundantly realised"? No, no! "In the year that King Uzziah died I had my eyes opened; I saw there was a greater, kingdom with a greater King — I saw the Lord." The hero died to reveal the hero's God. What, then, did the revelation do for Isaiah? It gave him an enlarged conception of all things. It gave him a new centre for his thoughts and life. It taught him this, that the ultimate security for all national greatness is not kings and crowns but God. It taught him this, that big armies, and walled cities, and quiet husbandry, and subtle diplomacy, and complex civilisations am not the fundamental forces on which mankind rests. The eternal centre of all true life, the centre which time cannot weaken and which death cannot corrupt, is not diplomacy, but holiness — not Uzziah, but the Lord. The earthly king had come between Isaiah and his God, and it was only when the earthly king was taken away that Isaiah saw the King of kings. "I saw the Lord high and lifted up" — a limited interest replaced by a larger one, a low standard supplanted by a loftier one, a loom monarch stepping aside to reveal the universal King.

4. This teaching has a most pertinent application to the life of today. Which is the most prominent in English national life today — King Uzziah or King Jesus, the representative of diplomacy or the representative of holiness? Which are we most concerned about — the science of politics or the science of holy living? What are the forces on which we are chiefly depending for the continuity of our national supremacy? The eternal forces are not material, but spiritual, proceeding not from the earth, but coming down from heaven. Material forces must be kept secondary, because they are transient; spiritual forces must be primary, because they are eternal. What is the conclusion of the whole matter? Don't let us lay the stress and emphasis of life upon secondary things — not upon Uzziah, but upon the Lord.

(J. H. Jowett, M. A.)

(J. H. Jowett, M. A.)

(J. H. Jowett, M. A.)

(J. H. Jowett, M. A.)

(J. H. Jowett, M. A.)

II. THE STATE OF MIND THE VISION PRODUCED. (Ver. 5.) Fear, dejection, self-humiliation. Both personally and as representative of the Jewish nation he was convicted of sin. is the invariable result of close intercourse with God. Our inborn sin is brought to light and rebuked. And the more Christlike we are the more will our brothers' sin likewise weigh upon our hearts. It is in this very experience that our preparation for service begins.

III. HOW THIS WAS DEALT WITH. The fact of sinfulness is not denied by Him to whom it is confessed. It is tacitly confirmed by what takes place. Yet how tender and considerate is the silence of the Judge of all the earth! At once He institutes and sets in operation a mediatorial agency. Such guilt and impurity no water can cleanse: fire is needed, fire from the Consuming Fire.

IV. THE CALL.

I. Couched first in a universal question, — "Whom shall I send?" etc.

2. After the prophet's response the call is more direct and personal: "Go, and tell this people," etc. the more general call to us consists, as it did to Isaiah, in the sense of our neighbours' need and our own duty with regard to supplying it. But if a Christian It in earnest, and willing to surrender himself to the commandment of his Lord, more specific direction will not be wanting.

V. THE RESPONSE. (Ver. 8) "Then said I, Here am I; send me." A sacrifice and a petition.

(Homiletic Magazine.)

1. His Supreme authority. "Sitting upon a throne, high and lifted ups" He is the high and lofty One. He ruleth over all, matter and mind, the evil and the Good.

2. His magnificent upset. "His train filled the temple." This is an allusion to the flowing robes of Oriental monarchs, which signalise their stately grandeur, What is the costume of the Infinite? "Thou clothest Thyself with light as with a garment." The flowing robes of His majesty filled the temple of immensity.

3. His illustrious attendants. "Above it stood the seraphim." Eastern monarchs had numerous princes and nobles as their attendants; but these fiery ones are the ministers of the eternal King.

4. His absolute holiness. "One cried unto another, and said, Holy, holy, holy is the Lord of hosts." The repetition indicates the intensity of their conviction.

II. THE LOFTY SERVICES OF CELESTIAL INTELLIGENCES. Their services are —

1. Reverential.

2. Alert. They do not move with a tardy reluctance in the service of their Lord; but with wings expanded they stand ever ready to execute His behest.

3. Individual. "One cried unto another." Each was intensely alive to his own responsibility and duty.

4. Harmonious. After the separate cries there was a blending of all in one grand chorus, "The whole earth is full of His glory."

5. Enthusiastic. As the peal of a majestic organ sometimes shakes the cathedral, the voice of one worshipper in heaven is represented as moving the posts of the door. The grand solo sends a tremor through the temple.

III. THE AMAZING CAPACITY OF THE HUMAN SOUL. Isaiah saw all this, not with the outward eye, but with the eye of his mind. Unlike all other creatures on this earth, man has a capacity to see God. He can see God enthroned in the universe.

1. Sin has injured this capacity. Whilst all men have the power to see God, few men do.

2. The Gospel restores this capacity. It opens the spiritual eye, sweeps away the carnal atmosphere, and shows God filling the temple.

(Homilist.)

I. AS TO THE UNIVERSAL PREVALENCE OF BELIEF IN THE DOCTRINE. The doctrine of the Trinity has always been one of those things, to use the language of St. Luke, which have been most surely believed among us.

II. THE SCRIPTURAL PROOF OF THE DOCTRINE. It underlies the whole Bible, and is inextricably interwoven with its fabric and its structure.

III. THE NATURE OF THIS DOCTRINE. We grant at once that it is mysterious, and that it is inexplicable. We walk by faith, not by sight. This great doctrine in its inner being is hidden from us; but it presents a countenance to us full of beauty and loveliness, the features of which are discerned by the eye of faith. It is a golden casket, containing a most precious jewel; locked, if you like, which we cannot open, but enriching us nevertheless. It is a song in a strange language, the meaning of it in a great degree unintelligible, but the melody most exquisite. Practical application of the doctrine —

1. It is bound up with our duty to God. We have duties to pay to each of the three Persons if we would perfectly know our glorious God, if we would worthily magnify His holy name.

2. It is bound up with our hope of salvation.

3. It is bound up with the fulness of Gospel blessings. Take the apostolic benediction; what more can you conceive of spiritual life and blessing than is contained within that?

(R. W. Forrest, M. A.)

I. THE REVELATION WHICH GOD HAS MADE TO HIS INTELLIGENT CREATURES MANIFESTS HIS SUPREME AND PERFECT HOLINESS. The great lesson which the vision taught was the holiness of Jehovah, and that by the manifestation of this the whole earth was to be filled with His glory. This, if not the source and end, has always formed a part, and has often been preeminent in the manifestations God has made to His intelligent creatures. Although inseparably blended with the infinite benevolence and perfect rectitude, we find this perfection more frequently associated with the name, and employed to qualify the attributes of Jehovah, than any other. The arm of the Lord, the emblem of His power, is called His holy arm; His eyes, emblems of omniscience, the eyes of His holiness; His presence, Holy of holies; His majesty, the throne of His holiness; His name, the holy name; Himself, the Holy One. This is equally applicable to the Father, Holy Father, — the Son, Holy Child, — the Spirit, Holy Ghost. All the manifestations God has ever made of Himself, so far as our limited and imperfect knowledge extends, have been those of His holiness. He is holy in all His works. It was because they beheld a new impress of the moral image of Jehovah that the sons of God shouted together for joy. The Divine holiness was also exhibited, under a new aspect, to all orders intelligent creation, in the contrast between the state of the first human pair and that of fallen spirits. All the manifestations which, since the fall the Divine Being has condescended to make to our race, either of His dominion over the affairs of men, the intimations of His will, or the operations of His grace and Spirit on the soul, have been revelations of the Divine holiness. In the human nature of Christ, the glory of Divine holiness was enshrined in a temple more pure than that in which the Shekinah had appeared; here was an altar that sanctified both the giver and the gift; a sacrifice in which Omniscience saw no imperfection; a Priest who needed not to offer sacrifice for His own sins, for He was holy, harmless, and undefiled. The purity of God had been shown in the creation; in the consequences of the fall: the destruction of the old world; and the giving of the law: but on Calvary, though softened by the veil of humanity through which it was revealed, it beamed forth with an intensity and effulgence which rendered it at once the most stupendous and sublime display of the Divine equity and holiness that ever has, or, we have reason to believe, ever will take place. The design of the sacrifice displays more vividly this glorious perfection. It was not simply to redeem from sin, but to redeem to holiness. The dispensation which terminated with the return of the Redeemer to the bosom of the Father, has been followed by another, less imposing, but equally clear and more extensive, manifestation of the Divine holiness, the descent of the Holy Spirit. The volume of inspiration is a revelation of the Divine holiness; all its precepts and promises are holy. With what superiority in moral excellency does this view of the connection between the diffusion of the Gospel and the glorious holiness of Jehovah invest this sacred cause; what impressive instruction does it impart to all engaged in its varied departments, at home or abroad; and how imperative its requirement, that, on every order of agency in its support, direction, and application, holiness unto the Lord should ever be distinctly inscribed!

II. THE COMMUNICATION TO OTHERS OF THE REVELATION WHICH GOD HAS MADE, IS ENJOINED BY DIVINE AUTHORITY. Whatever motives may engage the people of God to communicate to others what He has revealed to them, the Divine command constitutes the foundation, augments the force of every other, and must give vitality and efficiency to all This commission has been either special or ordinary; but the authority has been the same in all, and the obligation equal.

III. KNOWLEDGE OF THE DIVINE WILL, AND EXPERIENCE OF THE DIVINE MERCY, DEMAND AND ENCOURAGE PROMPT AND CHEERFUL OBEDIENCE. This is strongly and beautifully shown in the vision of the prophet. Many of the communications of the Divine will appear to have been preceded by peculiar manifestations of the Divine glory. Thus Moses, Isaiah, Jeremiah, Ezekiel, and Daniel; the disciples, after the resurrection, and on the mountain in Galilee; Saul, on his way to Damascus; and the beloved disciple in Patmos, were favoured. This was probably designed to strengthen their minds with vivid and solemn impressions of the greatness and majesty of that God whose message they were to declare, and to encourage their fidelity. It is a humiliating fact, that, with authority equally distinct, motives more numerous and strong, and facilities greater than at any former time, discouragements and difficulties still keep many at home, who ought to be on the broad plains of moral death, pointing the nations to "the Lamb of God, that taketh away the sins of the world." These difficulties principally arise from the views which are taken of the nature of the work and the qualifications it requires.

1. Physical unfitness.

2. Deficiency of natural or acquired abilities.

3. Moral unfitness.

4. Attachment to home, and the privations and perils of the work.

5. The magnitude and importance of the work.Let us glance at the encouragements to obedience.

1. The dominion and omnipotence of the Redeemer.

2. The grateful import of the message.

3. The measure of success, though not the rule of duty, is cheering.

4. The spirit of the times and the aspect of the world.

(W. Ellis.)

II. THE EFFECT OF THE VISION ON HIS WORK. One of the seraphim cried to another, and said, "Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory." That is to say, two attributes of God overawed and overwhelmed these supernal beings — His holiness and His omnipotence. The one of these is the inner glory of God; the other is the outer glory. He is holy, holy, holy inwardly — that is perfectly, unspeakably, uncompromisingly holy; and then outwardly, the whole earth is full of His glory; or rather, to put it quite literally, the fulness of the universe — that is to say, all the variety of suns and stars, of heaven and earth, of land and sea — all that is His glory, or the garment by which He is made visible. We are wont in secular things to say that the child is father of the man, and if any man does anything very remarkable in the world it will usually be found that he has seen by the instinct of genius very early what he was intended to do. And this is true of Isaiah in the spiritual sphere. What he saw that day in a moment it took a whole lifetime to write out. Manifold as is the truth in the Book of Isaiah, it may all be deduced from these two things — the holiness of God and the omnipotence of God. The one half of his prophecies may be summed up in this word which I borrow from one part of his writings: "Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins." The book opens with an extraordinary description of the sins of the nation, and this theme occurs all through. And what is all that but just an echo of holy, holy, holy? If God is what the seraphim said that day He was, then sin must be such as Isaiah represents it to be. Then, the other great note of his writings is that which is expressed in the first verse of the opening of the second part of the book: "Comfort ye, comfort ye My people, saith your God." Isaiah is among all the prophets the prophet of comfort. He was indeed a prophet of calamity, and perhaps in no other book of the Old Testament do we see so clearly as in his the cruel and the irresistible might of the great world monarchs by which the people of that age were surrounded; but mighty as these were, a Mightier was known to Isaiah; One to whom they were just like the dust; One that could call them like dogs to His feet, and wield them as the woodman in the woods wields his axe; and therefore those people whose God is the Lord do not need to fear these great monarchs; let them only trust and hope. That was the Gospel of Isaiah, and who does not see that it is merely an echo of what he heard the seraphim say: "The whole earth is full of His glory." For these two ideas about God, Isaiah has two names that recur all through his writings. To denote the holiness of God, he calls Him the "Holy One of Israel"; and to denote His omnipotence he calls Him the "Lord of hosts."

III. THE EFFECT OF THE VISION ON HIMSELF. The revelation made to him that day about God, namely, that He is the Holy One, had an immediate and transforming effect on himself. My idea is that up to this time Isaiah was a man of the world, perhaps indulging in the vices which the young nobility of Jerusalem of that day were famous for; but now, in a moment, in the light of God, he sees the error of his ways and the putridity of his heart, and hence there bursts from him the exclamation: "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." You see he felt his sin chiefly on his lips — i.e., it was sins of speech he became conscious of. I should think that few will doubt that when he says, "I dwell in the midst of a people of unclean lips," he means to refer to a prevalence of profanity amongst his companions. Well, is it not the most natural explanation to believe that he had in his previous life given way to that sin, and now that is the sin that burns in on his conscience? But he learned at this point also something very precious about the holy God. As soon as he had confessed his sin, one of the seraphim, doubtless obeying a secret hint from Jehovah, flew to the altar, and, seizing the tongs, lifted from the altar a hot stone, and laid it on the lips of the prophet — on the place where his sin was. The meaning was that his sin was burned away. And this became to Isaiah the cause of one of the greatest features of his work as a prophet in his subsequent life. There is no writer in the Bible that in language more tender and convincing speaks about God's willingness to forgive. And where did Isaiah learn that! He learnt it that day when the seraph laid the burning stone upon his own lips and burned his sin away. The other half of the revelation, the omnipotence of God, had its immediate practical effect also. But it was the Maker of Isaiah that was playing on his mind on this occasion for His own purpose. He was playing as an artist might play on an exquisite instrument, and in point of fact the mind of Isaiah was one of the most exquisite instruments that have ever existed in this world. There has hardly ever been a mind in this world, in its native structure, so perfect, and the Maker of it was now touching it to splendid issue. He was needing a messenger to that generation, and He had fixed on Isaiah to be His messenger, and He was making him ready. Isaiah had just realised that God was the Omnipotent, to whom all creatures and he himself belonged, and now that the relief and joy of forgiveness were thrilling through him, he realised in a still higher sense he belonged absolutely to the God who had pardoned.

(James Stalker, D. D.)

I. The views with which this vision furnishes us concerning GOD.

1. His sovereignty.

2. His holiness.

3. His mercy.

II. The views with which this vision furnishes us concerning ANGELS.

1. Their humility.

2. Their obedience.

3. Their devotion.

III. The views with which this vision furnishes us respecting MAN.

1. His sinful condition.

2. His gracious recovery.

3. His exalted calling.

(G. T. Perks, D. D.)

II. THE BLESSED RESULTS OF THE WORK WILL BE LARGELY PROPORTIONED TO THE CHARACTER AND DEGREE OF THE PREPARATION.

(J. Sherwood.)

1. Authority: "a throne high and lifted up."

2. Glory: "His train filled the temple."

3. Holiness: seraphic action and seraphic tones proclaimed Him as the Thrice Holy.

II. A vision OF SPIRITUAL INTELLIGENCE. Just as the prophet came to understand that there was a vast spiritual universe behind and beyond the material, and of which the material was but the hint and type, so must we. He saw in the seraphim a revelation of the existence of spiritual beings.

III. A VISION OF SELF. There is a vision of his —

1. Own individuality. The right use of the pronouns "I" and "me," is a lesson worth learning, he finds.

2. Relationship to others: "I dwell among a people," etc.

3. Sinfulness. To this —

(1)The vision of God as holy;

(2)The vision of spiritual beings as pure; and

(3)The consciousness of his own condition, all contributed.

4. Possible purification. Here we have —

(1)The supernatural means of this purification. "A seraph."

(2)The connection of these means with sacrifice. "From off the altar," etc.

5. Life mission. Here we note —

(1)God's care for the world. It is He who cries "Who will go for us?"

(2)The godly man's response. It is for him eagerly, obediently, loyally to cry, "Here am I, send me." — In Isaiah, in Paul, in every godly man, the vision of God leads to unselfish consecration to the good of others.

(U. R. Thomas, B. A.)

1. Of the Divine supremacy.

2. Of the Divine attendants. Their name signifies "fiery ones." There is a remarkable analogy between what is said here, and what is stated of the mysterious beings in the Book of Revelation — "They rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." The holiness of God is the great burthen of the celestial songs.

3. The vision connects holiness with the Divine greatness — "The whole earth is full of His glory." All His creatures speak His praise.

4. A remarkable effect is stated to have been produced by this celebration of the Divine majesty and holiness — "The posts of the door moved at the voice of him that cried, and the house was filled with smoke." This may be intended to show the terrors of the Divine holiness, when it is kindled and brought into exercise by human transgression. Smoke is connected in Scripture with the tokens of rising wrath in the Almighty. (Deuteronomy 29:20; Psalm 18:7, 8; Revelation 15:8.) And the sequel informs us that He had determined to "waste the cities, and depopulate the habitations, until there should be a great forsaking in the midst of the land." Observe from the vision here granted to the prophet, how necessary it is that those who go out on the work of the Lord should have a vision of His glory and greatness that they may have a proper sense of the work in which they are engaged. How can he speak of the glory of God, who has not seen it? Or how can he speak of the holiness of God, of the terrors of me Almighty, who has himself no true idea of either?

II. THE EFFECT WHICH THIS VISION PRODUCED UPON THE PROPHET'S MIND. "Then said I, Woe is met for I am undone." etc. The vision of the glory of God which he beheld, became the means of filling him with reverence, humility, and fear. The prophet was filled with an awful sense of his own depravity in two respects —

1. As a man. Why are the lips mentioned! Not because the depravity, is merely superficial, or resting on the surface; but because the depravity of the heart rends and rages without, and finds vent in the tongue. The vision of the Divine holiness is the best way of impressing our minds with a sense of our own defects and vileness.

2. As an intended messenger of God. He saw how unworthy he was to receive messages from God and go out to the people. If private Christians should feel their depravity and unworthiness, how much more should those who are ministers. He who has not been humbled under a sense of his own unworthiness before God has no right at all to go out to speak to others.

III. THE SUSTAINING VISITATION WHICH WAS MADE IN CONNECTION WITH THE EFFECT PRODUCED. To prevent the prophet from sinking into despair, Divine consolation was given. Notice —

1. The agent sent. "One of the seraphim." These are often employed in messages of goodness to man. Observe his celerity — he "flew." These celestial beings take an especial interest in the fulfilment of the designs of God.

2. The assurance communicated. "Thine iniquity is taken away," etc.

3. The manner in which the assurance is testified. "Then flew one," etc. Fire is symbolical of purity. The Spirit's influence is compared to fire. This transaction signifies —

(1)The purity of the ministry.

(2)The fervour of the ministry.

IV. THE COMMISSION WHICH, IN CONNECTION WITH THIS VISITATION, WAS PROPOSED AND ACCEPTED. "Whom shall I send," etc. Observe —

1. That the messenger who goes out, God sends by His own power.

2. Such messengers are fully devoted to God. They may indeed say "Corban" with respect to all they have. What an honourable work is this! It is also a work of responsibility.

3. The messenger of God must proceed without debate as to the object of his mission.

(J. Parsons.)

I. WHAT THE PROPHET SAW AND HEARD. There is no special stress to be laid on the term Lord, as used here. It is not the incommunicable name of essence, Jehovah; but the title of dominion, of mastership and ownership. The awe of His appearance is in the circumstances or surroundings.

1. He is upon a throne, high and lifted up. It is the throne of absolute sovereignty; of resistless, questionless, supremacy over all.

2. He is in the temple, where the throne is the mercy seat, between the cherubim, over the ark of the Covenant, which is the symbol and seal of reconciliation and friendly communion. And He is there in such rich grace and glory that the whole temple is filled with the overflowing robe of His redeeming majesty.

3. Above, or upon, that ample overflowing train of so magnificent a raiment stood the seraphim. These are not, as I take it, angelic or super angelic spirits, but the Divine Spirit Himself, the Holy Ghost; appearing thus in the aspect and attitude of gracious ministry. In that attitude He multiplies Himself, as it were, according to the number and exigencies of the churches and the individuals to whom He has to minister. He takes up, moreover, the position of reverential waiting for His errand, and in an agency manifold, but yet one, readiness to fly to its execution. The cherubim are on almost all hands admitted to be representative emblems of redeemed creation, or of the redeemed Church on earth. And I cannot think it wrong to give to the seraphim in this, the only passage in which the name occurs, a somewhat corresponding character as representative emblems of the active heavenly agency in redemption. Nor is the plural form any objection. I find a similar mode of setting forth the multiform and multifarious agency of the Spirit in the opening salutation of the Apocalypse — "the seven Spirits which are before His throne" (Revelation 1:4). It is the Holy Ghost, waiting to go forth from the Father, to apply and carry forward the threefold work of the Son, as Prophet, Priest, and King; and to do so as if He were becoming seven Spirits in accommodation to the seven churches; as if each church was to have Him as its own; yes, and each believer, too.

4. With this great sight, voice and movement are joined. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory." It is not necessarily the voice of the seraphim, though that is the ordinary I would rather take the words abstractly and indefinitely. There is an antiphonic cry or song. It is not said among whom. Of course, the readiest reference is come seraphim. But the text does not require that; it is literally "this cried to this." And the attendance of an angelic choir, of all hosts of heaven, may be assumed. Assuredly Christ is here. He is here as revealing the Father. And He is here, not merely outwardly, in outward manifestation; but inwardly, in the deepest inward contact and converse of the soul with God.

II. HOW THE PROPHET FELT (ver. 5). It is a thorough prostration.

III. HOW THE PROPHET'S CASE IS MET. Lo! an altar; the altar of propitiation, on which lies the ever freshly bleeding victim. One of the seraphim — the Holy Spirit in one of His varied modes of operation — flies, as if in haste, with what is as good as the entire altar and its sacrifice to apply it all effectually. And the effect is as immediate as the touch. Nothing comes in between. There is no waiting, as for a medicine to work its cure; no bargaining, as if a price were to be paid; no process to be gone through; no preparation to be made.

IV. THE SUBSEQUENT OFFER AND COMMAND (vers. 8, 9). Two things are noticeable here.

1. The grace of God in allowing the prophet, thus exercised, to be a volunteer for service. The Lord might issue a peremptory command. But His servant has the unspeakable privilege of giving himself voluntarily to the Lord who willingly gave Himself for him.

2. The unreservedness of the prophet's volunteering. It is no half. hearted purpose conditional on circumstances; but the full, single-eyed heartiness of one loving much, because forgiven much, that breaks out in the frank, unqualified, unconditional self-enlistment and self-enrolment in the Lord's host, "Here am I, send me." Hence, accordingly, the crowning proof and pledge of his conversion, his cleansing, his revival, his commission. He now learns for the first time, after he has committed himself beyond the possibility of honourable retraction or recall, what is the errand darkly indicated by the heavenly voice, Whom shall I send? At first there may be secretly the feeling that any mission on which such a master may send me must have in it the elements of intrinsic glory and assured triumph. But as it turns out it is far otherwise than that. The case is altogether the reverse. The mission is to be a mission of judgment. But what then? Does the freshly quickened volunteer withdraw his offer? or qualify it? or raise any question at all about it? No; he simply asks one question; a brief one; comprised in three words — "Lord, how long?" It is a question indicating nothing like reluctance or hesitation; no repenting of his offer; no drawing back. For himself he has nothing more to say. It is only in the interest of his people, and out of deepest sympathy with them, that the irrepressible cry of piety and of patriotism bursts from his lips — "Lord, how long? how long?"

(R. S. Candlish, D. D.)

1. As seated on a lofty throne.

2. As attended by celestial spirits.

3. As receiving their homage and praise.

(1)The matter of it.

(2)The manner of it.

II. THE EFFECT WHICH THIS INTIMATE UNION AND NEAR CONTEMPLATION WILL PRODUCE.

1. Humility. It is ignorance of God that is the parent of pride. True knowledge of Him tends to humility. Qualities are never seen so clearly as by contrast. The application of a straight rule marks the obliquity of a crooked line.

2. Purification.

3. Self-devotion. As eyes dazzled by the sun see not the glittering of drops of dew upon the earth, so the glory of worldly objects ceases to interest a soul that is taken up with the contemplation of God; while he will be led, by a regard to Him whose word has been the instrument of his purification and encouragement, to devote himself unreservedly to His will.

(R. Brodie, M. A.)

II. The second view of the majesty and glory of God is that IN HIS NATURE AND PERFECTION HE IS INCOMPREHENSIBLE.

III. The third view of the Divine Majesty is HOLINESS.

IV. The fourth view is that of A PENITENT, ABASED MAN SINKING BEFORE THIS OVERPOWERING MANIFESTATION.

V. The fifth view we have is that of THIS HUMBLE, SILENCED MAN OBTAINING MERCY.

(J. Summerfield, M. A.)

I. It was seen by ANGELS AND THE "SPIRITS OF THE JUST MADE PERFECT," AND HOW WERE THESE AFFECTED.

1. They were astonished.

2. They were filled with joy. Because God's grace runs in the channel of justice.

3. They celebrate it with songs.

4. They were ready to advance the cause of redemption, for with their wings they were ready to fly.

II. Let us understand from the experience of Isaiah HOW BELIEVERS ARE AFFECTED BY THE VISION OF OUR TEXT.

1. Isaiah was overwhelmed at the first. He sees in himself nothing but the dry stubble of guilt, and in God an insatiable fire, approaching to devour it. He sees no fitness for heaven, either in himself or those he loved.

2. But he is immediately revived.

3. Then called to active duty.

III. We would now consider HOW THE WORLD IS AFFECTED BY THE VISION THAT ISAIAH SAW. Isaiah preaches the Gospel, but his message is rejected. So now.

(J. J. Bonar.)

(J. Parker, D. D.)

II. THE CONTENTS OF THE VISION. The temple here is, of course, not the mere earthly house, but that higher house of the Lord, of which the temple of earth is a shadow. Isaiah's vision was none the less objective, none the less distinguishable from an imagination of his own, none the less manifestly and marvellously, a revelation from God, because if we had been there we should have seen nothing, any more than the Sanhedrim shared in the vision of the opened heavens which gladdened Stephen's dying eyes. Mark, how there is no word of description here of what the prophet saw in the centre of the light. But if we listen to the description given to us, there are two great thoughts in it. "I saw the Lord sitting on the throne, high and lifted up" — the infinite exaltation of that Divine nature which separates Him from all the lowness of creatures, and makes Him the blessed and incomprehensible infinite foundation of good and of blessedness and the source of life. Correspondent and parallel to this thought of the sovereign exaltation is the song that is put into the mouth of the seraphim. The same idea is expressed by "Holy, holy, holy, Lord God of hosts," as is expressed by "high and lifted up." The holiness of God means the infinite separation of the infinite nature from the finite creature; and that separation is manifest both in the incomprehensible elevation of His being and in the perfect purity of His nature. But whilst thus a great gulf is fixed between us and Him, and we, like the seraphs, have to veil our faces that we see not, and our feet that we be not seen, there is another side to the thought, "His skirts filled the temple," and that is paralleled with the other number of the seraphs' song, "the whole earth is full of His glory." For the glory of God is the manifestation of His holiness. And just as the trailing skirts of that great robe spread over the whole floor of the temple, so through the whole earth go flashing the manifold manifestations of His glory. These twin thoughts, never to be separated from each other, of the infinite separation and the immeasurable self-communication of our Father-God, are all as true for us today as they ever were. That vision is as possible to us as it was to Isaiah. It was no prerogative of the prophet's office. Our eyes too, if we will, may behold the King in His beauty. It is Christ that explains to us by His Incarnation how it ever came to pass that to man's inward or outward eyes there was granted a manifestation of Deity in the form of humanity as here; and His permanent revelation of God to us puts us more than on a level with any of those of old to whom were granted the foreshadowings of that historical fact of God manifest in the flesh. "He that hath seen Me hath seen the Father."

III. THE EFFECTS OF SUCH A VISION ON THE LIFE. A man that sees God will know his own impurity. Where there is a sense of sin roused by the sight of God there will come the fiery coal from the altar that purifies; and where there is a sense of sin, and the taking away of it, by the sacrifice not brought by the prophet, but provided for the prophet by God, there will follow the glad surrender of self for all service, and any mission. "Here am I, send me." So this vision of God is the foundation of all nobleness of life.

(A. Maclaren, D. D.)

1. The prophet must be a man whose soul is possessed with God, to whom God is a reality, not an abstraction, a living and present Friend, not a distant and unknown Ruler. There must be visions of God in the glory of His holiness as well as in the tenderness of His condescension, or there will be neither desire nor capacity to testify of Him. It is the pure in heart who thus see God, and even as Isaiah needed that the live coal from the altar should touch his lips and he should be cleansed from all iniquity, so must Christ's messenger know for himself the blessedness of that salvation which he preaches to others. This does not supersede the necessity for intellectual qualifications for the work. Impulse, however pure and noble, cannot fit a man for even the humblest work, much less for the noblest, the most difficult, the most responsible of all. God does lay His hands upon some whom the wisdom of this world would pronounce incompetent for the work. As in the case of Bunyan, the working of His grace in the heart may develop gifts of fancy or of eloquence which might else have lain dormant.

2. Of the special gift of inspiration which Isaiah enjoyed suffice it to say that if that is to be reduced to a "genius for righteousness" which he shared in common with the rest of the Jewish race, the unique character and supreme authority of the Bible are gone. Define inspiration how men will, it must, at all events, imply that God revealed His will to these prophets and seers by whom the Sacred Volume was penned, as He did not to the great poets and writers of the world, or this Book has no distinctive value.

3. The prophet must be a consecrated servant — one who lives not to do his own pleasure, but to glorify God.

(J. G. Rogers, B. A.)

2. The vision of God made Isaiah a prophet; but the immediate result was something different. The first effect of contact with God was to produce in his soul an intolerable sense of sin. Had Isaiah been Pharisee, he would have seized the opportunity of his sudden vicinity to the Almighty to direct the Divine attention to his virtues and superiority over other men. Had he been one of those philosophers in whom the heart has been overlaid by the intellect, he would have calmly proceeded to make observations of the Divine for a new theory of the absolute and unconditioned, in sublime insensibility to the deepest problem of existence, the awful antithesis of human sin and of Divine holiness. Because Isaiah was a good man, his new proximity to God woke within him a crushing horror of defilement and undoneness. And it was so, precisely because, he had never been so near to God before, and had never felt himself of so much importance. Away down here, sinning among his fellow men, the blots and blemishes of his soul seemed of little moment. But up there, in the stainless light of heaven, with God's holy eyes resting on him, every spot of sin within him grew hot and horrible, every defiling stain an insult and a suffering inflicted on the sensitive holiness of God. These two things are linked together, and no man can divorce them — the dignity of humanity and the damnableness of sin.

3. The ethical process by which, in the imagery of the vision, Isaiah's sense of sinfulness came home to him, is finely natural and simple. It was at his lips that the consciousness of his impurity caught him. "I am a man of unclean lips." That, judged by our formulas and standards, might seem a somewhat superficial conviction of sin. We should have expected him to speak of his unclean heart, or the total corruption of his whole nature. But actual conviction of sin is very regardless of our theories, and is as diverse in its manifestations as are the characters and records of men. Sin finds out one man in one place, and another in a quite different spot, and perhaps the experience is most real when it is least theological.

4. Isaiah, in the presence of God, felt within him the pang of that death, which must be the end of unpardoned sin in contact with the Divine holiness. He felt himself as good as dead, yet never in all his life had he so longed to live as now, in sight of God and heaven and holiness. He did not ask to escape. He was too overwhelmed to pray or hope. But to God's heart that cry of despair was an infinitely persuasive ]prayer for mercy. Pagan sages and Christian saints alike unite in proclaiming the overmastering strength of sin.

5. Is there, then, no possibility of recovery? no way of cleansing? One there is, and one alone. Aye, if only God so loves our sin-stained race as that His stainless purity enters really into our humanity, and wrestles with our impurity in a contact that must be suffering to the Divine holiness, and is sin cleansing to us — that were salvation surely; that were redemption. But is it a reality! Jesus Christ has lived, and died, and lives again, and we know that His Holy Spirit dwells in us and in our world. That, and that alone, is salvation; not any theories nor any rites, but God's Holy Spirit given unto us.

6. It was at Isaiah's lips that the sense of sin had stung him, and it was there that he received the cleansing. He, too, might now join in heaven's praise and service; no more an alien, but a member of the celestial choir and a servant of the King. That act of Divine mercy had transformed him.

7. He was a new creature, and instantly the change appeared. The voice of God sounds through the temple, saying, "Whom shall I send, and who will go for us?" And the first of all heaven's hosts to offer is Isaiah A moment before, he had shrunk back, crushed and despairing, from God's presence, feeling as if the Divine gaze were death to him. Now he springs forward, invokes God's attention on himself, and before all heaven's tried and trusty messengers proposes himself as God's ambassador. Was. it presumption! was it self-assertion? I think, if ever Isaiah was not thinking of himself at all, and was conscious only of God and goodness and gratitude, it was then, when his heart was running over with wonder, love, and praise for God's unspeakable mercy to him. It was not presumption; it was a true and beautiful instinct that made him yearn with resistless longing to do something for that God who had shown such grace to him.

(Prof. W. G. Elmslie, D. D.)

II. WHAT HE SAID. "Woe," etc.

III. WHAT HE FELT. The assurance of pardon.

IV. WHAT HE HEARD. The pardoned sinner is all ear, all eye. "I heard the voice of the Lord," etc.

V. WHAT HE DID. He made consecration.

(Richard Knill.)

2. The vision rebukes those who entertain the notion that, so far as Divine superintendence is concerned, the universe is in a state of orphanage.

3. The vision likewise rebukes those who picture God as absorbed in the contemplation of His own excellence, and as existing in solitary grandeur. God is of a social nature. Like earthly kings He has a court, as much superior to theirs as He is Himself above them.

3. Isaiah's vision further teaches us, that the creatures referred to, and represented by the seraphim, possess such a knowledge of God, are in such sympathy with Him, and have such confidence in Him, that their lives are spent in an element of worship.

4. The vision was designed to qualify Isaiah for the fulfilment of his course as one of the prophets of Judah; and nobly it answered its purpose.

(G. Cron, M. A.)

1. And, first, he gives the date of the vision. What meaning may there sometimes be in a thing which seems so simple as a date! What significance, what solemnity may it sometimes have, as surely it has here. How simply and yet how grandly are earth and heaven here brought together, and the fleeting phantoms of one set over against the abiding realities of the other.

2. But if God's throne is in heaven, the skirts of His glory reach even to the earth: "His train filled the temple."

3. The glimpse afforded here to the Church of the elder dispensation of that great crowning mystery which the Church of the newer dispensation throughout all the world is celebrating today. In this Trisagion we have, it is true, no more than a glimpse of the mystery; even as in the Old Testament more is nowhere vouchsafed. More, in all likelihood, the Church could not then, nor until it had been thoroughly educated into a confession of the unity of the Godhead, with safety have received; while yet it was a precious confirmation of the faith, when, in a later day, this mystery was fully made known, to discover that the rudiments of it had been laid long before in Scripture.

4. But what is the first impression which this glorious vision makes upon the prophet? His first cry is not of exultation and delight, but rather of consternation and dismay. "Woe is me," etc. Even the heathen, as more than one legend in their mythology declares, could apprehend something of this truth. If Jupiter comes to Semele arrayed in the glories of deity, she perishes, consumed to ashes in a brightness which is more than mortality can bear. So, too, it must have fared with Moses, if to him, still clothed in flesh and blood, that over-bold request of his, "Show me Thy glory," had been conceded; if it had not been answered to him, "Thou canst not see My face; for there shall no man see Me and live." "We shall perish, for we have seen the Lord of hosts," was the ever recurring cry of those saints of old; and even such is the voice of the prophet here.

5. Yet that moment with all its dreadfulness is a passage, in some sense the only passage, into a true life. And such the prophet found it. Observe the manner in which sin, the guilt of sin, is here, as evermore in Holy Scripture, spoken of as taken away by a free act of God, an act of His in which man is passive; in which he has, so to speak, to stand still and see the salvation of the Lord; an act to which he can contribute nothing, save indeed only that Divinely awakened hunger of the soul after the benefit which we call faith.

6. Behold in the prophet the fruit of iniquity taken away, and sin purged. Behold the joyful readiness with which he now offers himself for the service of his God.

(Abp. Trench.)

I. The vision of God THE CALL OF THE PROPHET.

1. Nowhere is the thought presented to us in the Bible with more moving force than in this record of Isaiah's mission. The very mark of time by which the history is introduced has a pathetic significance. It places together in sharp contrast the hasty presumption of num and the unchanging love of God. The king died an outcast and a leper because he had ventured to take to himself the function of a priest in the house of God; and in close connection with that tragic catastrophe an access to God, far older than that which the successful monarch had prematurely claimed, was foreshown to the prophet in s heavenly figure. Isaiah, a layman, was, it a appears, in the heavenly court, and he saw in a trance the way into the holiest place laid open. The veils were removed from sanctuary and shrine, and he beheld more than met the eyes of the high priest, the one representative of the people, on the one day on which he was admitted, year by year, to the dark chamber which shrouded the Divine presence. For an eternal moment Isaiah's senses were unsealed. He saw that which is and not that which appears. For him the symbol of God dwelling in light unapproachable, was transformed into a personal presence; the chequered scene of human labour and worship was filled with the train of God; the marvels of human skill were instinct with the life of God. The spot which God had chosen was disclosed to his gaze as the centre of the Divine revelation; but, at the same time, he was taught to acknowledge that the Divine presence is not limited by any bounds, or excluded by any blindness, when he heard from the lips of angels that the fulness of the whole earth is His glory. Now, when we recall what Judaism was at the time — local, rigid, exclusive — we can at once understand that such a revelation taken into the soul was for Isaiah an illumination of the world. He could see all creation in its true nature through the light of God. So to have looked upon it was to have gained that which the seer, cleansed by the sacred fire, was constrained to declare. Humbled, and purified in his humiliation, he could have but one answer when the voice of the Lord required a messenger: "Here am I; send me."

2. Isaiah's vision and call are for us also, and they await from us a like response. When he looked upon that august sight, he saw Christ's glory; he saw in figures and far off that which we have been allowed to contemplate more nearly and with the power of closer apprehension. He saw in transitory shadows that which we have received in a historic Presence. By the Incarnation God has entered, and empowered us to feel that He has entered, into fellowship with humanity and men. As often as that truth rises before our eyes, all heaven is indeed rent open, and all earth is displayed as God made it. For us, then, the vision and the call of Isaiah find a fuller form, a more sovereign voice in the Gospel than the Jewish prophet could know

3. What does "the mystery," the revelation "of God, even Christ" (Colossians 2:2), mean, the mystery of which we are ministers and prophets, the mystery which brings the eternal within the forms of time, the mystery which shows to us absolute love made visible in the Incarnate Word? It means that the outward, the transitory, is a yell woven by the necessities of our weakness, which half hides and half reveals the realities with which it corresponds; that the changing forms in which spiritual aspirations are clothed from generation to generation and from life to life, are illuminated, quickened, harmonised in one supreme fact; that beyond the temples in which it is our blessing to worship, and beyond the phrases which it is our joy to affirm, there is an infinite glory which can have no local circumscription, and an infinite Truth which cannot be grasped by any human thought; that man, bruised and burdened by sorrows and sins, was made for God, and that through His holy love he shall not fail of his destiny; that all creation is an expression of God's thought of wisdom brought within the reach of human intelligence; that God's Spirit sent in His Son's name will interpret little by little, as we can read the lesson, all things as contributory to His praise; that we also, compassed with infirmities and burdened with sins, may take, up the song of the redeemed creation, the song of the unfallen angels, and say, Holy, holy, holy is the Lord of hosts: the fulness of the earth is His glory. It means this, and more than this.

II. The vision of God THE MESSAGE OF THE PROPHET. It is this vision which the prophet has to proclaim and to interpret to his fellowmen, not as an intellectual theory, but as an inspiration of life. The prophet's teaching must be the translation of his experience. The Gospel of Christ Incarnate, the Gospel of the Holy Trinity in the terms of human life, covers every imaginable part of life to the end of time, and is new now as it has been new in all the past; as it will be new, new in its power and in its meaning, while the world lasts. True it is that such a vision of God — Creator, Redeemer, Sanctifier — entering into fellowship with the beings whom He has made, "gathering up all things to Himself," "making peace through the blood of the Cross," shows life to us, as Isaiah saw it, in a most solemn aspect: that it must fill us, as it filled Isaiah, with the sense of our immeasurable unworthiness in the face of Christ's majesty and Christ's love: that it must touch us also with something of a cleansing power. And because it is so we can take heart again. For such emotion, such purification of soul, is the beginning of abiding strength.

III. The vision of God THE CHASTENING OF THE PROPHET. In the fulfilment of our prophetic work we need more than we know the abasing and elevating influences which the vision of Isaiah and the thoughts which it suggests are fitted to create or deepen. In the stress of restless occupation we are tempted to leave too much out of sight the inevitable mysteries of life. We deal lightly with the greatest questions. We are peremptory in defining details of dogma beyond the teaching of Scripture. We are familiar beyond apostolic precedent in our approaches to God. We fashion heavenly things after the fashion of earth. In all these respects then for our strengthening and for our purifying, we must seek for ourselves aria strive to spread about us the sense of the awfulness of being, as those who have seen God at Bethlehem, Calvary, Olivet, and on the throne encircled by a rainbow as an emerald: the sense, vague and imperfect at the best, of the illimitable range of the courses and issues of action; the sense of the untold vastness of that life which we are bold to measure by our feeble powers; the sense of the majesty of Him before whom the angels veil their faces. If we are cast down by the meannesses, the sorrows, the sins of the world, it is because we dwell on some little part of which we see little; but let the thought of God in Christ come in, and we can rest in that holy splendour. At the same time let us not dare to confine at our will the action of the light. It is our own irreparable loss if in our conceptions of doctrine we gain clearness of definition by following out the human conditions of apprehending the Divine, and forget that every outline is the expression in terms of a lower order of that which is many-sided; if in our methods of devotion we single out the human nature of the Lord, or rather the manifestation of His unascended manhood, as the object of our thoughts, and forget that He leads us to the Father; if we rest in things visible and do not rather strive to read ever more clearly the spiritual lessons to which they point; if we concentrate our worship in isolated rites and fail to bear to the world of daily thought and action the teaching and the promises of sacraments.

(B. F. Westcott, D. D.)

(B. Hellier.)

     5505   roads
     6151   dirt
     8650   hands, lifting up

Isaiah 5:18-25

     4446   flowers

Isaiah 5:24-25

     5790   anger, divine

Isaiah 5:25-26

     1210   God, human descriptions
     5223   banner

Holy Song from Happy Saints
"Now will I sing to my well-beloved a song of my beloved."--Isaiah 5:1. IT was a prophet who wrote this, a prophet inspired of God. An ordinary believer might suffice to sing, but he counts it no stoop for a prophet, and no waste of his important time, to occupy himself with song. There is no engagement under heaven that is more exalting than praising God, and however great may be the work which is committed to the charge of any of us, we shall always do well if we pause awhile to spend a time in …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Well-Beloved's vineyard.
AN ADDRESS TO A LITTLE COMPANY OF BELIEVERS, IN MR. SPURGEON'S OWN ROOM AT MENTONE."My Well-beloved hath a vineyard in a very fruitful hill."--Isaiah v. 1. THE WELL-BELOVED'S VINEYARD. WE recognize at once that Jesus is here. Who but He can be meant by "My Well-beloved"? Here is a word of possession and a word of affection,--He is mine, and my Well-beloved. He is loveliness itself, the most loving and lovable of beings; and we personally love Him with all our heart, and mind, and soul, and strength: …
Charles Hadden Spurgeon—Till He Come

Of Confession and Self-Examination
Of Confession and Self-examination Self-examination should always precede Confession, and in the nature and manner of it should be conformable to the state of the soul: the business of those that are advanced to the degree of which we now treat, is to lay their whole souls open before God, who will not fail to enlighten them, and enable them to see the peculiar nature of their faults. This examination, however, should be peaceful and tranquil, and we should depend on God for the discovery and knowledge …
Madame Guyon—A Short and Easy Method of Prayer

God's Last Arrow
'Having yet therefore one son, his well-beloved, he sent him also last unto them.'--Mark xii. 6. Reference to Isaiah v. There are differences in detail here which need not trouble us. Isaiah's parable is a review of the theocratic history of Israel, and clearly the messengers are the prophets; here Christ speaks of Himself and His own mission to Israel, and goes on to tell of His death as already accomplished. I. The Son who follows and surpasses the servants. (a) Our Lord here places Himself in …
Alexander Maclaren—Expositions of Holy Scripture

Dishonest Tenants
'And He began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3. And they caught him, and beat him, and sent him away empty. 4. And again he sent unto them another servant; and at him they cast stones, and wounded …
Alexander Maclaren—Expositions of Holy Scripture

Miracles no Remedy for Unbelief.
"And the Lord said unto Moses, How long will this people provoke Me? and how long will it be ere they believe Me, for all the signs which I have showed among them?"--Numbers xiv. 11. Nothing, I suppose, is more surprising to us at first reading, than the history of God's chosen people; nay, on second and third reading, and on every reading, till we learn to view it as God views it. It seems strange, indeed, to most persons, that the Israelites should have acted as they did, age after age, in …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped.
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." There are two common notions engraven on the hearts of all men by nature,--that God is, and that he must be worshipped, and these two live and die together, they are clear, or blotted together. According as the apprehension of God is clear, and distinct, and more deeply engraven on the soul, so is this notion of man's duty of worshipping God clear and imprinted on the soul, and whenever the actions …
Hugh Binning—The Works of the Rev. Hugh Binning

The Barren Fig-Tree.
"There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except …
William Arnot—The Parables of Our Lord

A Sermon on a Text not Found in the Bible.
MR. JUSTICE GROVES.--"Men go into the Public-house respectable, and come out felons." My text, as you see, my dear readers, is not taken from the Bible. It does not, however, contradict the Scriptures, but is in harmony with some, such as "WOE UNTO HIM THAT GIVETH HIS NEIGHBOUR DRINK." Habakkuk ii. 15; "WOE UNTO THEM THAT RISE UP EARLY IN THE MORNING, THAT THEY MAY FOLLOW STRONG DRINK."--Isaiah v. 11. "TAKE HEED TO YOURSELVES LEST AT ANY TIME YOUR HEARTS BE OVERCHARGED WITH SURFEITING AND …
Thomas Champness—Broken Bread

Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

"For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. "
Rom. viii. 6.--"For to be carnally minded is death; but to be spiritually minded is life and peace." It is true, this time is short, and so short that scarce can similitudes or comparisons be had to shadow it out unto us. It is a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and therefore it is not in itself very considerable, yet in another respect it is of all things the most precious, and worthy of the deepest attention and most serious consideration; …
Hugh Binning—The Works of the Rev. Hugh Binning

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy …
Andrew Murray—Holy in Christ

The Harbinger
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD , make straight in the desert a high-way for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD hath spoken it. T he general style of the prophecies is poetical. The inimitable simplicity which characterizes every …
John Newton—Messiah Vol. 1

Letter Xlviii to Magister Walter De Chaumont.
To Magister [75] Walter de Chaumont. He exhorts him to flee from the world, advising him to prefer the cause and the interests of his soul to those of parents. MY DEAR WALTER, I often grieve my heart about you whenever the most pleasant remembrance of you comes back to me, seeing how you consume in vain occupations the flower of your youth, the sharpness of your intellect, the store of your learning and skill, and also, what is more excellent in a Christian than all of these gifts, the pure and innocent …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286] …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be …
Martin Luther—First Principles of the Reformation

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the …
St. Augustine—writings in connection with the donatist controversy.

The Gateway into the Kingdom.
"Except a man be born again he cannot enter the kingdom of God." (John iii. 3.) There is no portion of the Word of God, perhaps, with which we are more familiar than this passage. I suppose if I were to ask those in any audience if they believed that Jesus Christ taught the doctrine of the New Birth, nine tenths of them would say: "Yes, I believe He did." Now if the words of this text are true they embody one of the most solemn questions that can come before us. We can afford to be deceived about …
Dwight L. Moody—The Way to God and How to Find It