The first five chapters of his prophecy reveal Isaiah uttering words such as are elsewhere said to be spoken by holy men when moved of the Holy Ghost. Chapter one asserts that the words are included in his "vision," thus showing that their substance and form are from God.

Nevertheless, in order that the prophet may take up his work in increased persistence for the greater glory of God, and with keener discernment of men, the divine work in his heart is deepened by the special vision given him "in the year when king Uzziah died."

In this vision he learns the exceeding sinfulness of sin, and gets a deep sense of grace. His exercise of soul therein is not so much in respect of guilty conduct but "iniquity"- that ever leans in the wrong direction – and "sin" as a spring of uncleanness. And although he discovers that good does not dwell in his flesh, he also finds that purification comes from the altar. Now while this is its interpretation, there are other applications thereof, as, for instance, its use in speaking to the unconverted.

The narrative emphasizes (1) the death of Uzziah the king; (2) a vision of Jehovah's majesty; (3) a confession of uncleanness; (4) purification by fire; (5) a fresh commission to serve.

THE DEATH OF UZZIAH THE KING

At the age of sixteen he ascends the throne of Judah, which he occupies for fifty-two years, dying at the age of sixty-eight. Endowed with unusual ability he ends the menace of neighbors who had harried the kingdom by hostile encroachments, and puts the country on a sound industrial basis. He also equips a large standing army with the very latest weapons, especially fortifying the capital with engines of defense capable of withstanding the shock of a powerful enemy. In this he exhibits the foresight of a soldier-statesman who envisions danger from Assyria in the north, and knows that in the event of a conflict between it and Egypt to the south, his country will be ravaged unless he can block a passage from either direction. But alas, this man becomes proud through success, and commits sacrilege, so that he has to be isolated for the rest of his life as a leper smitten of God (2 Chron. 26), while his son Jotham administers the affairs of the kingdom as regent.

Now we may suppose that when he dies his life is reviewed from various viewpoints, some describing his talents as a soldier, while others repeat with awe the story of his sacrilege and terrible doom. But we cain well conceive what is uppermost in the mind of the young prophet as he meditates upon the matter. Doubtless he asks God to teach him reverence and not to permit him to betray his trust by giving way to pride.

A VISION OF JEHOVAH’S MAJESTY

During one of his visits to the temple he is vouchsafed' a vision of the Ruler of the Universe (whom he does ;not attempts to describe) in the form He assumes for His. purpose. He is seated upon a throne high and elevated in space, while the train of His royal robe fills the temple. The seraphim are in attendance, each having six wings. With two they reverently cover the face, with two they humbly cover the feet, and with two they are poised around the throne in readiness to fly at the divine command. How many of these excellent beings are present we are not informed, but to each other they cry, "Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory!" At this the thresholds of the door move, as if by an earthquake-symbol of overturned government; and the house is filled with smoke-symbol of wrath against evil.

A CONFESSION OF UNCLEANNESS

The silent observer now speaks. He cries, "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!" He discovers that the spring of his being is polluted,, hence he uses the leper-cry, "Unclean!" More than that, he says:"I am a man of unclean lips!" He learns that he cannot control the evil impulses of his nature, and that sooner or later they come to the surface and express themselves in his speech. It is evident then that the reprover of a nation must cease speaking to others. Who is he-to reprove a people with such "lips?" Even although he dwells "in the midst of a people of unclean lips," a people in urgent need of that word of God which is very "pure" who is to convey the message? Can a man of leprous lips carry it? Manifestly he will never address Judah again, unless God intervenes on his behalf.

PURIFICATION BY FIRE

At his cry, one of the seraphim flies to him with a glowing coal taken with the tongs from off the altar, and touches his lips. But as the seraph is not at liberty to do so unless so ordered, it is apparent that Jehovah exercises compassion upon him and sends relief by His messenger, who says:"Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged!"

Scripture speaks of purification by "blood," by the washing of "water" by the Word, and by "fire." Purification by fire is from the energy of sin. Sin in the flesh is judged at the altar where the fire of divine wrath consumes an unblemished sufferer identified with the sin in a vicarious way. When the burning coal touches his lips, this is impressed upon Isaiah in its practical bearing.

To describe this in New Testament language, he sees himself as "in the flesh" ended judicially at the Cross, in order that consistency with this in service might be maintained by walking in the Spirit.

But although Isaiah cannot explain his case in these words, seeing that in his day the Cross and the abiding gift of the Spirit were future, what he does say shows what was in God's mind, and towards which He was moving even in that day. Thus Isaiah is ready to resume his work in a new way and with a wider outlook. He has seen himself as God sees him, and therefore he knows men; yet he has tasted of grace in such a way that he can go forth to them as never before. There will be a new note in his message.

A FRESH COMMISSION TO SERVE

Thus far the voices heard are those of the seraphim proclaiming the holiness of God, of Isaiah bewailing his pollution, and of the seraph explaining his action.

Now for the first time, the King speaks. Wonderful to say, He issues no command, but makes an appeal, for He is seeking a servant for the Godhead. And although He knows that Isaiah has learned his lesson and can be entrusted with the work, He waits for him to declare himself, for He desires volunteers and not conscripts. The appeal is:"Whom shall I send, and who will go for Us?"

It requires four to answer this question. The Son who sends, the Father who purposes, and the Spirit who energizes-the "Us" of our text-are of one mind about a message to be delivered to men; but they are looking for a messenger who will be in the spirit of his message, yet who will simply say what he is told. All four, the Trinity and the messenger, must be in accord in this matter. Wherefore Isaiah now ready and alert offers himself, saying:"Here am I; send me!" To him therefore the Lord says "GO."

At this stage of things, some might picture this volunteer going forth on a campaign wherein he secures the rapt attention of his countrymen, being enabled to convince them by his searching appeals. But he goes forth under no such illusion. Before he begins he is told how things will work out. He is warned that he will encounter gross ignorance and wilful dislike of his message, so that judicial blindness will come upon the mass of the people because of their evil bias. Nevertheless he is assured that his testimony will secure God His portion, "a tenth," to be the nucleus of later far-reaching blessing. Therefore he goes forth with the "deposit" in an earthen vessel, "that the excellency of the power may be God" and not of himself (see 2 Cor. 4:7). And as the apostle Paul could say, "Death worketh in us, but life in you"-showing how his exercises benefitted the Corinthians-so Isaiah's deep exercises not only fit him to speak searchingly to the nation, but be a support to the God-fearing in Judah.

And let us ask:Who was the high and lofty One who called Isaiah to such service? We have already assumed it was One whom we know, even "the Son." But the apostle John tells us in so many words that it was He (John 12:4). The One on whose bosom he reclined was none other than the One before whose majesty the prophet abased himself, yet whose glory was shown to be grace. Who would not serve Him and welcome His discipline to this end? R. J. Reid