TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 6:1–4. His four-level outline is real structure in the source text, so it is rendered as structure.
The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (Sa1 3:20), was intended, 1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Act 7:2), and to Moses, Exo 3:2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory. 2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves.
The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever, Psa 146:3, Psa 146:4, Psa 146:10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne.
What the prophet here saw is revealed to us, that we, mixing faith with that revelation, may in it, as in a glass, behold the glory of the Lord; let us turn aside therefore, and see this great sight with humble reverence.
I.See God upon his throne, and that throne high and lifted up, not only above other thrones, as it transcends them, but over other thrones, as it rules and commands them. Isaiah saw not Jehovah - the essence of God (no man has seen that, or can see it), but Adonai - his dominion. He saw the Lord Jesus; so this vision is explained Joh 12:41, that Isaiah now saw Christ's glory and spoke of him, which is an incontestable proof of the divinity of our Saviour. He it is who when, after his resurrection, he sat down on the right hand of God, did but sit down where he was before, Joh 17:5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting, Psa 29:10. See the sovereignty of the Eternal Monarch: he sits upon a throne - a throne of glory, before which we must worship, - a throne of government, under which we must be subject, - and a throne of grace, to which we may come boldly. This throne is high, and lifted up above all competition and contradiction.
II.See his temple, his church on earth, filled with the manifestations of his glory.
His throne being erected at the door of the temple (as princes sat in judgment at the gates), his train, the skirts of his robes, filled the temple, the whole world (for it is all God's temple, and, as the heaven is his throne, so the earth is his footstool), or rather the church, which is filled enriched, and beautified with the tokens of God's special presence.
III.See the bright and blessed attendants on his throne, in and by whom his glory is celebrated and his government served (Isa 6:2):
Above the throne, as it were hovering about it, or nigh to the throne, bowing before it, with an eye to it, the seraphim stood, the holy angels, who are called seraphim-burners; for he makes his ministers a flaming fire, Psa 104:4. They burn in love to God, and zeal for his glory and against sin, and he makes use of them as instruments of his wrath when he is a consuming fire to his enemies. Whether they were only two or four, or (as I rather think) an innumerable company of angels, that Isaiah saw, is uncertain; see Dan 7:10. Note, It is the glory of the angels that they are seraphim, have heat proportionable to their light, have abundance, not only of divine knowledge, but of holy love. Special notice is taken of their wings (and of no other part of their appearance), because of the use they made of them, which is designed for instruction to us. They had each of them six wings, not stretched upwards (as those whom Ezekiel saw, Eze 1:11), but,
1.Four were made use of for a covering, as the wings of a fowl, sitting, are; with the two upper wings, next to the head, they covered their faces, and with the two lowest wings they covered their feet, or lower parts. This bespeaks their great humility and reverence in their attendance upon God, for he is greatly feared in the assembly of those saints, Psa 89:7. They not only cover their feet, those members of the body which are less honourable (Co1 12:23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Act 6:15), yet in the presence of God, they cover them, because they cannot bear the dazzling lustre of the divine glory, and because, being conscious of an infinite distance from the divine perfection, they are ashamed to show their faces before the holy God, who charges even his angels with folly if they should offer to vie with him, Job 4:18. If angels be thus reverent in their attendance on God, with what godly fear should we approach his throne! Else we do not the will of God as the angels do it. Yet Moses, when he went into the mount with God, took the veil from off his face. See Co2 3:18.
2.Two were made use of for flight; when they are sent on God's errands they fly swiftly (Dan 9:21), more swiftly with their own wings than if they flew on the wings of the wind. This teaches us to do the work of God with cheerfulness and expedition. Do angels come upon the wing from heaven to earth, to minister for our good, and shall not we soar upon the wing from earth to heaven, to share with them in their glory? Luk 20:36.
IV.Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, Isa 6:3. Observe,
1.How this song was sung. With zeal and fervency - they cried aloud; and with unanimity - they cried to another, or one with another; they sang alternately, but in concert, and without the least jarring voice to interrupt the harmony.
2.What the song was; it is the same with that which is sung by the four living creatures, Rev 4:8. Note, Praising God always was, and will be to eternity, the work of heaven, and the constant employment of blessed spirits above, Psa 84:4. Note further, The church above is the same in its praises; there is no change of times or notes there. Two things the seraphim here give God the praise of: -
(1.)His infinite perfections in himself. Here is one of his most glorious titles praised: he is the Lord of hosts, of their hosts, of all hosts; and one of his most glorious attributes, his holiness, without which his being the Lord of hosts (or, as it is in the parallel place, Rev 4:8, the Lord God Almighty) could not be so much as it is the matter of our joy and praise; for power, without purity to guide it, would be a terror to mankind. None of all the divine attributes is so celebrated in scripture as this is. God's power was spoken twice (Psa 62:11), but his holiness thrice, Holy, holy, holy. This bespeaks,
[1.]The zeal and fervency of the angels in praising God; they even want words to express themselves, and therefore repeat the same again.
[2.]The particular pleasure they take in contemplating the holiness of God; this is a subject they love to dwell upon, to harp upon, and are loth to leave.
[3.]The superlative excellency of God's holiness, above that of the purest creatures. He is holy, thrice holy, infinitely holy, originally, perfectly, and eternally so.
[4.]It may refer to the three person in the Godhead, Holy Father, Holy Son, and Holy Spirit (for it follows, Isa 6:8, Who will go for us?) or perhaps to that which was, and is, and is to come; for that title of God's honour is added to this song, Rev 4:8. Some make the angels here to applaud the equity of that sentence which God was now about to pronounce upon the Jewish nation. Herein he was, and is, and will be, holy; his ways are equal.
(2.)The manifestation of these to the children of men: The earth is full of his glory, the glory of his power and purity; for he is holy in all his works, Psa 145:17. The Jews thought the glory of God should be confined to their land; but it is here intimated that in the gospel times (which are pointed to in this chapter) the glory of God should fill all the earth, the glory of his holiness, which is indeed the glory of all his other attributes; this then filled the temple (Isa 6:1), but, in the latter days, the earth shall be full of it.
V.Observe the marks and tokens of terror with which the temple was filled, upon this vision of the divine glory, Isa 6:4.
1.The house was shaken; not only the door, but even the posts of the door, which were firmly fixed, moved at the voice of him that cried, at the voice of God, who called to judgment (Psa 50:4), at the voice of the angel, who praised him. There are voices in heaven sufficient to drown all the noises of the many waters in this lower world, Psa 93:3, Psa 93:4. This violent concussion of the temple was an indication of God's wrath and displeasure against the people for their sins; it was an earnest of the destruction of it and the city by the Babylonians first, and afterwards by the Romans; and it was designed to strike an awe upon us. Shall walls and posts tremble before God, and shall we not tremble?
2.The house was darkened; it was filled with smoke, which was as a cloud spread upon the face of his throne (Job 26:9); we cannot take a full view of it, nor order our speech concerning it, by reason of darkness. In the temple above there will be no smoke, but everything will be seen clearly. There God dwells in light; here he makes darkness his pavilion, 2 Chron, Rom 6:1.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Some think there are two seraphim, but I, based on the idea expounded by the sacred Scripture, which says, “the seraphim stood round about him,” think there are many, and they are bodyguards, as it were, like a crown from all sides, surrounding his throne with light and enlivened by him.
Let us bring our discourse back to our earlier proposition and let us show that God, even by the accommodation of condescension, cannot be seen by the powers above. Tell me this. Why do the seraphim stretch forth their wings? There is no other reason than the statement made by the apostle: “Who dwells in unapproachable light.” And these heavenly virtues, who are showing this by their very actions, are not the only ones. There are powers higher than the seraphim, namely, the cherubim. The seraphim stood near; the cherubim are the throne of God. They are not called this because God has need of a throne but so that you may learn how great is the dignity of these very powers.
(Ver. 2.) The seraphim stood above him, six wings to one, and six wings to the other: with two they covered his face, and with two they covered his feet, and with two they flew. And they cried to one another, saying: Holy, holy, holy, is the Lord God of hosts; the whole earth is full of his glory. This that we, following other interpreters and the Hebrew truth, in which it is written Memmallo, that is, ἐπάνω αὑτοῦ, which in Latin is said super illud, translate: the Seventy translated around him, so that the seraphim are not said to stand above the temple, but to be described around the Lord. Again, where we have said that one of the Seraphim covered his face and feet, by which is understood the face and feet of God: in Hebrew it is written Phanau and Reglau, which can be interpreted as both his own and its: so that, according to the ambiguity of the Hebrew language, the face and feet of God and his own face and feet are said to be covered. In the seventy-ninth psalm we read: You who sit enthroned upon the Cherubim, manifest (Psalm 79:3); which in our language is interpreted as a multitude of knowledge. And thus the Lord is openly shown to sit upon the cherubim in the manner of a charioteer. However, I do not know elsewhere in the Canonical Scriptures where the seraphim, who are called to stand above the Temple or in the surrounding of the Lord, are read. Therefore, those who are accustomed to say in prayers 'You who sit upon the cherubim and seraphim' are mistaken, as Scripture has not taught this. The seraphim, however, are interpreted as 'burning ones', which we can say are kindling or setting on fire, according to what we read elsewhere: 'Who makes his angels spirits and his ministers a burning fire' (Psalm 104:4). And so Paul the Apostle in the Epistle to the Hebrews, which the Latin custom does not receive: 'Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' (Heb. 1:14). Daniel also, when he described the Lord in the guise of a ruler, added: 'Thousands of thousands ministered unto him, and ten thousand times ten thousand stood before him' (Dan. 7:10). Therefore, the Lord is shown in the Cherubim, in part revealed, and in part concealed in the Seraphim. For they cover their face and feet, because we cannot know what happened before the world and what will happen after the world; but we only contemplate the things that were made in the six days. It is not surprising to believe this about the Seraphim, since the apostles reveal the Savior to those who believe and hide Him from unbelievers; and a veil was also before the Ark of the Covenant (Exod. 40). They are also said to have wings, because of their speed and their ability to travel everywhere: either because they always dwell in higher places. For that which is said about the winds, 'He walks upon the wings of the winds' (Psalm 104:4), does not truly testify that the winds have wings, according to the license of the fables of poets and painters, but rather it signifies their swift movement in all directions. And each has six wings, because we only know about the creation of the world and the present age. And what they cry out, one to another, or according to the Hebrews, this one to that one, that is, one to one, they encourage each other in the praises of the Lord and say: Holy, Holy, Holy, Lord God of hosts, in order to demonstrate the mystery of the Trinity in one Divinity; and they testify that the glory of God fills not just the Temple of the Jews, as before, but the entire earth, which He deigned to assume a human body for our salvation and descend to the earth. Finally, when Moses prayed to the Lord on behalf of the people, asking Him to spare the sinful people, the Lord responded: 'I will be merciful to them.' However, as surely as I live and as surely as my name lives, my glory will fill the whole earth (Num. 14: 20, 21). The seventy-first psalm also declares: 'His glory will fill the whole earth' (Psalm 71:19). That is why the angels proclaimed to the shepherds: 'Glory to God in the highest, and on earth peace to people of good will' (Luke 2:14). Therefore, some impiously understand the two Seraphim to refer to the Son and the Holy Spirit: as we teach according to the evangelist John and the Apostle Paul, that the Son of God was seen in the majesty of his reign, and the Holy Spirit spoke. Some Latin scholars understand the two Seraphim to refer to the Old and New Testaments, which speak only of the present age. Hence, they are said to have six wings and to veil the face and feet of God, and eagerly bear witness to the truth, and show forth all the sacraments of the Trinity that they proclaim. And they marvel at each other because the Lord of hosts, in the form of the Father, took on the form of a servant and humbled Himself even unto death, death on a cross (Philippians II), so that not only heavenly beings, but also earthly beings may know Him.
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Summary
Isaiah 6:2 offers a profound and vivid description of the seraphim, enigmatic celestial beings attending the Lord in His throne room. This verse, integral to Isaiah's pivotal commissioning vision, details these creatures with six wings, used in a tripartite manner: two for reverently covering their faces, two for humbly covering their feet, and two for swift flight. This detailed imagery powerfully underscores the transcendent holiness and unapproachable majesty of God, revealing the appropriate posture of awe, humility, and immediate obedience even for the most exalted heavenly creatures in His glorious presence.
Context
Literary Context
Isaiah 6:2 is an indispensable component of Isaiah's profound call narrative, which commences in Isaiah 6:1 with the prophet's awe-inspiring vision of the Lord seated upon a high and exalted throne, His majestic train filling the temple. This initial setting immediately establishes an atmosphere of overwhelming divine glory, sovereignty, and sanctity. The introduction of the seraphim in verse 2, followed by their resounding proclamation of God's perfect holiness in Isaiah 6:3, intensifies this atmosphere of unapproachable purity. The seraphim's actions—covering their face and feet—are a direct, visceral response to the blinding light and unapproachable holiness of God's presence, setting the stage for Isaiah's own confession of uncleanness and his subsequent miraculous purification and commissioning as a prophet in Isaiah 6:5-8.
Historical & Cultural Context
The precise timing of this vision, "in the year that King Uzziah died" (Isaiah 6:1), is a crucial historical marker. Uzziah had enjoyed a long, prosperous, and generally stable reign over Judah, but it ended tragically with him afflicted by leprosy due to his presumptuous act of offering incense in the temple, an action reserved for priests (2 Chronicles 26:16-21). This historical backdrop suggests a moment of significant political and spiritual uncertainty, perhaps even crisis, for Judah. Isaiah's vision, therefore, serves as a powerful theological corrective and reminder: despite the mortality of earthly kings and the failings of human leaders, the true King, Yahweh, remains eternally enthroned in supreme power, unblemished holiness, and unwavering control. The imagery of a divine throne room, complete with celestial attendants and a temple setting, would have resonated with ancient Near Eastern royal court traditions, but in Isaiah's vision, the divine King far surpasses any earthly monarch in majesty, purity, and absolute authority.
Key Themes
This verse profoundly contributes to several overarching themes central to the book of Isaiah and broader biblical theology. Firstly, it emphatically highlights the transcendent holiness of God (Hebrew: qadosh), portraying Him as utterly separate, distinct, and exalted above all creation, including even the most powerful heavenly beings. The seraphim's posture of profound reverence and self-concealment underscores this unapproachable purity. Secondly, it powerfully reinforces the theme of divine majesty and sovereignty, as God is depicted as the supreme, unchallenged ruler, attended by mighty celestial beings whose very existence is dedicated to serving and glorifying Him. This imagery provides a foundational message that God is ultimately in control, regardless of the tumultuous earthly circumstances, a recurring source of both comfort and challenge throughout the book of Isaiah. Thirdly, the seraphim's specific actions of covering themselves and flying illustrate the theme of reverence and humble service, providing a divine blueprint for how all creation, especially humanity, should approach the Almighty. Their perpetual readiness to fly also foreshadows their role as swift messengers and agents of God's will, as vividly demonstrated later in the chapter when one purifies Isaiah's lips for prophetic service (Isaiah 6:6-7).
Exposition and Analysis
Key Word Analysis
From the root meaning "burning" or "fiery" (H8314), this term suggests the appearance or intrinsic nature of these celestial beings. They are "burning ones," which could imply a radiant, incandescent presence, or perhaps a connection to purification and judgment, as seen when a seraph uses a burning coal to cleanse Isaiah's lips in Isaiah 6:6-7. This etymology highlights their intense, awe-inspiring, and perhaps consuming nature in God's immediate presence.
This primitive root (H3680) means "to plump, i.e. fill up hollows; by implication, to cover (for clothing or secrecy)." The repeated use of "covered" for both face and feet profoundly emphasizes an act of deep reverence, humility, and self-concealment. The seraphim, despite their exalted status and proximity to God, cannot fully gaze upon His unapproachable glory or expose themselves entirely in His presence, powerfully demonstrating the absolute transcendence and purity of divine holiness.
This primitive root (H5774) means "to cover (with wings or obscurity); hence (as denominative from עוֹף); to fly." The specific use of two wings for flight signifies an inherent readiness, swiftness, and immediate obedience in executing God's commands. This action stands in poignant contrast to the covering actions, illustrating a dynamic balance between profound humble reverence and active, zealous service within the divine court.
Verse Breakdown
"Above it stood the seraphims:"
This clause precisely establishes the spatial relationship and attentive presence of these celestial beings relative to the Lord's throne, which was described as "high and lifted up" in Isaiah 6:1. The seraphim are not merely present but "stood," implying a constant, attentive, and reverent posture of service or perpetual readiness. Their very presence underscores the immense majesty and paramount importance of the divine court.
"each one had six wings;"
This provides a crucial and specific physical detail about the seraphim, clearly distinguishing them from other heavenly beings like cherubim (who are often depicted with four wings, as in Ezekiel 1:6) or the four living creatures (also with four wings in Revelation 4:8). The number six, often associated with completeness or human imperfection in biblical numerology, here suggests a heightened capacity for the specific functions described, emphasizing their unique design for their role.
"with twain he covered his face,"
This specific action signifies profound reverence, absolute humility, and an acknowledgment of God's unapproachable glory. Even these powerful, fiery beings cannot directly gaze upon the blinding, consuming light of God's presence. It is an act of self-abasement and awe, demonstrating that God's holiness is so intense that no created being can fully behold Him without a posture of profound humility.
"and with twain he covered his feet,"
Covering the feet, in ancient Near Eastern culture, could signify modesty, humility, or profound respect, as feet were sometimes considered the most defiled or vulnerable part of the body. It also suggests a covering of one's "private parts" or areas that might be exposed, indicating a posture of profound submission, unworthiness, and purity before the divine. This action further emphasizes their reverence and the sacred, consecrated nature of the divine space.
"and with twain he did fly."
This final action indicates an intrinsic readiness for swift movement, immediate response, and perfect obedience. While two pairs of wings are dedicated to expressions of reverence and humility, the third pair is specifically allocated for active service, demonstrating their perpetual readiness to carry out God's will and commands with alacrity. It highlights their dynamic role as active agents in the divine economy.
Literary Devices
Isaiah 6:2 is exceptionally rich in Imagery, painting a vivid and awe-inspiring picture of the seraphim with their six wings and their precise, deliberate actions. The description of covering the face and feet, and using the remaining wings to fly, provides concrete visual details that convey profound abstract theological truths about God's nature and the appropriate response to it. The Symbolism of the wings is deeply profound and multi-layered: the two wings covering the face powerfully symbolize reverence, humility, and the acknowledgment of God's unapproachable holiness; the two wings covering the feet symbolize modesty, submission, and a recognition of God's absolute purity and the sacredness of His presence; and the two wings dedicated to flight symbolize readiness, swift obedience, and active, zealous service. The deliberate Repetition of the phrase "with twain" (twice) emphasizes the distinct and purposeful use of each pair of wings, reinforcing the specific functions and the complete, dedicated posture of the seraphim in God's presence.
Theological and Thematic Connections
Isaiah 6:2 offers a foundational theological insight into the very nature of God and the appropriate, indeed necessary, response of creation to His transcendent presence. The seraphim's actions of covering their face and feet, even as they stand in God's immediate and glorious presence, powerfully communicate the absolute, unapproachable holiness and overwhelming majesty of Yahweh. This scene underscores that God's purity is so intense and consuming that even exalted, fiery heavenly beings cannot fully behold or expose themselves before Him without profound reverence and self-abasement. Their readiness to fly further reinforces the theme of divine sovereignty, depicting these powerful beings as swift, perfectly obedient servants, always prepared to execute God's will without hesitation. This vision serves as a crucial theological anchor, reminding humanity that true worship, authentic reverence, and effective service flow from a deep, awe-filled understanding of God's incomparable glory, transcendent nature, and unblemished purity.
Reflection and Application
The breathtaking vision of the seraphim in Isaiah 6:2 provides a profound and enduring model for human reverence, humility, and worship before the Almighty. It challenges us to deeply consider our own posture—both inward and outward—when approaching God, reminding us that if even these glorious, powerful celestial beings approach the Creator with such profound humility and awe, how much more should we, as finite, fallen, and redeemed creatures, do the same. This verse calls us to cultivate a deeper, more robust sense of God's transcendent holiness, moving beyond any casual or overly familiar approach to one marked by profound reverence, genuine humility, and a reverent recognition of His unapproachable glory. It encourages us to prioritize God's majesty and purity in our personal worship, our corporate gatherings, our daily lives, and our acts of service, understanding that true, impactful service flows from a heart that is first overwhelmed by His holiness and then made ready to obey His every command. The seraphim's perfect balance of humble adoration and active readiness to serve inspires us to live lives that reflect both deep reverence for God's being and zealous, immediate dedication to His divine purposes.
Questions for Reflection
FAQ
What are "seraphim" and how are they different from other biblical angels?
The term "seraphim" (Hebrew: sârâphîm) literally translates to "burning ones" or "fiery ones," suggesting their radiant appearance or perhaps their role in purification and judgment. They are a unique class of celestial beings mentioned exclusively in Isaiah 6. Unlike other angelic beings or cherubim, who are often described primarily as messengers, guardians, or agents of God's will, the seraphim in Isaiah's vision appear to be preeminently attendants of God's throne, focused on proclaiming His absolute holiness and executing specific purifying acts, such as touching Isaiah's lips with a live coal (Isaiah 6:6-7). Their most distinct feature is having six wings, used for specific purposes of reverence (covering face and feet) and swift flight, which sets them apart from the four-winged cherubim seen in Ezekiel 1 and Ezekiel 10.
Christ-Centered Fulfillment
While Isaiah 6:2 vividly describes the seraphim attending the Father's throne in unblemished holiness, this profound vision ultimately points to the glory and unapproachable holiness of God, a glory perfectly embodied and fully revealed in the person of Jesus Christ. The blinding light and overwhelming majesty before which the seraphim reverently cover themselves are made accessible and knowable in Christ, who is precisely "the radiance of God's glory and the exact representation of his being" (Hebrews 1:3). The seraphim's posture of humble reverence foreshadows the ultimate worship and adoration of all creation before the Lamb on the throne in the New Heavens and New Earth, where "every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying: 'To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!'" (Revelation 5:13). Furthermore, the seraphim's perpetual readiness to fly and serve prefigures the ultimate servant-hood of Christ Himself, who, though existing in the very nature of God, "did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness" (Philippians 2:6-7). He came not to be served, but to serve and to give his life as a ransom for many (Mark 10:45). Thus, the awe, reverence, and zealous service displayed by the seraphim find their ultimate focus, perfect expression, and eternal fulfillment in the one who perfectly reveals God's holiness and perfectly executes His redemptive will.