| Barnes' Notes on the Bible Then flew - Isaiah is represented as standing out of the temple; the seraphim as in it. Having a live coal - The Vulgate renders this, 'A stone.' This is, probably, the original meaning of the word; see 1 Kings 19:6. It at first denoted a hot stone which was used to roast meat upon. It may also mean a coal, from its resemblance to such a stone. From off the altar - The altar of burnt-offering. This stood in the court of the priests, in front of the temple; see the notes at Matthew 21:12. The fire on this altar was at first kindled by the Lord, Leviticus 9:24, and was kept continually burning; Leviticus 6:12-13.
Clarke's Commentary on the BibleA live coal - The word of prophecy, which was put into the mouth of the prophet. From off the altar - That is, from the altar of burnt-offerings, before the door of the temple, on which the fire that came down at first from heaven (Leviticus 9:24; 2 Chronicles 7:1) was perpetually burning. It was never to be extinguished, Leviticus 6:12, Leviticus 6:13.
Gill's Exposition of the Entire BibleThen flew one of the seraphim unto me,.... When the prophet had confessed his sin; for upon that follows the application of pardon; and when the seraph, or minister of the Gospel, had an order from the Lord to publish the doctrine of it: it is God's act alone to forgive sin; it is the work of his ministers to preach forgiveness of sin, and that to sensible sinners; who when they are made sensible of sin, and distressed with it, the Lord takes notice of them, and sends messengers to them, to comfort them, by acquainting them that their iniquity is forgiven; who go on such an errand cheerfully and swiftly; and though they do not know the particular person, yet the Lord directs their ministration to him, and makes it effectual. Having a live coal in his hand: by which is meant the word of God, comparable to fire, and to a burning coal of fire, Jeremiah 23:29 for the light and heat which it gives both to saints and sinners, and for its purity and purifying nature: which he had taken with the tongs from off the altar; of burnt offering, where the fire was always burning; which was a type of Christ, and his sacrifice; and this shows what particular doctrine of the word it was the seraph or Gospel minister took, and delivered in this visionary way; it was the doctrine of pardon, founded upon the sacrifice and satisfaction of Christ. To this sense of the words the Targum agrees, which paraphrases them thus, "and there flew to me one of the ministers, and in his mouth a word which he received from his Shechinah, upon the throne of glory, in the highest heavens, above the altar,'' See Revelation 14:6.
Keil and Delitzsch Biblical Commentary on the Old TestamentThis confession was followed by the forgiveness of his sins, of which he received an attestation through a heavenly sacrament, and which was conveyed to him through the medium of a seraphic absolution. "And one of the seraphim flew to me with a red-hot coal in his hand, which he had taken with the tongs from the altar. And he touched my mouth with it, and said, Behold, this hath touched thy lips, and thine iniquity is taken away; and so thy sin is expiated." One of the beings hovering round the Lord (there were, therefore, a large and indefinite number) flew to the altar of incense - the heavenly original of the altar of incense in the earthly temple, which was reckoned as belonging to the Most Holy Place - and took from this altar a ritzpâh, i.e., either a red-hot stone (Vulg. Calculum, Ar. radfe or radafe), or, according to the prevailing tradition, a red-hot coal (vid., râtzēph -râshaph, to scatter sparks, sparkle, or glow: syn. gacheleth), and that with a pair of tongs, because even a seraph's hand cannot touch the vessels consecrated to God, or the sacrifices that belong to Him. With this red-hot coal he flew to Isaiah, and having touched his mouth with it, i.e., that member of his body of whose uncleanness he had more especially complained (cf., Jeremiah 1:9, where the prophet's mouth is touched by Jehovah's hand, and made eloquent in consequence), he assured him of the forgiveness of his sins, which coincided with the application of this sacramental sign. The Vav connects together what is affirmed by nâga‛ (hath touched) and sâr (a taker away) as being simultaneous; the zeh (this) points as a neuter to the red-hot coal. The future tecuppâr is a future consec., separated by Vav conversive for the purpose of bringing the subject into greater prominence; as it is practically impossible that the removal of guilt should be thought of as immediate and momentary, and the expiation as occurring gradually. The fact that the guilt was taken away was the very proof that the expiation was complete. Cipper, with the "sin" in the accusative, or governed by על, signifies to cover it up, extinguish, or destroy it (for the primary meaning, vid., Isaiah 28:18), so that it has no existence in relation to the penal justice of God. All sinful uncleanness was burned away from the prophet's mouth. The seraph, therefore, did here what his name denotes: he burned up or burned away (Comburit). He did this, however, not by virtue of his own fiery nature, but by means of the divine fire which he had taken from the heavenly altar. As the smoke which filled the house came from the altar, and arose in consequence of the adoration offered to the Lord by the seraphim, not only must the incense-offering upon the altar and this adoration be closely connected; but the fire, which revealed itself in the smoke and consumed the incense-offering, and which must necessarily have been divine because of its expiatory power, was an effect of the love of God with which He reciprocated the offerings of the seraphim. A fiery look from God, and that a fiery look of pure love as the seraphim were sinless, had kindled the sacrifice. Now, if the fact that a seraph absolved the seer by means of this fire of love is to be taken as an illustrative example of the historical calling of the seraphim, they were the vehicles and media of the fire of divine love, just as the cherubim in Ezekiel are vehicles and media of the fire of divine wrath. For just as, in the case before us, a seraph takes the fire of love from the altar; so there, in Ezekiel 10:6-7, a cherub takes the fire of wrath from the throne-chariot. Consequently the cherubim appear as the vehicles and media of the wrath which destroys sinners, or rather of the divine doxa, with its fiery side turned towards the world; and the seraphim as the vehicles and media of the love which destroys sin, or of the same divine doxa with its light side towards the world. (Note: Seraphic love is the expression used in the language of the church to denote the ne plus ultra of holy love in the creature. The Syriac fathers regarded the burning coal as the symbol of the incarnate Son of God, who is often designated in poetry as the "live or burning coal" (Kemurto denuro): DMZ. 1860, pp. 679, 681.)
Geneva Study BibleThen one of the seraphims flew to me, having a live coal in his hand, which he had taken with the tongs from off the {m} altar: (m) Of the burnt offerings where the fire never went out.
Wesley's Notes 6:6 Flew - By God's command. A coal - Both a token and an instrument of purification. The altar - Of burnt - offering.
King James Translators' Noteshaving...: Heb. and in his hand a live coal
Jamieson-Fausset-Brown Bible Commentary6. unto me-The seraph had been in the temple, Isaiah outside of it. live coal-literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2, 3). the altar-of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Le 9:24), and was kept continually burning.
Matthew Henry's Concise Commentary6:1-8 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.
Matthew Henry's Whole Bible CommentaryVerses 5-8 Our curiosity would lead us to enquire further concerning the seraphim, their songs and their services; but here we leave them, and must attend to what passed between God and his prophet. Secret things belong not to us, the secret things of the world of angels, but things revealed to and by the prophets, which concern the administration of God's kingdom among men. Now here we have, I. The consternation that the prophet was put into by the vision which he saw of the glory of God (v. 5): Then said I, Woe is me! I should have said, "Blessed art thou, who hast been thus highly favoured, highly honoured, and dignified, for a time, with the privilege of those glorious beings that always behold the face of our Father. Blessed were those eyes which saw the Lord sitting on his throne, and those ears which heard the angels' praises." And, one would think, he should have said, "Happy am I, for ever happy; nothing now shall trouble me, nothing make me blush or tremble;" but, on the contrary, he cries out, "Woe is me! for I am undone. Alas for me! I am a gone man; I shall surely die (Judges 13:22; 6:22); I am silenced; I am struck dumb, struck dead." Thus Daniel, when he heard the words of the angel, became dumb, and there was no strength, no breath, left in him, Dan. 10:15, 17. Observe, 1. What the prophet reflected upon in himself which terrified him: "I am undone if God deal with me in strict justice, for I have made myself obnoxious to his displeasure, because I am a man of unclean lips." Some think he refers particularly to some rash word he had spoken, or to his sinful silence in not reproving sin with the boldness and freedom that were necessary-a sin which God's ministers have too much cause to charge themselves with, and to blush at the remembrance of. But it may be taken more generally; I am a sinner; particularly, I have offended in word; and who is there that hath not? Jam. 3:2. We all have reason to bewail it before the Lord, (1.) That we are of unclean lips ourselves; our lips are not consecrated to God; he had not had the first-fruits of our lips (Heb. 13:15), and therefore they are counted common and unclean, uncircumcised lips, Ex. 6:30. Nay, they have been polluted with sin. We have spoken the language of an unclean heart, that evil communication which corrupts good manners, and whereby many have been defiled. We are unworthy and unmeet to take God's name into our lips. With what a pure lip did the angels praise God! "But," says the prophet, "I cannot praise him so, for I am a man of unclean lips." The best men in the world have reason to be ashamed of themselves, and the best of their services, when they come into comparison with the holy angels. The angels had celebrated the purity and holiness of God; and therefore the prophet, when he reflects upon sin, calls it uncleanness; for the sinfulness of sin is its contrariety to the holy nature of God, and upon that account especially it should appear both hateful and frightful to us. The impurity of our lips ought to be the grief of our souls, for by our words we shall be justified or condemned. (2.) That we dwell among those who are so too. We have reason to lament not only that we ourselves are polluted, but that the nature and race of mankind are so; the disease is hereditary and epidemic, which is so far from lessening our guilt that it should rather increase our grief, especially considering that we have not done what we might have done for the cleansing of the pollution of other people's lips; nay, we have rather learned their way and spoken their language, as Joseph in Egypt learned the courtier's oath, Gen. 42:16. "I dwell in the midst of a people who by their impudent sinnings are pulling down desolating judgments upon the land, which I, who am a sinner too, may justly expect to be involved in." 2. What gave occasion for these sad reflections at this time: My eyes have seen the King, the Lord of hosts. He saw God's sovereignty to be incontestable-he is the King; and his power irresistible-he is the Lord of hosts. These are comfortable truths to God's people, and yet they ought to strike an awe upon us. Note, A believing sight of God's glorious majesty should affect us all with reverence and godly fear. We have reason to be abased in the sense of that infinite distance that there is between us and God, and our own sinfulness and vileness before him, and to be afraid of his displeasure. We are undone if there be not a Mediator between us and this holy God, 1 Sa. 6:20. Isaiah was thus humbled, to prepare him for the honour he was now to be called to as a prophet. Note, Those are fittest to be employed for God who are low in their own eyes and are made deeply sensible of their own weakness and unworthiness. II. The silencing of the prophet's fears by the good words, and comfortable words, with which the angel answered him, v. 6, 7. One of the seraphim immediately flew to him, to purify him, and so to pacify him. Note, God has strong consolations ready for holy mourners. Those that humble themselves in penitential shame and fear shall soon be encouraged and exalted; those that are struck down with the visions of God's glory shall soon be raised up again with the visits of his grace; he that tears will heal. Note, further, Angels are ministering spirits for the good of the saints, for their spiritual good. Here was one of the seraphim dismissed, for a time, from attending on the throne of God's glory, to be a messenger of his grace to a good man; and so well pleased was he with the office that he came flying to him. To our Lord Jesus himself, in his agony, there appeared an angel from heaven, strengthening him, Lu. 22:43. Here is, 1. A comfortable sign given to the prophet of the purging away of his sin. The seraph brought a live coal from the altar, and touched his lips with it, not to hurt them, but to heal them-not to cauterize, but to cleanse them; for there were purifications by fire, as well as by water, and the filth of Jerusalem was purged by the spirit of burning, ch. 4:4. The blessed Spirit works as fire, Mt. 3:11. The seraph, being himself kindled with a divine fire, put life into the prophet, to make him also zealously affected; for the way to purge the lips from the uncleanness of sin is to fire the soul with the love of God. This live coal was taken from off the altar, either the altar of incense or that of burnt-offerings, for they had both of them fire burning on them continually. Nothing is powerful to cleanse and comfort the soul but what is taken from Christ's satisfaction and the intercession he ever lives to make in the virtue of that satisfaction. It must be a coal from his altar that must put life into us and be our peace; it will not be done with strange fire. 2. An explication of this sign: "Lo, this has touched thy lips, to assure thee of this, that thy iniquity is taken away and thy sin purged. The guilt of thy sin is removed by pardoning mercy, the guilt of thy tongue-sins. Thy corrupt disposition to sin is removed by renewing grace; and therefore nothing can hinder thee from being accepted with God as a worshipper, in concert with the holy angels, or from being employed for God as a messenger to the children of men." Those only who are thus purged from an evil conscience are prepared to serve the living God, Heb. 9:14. The taking away of sin is necessary to our speaking with confidence and comfort either to God in prayer or from God in preaching; nor are any so fit to display to others the riches and power of gospel-grace as those who have themselves tasted the sweetness and felt the influence of that grace; 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. III. The renewing of the prophet's mission, v. 8. Here is a communication between God and Isaiah about this matter. Those that would assist others in their correspondence with God must not themselves be strangers to it; for how can we expect that God should speak by us if we never heard him speaking to us, or that we should be accepted as the mouth of others to God if we never spoke to him heartily for ourselves? Observe here, 1. The counsel of God concerning Isaiah's mission. God is here brought in, after the manner of men, deliberating and advising with himself: Whom shall I send? And who will go for us? God needs not either to be counselled by others or to consult with himself; he knows what he will do, but thus he would show us that there is a counsel in his whole will, and teach us to consider our ways, and particularly that the sending forth of ministers is a work not to be done but upon mature deliberation. Observe, (1.) Who it is that is consulting. It is the Lord God in his glory, whom he saw upon the throne high and lifted up. It puts an honour upon the ministry that, when God would send a prophet to speak in his name, he appeared in all the glories of the upper world. Ministers are the ambassadors of the King of kings; how mean soever they are, he who sends them is great; it is God in three persons (Who will go for us? as Gen. 1:26, Let us make man), Father, Son, and Holy Ghost. They all concur, as in the creating, so in the redeeming and governing of man. Ministers are ordained in the same name into which all Christians are baptized. (2.) What the consultation is: Whom shall I send? And who will go? Some think this refers to the particular message of wrath against Israel, v. 9, 10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?" Eze. 3:14. But I rather take it more largely for all those messages which the prophet was entrusted to deliver, in God's name, to that people, in which that hardening work was by no means the primary intention, but a secondary effect of them, 2 Co. 2:16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jer. 49:19. God now appeared, attended with holy angels, and yet asks, Whom shall I send? For he would send them a prophet from among their brethren, Heb. 2:17. Note, [1.] It is the unspeakable favour of God to us that he is pleased to send us his mind by men like ourselves, whose terror shall not make us afraid, and who are themselves concerned in the messages they bring. Those who are workers together with God are sinners and sufferers together with us. [2.] It is a rare thing to find one who is fit to go for God, and carry his messages to the children of men: Whom shall I send? Who is sufficient? Such a degree of courage for God and concern for the souls of men as is necessary to make a man faithful, and withal such an insight into the mysteries of the kingdom of heaven as is necessary to make a man skilful, are seldom to be met with. Such an interpreter of the mind of God is one of a thousand, Job 33:23. [3.] None are allowed to go for God but those who are sent by him; he will own none but those whom he appoints, Rom. 10:15. It is Christ's work to put men into the ministry, 1 Tim. 1:12. 2. The consent of Isaiah to it: Then said I, Here am I; send me. He was to go on a melancholy errand; the office seemed to go a begging, and every body declined it, and yet Isaiah offered himself to the service. It is an honour to be singular in appearing for God, Judges 5:7. We must not say, "I would go if I thought I should have success;" but, "I will go, and leave the success to God. Here am I; send me." Isaiah had been himself in a melancholy frame (v. 5), full of doubts and fears; but now that he had the assurance of the pardon of his sin the clouds were blown over, and he was fit for service and forward to it. What he says denotes, (1.) His readiness: "Here am I, a volunteer, not pressed into the service." Behold me; so the word is. God says to us, Behold me (ch. 65:1), and, Here I am (ch. 58:9), even before we call; let us say so to him when he does call. (2.) His resolution; "Here I am, ready to encounter the greatest difficulties. I have set my face as a flint." Compare this with ch. 50:4-7. (3.) His referring himself to God: "Send me whither thou wilt; make what use thou pleasest of me. Send me, that is, Lord, give me commission and full instruction; send me, and then, no doubt, thou wilt stand by me." It is a great comfort to those whom God sends that they go for God, and may therefore speak in his name, as having authority, and be assured that he will bear them out. |
