Isaiah 6:1-8

A Vision of God in the Temple

In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said:
‘Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory.’ 
The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke. And I said: ‘Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!’

Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. The seraph touched my mouth with it and said: ‘Now that this has touched your lips, your guilt has departed and your sin is blotted out.’ Then I heard the voice of the Lord saying, ‘Whom shall I send, and who will go for us?’ And I said, ‘Here am I; send me!’ 

King Uzziah reigned in Judah for 52 years, so the year of his death (around 740 BC) would have been a significant milestone in Jewish history. It was also the year that Isaiah received his call to prophetic ministry, which he describes in this colourful, evocative and well-known passage. It is one of just two passages in the Bible where we find the theme for our reflections this week, ‘Holy, holy, holy’. This triple invocation of holiness became known as the ‘Trisagion’ and is  found in many prayers and liturgies, particularly in the Eastern Orthodox church. 

Although Isaiah does not use the word ‘vision’ we understand that it is a vision he is describing, for he goes on to refer to a deep-rooted belief throughout the Hebrew scriptures that no one can see God and live. In Isaiah’s vision, the Lord is seated on a throne and is attended by seraphs, one of several ranks of angels in Jewish and Christian thought, whose name probably means ‘burning ones’. Even these angels cannot look on God directly, so they use two of their wings to cover their faces. Another pair are used for flight and the purpose of the third pair is referred to euphemistically as to ‘cover their feet’, probably indicating a modest screening of genitalia with possible links to urination.

The inclusion of smoke and shaking to accompany the presence of God add to the sense of wonder and transport that Isaiah describes. They also draw the mind to Mount Sinai, suggesting that this encounter with God, this ‘theophany’, is as significant as that of God and Moses. It comes as no surprise that against this mysterious and glorious vision, Isaiah is acutely aware of his sinfulness. The description of himself and his nation as those with ‘unclean lips’ indicates a society that is not merely blasphemous, but which has forgotten how to praise and honor God.

Thus it is to Isaiah’s lips that cleansing is offered, in the form of a burning coal, and, forgiven, Isaiah finds himself stepping forward to volunteer as God’s messenger.     

Blessings as we marvel this morning at the mystery of God.  Be safe!  Be well!  The Spirit has come!

 To Ponder:

• If you were to look back from a point in the future and remember ‘In the year of the Coronavirus …’, what transformative encounter with God might you recall?
• Continue reflecting on the call of worship and praise ‘Holy, holy, holy’ and how it shapes your own relationship with God.
• You may like to listen to a musical setting of these words, such as the Sanctus in the Fauré Requiem.