John Calvin Commentary Isaiah 6:1

"In the year that king Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple." — Isaiah 6:1 (ASV)

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 an error was committed in collecting the prophecies of Isaiah. The reason they assign is that the Prophet here declines the office of a teacher, which he would not have refused if he had discharged it until now. They also argue that he appears to be a mere novice, still unacquainted with his calling, and besides, that he declares that he has now seen the Lord, and that he had not seen him before.

But, as I have already noted, I consider such arguments to be too weak and unsatisfactory. I reply that it should not 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 that was not overpowered by the presence of God, so that, like one who had lost his senses, he willingly plunged himself into darkness, or rather, like one who despaired of life, he voluntarily chose to die.

It is necessary that the godly should be affected in this manner when the Lord gives them tokens of His presence, so that they may be humbled and utterly confounded. Besides, in the person of His servant, God intended to strike His rebellious people with alarm. Therefore, we should not wonder if he offers an apology for himself under the overwhelming influence of fear, and also 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 this vision not shown to him at the beginning? I answer: it was necessary considering the time, so that he might be more and more confirmed in the discharge of his office. We have an example of this in the Apostles themselves. At first, they were sent out with an injunction not to pass beyond the limits of Judea (Matthew 10:5). But after 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). Not only so, but sending His Spirit from heaven in the forms of tongues of fire, He 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 confirmed by a new vision. This was so that he might be spurred on to perseverance and might afterward proceed with greater cheerfulness in his course, and also so 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 shown to him at the very beginning, but after 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 suited for the commencement, and more appropriate than what is contained in this chapter. Every approach having been closed off by the hard-hearted obstinacy of the people, it was proper that he should burst forth in this forceful 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 until he had begun his work 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 human society and to lay down the reins of government (2 Kings 15:5). However, I prefer to take death in its literal sense. Therefore, I think that Isaiah uttered the former predictions during the reign of Uzziah, even after he had been stricken with leprosy, and that when Uzziah 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 we should not wonder that Isaiah had his calling confirmed again. 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 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, so 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? Moreover, since human understanding cannot rise to His boundless height, how can He be seen in a visible shape? We should be aware that when God revealed Himself to the Fathers, He never appeared as He truly is, but in a way that human capacity could receive.

Though men may be said to crawl on the ground, or at least dwell far below the heavens, it is not absurd to suppose that God comes down to them in such a manner as to cause some kind of mirror to reflect the rays of His glory. Therefore, such a form was shown to Isaiah as enabled him, according to his capacity, to perceive the inconceivable majesty of God. Thus, he attributes to God a throne, a robe, and a bodily appearance.

From this we learn a valuable doctrine: whenever God grants any sign of His presence, He is undoubtedly present with us, for He does not amuse us with meaningless forms, as men wickedly disfigure Him by their contrivances. Therefore, since that appearance was not a deceptive representation of the presence of God, Isaiah justly declares that he saw him. Similarly, 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. Yet he did not see the essence of the Spirit but had clear and undeniable 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 except in His eternal Word and only-begotten Son. Yet I think it is wrong to limit this, as some do, to the person of Christ; for, on the contrary, the Prophet calls Him God indefinitely. Nor do their views derive any support from the word אדוני (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, regarding place, than in the person of a Judge, so that His majesty might strike greater terror into the Jews; for we shall afterward see the dreadful judgment which the Lord pronounced from His judgment-seat. But so that we do not suppose that the Prophet invented the manner in which he would depict God, we should know that he faithfully describes the very form in which God was represented and shown 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 brought forward on both sides, which tend 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 in a field, in the same manner as to other prophets.

And his remotest parts filled the temple. Almost all commentators understand by this the fringes of His robe, though it may be understood to refer to the extremities of the judgment-seat, indicating that its dimensions were so vast as to extend to every part of the temple.

He intends to ascribe to God a venerable aspect, 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 its dedication (1 Kings 8:30). Therefore, so that the people might understand that these things came from God, whom they called upon every day and on whom they relied with an empty confidence that puffed them up, this vision was shown to the Prophet in the temple.

It significantly contributed to the certainty of what was said that he openly proclaimed that the message was not delivered to him by any mortal man, but was a heavenly oracle, uttered by that God whose name they were accustomed disdainfully to use as a pretext whenever they wished to make any extravagant claims. Otherwise, this prophecy would have been harsh and repulsive and would have needed great confirmation. It was also not uncommon for the Prophets to say that the Lord spoke to them from his temple, or from his sanctuary.