The focus of our study during this week is Isaiah 6, particularly the first three verses. The first verse mentions that Isaiah has a vision of the “Lord sitting upon a throne” and that the vision occurs “in the year of King Uzziah’s death.” So, the vision would be dated approximately between 740 and 739 B.C. Why does the prophet refer to the king’s death? Is it a simple historical reference? Isaiah, by alluding to the famous monarch, wants to contrast the human king with the majestic and glorious King of the universe. Among other features, holiness is one of the main features of the sovereign Host. This study is divided into three sections: (1) human splendor, (2) the supreme King, and (3) our holy and glorious Lord.
Part II: Commentary
Human Splendor.
Some scholars have suggested that Isaiah’s vision in chapter 6 serves as a linking unit between the previous chapters (1–5) and the rest of the book. For instance, Edward J. Young maintains the idea that the prophet in the first five chapters presents the core of his message, and then he relates his prophetic call.—Edward J. Young, The Book of Isaiah: The English Text, With Introduction, Exposition, and Notes (Grand Rapids, MI: Eerdmans Publishing Company, 1985), vol. 1, p. 233.
The second book of Chronicles furnishes us with a sketch of the reign of the king whose death is mentioned in Isaiah 6. Second Chronicles 26 broadly highlights Uzziah’s glorious career during his 52-year reign over Judah (2 Chron. 26:3). Among other notable achievements, the king’s résumé includes: military strategist and the consequent expansion of territories (2 Chron. 26:6, 7), the formation of a well-equipped army (2 Chron. 26:11-14), the invention of military technology (2 Chron. 26:15), material prosperity in its territory (2 Chron. 26:9, 10), and his glorious fame (2 Chron. 26:15). However, the same record adds a dismal, pernicious detail about the monarch’s life: “But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense” (2 Chron. 26:16). Obviously, the priests are opposed to the king’s intention. They warn him that it is not his place to offer incense. They also tell him, “Get out of the sanctuary, for you have been unfaithful and will have no honor from the LORD God” (2 Chron. 26:18, NASB). (NASB translates the Hebrew expression ḵāḇôḏ as “honor.” A common translation is “glory.”) So, instead of glory (ḵāḇôḏ), the king will have leprosy (ṣāraʿaṯ) until his death.
Ellen G. White comments, “Uzziah was filled with wrath that he, the king, should be thus rebuked. But he was not permitted to profane the sanctuary against the united protest of those in authority. While standing there, in wrathful rebellion, he was suddenly smitten with a divine judgment. Leprosy appeared on his forehead. In dismay, he fled, never again to enter the temple courts. Unto the day of his death, some years later, Uzziah remained a leper—a living example of the folly of departing from a plain ‘Thus saith the Lord.’ Neither his exalted position nor his long life of service could be pleaded as an excuse for the presumptuous sin by which he marred the closing years of his reign, and brought upon himself the judgment of Heaven.”—Ellen G. White, Prophets and Kings, p. 304.
Thus, to refer to the death of Uzziah, as Isaiah does, in chapter 6 is to evoke a prosperous and glorious king, perhaps surpassed only by the last two kings of the united monarchy. However, Uzziah’s glory ends in leprosy and therefore in death. Now another king sits on what was once the seat of his glory.
The Supreme King.
In contrast to the experience of the famous (but inglorious) King Uzziah, the prophet expresses the glory of the Lord in Isaiah 6:1: “I saw also the LORD sitting upon a throne.” It is well worth noting that all the words that follow the subject, “the LORD,” point to the exalted position of YHWH, King of the universe.
Isaiah here uses the expression “Lord” (ʾăḏōnāy), making it clear that he refers to the sovereign Ruler. This detail helps to heighten the contrast between the Lord and the earthly ruler of Judah. The Lord is (still) sitting upon His throne; in other words, He remains established upon His throne. Other kings have, and will, pass away, but the dominion of the King of the universe “is an everlasting dominion, which shall not pass away” (Dan. 7:14). The author emphasizes that the Lord is sitting “with the train of His robe filling the temple” (Isa. 6:1, last sentence, NASB), which means that the presence of the Lord saturates the temple. In addition, the heavenly beings are worshiping before Him. A similar picture can be seen in Revelation 4:8: “The four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, ‘HOLY, HOLY, HOLY, IS THE LORD GOD, THE ALMIGHTY’” (NASB).
Our Holy and Glorious Lord.
Isaiah 6:3 records that the seraphim “cried unto another, and said, Holy, holy, holy, is the LORD of hosts.” It seems that holiness is the expression that the heavenly beings prefer to use in order to refer to the Lord. What does God’s holiness imply?
For some scholars, the holiness of YHWH means the hidden essence of His being, His absolute transcendence, the divine perfection that separates Him from His creation: a distinction both in essence and in character—and His moral majesty.
On the other hand, some think that, in this case, holiness refers to YHWH’s exclusivity for Israel (Teófilo Correa, La Gloria del Señor en Isaías [Entre Rios, Argentina: Universidad Adventista del Plata, 2017], p. 123). Although the element of distinction, or separation, of God’s holiness is a feature that cannot be denied, one may argue that the word in Hebrew expresses more than mere distinction.
In this matter, we have the witnesses of ancient languages. The equivalent term for the Hebrew word qāḏôš (holy) in Akkadian language is qadāšu, which means “to be pure, to shine,” among other meanings (Jeremy Black, Andrew George, and Nicholas Postgate, eds., “qadāšu(m),” A Concise Dictionary of Akkadian [Wiesbaden: Harrassowitz Verlag, 2000], p. 282). In light of this insight from the extra biblical witness, an element of incomparability can be inferred because of the essence of God’s nature. Therefore, the Hebrew expression qāḏôš, in this case, may refer to the purity, perfection, and hidden glory of YHWH. In other words, holiness is the essence of God’s being; but that essence is not completely hidden because it is revealed, in part, in His glory that fills the whole earth. Qāḏôš is parallel with ḵāḇôḏ. While the first is the essence of God’s being, the second is the manifestation of it. We can likewise infer that as His presence fills the temple, it is His glory that fills the earth. Such is the impact of the Lord’s holiness that Isaiah sees himself as “ruined,” because, according to him, he is unclean. The contrast is clear between him (unclean) and the clean or pure (holy) God.
Part III: Life Application
For Reflection: Fame and splendor are great attractions for many people. King Uzziah is a perfect example of someone who covets both. His intrusion into the temple may be viewed as an audacious performance, but his actions are against God’s revealed will. His behavior is an insult to God and blasphemy to His holy service. Ellen G. White states that “the sin that resulted so disastrously to Uzziah was one of presumption. In violation of a plain command of Jehovah, that none but the descendants of Aaron should officiate as priests, the king entered the sanctuary ‘to burn incense upon the altar.’”—Prophets and Kings, p. 304.
If you are in a position of leadership in your church, think about all that your leadership entails. How faithfully do you deal with the sacred things of the Lord?
Kings in Isaiah’s time do not always walk in the light of the Lord. Isaiah 1:23 describes Israel’s rulers thus: “Your rulers are rebels” (NASB). Remember, human beings, sooner or later, will die and fade away. The Lord who rules forever is sitting upon His throne, and He is in control. What does it mean that God is Sovereign? Why should we trust in His dominion?
At the beginning of his prophetic ministry, Isaiah receives a vision of the holiness of the Lord. A similar experience happens to Moses when he is called in Horeb (Exod. 3:5, 6). Why is holiness not only the important feature of the essence of the Lord, but also the seal of His work and the mark of His messengers?
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Study Focus: Isaiah 6
Part I: Overview
The focus of our study during this week is Isaiah 6, particularly the first three verses. The first verse mentions that Isaiah has a vision of the “Lord sitting upon a throne” and that the vision occurs “in the year of King Uzziah’s death.” So, the vision would be dated approximately between 740 and 739 B.C. Why does the prophet refer to the king’s death? Is it a simple historical reference? Isaiah, by alluding to the famous monarch, wants to contrast the human king with the majestic and glorious King of the universe. Among other features, holiness is one of the main features of the sovereign Host. This study is divided into three sections: (1) human splendor, (2) the supreme King, and (3) our holy and glorious Lord.
Part II: Commentary
Human Splendor.
Some scholars have suggested that Isaiah’s vision in chapter 6 serves as a linking unit between the previous chapters (1–5) and the rest of the book. For instance, Edward J. Young maintains the idea that the prophet in the first five chapters presents the core of his message, and then he relates his prophetic call.—Edward J. Young, The Book of Isaiah: The English Text, With Introduction, Exposition, and Notes (Grand Rapids, MI: Eerdmans Publishing Company, 1985), vol. 1, p. 233.
The second book of Chronicles furnishes us with a sketch of the reign of the king whose death is mentioned in Isaiah 6. Second Chronicles 26 broadly highlights Uzziah’s glorious career during his 52-year reign over Judah (2 Chron. 26:3). Among other notable achievements, the king’s résumé includes: military strategist and the consequent expansion of territories (2 Chron. 26:6, 7), the formation of a well-equipped army (2 Chron. 26:11-14), the invention of military technology (2 Chron. 26:15), material prosperity in its territory (2 Chron. 26:9, 10), and his glorious fame (2 Chron. 26:15). However, the same record adds a dismal, pernicious detail about the monarch’s life: “But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense” (2 Chron. 26:16). Obviously, the priests are opposed to the king’s intention. They warn him that it is not his place to offer incense. They also tell him, “Get out of the sanctuary, for you have been unfaithful and will have no honor from the LORD God” (2 Chron. 26:18, NASB). (NASB translates the Hebrew expression ḵāḇôḏ as “honor.” A common translation is “glory.”) So, instead of glory (ḵāḇôḏ), the king will have leprosy (ṣāraʿaṯ) until his death.
Ellen G. White comments, “Uzziah was filled with wrath that he, the king, should be thus rebuked. But he was not permitted to profane the sanctuary against the united protest of those in authority. While standing there, in wrathful rebellion, he was suddenly smitten with a divine judgment. Leprosy appeared on his forehead. In dismay, he fled, never again to enter the temple courts. Unto the day of his death, some years later, Uzziah remained a leper—a living example of the folly of departing from a plain ‘Thus saith the Lord.’ Neither his exalted position nor his long life of service could be pleaded as an excuse for the presumptuous sin by which he marred the closing years of his reign, and brought upon himself the judgment of Heaven.”—Ellen G. White, Prophets and Kings, p. 304.
Thus, to refer to the death of Uzziah, as Isaiah does, in chapter 6 is to evoke a prosperous and glorious king, perhaps surpassed only by the last two kings of the united monarchy. However, Uzziah’s glory ends in leprosy and therefore in death. Now another king sits on what was once the seat of his glory.
The Supreme King.
In contrast to the experience of the famous (but inglorious) King Uzziah, the prophet expresses the glory of the Lord in Isaiah 6:1: “I saw also the LORD sitting upon a throne.” It is well worth noting that all the words that follow the subject, “the LORD,” point to the exalted position of YHWH, King of the universe.
Isaiah here uses the expression “Lord” (ʾăḏōnāy), making it clear that he refers to the sovereign Ruler. This detail helps to heighten the contrast between the Lord and the earthly ruler of Judah. The Lord is (still) sitting upon His throne; in other words, He remains established upon His throne. Other kings have, and will, pass away, but the dominion of the King of the universe “is an everlasting dominion, which shall not pass away” (Dan. 7:14). The author emphasizes that the Lord is sitting “with the train of His robe filling the temple” (Isa. 6:1, last sentence, NASB), which means that the presence of the Lord saturates the temple. In addition, the heavenly beings are worshiping before Him. A similar picture can be seen in Revelation 4:8: “The four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, ‘HOLY, HOLY, HOLY, IS THE LORD GOD, THE ALMIGHTY’” (NASB).
Our Holy and Glorious Lord.
Isaiah 6:3 records that the seraphim “cried unto another, and said, Holy, holy, holy, is the LORD of hosts.” It seems that holiness is the expression that the heavenly beings prefer to use in order to refer to the Lord. What does God’s holiness imply?
For some scholars, the holiness of YHWH means the hidden essence of His being, His absolute transcendence, the divine perfection that separates Him from His creation: a distinction both in essence and in character—and His moral majesty.
On the other hand, some think that, in this case, holiness refers to YHWH’s exclusivity for Israel (Teófilo Correa, La Gloria del Señor en Isaías [Entre Rios, Argentina: Universidad Adventista del Plata, 2017], p. 123). Although the element of distinction, or separation, of God’s holiness is a feature that cannot be denied, one may argue that the word in Hebrew expresses more than mere distinction.
In this matter, we have the witnesses of ancient languages. The equivalent term for the Hebrew word qāḏôš (holy) in Akkadian language is qadāšu, which means “to be pure, to shine,” among other meanings (Jeremy Black, Andrew George, and Nicholas Postgate, eds., “qadāšu(m),” A Concise Dictionary of Akkadian [Wiesbaden: Harrassowitz Verlag, 2000], p. 282). In light of this insight from the extra biblical witness, an element of incomparability can be inferred because of the essence of God’s nature. Therefore, the Hebrew expression qāḏôš, in this case, may refer to the purity, perfection, and hidden glory of YHWH. In other words, holiness is the essence of God’s being; but that essence is not completely hidden because it is revealed, in part, in His glory that fills the whole earth. Qāḏôš is parallel with ḵāḇôḏ. While the first is the essence of God’s being, the second is the manifestation of it. We can likewise infer that as His presence fills the temple, it is His glory that fills the earth. Such is the impact of the Lord’s holiness that Isaiah sees himself as “ruined,” because, according to him, he is unclean. The contrast is clear between him (unclean) and the clean or pure (holy) God.
Part III: Life Application
For Reflection: Fame and splendor are great attractions for many people. King Uzziah is a perfect example of someone who covets both. His intrusion into the temple may be viewed as an audacious performance, but his actions are against God’s revealed will. His behavior is an insult to God and blasphemy to His holy service. Ellen G. White states that “the sin that resulted so disastrously to Uzziah was one of presumption. In violation of a plain command of Jehovah, that none but the descendants of Aaron should officiate as priests, the king entered the sanctuary ‘to burn incense upon the altar.’”—Prophets and Kings, p. 304.