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“Sin is cosmic treason. Sin is treason against a perfectly pure Sovereign. It is an act of supreme ingratitude toward the One to whom we owe everything, to the One who has given us life itself. That I am drawing breath this morning is an act of divine mercy. God owes me nothing. I owe Him everything. I have never suffered the slightest injustice from God.”  R. C. Sproul

There are times when the subject of holiness is refreshingly sweet. I love those times in my walk with the LORD. During those moments, it seems to me that He is speaking directly to me as I read His Word with every sentence jumping off the page and right into my collect consciousness. It is also during those moments that I sense my desire for Him and my obedience unto Him to be most fervent.

However, there are also times when the subject of holiness, particularly the holiness of God and my lack thereof, is troubling and confusing. Much like Isaiah (Isaiah 6:1-7) and Peter (Luke 5:1-11), I come to a place of undoneness wishing God would depart from me because I am a sinful man. It is then that I need to ask Him to touch me again with the hot coal of His atoning restoration from the power of sin in my life based upon His prior deliverance of me from the penalty of sin.

Then there are those moments when the LORD’s holiness seems difficult to understand and overwhelming when it is. Much like the four biblical examples, two from each Testament, that portray instances in which God’s holiness wasn’t kind and gentle but severe and harsh. These are four examples in which the LORD’s divine otherness and separateness from sin is most striking. I refer to it as the hardness of holiness. I am glad that His holiness is not this way towards me, though but for His grace, it could be and honestly should be.

Let’s first examine the two examples from the Old Testament in which God intervened and drastically asserted His rightful and holy authority and sovereignty. The first example involves the two sons of Aaron. The story is found in Leviticus 10:1-3.

“Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the Lord, which he had not commanded them. ² And fire came out from before the Lord and consumed them, and they died before the Lord. ³ Then Moses said to Aaron, “This is what the Lord has said: ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’ ” And Aaron held his peace.”

 We do not know what kind of fire these two priests offered before the LORD. The word “unauthorized” means illicit, strange, different, or that which is not allowed according to a standard. In other words, these two men sinned before the LORD by offering that which God had not commanded. God’s response was to send fire which consumed Nadab and Abihu. They died. The LORD literally destroyed them.

Dr. R.C. Sproul explains that, “Nadab and Abihu were sons of Aaron and thus part of the old covenant priesthood tasked with leading the worship of God’s people. Sadly for them, on one occasion they offered “unauthorized fire” before the Lord (Lev. 10:1). In recounting this story, Moses does not tell us of what this unauthorized fire consisted. It could have been fire offered at the wrong time, fire made with the wrong combination of spices, or something else. What is most important about this unapproved fire is that it was fire that God “had not commanded them” (v. 1). Nadab and Abihu took it upon themselves to worship our Creator in a way that was against what He commanded, and the result was their deaths (v. 2).

With the principle of Scripture interpreting Scripture, we see that the LORD is to be worshiped in spirit and in truth (John 4:24). While it is possible that Nadab and Abihu were fervent in spirit in offering unauthorized fire before the LORD, it is evident that they were not obedient to the LORD in doing so.

That begs a question. Am I always obedient in my worship before the LORD? Is my worship always containing my whole heart and a commitment to biblical truth? I must admit that is not always the case. Then why doesn’t the LORD consume me as He did Nadab and Abihu? The only answer I can biblically find is that He is gracious towards me when in His same holiness He could be just and physically destroy me.

What Moses says to his brother Aaron, the two deceased men’s father, was that “This is what the Lord has said: ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’ ”

For God to be sanctified means to be regarded as holy and set apart from the common. It seems that Nadab and Abihu approached the LORD with an offering of fire that God found common and not uncommon. Additionally, when approaching the LORD in worship, it is He who is to be honored and praised, no one else. That which the two men offered was more in keeping with honoring themselves rather than in honoring the LORD.

Leviticus 10:3 concludes with this sentence: “And Aaron held his peace.” Aaron’s response was to stand still and keep quiet.

Dr. Sproul concludes by saying, “Leviticus 10:3 captures the importance of reverence in thought and action in our worship. God must be sanctified before His people by those who lead in the worship of the Creator. John Calvin, in his commentary on today’s passage, stresses the importance of worshiping rightly in thought and deed. He suggests that Nadab and Abihu did not intend to be irreverent, but they actually were irreverent by not worshiping according to God’s prescriptions. We may think we are doing well, but if a particular worship practice is contrary to biblical principles, we are in danger of offending the Lord and reaping disastrous consequences. Irreverent worship can lead to death even under the new covenant (1 Cor. 11:27–30), so we must take care to worship God reverently according to His Word.”

What a humbling and thought provoking text to consider when next I approach the LORD in personal, and especially public, worship. What a humbling and thought provoking text to consider when I am in a position of leading God’s people in worship. Dear LORD, search my heart and see, and reveal to me, if there is any wicked way within me. Thank you so much for your holy grace instead of your holy justice.

Soli deo Gloria!   

 

 ^“Strive for peace with everyone, and for the holiness without which no one will see the Lord.” (Hebrews 12:14)

John Charles Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. He was the first Anglican bishop of Liverpool. He was a writer, pastor and an evangelical preacher. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856–69), and Principles for Churchmen (1884). Arguably, his greatest literary work is Holiness (1877).

In referencing Hebrews 12:14, Bishop Ryle wrote, “The text which heads this page opens up a subject of deep importance. That subject is practical holiness. It suggests a question which demands the attention of all professing Christians: are we holy? Shall we see the Lord?”

In writing about the nature of true practical holiness, I find Bishop Ryle’s perspectives to be thoroughly biblical and practical. As such, they are timeless. In answering the question about what is true, practical holiness, Bishop Ryle offered the following observations. I share them with you. I trust you will be as edified as I was.

First, holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of hating what He hates, loving what He loves and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is a most holy man.

Second, a holy individual will endeavor to shun every known sin and to keep every known commandment. He will have a decided bent of mind towards God, a hearty desire to do His will, a great fear of displeasing Him than of displeasing the world, and a love for all His ways.

Thirdly, a holy individual will strive to be like our Lord Jesus Christ. That person will not only live the life of faith and draw from Him all his daily peace and strength, but he will also labor to have the mind that was in Him and be conformed to His image (Romans 8:29).

Fourth, a holy individual will pursue meekness, patience, gentleness, patience, mild temperament, and control of his tongue. He will bear much, forbear much, overlook much and be slow to speak in demanding his rights.

Fifth, a holy individual will follow after temperance and self-denial. He will labor to mortify the desires of his body, to crucify his flesh with his affections and lust, to curb his passions, to restrain his carnal inclinations, lest at any time they break loose.

Sixth, a holy individual will follow after charity and brotherly kindness.

Seventh, a holy individual will pursue a spirit of mercy and benevolence towards others. He will not be content with doing no harm; he will try to do good.

Eighth, a holy individual will follow after a pure heart. He will dread all filthiness and uncleanness of spirit and seek to avoid all things that might draw him into it.

Ninth, a holy individual will follow after the fear of God. This is the fear of a child who wishes to live and move as if he was always before his father’s face, because he loves him.

Tenth, a holy individual will pursue humility. He will desire, in lowliness of mind, to esteem all others better than himself. He will see more evil in his own heart than in another other in the world.

Eleventh, a holy individual is a faithful individual.

Finally, a holy individual will follow after spiritual-mindedness. He will set his affections entirely on things above and to hold on to things on earth with a very loose hand.

Lest anyone think that Bishop Ryle’s list is beyond anyone’s reach, he comments: “This I do boldly and confidently say, that true holiness is a great reality. It is something in a man that can be seen and known and marked and felt by all around him. Such are the leading characteristics of practical holiness. Let us examine ourselves and see whether we are acquainted with it. Let us prove our own selves.”

Let us do so indeed.

Soli deo Gloria!

 

“And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.” (Isaiah 6:7)

In the LORD’s personal and continual atonement from both the penalty of sin and the power of sin within the heart and soul of the believer in Christ, God not only forgives but also restores the individual in question to intimate fellowship between themselves and God.

This restoration is a personal restoration to intimate fellowship with the holy LORD. “And he touched my mouth and said: “Behold, this has touched your lips;” Why did the Seraphim angel touch Isaiah’s mouth with the hot coal from the Altar of Incense. It is because that was where the prophet was conscious of his unholiness. His speech had not been holy and separated from sinfulness.

This restoration is a painful restoration to intimate fellowship with the holy LORD. Repentance and restoration is not easy but it is necessary for intimate fellowship to be restored. It is seeing one’s sin, and the holy LORD, as it, and He, should be seen. No rationalization, no validation and no defensive explanation can replace the searing awareness of my sin and the gracious forgiveness and cleansing from God.

King David wrote, “¹ Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. ² Wash me thoroughly from my iniquity, and cleanse me from my sin! ³ For I know my transgressions, and my sin is ever before me. ⁴ Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment.” (Psalm 51:1-4).

Though personal restoration with the LORD may be truly painful, it is also truly wonderful. “Your guilt is taken away, and your sin atoned for.”  The prophet’s perversity, depravity and guilt for his sin is gone. The LORD has taken it away. God has forgiven him of his sin. Cleansing has taken place because Isaiah’s sin has been covered by a substitutionary atonement, which is centered in Jesus Christ alone, and was prefigured for the Old Testament saint by the brazen altar of sacrifice.

John Calvin writes, “We see how God condescends to meet the weakness of human sense. He puts the tongs into the hand of a seraph, that by means of it he may take a coal from the altar and apply it to the Prophet’s mouth. By the aid of the outward sign God assisted the prophet’s understanding. There is no reason to believe that the coal possessed any virtue, as superstitious persons imagine that in the magical arts there is some hidden power. Nothing of this sort is to be found; for it is God alone who can cleanse our pollution in whatever part it exists.”

Calvin concludes by saying, “The angel administered the cleansing, but was not the author of it; so that we must not ascribe to another was belongs to God alone. This is expressly stated by the angel himself, who claims nothing as his own, but bringing forward the sacred pledge which he had received from God, laid is as a sacrament on the lips of the Prophet. Not that he (Isaiah) could not be cleansed without the coal, but because the visible sign was useful for the confirmation and proof of the fact. And such is the use of sacraments (baptism and the Lord’s Supper) to strengthen us in proportion to our ignorance; for we are not angels that can behold the mysteries of God without any assistance, and here He raises us to Himself by gradual advances.”

May the LORD so do to us what He did to the Prophet Isaiah. Meditate upon the lyrics of the song Lead Me to the Cross by Hillsong.

Savior I come
Quiet my soul remember
Redemptions hill
Where Your blood was spilled
For my ransom.

Everything I once held dear
I count it all as lost.

Lead me to the cross
Where Your love poured out
Bring me to my knees
Lord I lay me down
Rid me of myself
I belong to You
Lead me, lead me to the cross.

You were as I
Tempted and trialed
Human
The word became flesh
Bore my sin and death
Now you’re risen.

Everything I once held dear
I count it all as lost.

Lead me to the cross
Where Your love poured out
Bring me to my knees
Lord I lay me down
Rid me of myself
I belong to You
Lead me, lead me to the cross.

Soli deo Gloria!

 

  

 

    

 

 

 

 

 ^“Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar.” (Isaiah 6:6) 

A.W. Tozer, in his book The Knowledge of the Holy, writes, “The sudden realization of his personal depravity came a stroke from heaven upon the trembling heart of Isaiah at the moment when he had his revolutionary vision of the holiness of God. His pain-filled cry, ‘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,’ expresses the feeling of every man who has discovered himself under his disguises and has been confronted with an inward sight of the holy whiteness that is God. Such an experience cannot but be emotionally violent.”

 In his 1923 book entitled “The Idea of the Holy,” Rudolf Otto calls the holiness of God the Incomprehensible Something and the Mysterium Tremendum, which means the awesome mystery. It is the permanent religious instinct, the sense within one’s mind, will, and especially one’s emotions for the unnamed Presence that is within all of creation. This Presence stuns the individual with a supernatural, supra-rational manifestation of the transcendent Other. When man is confronted with the holiness of God, he is brought low and overwhelmed. He can only tremble and be still.

Such was the case with the prophet. Such is the case with anyone who has truly  encountered the holiness of God. It may occur most frequently when reading and studying Scripture. This recently happened to me when I was reading and studying 2 Timothy 4:1-5 and Proverbs 4:1-19. The words, and their meaning, leaped off the page, so to speak, and I was confronted with holy truth while at the same time my unholy soul. God confronted me, convicted and convinced me of His Word’s sacredness and at the same time my un-sacredness and need for repentance and cleansing.

This repentance and cleansing is what we begin to witness in today’s text from Isaiah 6:6. The LORD did not leave Isaiah in a perpetual state of undoneness. He never does. He graciously provided cleansing, forgiveness and restoration once again for the prophet bringing him back into an intimate fellowship with Him. The LORD never compromises His holiness or presents His holiness to be thought of as less than it is. Rather, He restores the penitent sinner and raises them to an even greater awareness of the LORD’s awesome separateness from sin. Therefore, what God is, the redeemed and sanctified believer seeks to be (Leviticus 11:44; I Peter 1:13-16) which is holy.

God initiates the blessing. “Then one of the seraphim flew to me.” In the aftermath of the current scene, one of the Seraphim or burning ones who Isaiah had seen worshiping Yahweh. This one Seraphim flew, with the one set of wings given for that purpose, to Isaiah. God must have summoned the angel and dispatched him to the prophet.  

The Seraphim angel did not come empty handed. On the contrary, he had a burning coal in his hand. The word burning means glowing, live, and hot. The angel had removed the hot coal from the altar. Most likely, the altar in question here is the Golden Altar of Incense (Exodus 30:1-10) which is located within the Holy Place of the Temple before the veil which separates the Holy Place from the Holy of Holies. The Golden Altar of Incense represents the worship of Yahweh by the saints.

The golden altar was used for burning incense, which twice every day was offered by the priest after he had tended the wick and oil on the holy lamps. Its horns were also sprinkled with the blood of the sin offering. Poured out on burning coals the incense produced a delightful aroma in the Holy Place. It was the offering of the person whose sins had been forgiven by blood and who then went on to express the fragrance of love and worship, which was most pleasing to God.

The Golden Altar speaks to us of the worship of Jesus Christ and God’s people through him as our high priest and mediator. It was only on the basis of His one sacrifice on the altar of the cross that worship is made possible. The coals, which lit the incense, was carried from the altar of sacrifice to the Altar of Incense. The coal also represents that repentance and restoration can be painful but necessary.

Since we view Isaiah 6 not as the scene of Isaiah’s conversion but rather consecration to be God’s prophet, then it makes sense that the live coal would have come from the Altar of Incense indicating the Isaiah’s worship of Yahweh would be unhindered by his forgiven sin.

Take the opportunity today to thank the LORD for when He cleanses you from the guilt of your sin and purifies your heart and soul. While it may initially be painful, the blessing of repentance and restoration unto holiness is truly sweet.

Soli deo Gloria!

And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:5)

Upon experiencing the holy presence of the LORD, the Prophet Isaiah exclaimed, “Woe is me!” Was Isaiah being overly dramatic or was there a real weight of significance to what he said about, and to, himself? The fullness of his words must be examined within the historical context of the prophet’s main responsibility before God and before the people.

The prophet of God communicated a divine message. His sermons were not cleverly devised in his offices and in front of a computer. He did not wake up each morning wondering what he was going to say that would be creatively imaginative.

The prophet of God communicated a divine message from God. It was called an oracle. Oracles were announcements from God. God commanded the prophet to announce the oracle. He was not to change any word or dilute its full force.

Oracles could be in two forms. There were positive oracles, or oracles of good news. These were prefaced by the word blessed. However, there were also oracles of bad news or judgment. These oracles were prefaced by the word woe.”

Throughout the first five chapters of Isaiah, the oracle of woe is predominant in Isaiah’s messages from God to the people of Judah. However, in recalling God’s divine commission to the office of prophet, Isaiah does not announce an oracle of woe upon the nation but rather upon himself. The grammar in the Hebrew indicates that he did so repeatedly.

Isaiah’s continuous cry of woe is a passionate cry of grief or despair. He is in a condition of great sorrow. He not only feels this grief, but he is also aware of it in his mind and will. In other words, his soul is filled with remorse. He is lost or undone. He recognizes that he is in a ruinous condition. In the dazzling display of God’s holiness, Isaiah is ready to die.

Isaiah’s great sorrow is first and foremost not about the sins of the nation, but rather about his own personal sins. In particular, his speech. He is undone because of his polluted and impure words. He, who has the responsibility of communicating God’s holy Word, acknowledges that he is filled with his own sinful and polluted words. As one commentator explains, “His consciousness of having unclean lips, his tongue or speech, was in no doubt because “He had just heard holy lips sing perfect praise.”

Dr. John MacArthur writes, “If the lips are unclean, so is the heart. This vision of God’s holiness vividly reminded the prophet of his own unworthiness, which deserved judgment. Job (Job 42:6) and Peter (Luke 5:8) came to the same realization about themselves when confronted with the presence of the Lord (cf. Ezek. 1:28–2:7; Rev. 1:17).”    

Isaiah’s statement is most striking because he was probably the most righteous man within the nation of Judah. Much like the Prophet Daniel (Daniel 9:1-21) Isaiah does not dismiss the nation’s sins, but first and foremost acknowledges his own sin. He is not comparing himself to other people, but rather to God. Isaiah is a broken man because he has seen the holy, holy, holy LORD.

Dr. R. C. Sproul writes, “Isaiah’s call to ministry is well known, and it is remarkable for what it says about Isaiah and all other human beings. Without a doubt, the prophet was one of the most righteous and holy men in all of Judah, for the prophets were generally known for their piety and devotion to our Creator. Consequently, one might expect Isaiah to be confident in the presence of God and for the Lord to praise His servant for His goodness. Yet that is not what happened when Isaiah met Yahweh “in the year that King Uzziah died” (Isa. 6:1). Confronted with a vision of God on His throne, Isaiah could only proclaim an oracle of woe upon himself (v. 5). An oracle of woe was the worst prophecy that could be given of a nation or an individuals, and here Isaiah applies it to himself for his uncleanness (v. 5). As holy as Isaiah might have been in comparison to the other Judahites in his day, he was absolutely filthy in comparison to the Lord God Almighty.”

The only way unholy people can be in the presence of the thrice holy LORD is to possess His holiness. This the believer in Christ has by grace alone, through faith alone in the person and work of Jesus Christ alone. It is called justification (Romans 3:21-26). Take time today to thank the LORD for His gracious mercy in declaring sinners righteous in His sight on the basis of Jesus’ substitutionary atonement on the cross. This atonement will be vividly illustrated as the text of Isaiah 6 continues to unfold.

Soli deo Gloria!

 

 

 

 

And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:5)

When an individual comes to an understanding of the LORD’s holiness, they also come to an understanding of their sinfulness. What was true of Israel, the Apostle Peter (Luke 5:1-11) and the Apostle John (Revelation 1:9-20) was also true for Isaiah ben Amoz.

Dr. R. C. Sproul writes that, “The prophet in the Old Testament was a lonely man. He was a rugged individualist singled out by God for a painful task. He served as a prosecuting attorney of sorts, the appointed spokesman of the Supreme Judge of heaven and earth to bring suit against those who had sinned against the bench. The prophet as not an earthly philosopher who wrote his opinions for scholars to discuss; he was not a playwright who composed dramas for public entertainment. He was a messenger, a herald of a cosmic king. His announcements were prefaced by the words, ‘Thus says the LORD’.”

Such a prophet was Isaiah ben Amoz. Isaiah was a prophet of prophets. What the New York Yankees are to professional baseball and the New England Patriots are to the National Football League, the example for which all other teams are compared, so was Isaiah. Along with Jeremiah, Ezekiel and Daniel, Isaiah is referred to as major prophet.

Isaiah ministered in and around Jerusalem as a prophet to the Kingdom of Judah during the reigns of four kings: Uzziah (called “Azariah” in 2 Kings), Jotham, Ahaz, and Hezekiah (Isa. 1:1), from 739–686 B.C. He evidently came from a family of some nobility because he had easy access to the king (7:3). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“the spoil speeds, the prey hastens,” 8:3). 

Dr. John MacArthur writes, “When called by God to prophesy, in the year of King Uzziah’s death (c. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation. Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38).”

Tradition teaches that Isaiah met his death under King Manasseh (c. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).

A final note. What set the prophet of God apart from all other men and their occupations was the sacredness of God’s call. A prophet did not apply for the job. God sovereignly selected who would serve Him as a prophet. Because God’s call upon a man to be His prophet was a sovereign one, it was an offer an individual could not refuse. Additionally, the call and job of being a prophet was for life. There was not quitting or retiring. The prophet’s job ended the day he died.

What we witness in Isaiah 6 is not an account of Isaiah’s conversion but rather an account of God’s call. Upon witnessing the heavenly seraphim choir give praise to the thrice holy LORD of the universe, Isaiah was anything but ready to be a prophet. It is to this call, and Isaiah’s initial reaction, that we will examine when next we meet.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

 

“And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke.” (Isaiah 6:4)

What was the result of the seraphim’s constant praise of the LORD as holy, holy, holy? There were two.

First, “the foundations of the thresholds shook at the voice of him who called.” The foundations refers to a unit of measurement. Perhaps this pertains to the earthly temple Isaiah may have been near. It is the solid ground base on which a building rests. The threshold refers to a strip of wood or stone forming the bottom of a doorway and crossed in entering a house or room.

Isaiah had crossed the threshold from the common to the uncommon. He had crossed the threshold from the secular to the sacred. He had crossed the threshold from the profane to the holy. This is to be the believers’ perspective each and every time they enter into a place in order to worship the LORD. Places of worship are often called a sanctuary. The word sanctuary, in the context of worship, is the inmost recess or holiest part of a temple or church.

The foundations of the threshold shook. It vibrated, trembled and tottered. Why? It was because of the voice of each seraphim who called out and proclaimed the LORD to be holy, holy, holy.

The second result of the seraphim’s praise was that “the house was filled with smoke.” The temple, literally “the house,” was filling with smoke. This is a reference of God’s righteous and holy wrath. Psalm 18:6-12 David writes, “⁶ In my distress I called upon the Lord; to my God I cried for help. From his temple he heard my voice, and my cry to him reached his ears. ⁷ Then the earth reeled and rocked; the foundations also of the mountains trembled and quaked, because he was angry. ⁸ Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him. ⁹ He bowed the heavens and came down; thick darkness was under his feet. ¹⁰ He rode on a cherub and flew; he came swiftly on the wings of the wind. ¹¹ He made darkness his covering, his canopy around him, thick clouds dark with water. ¹² Out of the brightness before him hailstones and coals of fire broke through his clouds.”

On commentator explains that, “Most significantly, the Hebrew words āšān, for smoke, is used of Yahweh in two ways. First, smoke is a marked attendant to the theophany’s to Abram (Gen 15:17), Moses on Mount Sinai (Ex 19:18; 20:18; cf. Psalm 104:32; 144:5; II Sam 22:9; Psalm 18:8; Isaiah 4:5; Joel 2:30, and in Isaiah’s vision of God (Isaiah 6:4). The origin of the figure is obscure, but the portent is clear. Smoke (along with fire) proclaims the terror of Yahweh, the confrontation of his holiness with man’s sin. Secondly, the verb and noun may refer to the anger of Yahweh (Deuteronomy 29:20; Psalm 74:1; 80:4; Isaiah 65:5).”

What effect will this scene have upon the Prophet Isaiah? Discover the answer when next we meet.

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

  

 

 

 

 

And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Isaiah 6:3)

What do the seraphim angels of Isaiah 6:2 do before the throne of God above? They never cease giving Him praise. The statement “and one called to another and said,” indicates an active and continuous activity by the seraphim before the LORD. The verbs “called” and “said” respectively refer to not only a shout and a proclamation but also a command that is antiphonally and continuously exchanged between the seraphim.

What do the seraphim continuously shout, proclaim and command between each other and before the LORD? Two statements. These are two proclamations of biblical truth.

The first statement is, ““Holy, holy, holy is the Lord of hosts” The word “holy” (qados) means sacred, set apart from sin, commanding respect and awesomeness. It is the only attribute of God that is elevated by repetition to the third degree. The LORD is never said to be love, love, love, or just, just, just. He is, however, called holy, holy, holy. The seraphim’s song is called the Ttrisagion meaning “three times holy.” This is done for emphasis.

Notice also that the state of being verb “is.” This means that the LORD not only behaves in a holy, holy, holy manner but is also holy, holy, and holy by nature and being. The repetition may also indicate an evidence of the Godhead: Father, Son and Holy Spirit.

The phrase “LORD of hosts” is also employed by the seraphim. As previously noted, the noun LORD in all capital letters refers the reader to the most personal name for God: the Hebrew name Yahweh. It identifies the LORD as the self-existent God of the universe. In other words “I Am that I Am” (Exodus 3; John 6; 8:58; 9; 10; 11; 14; 15).  It is He alone who is the LORD of hosts. The word “hosts” is a military term. It is the Prophet Isaiah’s frequent name for God; he uses it at least sixty-five times. “Lord of the armies” is what it means.

The second statement is, “the whole earth is full of his glory!” The word “whole” means completely, total and all. The entire earth, or created universe, is abundantly filled with the LORD’s splendor, honor and the manifestation of His glorious presence (Psalm 19).

John Calvin writes, “Now, when we are informed that the angels are employed in uttering the glory of God, let us know that their example is set before us for imitation; for the most holy service that we can render to Him is to be employed in praising His name. When He associates us with angels, it is in order that while we sojourn on earth, we may resemble and be joined to the inhabitants of heaven. That the harmony between us and the angels may be in every respect complete. We must take care not only that the praises of God may be sounded by our tongues, but likewise that all the actions of our life many correspond to our professions. This will only be done if the chief aim of our actions be the glory of God.”

 May we all today be in harmony with the seraphim angels today in giving God all the praise and honor He deserves; not only in our speech but also in our thoughts and actions.

Soli deo Gloria!  

 

^“Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew.” (Isaiah 6:2).

Who, or what, are the seraphim? Grammatically we know that there are more than one seraphim because the word is in the plural form. Beyond that we know that they are angelic beings mentioned only twice in the Bible, both occurring in the same chapter of Isaiah (Isaiah 6:2, 6). Even though the word seraphim is plural in number, it is impossible to say how many Isaiah actually saw.

The word seraphim can be translated as fiery serpent or burning ones. Today’s text describes each seraphim as having six wings: two shielded the face, two covered the feet, and the remaining pair enabled the seraphim to fly.

One commentary explains that, “the most that can be said from the available evidence is that they were exalted spiritual entities who were occupied constantly in the praise and worship of God. Most probably the seraphim were an order of celestial beings comparable in nature to the cherubim (Ezekiel 1; 10; Revelation 4) and engaged in a somewhat similar form of service around the divine throne.”

It is interesting to note that the seraphim actively and continuously stood respectfully before the Lord. As we will see later in the text, they do so in worship and praise by acknowledging the holiness of Yahweh. 

As another commentator explains, “When we consider the topic of angels, we face an interesting paradox. Clearly, angels have played an important role in the history of God’s people. Scripture, in fact, uses the Greek word for “angel” (angelos) more often than it uses the Greek word for “sin” (hamartia). At the same time, the Word of God tells us very little specifically about the angels. Evidently, the Lord wants us to know that His angels are key players in the outworking of His purposes, but He has also determined not to tell us all that we might want to know about the angels. We must therefore be content with what He has revealed, trusting that it gives us everything we need to know about the angels on this side of glory.”

 “One of the most extensive descriptions of angels in the Bible is found in Isaiah 6:1–7, which gives us information about the seraphim. These seraphim worship the Lord continually in heaven, shielding their faces with two of their six wings. Even the angels cannot bear to look directly on the glory of God, which frequently manifests itself as blinding rays of light (Matt. 17:1–3; Acts 9:1–9; Rev. 1:16). Angels are supernatural beings, but they remain creatures who are in a distinct class from their Creator. They cannot enjoy a direct view of God’s majesty. Isaiah 6:1–7 tells us that the seraphim focus their praise on the Lord in His holiness, naming Him as holy in threefold repetition. That is instructive for us. If the angels exalt the Lord God Almighty as holy, surely we cannot afford to do anything less.”

Four wings pertain to worship and two refer to service. Perhaps an illustration that prior to service, and more important than service as important as serving the Lord is, worship is more important. Worship must precede service.

 John Calvin writes that, “Having declared that God appeared to him (Isaiah) full of majesty and of glory, he adds that God was attended by angels whom the Prophet calls seraphim on account of their fervor. Though the etymology of this word is well known, yet various reasons are adduced. Some think that they are called seraphim because they burn with the love of God. Others, because they are swift like fire. Others, because they are bright. However they may be, this description holds out to us, as in sunbeams, the brightness of God’s infinite majesty that we may learn by it to behold and adore His wonderful and overwhelming glory.”

 Soli deo Gloria!