Uzziah is generally supposed to have died in 739. This is a critical juncture in history. In 740–738 Assyrian king Tiglath- Pileser III made his first campaign into the west. This is the beginning of a serious military threat that will eventually bring about the downfall of the northern kingdom, Israel, the destruction of the capital city of Samaria (along with many other cities of Israel and Judah) and the deportation of large segments of the population. The Assyrians are on the brink of establishing the empire that will dominate the ancient Near East for over a century. For more information on Uzziah’s reign see comments on 2 Chronicles 26.

It is not certain whether Uzziah was quarantined because of the disease or because of his cultic offenses. Naaman had a similar disease and was able to continue his duties as commander in chief. It is presumed that Jotham, son of Uzziah, took over official duties as coregent after Uzziah’s cultic offense.

In the year of King Uzziah’s death (740 B.C.) Isaiah received a vision of the real King, the Lord, seated on His heavenly throne. Seraphs surrounded Him, chanting “Holy, holy, holy is the LORD Almighty” (6:3).

The central Holy of Holies was viewed as the throne room of the Lord, so it is logical that the vision is set in the temple complex. The ark is portrayed as the footstool of his throne, and the cherubim typically flank the throne. This is, of course, the invisible throne of the invisible deity. For more information on thrones see comments on 2 Chronicles 3:10–13; 9:17–19.

The word translated “train” elsewhere (and probably here) refers to the hem. It is the richly decorated and distinctive border around the high priestly robe (see comments on Ex 28:31–35). The hem was used as a mark of identity for people of rank such as priests and kings. In ancient Near Eastern iconography deities were also portrayed with such garments. The edge of the cloth was embroidered, and a fringe of three- or four-inch-long tassels trimmed the skirt by the ankles.

This Lord’s glory fills the heavens and the earth, being perfectly complete and unmistakably holy (v. 3).

6:7. purification of lips. Mesopotamian rituals often feature the purification of lips as symbolic of the purification of the person. It is viewed as a prerequisite, especially for diviner priests, before they may appear before the divine council and report what they have witnessed.

When in the divine presence, Isaiah doesn’t stand over against the people to whom he preaches; he identifies with them: “for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.”

We become emotionally and spiritually able to address the needs of others only after we come to recognize and confess our own great need and dependence upon God. Until that happens we inevitably slip into mere self-help advice, rather than the repentance unto life into which the gospel invites us. Isaiah confesses that he is a man of unclean lips (v. 5) as he realizes that he cannot join in the holy song of the seraphim (v. 3). Thus, the touch of the burning ember (from the altar of atonement) to his lips indicates that he has been made pure by a work beyond himself, so that now he can sing of, and give witness to, his God (vv. 6–7). We too have been touched by the “burning coal” of the altar where the sacrifices were made, having been purified by Christ’s atoning sacrifice that put an end to the need of the altar’s fire. Restored by his forgiveness and liberated from sin to be sent out, our lips may joyfully testify to the holiness and mercy of our God (v. 8).

In 1 Samuel 25 Nabal suffers some sort of paralysis, stroke or heart attack, and his heart becomes as stone. In a Babylonian wisdom hymn a sufferer describes his fear-induced paralysis as resulting in eyes that do not see and ears that do not hear. It is difficult to know whether the paralysis that meets Isaiah’s messages comes from spiritual sickness or from fear.

Jesus draws on Isaiah’s words (vv. 9–10; cf. e.g., Matt. 13:13–15) to explain his preference to speak about the kingdom in parables: no one will remain unaffected by their hearing of God’s word; their hearts will be either softened and drawn into God’s saving grace, or hardened by their refusal to acknowledge their need. Only God can give eyes to see and ears to hear (Matt. 13:16–17).