Isaiah 6:1–6:13

Isaiah 6:1-13 1. In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. 1. Anno mortis regis Usiae, vidi Dominum sedentem super solium excelsum et elevatum, cujus extrema replebant templum. 2. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 2. Et seraphim stabant super ipsum: erant singulis sex alae; duabus operiebant faciem suam; duabus tegebant pedes suos; et duabus volabant. 3. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts: the whole earth is full of his glory. 3. Et clamabant alter alteri, dicentes, Sanctus, sanctus, sanctus, Iehova exercituum; plena est omnis terra gloriae ejus. 4. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 4. Et commota sunt superliminaria postium a voce clamantis; et domus impleta est fumo. 5. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. 5. Tunc dixi, Vae mihi, quia excisus sum (vel in silentium redactus); cum homo sim pollutis labiis, et in medio populi habitem polluta labia habentis; et tamen regem Iehovam exercituum viderunt oculi mei. 6. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the alter: 6. Volavit autem ad me unus ex seraphim; habens in manu sua carbonem ardentem, forcipe correptum ab altari. 7. And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 7. Et applicans super os meum, dixit, Ecce, tetigit hoc labia tua, et expiabitur peccatum tuum. 8. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. 8. Postea audivi vocem Domini dicentis, Quem mittam? et quis ibit nobis? Tum dixi, Ecce ego, mitte me. 9. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 9. Tum dixit, Vade, et dic populo isti; audiendo audite, et ne intelligatis; videndo videto, et nesciatis; 10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. 10. Obstina cor populi hujus, et aures ejus aggrava, et oculos ejus obline; ne forte videat oculis suis, et auribus suis audiat, et cor ejus intelligat, et ubi conversus fuerit, sit illi sanatio. 11. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, 11. Et dixi, Usque quo, Domine? et ait, Dum fuerint vastatae civitates absque habitatore, et domus vacuatae fuerint hominibus, et terra redacta fuerit in solitudinem; 12. And the Lord have removed men far away, and there be a great forsaking in the midst of the land. 12. Donec procul amoverit Deus homines, sitque multa vastitas in medio terrae; 13. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil-tree, and as an oak, whose substance is in them, when they cast their leaves, so the holy seed shall be the substance thereof. 13. Donec in ea decima, et revertetur; et erit in excidium sicut tilia et quercus, quibus in projectione est subsistentia; ita in hac erit subsistentia, semen sanctum. 1. In the year that king Uzziah died. This is usually the beginning of the sixth chapter; but some think that it is the beginning of the book itself, and that in collecting the prophecies of Isaiah an error was committed. The reason which they assign is, that the Prophet here declines the office of a teacher, which he would not have refused if he had hitherto discharged it; that he appears to be a mere novice as yet unacquainted with his calling; and besides, that he declares that he has now seen the Lord, and that he has not seen him, before. But such arguments I consider, as I have already noticed, to be too feeble and unsatisfactory; and I reply that it ought not to be thought strange that he was so completely overpowered by this extraordinary vision as to forget that he was a prophet. For there was no feeling in him which was not overpowered by the presence of God, so that, like one who had lost his senses, he willingly plunged himself in darkness, or rather, like one who despaired of life, he of his own accord chose to die. And it is necessary that the godly should be affected in this manner, when the Lord gives them tokens of his presence, that they may be brought low and utterly confounded. Besides, in the person of his servant God intended to strike his rebellious people with alarm; and therefore we need not wonder if he offers an apology for himself under the overwhelming influence of fear, and likewise because he had not felt the weight of his office, as he now felt it, after having beheld an illustrious display of the majesty of God. But why was not this vision exhibited to him at the beginning? I answer, it was necessary in regard to the time, that he might be more and more confirmed in the discharge of his office. We have an instance of this in the Apostles themselves; for at first they were sent out with an injunction not to pass beyond the limits of Judea, ( Matthew 10:5 ;) but after that Christ had risen, he again set them apart in a new and solemn manner, breathed on them, bidding them receive the Holy Ghost, ( John 20:21 ,22;) and not only so, but sending his Spirit from heaven in the forms of tongues of fire, invested them with extraordinary power. ( Acts 2:3 .) Thus, on account of the various changes of times and of kings, it was necessary that Isaiah should be encouraged and again attested by a new vision; that he might be excited to perseverance, and might afterwards proceed with greater cheerfulness in his course; and also that the Jews might perceive his ministry to be supported by heavenly authority. This appears to me to be a sufficient reason why this vision was not exhibited to him at the very beginning, but after that he had for some time discharged the office of a teacher. That this was not the beginning of the prophecy is evident enough from the consideration that the preface, which we have already examined, is much better adapted for the commencement, and more appropriate than what is contained in this chapter; and every approach having been shut up by the hard-hearted obstinacy of the people, it was proper that he should burst forth in this vehement manner. Besides, it is probable that he had long performed the office of a teacher under King Uzziah, who, I think, was dead before this prediction was published. In short, the Prophet means that it was not till he had commenced his course that God appeared to him. Some think that death here means leprosy, which undoubtedly was a civil death, when the king was compelled to withdraw from the society of men, and to lay down the reins of government, ( 2 Kings 15:5 ;) but I choose rather to take death in its literal sense. So then, I think that Isaiah uttered the former predictions during the reign of Uzziah, even after he had been struck with leprosy; and that when he had died, and Jotham had succeeded him, this vision was presented to Isaiah. We know what various commotions are produced by a change of kings, so that we need not wonder that Isaiah had his calling again sealed. But the prophecy itself, which follows, will sufficiently show that he had been a public teacher for some time before he saw the Lord; for it relates that the blinding of the people, whose obstinacy he had experienced to such an extent that he might have been induced to cease from his undertaking, for he saw that he was doing no good. The Lord, therefore, confirms him by this vision, that the opposition may not prevent him from boldly discharging his office, and performing what he undertook at the commandment of God. I saw the Lord It is asked, How could Isaiah see God who is a Spirit, ( John 4:24 ,) and, therefore, cannot be seen with bodily eyes? Nay, more, since the understandings of men cannot rise to his boundless height, how can he be seen in a visible shape? But we ought to be aware that, when God exhibited himself to the view of the Fathers, he never appeared such as he actually is, but such as the capacity of men could receive. Though men may be said to creep on the ground, or at least dwell far below the heavens, there is no absurdity in supposing that God comes down to them in such a manner as to cause some kind of mirror to reflect the rays of his glory. There was, therefore, exhibited to Isaiah such a form as enabled him, according to his capacity, to perceive the inconceivable majesty of God; and thus he attributes to God a throne, a robe, and a bodily appearance. Hence we learn a profitable doctrine, that whenever God grants any token of his presence, he is undoubtedly present with us, for he does not amuse us by unmeaning shapes, as men wickedly disfigure him by their contrivances. since, therefore, that exhibition was no deceitful representation of the presence of God, Isaiah justly declares that he saw him. In like manner, when it is said that John saw the Holy Spirit in the shape of a dove, ( John 1:32 ) the name of the Holy Spirit is applied to the outward sign, because in the representation there was no deception; and yet he did not see the essence of the Spirit, but had a clear and undoubted proof, so that he could not doubt that the Spirit of God rested on Christ. Secondly, it is asked, Who was that Lord? John tells us that it was Christ, ( John 12:41 ,) and justly, for God never revealed himself to the Fathers but in his eternal Word and only begotten Son. Yet it is wrong, I think, to limit this, as some do, to the person of Christ; for it is indefinitely, on the contrary, that the Prophet calls him God. Nor do their views derive any support from the word 'dvny, (adonai,) which seems particularly to apply to Christ; for it is often applied to God in an absolute and unrestricted manner. In this passage, therefore, God is mentioned indefinitely, and yet it is correctly said that Isaiah saw the glory of Christ, for at that very time he was the image of the invisible God. ( Colossians 1:15 .) Sitting upon a throne. He could not have given a better description of God, in regard to place, than in the person of a Judge, that his majesty might strike greater terror into the Jews; for we shall afterwards see the dreadful judgment which the Lord pronounced from his judgment-seat. But lest we should suppose that the Prophet contrived the manner in which he would paint God, we ought to know that he faithfully describes the very form in which God was represented and exhibited to him. It may be questioned whether the Prophet was conducted into the temple, or saw this vision while he was asleep. Though many things are frequently adduced on both sides, which are fitted to leave the matter in doubt, yet it may be conjectured with some probability, that even if he had not been within the temple, this vision might have been presented to him, either in his own house or on a field, in the same manner as to other prophets. And his remotest parts filled the temple. [92] Almost all the commentators understand by this the fringes of his robe, though it may be understood to refer to the extremities of the judgment-seat, giving us to understand that its dimensions were so vast as to extend to every part of the temple. He intends to ascribe to God a venerable aspect, and far beyond any human form. There is great weight in the circumstance that he appeared in the temple; for he had promised that he would meet with his people there, and the people expected his answers from that place, as Solomon had expressly stated at the dedication of it. ( 1 Kings 8:30 .) In order, therefore, that the people might understand that those things came from God, on whom they called every day, and on whom they relied with a vain confidence which puffed them up, this vision was exhibited to the Prophet in the temple. To the certainty of what was said it contributed not a little, that he openly proclaimed that the discourse was not pronounced to him by any mortal man, but was a heavenly oracle, uttered by that God whose name they were accustomed disdainfully to hold out as a pretense, whenever they wished to make any extravagant claims; for otherwise this prophecy would have been harsh and repulsive, and needed great confirmation. It was also not uncommon with the Prophets to say that the Lord spake to them from his temple, or from his sanctuary 2. And the seraphim stood upon it. Having declared that God appeared to him full of majesty and of glory, he adds, that God was attended by angels, whom the Prophet calls seraphim on account of their fervor. Though the etymology of this word is well known, yet various reasons are adduced. Some think that they are called seraphim because they burn with the love of God; others, because they are swift like fire; others, because they are bright. However that may be, this description holds out to us, as in sunbeams, the brightness of God's infinite majesty, that we may learn by it to behold and adore his wonderful and overwhelming glory. Many think that there were two seraphim, as there were two cherubim that encompassed the ark of the testimony. This opinion I willingly adopt, though I do not venture to make any assertion where Scripture is silent. As it is customary with the sacred writers to accommodate their descriptions of God to those outward signs which were commonly used and familiarly known among the godly, it is possible that the Prophet saw a representation of this kind. While I hold this to be a probable conjecture, I leave room for other interpretations which some may be disposed to prefer; for Daniel saw not two angels only, but thousands of thousands of angels. ( Daniel 7:10 .) Each one had six wings. This representation is instructive; for those wings thus arranged contained some mystery which it was the will of the Lord should not remain wholly unknown. The two wings with which the angels fly mean nothing else than their ready and cheerful performance of the commandments of God. On this point the resemblance is so clear and manifest, that it will be at once admitted by all who do not take delight in controversy. The two wings with which they cover their face show plainly enough that even angels cannot endure God's brightness, and that they are dazzled by it in the same manner as when we attempt to gaze upon the radiance of the sun. And if angels are overwhelmed by the majesty of God, how great will be the rashness of men if they venture to intrude so far! Let us, therefore, learn that our inquiries concerning God ought never to go beyond what is proper and lawful, that our knowledge may soberly and modestly taste what is far above our capacity. And yet the angels do not cover their face in such a manner as not to be favored with beholding God in some degree; for their flight is not at random. In like manner we too ought to look at God, but only so far as our capacity shall enable us. As to the remaining two wings, which were placed lower, the difficulty is somewhat greater. Some think that the angels covered their feet, that they might not touch the earth, and contract any defilement from it, as human beings like ourselves are wont to do; for in walking we gather filth and dust, and accordingly, so long as we dwell on earth, we are always tainted by some kind of contagion. This reminds believers that they will have no intercourse with angels till they raise themselves high, and are no longer fastened to the earth. Such is the interpretation given by some expositors. But I rather agree with those who think that the use of those wings was opposite to that of the upper wings; for, as by the upper wings they cover their face, that they may not be overpowered by God's brightness, so they have also lower wings to conceal them from our view. Now, if it be true that we cannot behold the small and feeble rays of the Divine brightness without being altogether overpowered, how could we gaze upon that unspeakably bright and glorious majesty which lays prostrate all our faculties? Let men learn, therefore, that they are far distant from a perfect knowledge of God, since they cannot even reach to the angels. The latter appears to me to be the more correct exposition, but I do not disapprove of the former. 3. And they cried one to another. It was necessary that all these things should be presented to the Prophet in vision, in order to produce a stronger impression on the people, and on Isaiah himself; for the vision was not less necessary to him than to the whole nation, because sharp and painful struggles awaited him, and he could not have boldly announced those events if he had not been previously confirmed. The people also, being warned by this vision how great and how dreadful was the majesty of God, by whom this condemnation was pronounced, had good reason for being alarmed. He who now came forth to public view is God, at the sight of whom the very angels tremble, whose praises they continually and loudly utter, and whom, in a word, they serve and obey; but men, whom he had been pleased to adopt as his children, obstinately and rebelliously opposed him. Now, when we are informed that the angels are employed in uttering the glory of God, let us know that their example is set before us for imitation; for the most holy service that we can render to him is, to be employed in praising his name. When he associates us with angels, it is in order that, while we sojourn on earth, we may resemble and be joined to the inhabitants of heaven. That the harmony between us and the angels may be in every respect complete, we must take care not only that the praises of God may be sounded by our tongues, but likewise that all the actions of our life may correspond to our professions; and this will only be done if the chief aim of our actions be the glory of God. Holy, holy, holy, is Jehovah of hosts. The ancients quoted this passage when they wished to prove that there are three persons in one essence of the Godhead. I do not disagree with their opinion; but if I had to contend with heretics, I would rather choose to employ stronger proofs; for they become more obstinate, and assume an air of triumph, when inconclusive arguments are brought against them; and they might easily and readily maintain that, in this passage, as in other parts of Scripture, the number "three" denotes perfection. Although, therefore, I have no doubt that the angels here describe One God in Three Persons, (and, indeed, it is impossible to praise God without also uttering the praises of the Father, of the Son, and of the Spirit,) yet I think that it would be better to employ more conclusive passages, lest, in proving an article of our faith, we should expose ourselves to the scorn of heretics. And, indeed, this repetition rather points out unwearied perseverance, as if the Prophet had said, that the angels never cease from their melody in singing the praises of God, as the holiness of God supplies us with inexhaustible reasons for them. The whole earth is full of his glory. Literally it is, the fullness of the whole earth, which might be understood to refer to the fruits, and animals, and manifold riches with which God has enriched the earth, and might convey this meaning, that in the ornaments and great variety of furniture of the world the glory of God shines, because they are so many proofs of a father's love. But the more simple and natural interpretation is, that the glory of God fills the whole world, or is spread through every region of the earth. There is also, I think, an implied contrast, by which he puts down the foolish boasting of the Jews, who thought that the glory of God was nowhere to be seen but among themselves, and wished to have it shut up within their own temple. But Isaiah shows that it is so far from being confined to so narrow limits, that it fills the whole earth. And to this agrees the prophecy which immediately follows, (verse 10,) about the blinding of the Jews, which opened up for the Gentiles admission into the Church of God; for they occupied that place which the Jews had forsaken and left empty. 4. And the lintels of the posts were moved. This noise was an indication that it was not a human voice which the Prophet had heard; for no mortal man has a voice so powerful as to be capable of making the lintels and posts shake. Now, the Lord intended not only to establish the authority of his voice over the Prophet, but to confirm it to posterity in all ages, that it might never be forgotten. Let us, therefore, know that this noise confirms at this day the voice of God, that we may tremble whenever he speaks; for if inanimate and dumb creatures are moved, what ought we to do, who feel, smell, taste, and understand, for no other purpose than that we may obey his word in a holy and reverent manner? And the house was filled with smoke. This was the common and ordinary sign which the Lord employed with his ancient people; for we read that, whenever Moses entered into the tabernacle, smoke was wont to be diffused through it in such a manner that the people could not see either Moses or the tabernacle. ( Exodus 33:9 .) The smoke, therefore, which Isaiah describes was not an unusual occurrence; but in the ordinary way God intended to demonstrate that he would display his power in executing judgment on the people. But it may be asked, Why did God manifest his presence by this sign rather than by any other? This question may be answered in two ways. First, it was always the will of God to repress the insolence of men, in pushing their inquiries about his majesty beyond what is proper; for on this point almost all men are too rash and daring. They wish to rise above the clouds, and to penetrate into the secrets of God, while they do not see what lies at their feet. Hence arises a labyrinth of errors, and when the minds of men have been entangled in it, they adopt false and pretended modes of worship; for when men allow themselves to adopt any false notions about God, there is nothing which they will not venture to attempt against him. It was not without good reason, therefore, that he made use of smoke, in order to remind men of their weakness; and yet he did not intend that they should be blind or stupid, that is, that they should have the stupidity and error which the papists disguise under the name of simplicity; but he forbids us to inquire or search beyond what he has revealed to us in his word; for, as Augustine says, "that is a learned ignorance." Whenever, therefore, smoke of this kind is mentioned, let us know that it lays a restraint upon us from indulging curiosity in our researches into the purpose of God. Secondly, this smoke ought to strike terror, as David, when describing an angry and terrible God, says that clouds and darkness are round about him. ( Psalm 97:2 .) This also agrees well with the present passage; for he pronounces a dreadful judgment, namely, the blinding of the Jews. Others think that it indicated the burning by which he consumed the temple; but the view which I have given is more probable. 5. Wo to me! for I am undone. The Prophet now relates how powerfully he was affected by that vision; namely that he was so terrified by seeing God; that he expected immediate destruction. He assigns the reason for believing that it is all over with him; because, says he, I am a man of unclean lips I wonder why Jerome renders it, because I was silent; seeing that there is no ambiguity in the expression. dmh (damah) does indeed signify to be silent, but here the undoubted mark of a passive verb is added. This passage may likewise be rendered, Wo to me! for I have been reduced to silence. In the Scriptures silence is often taken for death and those who have been buried are said to have been reduced to silence. But as the meaning is the same, I will not dispute much about the translation. The Prophet therefore means, that he was so terrified as to resemble a dead man. And certainly we need not wonder at this; for the whole man, so far as relates to the flesh, must be reduced to nothing, that it may be renewed according to God. Whence comes it that men live, that is, imagine that they live, and are swelled with vain confidence in their wisdom or strength, but because they know not God? Accordingly, until God reveal himself to us, we do not think that we are men, or rather, we think that we are gods; but when we have seen God, we then begin to feel and know what we are. Hence springs true humility, which consists in this, that a man makes no claims for himself, and depends wholly on God; and therefore on this point the present and similar passages ought to be carefully studied. It was customary with the godly fathers, whenever they saw God, to break out into these words: I am gone; I am utterly undone. ( Judges 13:22 .) Our life, therefore, until our minds earnestly draw near to God, is a vain delusion; we walk in darkness, and can with difficulty distinguish truth from falsehood; but when we come into the light it is easy to perceive the difference. So when God draws near to us, he brings light with him, that we may perceive our worthlessness, which we could not formerly see, while we entertained a false opinion of ourselves. And yet mine eyes have seen the king, Jehovah of hosts. [93] But does the sight of God bring death to men? For it appears strange that the sight of God or approach to him should take away life, of which he is the source and giver. I reply that this is an accidental result; for it takes place through our fault, and not on account of the nature of God. Death is within us; but we do not perceive it, unless when it is compared with the life of God. This is unquestionably what the Prophet means; for he does not merely say that he is dead, but assigns the reason, because he has unclean lips. But why does he confine the pollution to the lips? Was he pure in understanding, or in the other parts of the body? I:answer: the Prophet mentions that which he regarded as the most valuable, his tongue, which was consecrated to God; for God had appointed him to be a Prophet. Even though he was in other respects a sinner, yet because the office which he held was holy, this part of his body was sacred; and as it does not correspond to the divine holiness, he confesses that, even in that part which in itself is more holy, he is polluted. Such appears to me to be the true and natural meaning of this passage, in the explanation of which commentators have hitherto been unsuccessful. And I dwell in the midst of a people of unclean lips. This is added by way of explanation; for he includes himself as an individual in the number of the common people, tainted with that pollution which extends to the whole body, and forgets the purity which he had received from God, because it cannot dwell in his presence. Hence it is evident that they are mistaken who imagine that the Prophet spoke under erroneous views; as the common people are wont to contrive a variety of false notions concerning God. For, as I have said, the presence of God and approach to him is the destruction of our flesh; because it shows that we are nothing in ourselves. When he who is conscious of his wretchedness sees God, what can he expect but destruction? For God is our judge, to whom, we know, nothing is concealed or unknown, in whose sight our purity is impure. And if this happened to the Prophet, what ought we to think of ourselves? For what are we in comparison of him? Even if the LORD hath begun to cleanse us, yet we ought to acknowledge our pollution, the remains of which always continue in our flesh. Hence also we ought to draw a universal doctrine, that the lips of all men are impure and polluted, till the Lord has cleansed them; from which it also follows, that human doctrines have an uncleanness which betrays them, and that there is nothing pure but what has come from God. 6. Then flew one of the seraphim to me. The Prophet shows what kind of relief was brought to him, when he was so terrified as to think that he was a dead man; and this confirms what we have already said, that purity of lips comes from God alone; for men can produce nothing of themselves but what is filthy and abominable. If it be objected that it is absurd to say that the Lord now cleansed him, as if his tongue had formerly been impure and profane, though it had been the instrument employed by the Holy Spirit, I have already replied sufficiently to that objection. The Lord had already cleansed him, but according to his degree. The cleansing which is now added is greater; for it has its enlargements and additions, which no man can obtain all at once. We must not conclude, therefore, that Isaiah's lips were impure, because they are now cleansed; but we ought to inquire why it is done. It was because the Lord intended to enlarge and extend his favor towards him, and to raise him to higher dignity, that he might have greater influence over the people; and this was rendered necessary by the character of the times, and the change which had taken place in the state. The fire was taken from the altar, to intimate that it was divine or heavenly; for the law forbade any strange fire to be brought to it, ( Leviticus 10:1 ,) because in sacred things every human mixture is absolute profanation. By this figure, therefore, Isaiah was taught that all purity flows from God alone. 7. And applying it to my mouth. [94] We see how God condescends to meet the weakness of human sense. He puts the tongs into the hand of a seraph, that by means of it he may take a coal from the altar and apply it to the Prophet's mouth. This was, no doubt, done in vision; but by the aid of the outward sign God assisted the Prophet's understanding. There is no reason to believe that the coal possessed any virtue, as superstitious persons imagine that in the magical arts there is some hidden power. Nothing of this sort is to be found here; for it is God alone who can cleanse our pollution, in whatever part it exists. Here the angel administered the cleansing, but was not the author of it; so that we must not ascribe to another what belongs to God alone. This is expressly stated by the angel himself, who claims nothing as his own, but bringing forward the sacred pledge which he had received from God, laid it as a sacrament on the lips of the Prophet; not that he could not be cleansed without the coal, but because the visible sign was useful for the confirmation and proof of the fact. And such is the use of sacraments, to strengthen us in proportion to our ignorance; for we are not angels, that can behold the mysteries of God without any assistance, and therefore he raises us to himself by gradual advances. Lo, this hath touched thy lips. He shows that the confirmation which was obtained by the sign was not without effect, but that the blessing signified by it was at the same time bestowed, so that Isaiah knew that he had not been deceived. Hence we may infer, that in the sacraments the reality is given to us along with the sign; for when the Lord holds out a sacrament, he does not feed our eyes with an empty and unmeaning figure, but joins the truth with it, so as to testify that by means of them he acts upon us efficaciously. And this ought to be the more carefully observed, because there are few persons in the present day who understand the true use of sacraments, and because many godly and learned men are engaged in frequent disputes respecting them. First of all, we ought to believe that the truth must never be separated from the signs, though it ought to be distinguished from them. We perceive and feel a sign, such as the bread which is put into our hands by the minister in the Lord's Supper; and because we ought to seek Christ in heaven, our thoughts ought to be carried thither. By the hand of the minister he presents to us his body, that it may be actually enjoyed by the godly, who rise by faith to fellowship with him. He bestows it, therefore, on the godly, who raise their thoughts to him by faith; for he cannot deceive. Unbelievers indeed receive the sign; but because they linger in the world, and do not arrive at Christ's heavenly kingdom, they have no experience of the truth; for he who has not faith cannot raise his thoughts to God, and therefore cannot partake of Christ

In the year that king Uzziah died {a} I saw also the Lord sitting upon a {b} throne, high and lifted up, and his {c} train filled the temple. (a) God does not show himself to man in his majesty but according as man's capacity to comprehend him, that is, by visible signs as John the Baptist saw the Holy Spirit in the form of a dove. (b) As a judge ready to give sentence. (c) Of his garment, or of his throne.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. In the year that Uzziah died. — This was 1590 years from Noah’s flood, say chronologers, where one Ussher well observeth how divers things were done in this year within the Church, and without. The Gentiles in Greece, at the town of Eleum, behold their Olympic games; the prophet Isaiah in Judea beholdeth the glory of God, and heareth the trisagion of the blessed angels. So in the year of grace 1617 the Pope proclaimed a jubilee for the peace of Italy and Austria, … The Reformed Churches in Germany kept a jubilee likewise at the same time, in way of thankfulness to God for the gospel restored just a hundred years before by Luther, Zuinglius, and other reformers. Jac. Rev. Hist. Pontif. Rom., p. 306. I saw also, — sc., In spiritu et in ecstasi, In spirit and in a rapture. Some compare it with that vision which Ezekiel saw afterwards. Ezekiel 1:4-28 This whole book is called ‘the vision of Isaiah’; Isaiah 1:1 and why? See Trapp on " Isaiah 1:1 " Est autem celeberrima haec prophetia, but this is a most famous prophecy of the utter excaecation and excision of the Jews; and is alleged against them by all the four evangelists, and by St Paul. Romans 11:8 The Lord. — The Three in One, and One in Three: Isaiah 6:8 , "Who shall go for us?" Compare Genesis 1:26 ; Genesis 3:22 . See John 12:41 , where it is applied to God the Son; and Acts 5:3-4 , where to God the Holy Ghost. This Lord of all was seen by the prophet, not in his essence, or in the infinite excellence of his majesty, Exodus 33:20 1 Timothy 6:16 but in some visible model of his glory; like as we cannot see the sun in rota, but in radiis, in the body of it, but in the beams only. Sitting upon a throne. — Instar iudicis et vindicis, as a just judge and sharp revenger of this people’s rebellions; and this throne is in the temple too, the place wherein they most of all trusted, crying, "The temple of the Lord, the temple of the Lord." Jeremiah 7:4 Lo, here they were to be sentenced, because they had cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Isaiah 5:24 High and lifted up. — Stately for sight, and lofty for site, as was Solomon’s. 1 Kings 10:18 ; 1 Kings 10:20 And his train filled the temple. — His train, or his skirts Sirmata. - viz., of his robes. The Sept. and Chaldee have it, "The house was full of his glory." The sense is, saith Oecolampadius, that the least part of the divine majesty is greater than the greatest glory of men. as 1 Corinthians 1:25 "He hath upon his vesture and on his thigh this name written, King of kings, and Lord of lords." Revelation 19:16 Here we can see but his back parts, his train and line. We need see no more that we may live. Zeuxis, the famous painter, drew in a table a fair temple with the doors open, and Venus going in, so as the beholders could behold but her back and her train, as not able to depaint her fair face and fore parts.

In the year that King Uzziah died,.... Which was the fifty second year of his reign, and in the year 3246 from the creation of the world; and, according to Jerom (l), was the year in which Romulus, the founder of the Roman empire, was born: some understand this not of his proper death, but of his being stricken with leprosy, upon his attempt to burn incense in the temple; upon which he was shut up in a separate house, which was a kind of a civil death: so the Targum, "in the year in which King Uzziah was smitten;'' that is, with leprosy; and so Jarchi and others interpret it, from the ancient writers; but the first sense is the best. Some, as Aben Ezra, would have this to be the beginning of the prophecy of Isaiah, because of the mission of the prophet in it; but others rightly observe, that this mission respects not the prophecy in general, but the particular reproof the prophet was sent to give to the Jews herein mentioned. The title of this chapter, in the Arabic version, is remarkable; according to which, this chapter contains the vision which Isaiah, the son of Amos, saw three years, or, as others affirm, thirty years, after prophecy was taken from him. He had prophesied about ten years before this, in the reign of Uzziah; and only this vision was in the reign of Jotham; the next prophecy was delivered out in the reign of Ahaz, Isaiah 7:1 and others in the time of Hezekiah; and the date of this vision is only mentioned, to observe the order of the visions, agreeably to Isaiah 1:1 and moreover it may be observed from hence, that kings must die as well as others; but the King of kings ever lives, he is the living God, and the everlasting King, as follows: I saw also the Lord sitting upon a throne, high and lifted up; not God essentially considered, whose essence is not to be seen; but personally, Father, Son, and Spirit, for all the three Persons appear in this vision, Isaiah 6:3 particularly Christ, as, is clear from John 12:41 who is the "Adonai", or Lord; he is Lord of all, of all men, even of the greatest among them, and of all the angels in heaven, and of the church of God, by his Father's gift, by his own purchase, in right of marriage, and through the conquest of his grace. This sight was not corporeal, but with the eyes of the understanding, in the vision of prophecy; and to have a sight of Christ as the Lord, and especially as our Lord, is very delightful and comfortable; for though he is a sovereign Lord, he is no tyrannical one, is very powerful to protect and defend, and has all fulness for supply; and particularly as "sitting upon a throne" as a king, for he having done his work as a priest, sits down on his throne as a king; and a lovely sight it is to see him enthroned at the right hand of the Majesty on high; and therefore is said to be "high and lifted up"; for this is to be understood not of his throne, as if that was high and lifted up in the highest heavens, as the Targum paraphrases it; but of himself, who is high and exalted above all creatures, as Aben Ezra observes; and this sense the accents determine for: the vision refers to the exaltation of Christ, after his humiliation here on earth; and to behold him crowned with glory and honour is very delightful, since he is exalted as our head and representative in our nature, and acts for us in this his exalted state; and we may be assured of being exalted also. It follows, and his train filled the temple; either the material temple visionally seen, where his feet were, and his throne in heaven, as Jarchi interprets it; or heaven, as Kimchi, which is the Lord's holy temple, where his throne is, Psalm 11:4 or rather the human nature of Christ, the temple where the fulness of the Godhead dwells bodily, and which the train of divine perfections fill; though it may be best of all to understand it of the church, the temple of the living God; and "his train" may denote the effects of Christ's kingly and priestly offices, with which the Church was filled upon his exaltation; as the gifts and graces of his Spirit in an extraordinary manner on the day of Pentecost, and since in a more ordinary way; whereby men have been made ministers of the New Testament, and churches filled with them, and these made useful in filling the churches with members. The Targum is, "and the temple was filled with the splendour of his glory;'' the "train" is the skirts, borders, or lower parts of the garments, in allusion to those of a king, or rather of the high priest, a type of Christ. (l) Epist. Damaso, tom. 3. fol. 37. K.

In this figurative vision, the temple is thrown open to view, even to the most holy place. The prophet, standing outside the temple, sees the Divine Presence seated on the mercy-seat, raised over the ark of the covenant, between the cherubim and seraphim, and the Divine glory filled the whole temple. See God upon his throne. This vision is explained, Joh 12:41, that Isaiah now saw Christ's glory, and spake of Him, which is a full proof that our Saviour is God. In Christ Jesus, God is seated on a throne of grace; and through him the way into the holiest is laid open. See God's temple, his church on earth, filled with his glory. His train, the skirts of his robes, filled the temple, the whole world, for it is all God's temple. And yet he dwells in every contrite heart. See the blessed attendants by whom his government is served. Above the throne stood the holy angels, called seraphim, which means burners; they burn in love to God, and zeal for his glory against sin. The seraphim showing their faces veiled, declares that they are ready to yield obedience to all God's commands, though they do not understand the secret reasons of his counsels, government, or promises. All vain-glory, ambition, ignorance, and pride, would be done away by one view of Christ in his glory. This awful vision of the Divine Majesty overwhelmed the prophet with a sense of his own vileness. We are undone if there is not a Mediator between us and this holy God. A glimpse of heavenly glory is enough to convince us that all our righteousnesses are as filthy rags. Nor is there a man that would dare to speak to the Lord, if he saw the justice, holiness, and majesty of God, without discerning his glorious mercy and grace in Jesus Christ. The live coal may denote the assurance given to the prophet, of pardon, and acceptance in his work, through the atonement of Christ. Nothing is powerful to cleanse and comfort the soul, but what is taken from Christ's satisfaction and intercession. The taking away sin is necessary to our speaking with confidence and comfort, either to God in prayer, or from God in preaching; and those shall have their sin taken away who complain of it as a burden, and see themselves in danger of being undone by it. It is great comfort to those whom God sends, that they go for God, and may therefore speak in his name, assured that he will bear them out.

CHAPTER 6 Isa 6:1-13. Vision of Jehovah in His Temple. 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 (1Ki 22:19), 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 Isa 1:1; see [692]Introduction), the pretext for sawing him asunder in Manasseh's reign (Heb 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity. 1. In … year … Uzziah died—Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2Ch 26:19-21). 754 B.C. [Calmet] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Isa 6:9, &c., implies the tone of one who had already experience of the people's obstinacy. Lord—here Adonai, Jehovah in Isa 6:5; Jesus Christ is meant as speaking in Isa 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Isa 6:10 are attributed by Paul (Ac 28:25, 26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Isa 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.The glory of the Lord, Isaiah 6:1-4 . Isaiah is terrified, Isaiah 6:5 ; is confirmed for his message, Isaiah 6:6-8 . The people’s obstinacy unto desolation, Isaiah 6:9-12 . A remnant shall be saved, Isaiah 6:13 . I saw in a vision or ecstasy. The Lord; either, 1. God the Son, who frequently appeared to the patriarchs and prophets, and that sometimes in the form of a man. Or rather, 2. The Divine Majesty as he subsisteth in three persons, as may be gathered both from the plural number us, used of this Lord, Isaiah 6:8 , and comparing other scriptures; for God the Father is described as sitting upon a throne, Daniel 7:9 ,13 , and elsewhere; and the glory of God here manifested is said to be Christ’s glory, John 12:41 , and the words of the Lord here following are said to be spoken by the Holy Ghost, Acts 28:25 . Sitting upon a throne, in the posture of a judge, to hear causes, and give sentence. Lifted up towards the roof of the temple. His train; or, as the word properly signifies, and is here rendered by divers, the skirts or borders of him, or of it, to wit, his royal and judicial robe; for he is represented as a judge. Filled the temple; his glorious robes reached down to the bottom of the temple, and were spread abroad in the temple, which was an evidence of a more than ordinary majesty. The temple may be here taken either, 1. Largely, and so it includes the courts as well as the house, as that word is oft used; or, 2. Strictly, for the house itself, or for that part of the temple in which this vision was exhibited, which may seem to have been the porch, for that was much higher than the other parts.

In the year - This naturally denotes a period after the death of Uzziah, though in the same year. The mention of the time was evidently made when the prophecy was composed, and it is to be presumed that the death of Uzziah had occurred at the time when the prophet saw this vision. If so, it is clear that this was not the first of his prophecies, for he saw his visions 'in the days of Uzziah;' Isaiah 1:1 . The Chaldee, however, reads this: 'in the year when Uzziah was smitten with the leprosy;' and most of the Jewish commentators so understand it; 2 Chronicles 26:19-20 . The rabbis say that the meaning is, that he then became "civilly" dead, by ceasing to exercise his functions as a king, and that he was cut off as a leprous man from all connection with the people, and from all authority; see the Introduction, Section 3. This is, doubtless, true; but still, the more natural signification is, that this occurred in the year in which he actually died. I saw - That is, he saw in a "vision;" see the Introduction, Section 7. (4). A similar vision is described by Micaiah; 1 Kings 22:19 ; see also Amos 7:1 ; Amos 8:1 ; Amos 9:1 ; Daniel 7:13 , ... The Lord - In the original here the word is not יהוה yehovâh but אדני 'ădonāy; see the notes at Isaiah 1:24 . Here it is applied to Yahweh; see also Psalm 114:7 , where it is also so applied; and see Isaiah 8:7 , and Job 28:28 , where Yahweh calls himself "Adonai." The word does not itself denote essential divinity; but it is often applied to God. In some MSS., however, of Kennicott and DeRossi, the word Yahweh is found. We may make two remarks here. (1) That Isaiah evidently meant to say that it was Yahweh who appeared to him. He is expressly so called in Isaiah 6:5-8 , Isaiah 6:11 . (2) It is equally clear, from the New Testament, that Isaiah saw the messiah. John quotes the words in this chapter, Isaiah 6:10 , as applicable to Jesus Christ, and then adds John 12:41 , 'these things said Esaias when he saw his glory, and spake of him.' An inspired man has thus settled this as referring to the Messiah, and thus had established the propriety of applying to him the name Yahweh, that is, has affirmed that the Lord Jesus is divine. Jerome says, that this vision was designed to represent the doctrine of the Trinity. In John 1:18 , it is said, 'No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.' In Exodus 33:20 , God says, 'Thou canst not see my face, for there shall no man see me and live;' see also 1 Timothy 6:16 . These passages may be reconciled with what is here said by Isaiah, in the following manner: (1) Isaiah does not say that he saw the Divine Essence; and all that his words fairly imply, is, that he saw a manifestation, or vision of Yahweh - some striking symbolic representation of him. (2) It was the manifestation of Yahweh in the person of the Messiah, of the 'only begotten Son who hath revealed or declared him,' that he saw Such manifestations of God have been made often, and all that the declaration of Isaiah implies, of necessity, is, that he had a vision of God incarnate seated in glory, from whom he now received a new commission to go out and proclaim the truth to that wicked and rebellious generation. Sitting upon a throne - God is thus often represented as a king, sitting on a throne; 1 Kings 22:19 ; Ezekiel 43:7 ; Jeremiah 17:12 . High and lifted up - That is, the "throne;" an indication of state and majesty. "And his train." The word "train" שׁוּליו shûlāyv, properly signifies the skirt of a garment, or a robe; Exodus 28:33-34 . Here it is evidently designed as a representation of a large, flowing robe, that filled all the most holy part of the temple. The Orientals regarded such large robes as indicative of grandeur and state. The Messiah was seen seated on a throne as a king; clothed in a large, loose, flowing robe, in the manner of oriental monarchs, and surrounded by his ministers. The design of this magnificent vision was not only to impress the prophet with a sense of the holiness of God, but also to give additional weight to his commission, as having been derived immediately from the divine majesty; compare Isaiah 6:9-10 . It is remarkable that Isaiah attempts no representation of Yahweh himself. He mentions his robes; the throne; the seraphim; but mentions no form or appearance of God himself. In this there is great sublimity. There is enough mentioned to fill the mind with awe; there is enough concealed to impress as deeply with a sense of the divine majesty. It is remarkable, also, that it is not the "usual" appearance of God in the temple to which he refers. That was the "Shekinah," or visible symbol of God. That was on the mercy-seat, this was on a throne; that was a cloud, of this no form is mentioned; over that the cherubim stretched forth their wings, over this stood the seraphim; that had no clothing, this was clad in a full flowing robe. Filled the temple - Probably, the most holy place only is intended. The large, full, magnificent robe seemed to fill up the entire holy of holies. Some have supposed that this vision was represented as appearing in the "heavens." But the expression here evidently implies, that it was seen in the "temple" at Jerusalem.

Isaiah VISION AND SERVICE THE EMPTY THRONE FILLED Isaiah 6:1 . Uzziah had reigned for fifty-two years, during the greater part of which he and his people had been brilliantly prosperous. Victorious in war, he was also successful in the arts of peaceful industry. The later years of his life were clouded, but on the whole the reign had been a time of great well-being. His son and successor was a young man of five-and-twenty; and when he came to the throne ominous war-clouds were gathering in the North, and threatening to drift to Judah. No wonder that the prophet, like other thoughtful patriots, was asking himself what was to come in these anxious days, when the helm was in new hands, which, perhaps, were not strong enough to hold it. Like a wise man, he took his thoughts into the sanctuary; and there he understood. As he brooded, this great vision was disclosed to his inward eye. ‘In the year that King Uzziah died’ is a great deal more than a date for chronological purposes. It tells us not only the when , but the why , of the vision. The earthly king was laid in the grave; but the prophet saw that the true King of Israel was neither the dead Uzziah nor the young Jotham, but the Lord of hosts. And, seeing that, fears and forebodings and anxieties and the sense of loss, all vanished; and new strength came to Isaiah. He went into the temple laden with anxious thoughts; he came out of it with a springy step and a lightened heart, and the resolve ‘Here am I; send me.’ There are some lessons that seem to me of great importance for the conduct of our daily life which may be gathered from this remarkable vision, with the remarkable note of time that is appended to it. Now, before I pass on, let me remind you, in a word, of that apparently audacious commentary upon this great vision, which the Evangelist John gives us: ‘These things said Esaias, when he had beheld His glory and spake of Him .’ Then the Christ is the manifest Jehovah; is the King of Glory. Then the vision which was but a transitory revelation is the revelation of an eternal reality, and ‘the vision splendid’ does not ‘fade but brightens, into the light of common day’; when instead of being flashed only on the inward eye of a prophet, it is made flesh and walks amongst us, and lives our life, and dies our death. Our eyes have seen the King in as true a reality, and in better fashion, than ever Isaiah did amid the sanctities of the Temple. And the eyes that have seen only the near foreground, the cultivated valleys, and the homes of men, are raised, and lo! the long line of glittering peaks, calm, silent, pure. Who will look at the valleys when the Himalayas stand out, and the veil is drawn aside? I. Let me say a word or two about the ministration of loss and sorrow in preparing for the vision. It was when ‘King Uzziah died’ that the prophet ‘saw the Lord sitting upon the throne.’ If the Throne of Israel had not been empty, he 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. The possession of the things that are taken away from us, the joys which our sorrows smite into dust, have the same mission, and the highest purpose of every good, of every blessing, of every possession, of every gladness, of all love-the highest mission is to lead us to Him. But, just as men will frost a window, so that the light may come in but the sight cannot go out, so by our own fault and misuse of the good things which are meant to lead us up to, and to show us, God, we frost and darken the window so that we cannot see what it is meant to show us. And then a mighty and merciful hand shivers the painted glass into fragments, because it has been dimming ‘the white radiance of Eternity.’ And though the casement may look gaunt, and the edges of the broken glass may cut and wound, yet the view is unimpeded. When the gifts that we have misused are withdrawn, we can see the heaven that they too often hide from us. When the leaves drop there is a wider prospect. When the great tree is fallen there is opened a view of the blue above. When the night falls the stars sparkle. When other props are struck away we can lean our whole weight upon God. When Uzziah dies the King becomes visible. Is that what our sorrows, our pains, losses, disappointments do for us? Well for those to whom loss is gain, because it puts them in possession of the enduring riches! Well for those to whom the passing of all that can pass is a means of revealing Him who ‘is the same yesterday, and to-day, and for ever’! The message to us of all these our pains and griefs is ‘Come up hither.’ In them all our Father is saying to us, ‘Seek ye My face.’ Well for those who answer, ‘Thy face, Lord, will I seek. Hide not Thy face far from me.’ Let us take care that we do not waste our griefs and sorrows. They absorb us sometimes with vain regrets. They jaundice and embitter us sometimes with rebellious thoughts. They often break the springs of activity and of interest in others, and of sympathy with others. But their true intention is to draw back the thin curtain, and to show us ‘the things that are,’ the realities of the throned God, the skirts that fill the Temple, the hovering seraphim, and the coal from the altar that purges. II. Let me suggest how our text shows us the compensation that is given for all losses. As I have pointed out already, the thought conveyed to the prophet by this vision was not only the general one, of God’s sovereign rule, but the special one of His rule over and for, and His protection of, the orphan kingdom which had lost its king. The vision took the special shape that the moment required. It was because the earthly king was dead that the living, heavenly King was revealed. So there is just suggested by it this general thought, that the consciousness of God’s presence and work for us takes in each heart the precise shape that its momentary necessities and circumstances require. That infinite fulness is of such a nature as that it will assume any form for which the weakness and the need of the dependent creature call. Like the one force which scientists now are beginning to think underlies all the various manifestations of energy in nature, whether they be named light, heat, motion, electricity, chemical action, or gravitation, the one same vision of the throned God, manifest in Jesus Christ, is protean. Here it flames as light, there burns as heat, there flashes as electricity; here as gravitation holds the atoms together, there as chemical energy separated and decomposes them; here results in motion, there in rest; but is the one force. And so 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. 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 has died. When losses come to us He draws near, as durable riches and righteousness. In all our pains He is our anodyne, and in all 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, dear friends, let us learn God’s purpose in emptying hearts and chairs and homes. He empties them that He may fill them with Himself. He takes us, if I might so say, into the darkness, as travellers to the south are to-day passing through Alpine tunnels, in order that He may bring us out into the land where ‘God Himself is sun and moon,’ and where there are ampler ether and brighter constellations than in these lands where we dwell. He means that, when Uzziah dies, our hearts shall see the King. And for all mourners, for all tortured hearts, for all from whom stays have been stricken and resources withdrawn, the old word is true: ‘Lord shew us the Father, and it sufficeth us.’ Let me recall to you what I have already insisted on more than once, that the perfecting of this vision is in the historical fact of the Incarnate Son. Jesus Christ shows us God. Jesus Christ is the King of Glory. If we will go to Him, and fix our eyes and hearts on Him, then losses may come, and we shall be none the poorer; death may unclasp our hands from dear hands, but He will close a dearer one round the hand that is groping for a stay; and nothing can betaken away but He will more than fill the gap it leaves by His own sweet presence. If our eyes behold the King, if we are like John the Seer in his rocky Patmos, and see the Christ in His glory and royalty, then He will lay His hands on us and say, ‘Fear not! Weep not; I am the First and the Last,’ and forebodings, and fears, and sense of loss will all be changed into trustfulness and patient submission. ‘Seeing Him, who is invisible,’ we shall be able to endure and to toil, until the time when the vision of earth is perfected by the beholding of heaven. Blessed are they who with purged eyes see, and with yielding hearts obey, the heavenly vision, and turn to the King and offer themselves for any service He may require, saying, ‘Here am I; send me.’