Isaiah 6:1

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

The Lord - Fifty-one MSS. of Kennicott's, and fifty-four of De Rossi's, and one edition; in the 8th verse, ( Isaiah 6:8;); forty-four MSS. of Kennicott's, and forty-six of De Rossi's, and one edition; and in the 11th verse ( Isaiah 6:11;); thirty-three MSS. of Kennicott's, and many of De Rossi's, and one edition, for אדני Adonai, "the Lord" read יהוה "Jehovah," which is probably the true reading; (compare Isaiah 6:6;); as in many other places, in which the superstition of the Jews has substituted אדני Adonai for יהוה Yehovah . One of my own MSS., a very ancient and large folio, to which the points and the masora have been added by a later hand, has יהוה Yehovah in the 1st and 8th verses, in the teeth of the masora, which orders it in both places to be read אדני Adonai .

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Albert Barnes
Notes on the Whole Bible

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.

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Matthew Henry
Concise Bible Commentary

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.

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SDA Bible Commentary (limited)
Volume 1-7

1. In the year. This was probably 740/739 b.c. The date is obviously an item of importance. In the year that Uzziah concluded his long reign of 52 years the Lord accorded the young man Isaiah a vision confirming his call to the prophetic office and gave him a message of reproof for Israel (PK 305-307; 5T 749, 750). The time was one of peril and crisis. The great Assyrian king Tiglath-pileser III had come to the throne in 745, and almost immediately began a series of campaigns that led to the conquest of much of Western Asia (see p. 88). In 745 he marched against Babylonia, in 744 he went against the country to the northeast of Assyria, and between 743 and 738 he made annual campaigns against the northwest. In his annals Tiglath-pileser frequently mentions Azriau from Iauda, generally believed to be Azariah (Uzziah) of Judah, who was evidently the leading spirit in resistance to Assyrian aggression among the countries of the Mediterranean region of Asia. Menahem of Israel is also mentioned. It was in the midst of Tiglath-pileser’s campaigns against the West that Uzziah died. The man who had taken so strong a stand against Assyria was gone. What would now be the fate of Judah? Must all the world fall a prey to Assyrian arms? Because of their sins the professed people of God had forfeited divine protection. Assyrian might appeared invincible, and it seemed to be only a question of time before Judah would be overwhelmed and Assyria would control the world.

The Lord sitting upon a throne. This manifestation of the divine glory took place upon the occasion of one of Isaiah’s visits to the sacred precincts of the Temple (PK 307). God designed that Isaiah should catch a wider vision than merely what he saw taking place about him. God would have him know that in spite of all the might of Assyria, He was still supreme upon His throne and in control of the affairs of earth. Moses was accorded a similar vision of God (Ex. 24:10). More than a century before Isaiah’s time the prophet Micaiah saw the Lord seated upon His throne, with the armies of heaven standing by Him (1 Kings 22:19). Earlier during the reign of Uzziah, Amos also saw the Lord standing by the altar in the Temple court (Amos 9:1). Later, during the Babylonian captivity, both Daniel (Dan. 7:9) and Ezekiel (Eze. 1:1; 10:1-5) saw visions of the Lord upon His throne, as did John on the Isle of Patmos (Rev. 4:1-6). When perils encompass God’s people and the powers of darkness seem about to prevail, God calls them to look up to Him, seated upon His throne and directing in the affairs of heaven and earth, in order that they may take hope and courage. See Ed 173.

His train filled the temple. At the time he was accorded this vision Isaiah stood in the Temple court praying (PK 307). Before him the doors of the Temple appeared to open, and in the most holy place he saw God Himself seated upon His throne. The Heb. hekal, the word commonly used of the Temple, designates it as the “temple,” or “palace,” of the great King of heaven (see Ps. 11:4; 29:9; Hab. 2:20). The “train” is the garment of God’s infinite glory. John (ch. 12:41) applies this vision to Christ.

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Ellen G. White
God's Amazing Grace, 72.1

I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Isaiah 6:1. AG 72.1

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Ellen G. White
Mind, Character, and Personality, vol. 2, 680.3

Instead of beholding the flaws and defects of some human being, turn to contemplate the character of Him in whom there is no imperfection. Jesus is the “chiefest among ten thousand,” the One “altogether lovely.” We are not to make any man our pattern. God has given us a perfect model in His only begotten Son, and by beholding Him we shall become changed into His image. Look upon Christ, whose throne is high and lifted up, and the train of His glory fills the temple.—Manuscript 66, 1895. 2MCP 680.3

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Ellen G. White
Our High Calling, 251.3

If you would see the evidences that there is a God, look around you wherever your lot may be cast. He is speaking to your senses and impressing your soul through His created works. Let your heart receive these impressions, and nature will be to you an open book, and will teach you divine truth through familiar things. The lofty trees will not be regarded with indifference. Every opening flower, every leaf with its delicate veins, will testify of the infinite skill of the great Master Artist. The massive rocks and towering mountains that rise in the distance are not the result of chance. They speak in silent eloquence of One who sits upon the throne of the universe, high and lifted up. “Known unto God are all his works from the beginning of the world.” All His plans are perfect. What awe and reverence should His name inspire! ... OHC 251.3

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Ellen G. White
Selected Messages Book 3, 354.2

Only Those Far From Christ Claim Sinlessness—Why is it that so many claim to be holy and sinless? It is because they are so far from Christ. I have never dared to claim any such a thing. From the time that I was 14 years old, if I knew what the will of God was, I was willing to do it. You never have heard me say I am sinless. Those that get sight of the loveliness and exalted character of Jesus Christ, who was holy and lifted up and His train fills the temple, will never say it. Yet we are to meet with those that will say such things more and more.—Manuscript 5, 1885. 3SM 354.2

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Cross References

A. M. 3245. B.C. 759. the year

Azariah

I saw also