Verse-by-Verse Bible Commentary
Isaiah 6:10

Clarke's Commentary

Verse Isaiah 6:10. Make the heart of this people fat - "Gross"] The prophet speaks of the event, the fact as it would actually happen, not of God's purpose and act by his ministry. The prophets are in other places said to perform the thing which they only foretell: -

"Lo! I have given thee a charge this day

Over the nations, and over the kingdoms;

To pluck up, and to pull down;

To destroy, and to demolish;

To build, and to plant."

Jeremiah 1:10.

And Ezekiel says, "When I came to destroy the city," that is, as it is rendered in the margin of our version, "when I came to prophesy that the city should be destroyed; " Ezekiel 43:3. To hear, and not understand; to see, and not perceive; is a common saying in many languages. Demosthenes uses it, and expressly calls it a proverb: ὡστε το της παροιμιας ὁρωντας μη ὁρᾳν, και ακουοντας μη ακουειν; Contra Aristogit. I., sub fin. The prophet, by the bold figure in the sentiment above mentioned, and the elegant form and construction of the sentence, has raised it from a common proverb into a beautiful mashal, and given it the sublime air of poetry.

Or the words may be understood thus, according to the Hebrew idiom: "Ye certainly hear, but do not understand; ye certainly see, but do not acknowledge." Seeing this is the case, make the heart of this people fat - declare it to be stupid and senseless; and remove from them the means of salvation, which they have so long abused.

There is a saying precisely like this in AEschylus: -

- - - βλεποντες εβλεπον ματην,

Κλυοντες ουκ ηκουον. AESCH. Prom. Vinct. 456.

"Seeing, they saw in vain; and hearing, they

did not understand."

And shut - "Close up"] השע hasha. This word Sal. ben Melec explains to this sense, in which it is hardly used elsewhere, on the authority of Onkelos. He says it means closing up the eyes, so that one cannot see; that the root is שוע shava, by which word the Targum has rendered the word טח tach, Leviticus 14:42, וטח את בית vetach eth beith, "and shall plaster the house." And the word טח tach is used in the same sense, Isaiah 44:18. So that it signifies to close up the eyes by some matter spread upon the lids. Mr. Harmer very ingeniously applies to this passage a practice of sealing up the eyes as a ceremony, or as a kind of punishment used in the East, from which the image may possibly be taken. Observ. ii. 278.

With their heart - "With their hearts"] ובלבבו ubilebabo, fifteen MSS. of Kennicott's and fourteen of De Rossi's, and two editions, with the Septuagint, Syriac, Chaldee, and Vulgate.

And be healed - "And I should heal"] veer pa, Septuagint, Vulgate. So likewise Matthew 13:14; John 12:40; Acts 28:27.

Bridgeway Bible Commentary

God’s call of Isaiah (6:1-13)

Isaiah has gone to some length to describe Judah’s spiritual and moral corruption before he mentions God’s call to him to be a prophet. His reason for doing this seems to be that he wants his readers to see why God called him. Their understanding of conditions in Judah will help them understand the sort of task that lay before him.
King Uzziah’s death marked the end of an era of prosperity unequalled in Judah’s history. Yet this era brought with it the corruption that Isaiah has just described, and left the people with no respect for God and no knowledge of what his holiness demanded of them. Isaiah sees that God is glorious and majestic, the supreme ruler over Judah and all other nations. Even God’s sinless heavenly servants dare not look on his glory, but busy themselves serving and praising him (6:1-4).
The vision of God’s holiness makes Isaiah realize that not only are the people among whom he lives sinful, but so too is he. Therefore, before he can be God’s messenger to others, his own sin must be cleansed. God graciously does this for him by removing his sin and transferring to him the benefits of God’s holiness, symbolized in the coals from the altar (5-7).
When God asks who will take his message to such a corrupt people, Isaiah volunteers; but God quickly tells him that his task is going to be difficult. The more he preaches, the more his hearers will reject his message. As a result they will sink deeper into sin, and so make it increasingly difficult for them ever to turn to God and be forgiven (8-10).
Isaiah asks God how long such hardness will last, and receives the reply that there is no hope for any rapid improvement. On the contrary the condition of the nation will worsen, till eventually judgment must fall. Judah’s cities will be destroyed and its people taken into captivity (11-12). But God will preserve the few who remain faithful to him, and from these will grow up a new people for God. To illustrate this destruction, apparent death and new life, God gives Isaiah the picture of a huge tree that is chopped down, so that only the stump remains; but from this stump springs new life (13).

Coffman's Commentaries on the Bible

"And he said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed. Then said I, Lord, how long? And he answered, Until cities be waste without inhabitant, and houses without man, and the land become utterly waste, and Jehovah have removed men far away, and the forsaken places be many in the midst of the land. And if there be yet a tenth in it, it also shall in turn be eaten up; as a terebinth, and as an oak, whose stock remaineth when they are felled; so the holy seed is the stock thereof."

"Go and tell this people" This must be contrasted with "Go and tell my people." Israel is no longer God's people, but "this people". Furthermore, this designation was not confined to Israel, the northern kingdom; but "Even Judah, under certain circumstances, is addressed contemptuously as `this people' in Isaiah 8:11; Isaiah 28:11; Isaiah 28:14, and Isa. 39:13,14."T. K. Cheyne, Prophecies of Isaiah, Vol. 1 (New York: Thomas Whittaker, 1886), p. 40.

What is prophesied in this passage is the judicial hardening of Israel in their rebellion against God. The prophecy is stated in different forms. Here it appears imperatively; but in other places the prophecy is referred to as self-accomplished as in Acts 28:27, or as having occurred passively as in Matthew 13:13-15. Here, as Dummelow pointed out, "The result of Isaiah's preaching is spoken of as if it were the purpose of it."J. R. Dummelow, J. R. Dummelow's Commentary , p. 417.

The Hardening of Israel, here prophesied by Isaiah, is a Biblical phenomenon of the utmost importance; and it is extensively illustrated by examples of it given in the holy Bible. For a somewhat extended comment on this subject, see our Volume 6 of the New Testament Series of Commentaries, pp. 376-379. Christ himself declared in both Matthew 13:14, and in Mark 4:12 that this prophecy of Israel's hardening was actually fulfilled in that rebellious people.

The classical example from the Bible is that of Pharaoh, of whom it is stated ten times that "Pharaoh hardened his heart" after which it is said that, "God hardened Pharaoh's heart." God never hardened anyone's heart who had not already hardened his own heart many times. Thus it was said of this prophecy that Israel had themselves shut their ears, closed their eyes, and hardened their hearts.

Thus we may say that God hardened Israel, that Israel hardened themselves, and further, that Satan hardened their hearts. "The god of this world has blinded the minds of the unbelieving" (2 Corinthians 4:4). The "blinding" of this passage and the "strong delusion" of 2 Thessalonians 2:11 KJV, and the "working of error" (2 Thessalonians 2:11, ASV) are all designations of exactly the same condition described here as "hardening."

The consequences of judicial hardening are very extensive. The physical destruction of hardened individuals or nations was the result usually to be expected; and when Christ himself publicly announced the hardening of Israel as a fulfillment of this very passage, the followers of Christ accepted it as a judgment of doom and destruction upon the physical Israel. This Gentile hatred of the Jews (because most of Christ's followers in that first century were Gentiles) resulted at once in an attitude of hatred toward the Jews just like that which the Jews of earlier times had developed toward the Gentiles; but the apostle Paul launched a blockbuster of a prophecy to counteract Gentile conceit which is recorded in Romans 11:25-26, indicating that the hardening of Israel would not result in their physical destruction but that the race would continue until "the fullness of the Gentiles be come in." Paul called this a "mystery"; and indeed it is, because the hardening of Israel did not issue in the total death of the people, as previously had been the case with hardened peoples, as with Pharaoh and the Egyptians, Sodom and Gomorrah, Tyre and Sidon, and many others.

"How long…?" It was fulfilled primarily in the events of the conquest of Israel by Babylon, the destruction and captivity of many of the people; but the ultimate fulfillment came when the Romans under Vespasian and Titus destroyed Jerusalem, put to death 1,100,000, crucified 30,000 young men upon the broken walls of Jerusalem, deported thousands to Egypt, and destroyed the government of Israel for almost two millenniums.

Paul's declaration that "all Israel shall be saved" is frequently misunderstood to be a declaration that all of the old racial Israel shall be saved; but the Israel Paul was speaking of in that passage is the spiritual Israel, from which the racial Israel is indeed not excluded, but which is not connected in any manner whatever with racial considerations. Jamieson commented as follows on this:

"According to Isaiah, not "all Israel" but the elect remnant alone, is destined to salvation. God shows unchangeable severity toward sin, but covenant faithfulness in preserving a remnant, and to that remnant Isaiah bequeaths the prophetic legacy of the second part of his book, Isaiah 40-66."Robert Jamieson, Jamieson, Fausset, and Brown's Commentary, p. 436.

"And if there be yet a tenth in it, it also shall be eaten up…!" This statement is variously understood; but we find Lowth's comment on this fully in line with all that is known about it.

"This prophecy has been made so clear by its accomplishment (fulfillment) that there remains little room for doubt of the fulfillment of it. Nebuchadnezzar took into captivity the great part of the people; the "tenth" remaining in the land, of the poorer people, followed Gedaliah (2 Kings 25:12; 2 Kings 25:22). Even these, fleeing into Egypt contrary to Jeremiah's warning, perished there" In the subsequent and more remarkable fulfillment in the Roman destruction (A.D. 70); after the great majority perished, the "tenth" remainder increased rapidly and became very numerous in the days of Hadrian, who, being provoked by their rebellions, slew half a million more, thus a second time almost exterminating the nation. Yet after such signal and near-universal exterminations, the stock of the old Israel still remains."Robert Lowth, op. cit., p. 185.

Furthermore, these repeated massacres and exterminations of Israel have continued throughout history and even down into current times when they were again repeated under Adolph Hitler in Nazi Germany. In the light of all this, the meaning of Isaiah 6:12 is clear enough.

Some have pointed out that the Septuagint (LXX) reads somewhat differently from the American Standard Version in these final verses of Isaiah 6, but as Kidner noted, "The Dead Sea Scroll Isaiah supports our text."<12b>

Barnes' Notes on the Whole Bible

Make the heart - The word “heart” here is used in the sense of the “mind” - to denote all their mental powers. It is commonly used in this sense in the Scriptures.

Fat - Gross, heavy, dull, stupid. That is, go and proclaim such “truth” to them as shall have this effect - as shall irritate, provoke, enrage them; truth, whose delivery shall be attended, in their gross and corrupt hearts, with this blinding and infatuating influence the effect would be produced by the corrupt state of their hearts, not by any native tendency of the truth, and still less by any direct divine influence. ‘Go, and proclaim truth to a corrupt and sensual people, and the result will be that they will not hear; they are so wicked that they will not attend to it; they will become even more hardened; yet go, and though certain of producing this effect, still proclaim it;’ see this passage explained in the notes at John 12:40.

Their ears heavy - Dull, stupid, insensible.

And shut their eyes - The word used here means “to spread over,” and then to close. It denotes here the state of mind which is more and more indisposed to attend to the truth.

And be healed - Be restored from the malady of sin; be recovered and pardoned. Sin is often represented as a painful, loathsome malady, and forgiveness as restoration from such a malady; Isaiah 30:26; Psalms 103:0; Psalms 41:3-4; 2 Chronicles 7:14; Jeremiah 3:22; Jeremiah 17:14. We may learn here,

(1) That the effect of truth is often to irritate people and make them more wicked.

(2) The truth must, nevertheless, be proclaimed.

This effect is not the fault of the truth; and it is often well that the heart should be known, and the true effect should be seen.

Calvin's Commentary on the Bible

10.Harden the heart of this people. ⁽⁹⁶⁾ Here the former statement is more fully expressed; for God informs Isaiah beforehand, not only that his labor in teaching will be fruitless, but that by his instruction he will also blind the people, so as to be the occasion of producing greater insensibility and stubbornness, and to end in their destruction. He declares that the people, bereft of reason and understanding, will perish, and there will be no means of obtaining relief; and yet he at the same time affirms that the labors of the Prophet, though they bring death and ruin on the Jews, will be to him an acceptable sacrifice.

This is a truly remarkable declaration; not only because Isaiah here foretold what was afterwards fulfilled under the reign of Christ, but also because it contains a most useful doctrine, which will be of perpetual use in the Church of God; for all who shall labor faithfully in the ministry of the word will be laid under the necessity of meeting with the same result. We too have experienced it more than we could have wished; but it has been shared by all the servants of Christ, and therefore we ought to endure it with greater patience, though it is a very grievous stumbling-block to those who serve God with a pure conscience. Not only does it give great offense, but Satan powerfully excites his followers to raise a dislike of instruction on the pretense of its being not merely useless, but even injurious; that it renders men more obstinate, and leads to their destruction. At the present day, those who have no other reproach to bring against the doctrine of the gospel maintain that the only effect produced by the preaching of it has been, that the world has become worse.

But whatever may be the result, still God assures us that our ministrations are acceptable to him, because we obey his command; and although our labor appear to be fruitless, and men rush forward to their destruction, and become more rebellious, we must go forward; for we do nothing at our own suggestion, and ought to be satisfied with having the approbation of God. We ought, indeed, to be deeply grieved when success does not attend our exertions; and we ought to pray to God to give efficacy to his word. A part of the blame we ought even to lay on ourselves, when the fruits are so scanty; and yet we must not abandon our office, or throw away our weapons. The truth must always be heard from our lips, even though there be no ears to receive it, and though the world have neither sight nor feeling; for it is enough for us that we labor faithfully for the glory of God, and that our services are acceptable to him; and the sound of our voice is not ineffectual, when it renders the world without excuse.

Hence arises a most excellent and altogether invaluable consolation to godly teachers, for supporting their minds against those grievous offenses which daily spring from the obstinacy of men, that, instead of being retarded by it, they may persevere in their duty with unshaken firmness. As it is also a general offense, that the lively word of God, at the hearing of which the whole world ought to tremble, strikes their ears to no purpose, and without any advantage, let weak men learn to fortify themselves by this declaration. We wonder how it is possible that the greater part of men can furiously oppose God; and hence also arises a doubt if it be the heavenly truth of God which is rejected without bringing punishment; for it can hardly be believed that God addresses men for the purpose of exciting their scorn. That our faith may not fail, we ought to employ this support, that the office of teaching was enjoined on Isaiah, on the condition that, in scattering the seed of life, it should yield nothing but death; and that this is not merely a narrative of what once happened, but a prediction of the future kingdom of Christ, as we shall find to be stated shortly afterwards.

We ought also to attend to this circumstance, that Isaiah was not sent to men indiscriminately, but to the Jews. Accordingly, the demonstrative particle הנה, (hinneh,) behold, is emphatic, and implies that the people whom the Lord had peculiarly chosen for himself do not hear the word, and shut their eyes amidst the clearest light. Let us not wonder, therefore, if we appear to be like persons talking to the deaf, when we address those who boast of the name of God. It is undoubtedly a harsh saying, that God sends a prophet to close the ears, stop up the eyes, and harden the heart of the people; because it appears as if these things were inconsistent with the nature of God, and therefore contradicted his word. But we ought not to think it strange if God punishes the wickedness of men by blinding them in the highest degree. Yet the Prophet shows, a little before, that the blame of this blindness lies with the people; for when he bids them hear, he bears witness that the doctrine is fitted for instructing the people, if they choose to submit to it; that light is given to guide them, if they will but open their eyes. The whole blame of the evil is laid on the people for rejecting the amazing kindness of God; and hence is obtained a more complete solution of that difficulty to which we formerly adverted.

At first sight it seems unreasonable that the Prophets should be represented as making men’s hearts more hardened. They carry in their mouth the word of God, by which,as by a lamp, the steps of men ought to be guided; for this encomium, we know, has been pronounced on it by David. (Psalms 119:105.) It is not the duty of the Prophets, therefore, to blind the eyes, but rather to open them. Again, it is called perfect wisdom, (Psalms 19:9;) how then does it stupify men and take away their reason? Those hearts which formerly were of brass or iron ought to be softened by it; how then is it possible that it can harden them, as I have already observed? Such blinding and hardening influence does not arise out of the nature of the word, but is accidental, and must be ascribed exclusively to the depravity of man. As dim-sighted people cannot blame the sun for dazzling their eyes with its brightness; and those whose hearing is weak cannot complain of a clear and loud voice which the defect of their ears hinders them from hearing; and, lastly, a man of weak intellect cannot find fault with the difficulty of a subject which he is unable to understand; so ungodly men have no right to blame the word for making them worse after having heard it. The whole blame lies on themselves in altogether refusing it admission; and we need not wonder if that which ought to have led them to salvation become the cause of their destruction. It is right that the treachery and unbelief of men should be punished by meeting death where they might have received life, darkness where they might have had light; and, in short, evils as numerous as the blessings of salvation which they might have obtained. This ought to be carefully observed; for nothing is more customary with men than to abuse the gifts of God, and then not only to maintain that they are innocent, but even to be proud of appearing in borrowed feathers. But they are doubly wicked when they not only do not apply to their proper use, but wickedly corrupt and profane, those gifts which God had bestowed on them.

John quotes this passage as a clear demonstration of the stubbornness of the Jews. He does not indeed absolutely give the very words, but he states the meaning clearly enough.

Therefore, says he, they could not believe, because Isaiah said, He hath blinded their eyes, and hardened their heart.
(John 12:39 ⁽⁹⁷⁾)

True, this prediction was not the cause of their unbelief, but the Lord foretold it, because he foresaw that they would be such as they are here described. The Evangelist applies to the Gospel what had already taken place under the law, and at the same time shows that the Jews were deprived of reason and understanding, because they were rebels against God. Yet if you inquire into the first cause, we must come to the predestination of God. But as that purpose is hidden from us, we must not too eagerly search into it; for the everlasting scheme of the divine purpose is beyond our reach, but we ought to consider the cause which lies plainly before our eyes, namely, the rebellion by which they rendered themselves unworthy of blessings so numerous and so great.

Paul, too, shows from this passage, on more than one occasion, (Acts 28:27; Romans 11:8,) that the whole blame of blindness rests with themselves. They have shut their ears, says he, and closed their eyes. What Isaiah here ascribes to doctrine, Paul traces to the wicked disposition of the nation, which was the cause of their own blindness; and accordingly, I have stated that this was an accidental and not a natural result of the doctrine. In that passage Paul introduces the Spirit as speaking, (Acts 28:25;) but John says that Isaiah spake thus of Christ, when he had beheld his glory. (John 12:41.) From this it is evident, as we formerly said, that Christ was that God who filled the whole earth with his majesty. Now, Christ is not separate from his Spirit, and therefore Paul had good reason for applying this passage to the Holy Spirit; for although God exhibited to the Prophet the lively image of himself in Christ, still it is certain that whatever he communicated was wholly breathed into him by the power of the Holy Spirit. Now, however ungodly men may bark against us with their reproaches, that our doctrine ought to bear the blame, because the world is made worse by the preaching of it, they gain nothing at all, and take nothing away from the authority of the doctrine; for they must at the same time condemn God himself and the whole of his doctrine. But their calumnies will not hinder his justice from being displayed, or hinder him from vindicating itself, and at the same time vindicating us.

And when they shall be converted ⁽⁹⁸⁾ Here he expressly declares that he did not send the Prophet because he intended to save the people; but, on the contrary, because he intended to destroy them. But the word of God brings salvation; at least some benefit must arise from the preaching of it, that it may do good to some, though many are deprived of the advantage by their own unbelief. I answer, the subject treated of is the whole body, which had already been condemned and devoted to destruction; for there were always some whom the Lord exempted from the general ruin; to them the word brought salvation, and on them it actually produced its proper effect; but the great body of the people were cut off and perished through obstinate unbelief and rebellion. So, then, we perceive that the word of God is never so destructive that there are not a few who perceive that it brings salvation to them, and feel that it does so in reality.

They shall be healed. We ought also to observe from the order and connection of the words, that the first step of healing is repentance. But in the first place, we must understand what he means by the word healing; for he uses it in reference to the chastisements which had been inflicted on the people on account of their sins. Now, the cause of all the evils which we endure is our rebellion against God. When we repent, he is reconciled to us, and the rods with which he chastised us are no longer employed. This is our healing. And this order ought to be carefully observed, from which it is evident what object the Lord has in view in inviting us to himself, and what is the design of the heavenly doctrine, namely, that we may be converted

This is another part of the Gospel, Repent ye. (Matthew 3:2.) Then, offering reconciliation he holds out remedies for all diseases, not only of the body but of the soul. And such being the eminent advantage derived from the word of God, if we are not reconciled to God as soon as his word sounds in our ears, we have no right to lay the blame on any other, for it rests wholly with ourselves. Indeed, the Prophet here speaks of it as unnatural and monstrous, that, by the doctrine of the word, the native tendency of which is to heal and soften, men should become insolent and obstinate and altogether incurable. It is undoubtedly true, that when we are drawn inwardly, (John 6:44,) it is an extraordinary gift of God, and that the arm of God is not revealed to all, (Isaiah 53:1;) but by this dreadful punishment of obstinate malice, Isaiah intended to teach, that we ought earnestly to beware of despising when God calls.

(96) Make the heart of this people fat. — Eng. Ver.

(97) In the original text the reference reads: John 12:39 I added the next verse to include the quoted text. — fj.

(98) And convert. — Eng. Ver.

Smith's Bible Commentary

By Chuck Smith

Shall we turn now in our Bibles to Isaiah, chapter 6, as Isaiah records for us his commissioning by God for his ministry. Now you remember in chapter 1 that Isaiah tells us that his time of prophecy extended through the kingdom or through the kings of Uzziah, Jotham, Ahaz and Hezekiah. As we pointed out, it is thought that he was put to death by the evil son of Hezekiah, Manasseh. But his call to his ministry as a prophet is given to us in chapter 6, and it so happened that it came,

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

Uzziah was a very popular king. He had reigned over Israel for fifty-two years. He began his reign when he was just sixteen years old. Under his reign the nation, and actually I say Israel, but it was the Southern Kingdom of Judah over which he was reigning. And during this period, Judah had great military advancement and great prosperity. They developed a great water system, enlarged their agricultural area. They enlarged their territory by moving into the territory of the Philistines-something that they weren't able to do prior to this under the other kings. He tore down the walls of Gath and of Ashdod, the great Philistine stronghold. He planted settlements in the Philistine territory. He had a very strong and powerful standing army of 310,000 men. They set their scientists at work building new types of war weapons for those days, great slings to throw huge stones and to shoot arrows and so forth. And he overall strengthened the nation mightily, so that the people felt very secure and very comfortable during the reign of Uzziah. He was a popular man.

The name of Uzziah spread abroad throughout all the land, even to the going down to Egypt. Everybody heard of him. And not only that, everybody was talking about him. And the name Uzziah was on the lips of all the people. And very importantly we read, "And as long as he sought the Lord, God made him to prosper" ( 2 Chronicles 26:5 ). He was a prosperous king. He was a popular king, the kind of a man that you have great confidence in because of his accomplishments. And so the people had great confidence in Uzziah. They had come to trust in him and rely upon him, perhaps too much so, as is often the case with a good, popular leader.

People begin to rely upon them too much and you get your eyes on to man and off of the Lord. And you begin to put your trust in man rather than in the Lord. And so many times it is necessary when that becomes the case, that in order that we might get our eyes back on the Lord, God has to remove the man. And oftentimes God does take that man that you've been relying on and trusting in and removes him out of the scene, in order that you might get your eyes upon God. Such was the case with Uzziah. And so it's very significant that Isaiah would say, "In the year the king Uzziah died I saw the Lord." Prior to that his eyes were on Uzziah. Prior to that his trust was in Uzziah. He was a good, popular king. Things are going well. Things are prosperous. Yet you don't, it seems, unfortunately, think about the Lord so much in prosperity. It's when all of a sudden calamity strikes.

The throne is empty. What are we going to do? Uzziah's son is not the same as his dad. He's surely not capable as was his father. The Northern Kingdom is going down the tubes. Anarchy is reigning, actually. One king after another is being assassinated. There is confusion. And they are in danger of being wiped out. What are we going to go? Uzziah's dead. The throne is empty.

But Isaiah received a vision. A vision of the Lord in which he realized that the throne is not empty. "In the year king Uzziah died I saw the Lord sitting on the throne, high and lifted up, and His train filled the temple." So God having removed his idol, Isaiah got his eyes now upon the Lord, and he sees that the throne is not vacated. That God is upon the throne.

Oh, how important it is for us to realize that God is on the throne. That God is ruling over the affairs of our lives and God is ruling over the affairs of the world. We are prone to tremble when we see the world conditions. As you just look at the things that are happening in the world today, it's enough to scare any sane man and give him a heart attack. But if you look beyond and realize hey, God is ruling, God is in control, then I can rest. I can sleep at night, only because I know that God is in control. I know that God is sitting upon the throne. So important that we realize that God is upon the throne. In our lives God rules, God reigns. That's the important thing. So because God does reign, whatever does come upon my path is there because God has allowed it to come upon my path. The Lord reigns. And it is so important that we have this as a mental concept constantly. God reigns.

Now he describes the throne of God. He sees the seraphim that are above the throne of God. And he describes the seraphim. Now we are told that there are also cherubim around the throne of God, and these are angelic beings. And evidently there is a great similarity between the cherubim and the seraphim. Now in Ezekiel, he also, and we'll be getting to that soon, he also had a vision of the throne of God in chapter 1 and chapter 10. And he described the cherubim, other angelic beings that are around the throne of God.

In John, chapter 4, he had a vision of the throne of God. And he saw the glassy sea in front of the throne. He saw the emerald around the throne of God, and then he also saw these living creatures. Whether the seraphim or the cherubim that John describes, we do not know. But basically their ministry is that of just worshipping and leading the worship of God around His throne, as the cherubim or the creatures in Revelation cry, "Holy, holy, holy, Lord God almighty, which is, which was, which is to come" ( Revelation 4:8 ), so here the seraphim. They are described as having six wings. With two of them they cover their face, with two of them they cover their feet and they use two of them to fly. Interesting looking creatures to be sure. They are not, though, to be mistaken as birds or some kind of an animal, because they are highly intelligent creatures.

And one cries to another, and says, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory ( Isaiah 6:3 ).

Declaring the glory of God and the holiness of God.

And the posts of the door moved at the voice of him that cried, and the house was filled with smoke ( Isaiah 6:4 ).

And so he describes the heavenly scene, even as John described the heavenly scene in Revelation, chapter 4 and 5, and even as Ezekiel describes in chapter 1 and 10. Now I would recommend these chapters as important reading for any serious child of God. Because he is describing something that you're going to be seeing before very long. Events that you're going to be watching. And if you don't read about them and know what's going on, then you're going to look like some hick when you get to heaven, mouth open, and everybody will know you didn't do your homework. So these are interesting portions to study, so that when you get there and the whole thing is coming down and the cherubim are saying, "Holy, holy, holy, Lord God almighty which is, which was, which is to come," then you can say, "All right, now watch those twenty-four guys. Watch them, they're going to take their crowns and throw them on that glassy sea. Watch this now, you know." And you'll be able to really play it cool because you know the sequence of the worship there about the throne of God. So I highly recommend the reading of these portions where the throne of God is described. Always with each description there is that awesomeness of God, the Creator of the universe, as He sits upon His throne, as He rules and reigns over the universe, and that worship and acknowledgment of Him about the throne. Isaiah had the vision of the throne of God.

Then said I, Woe is me! ( Isaiah 6:5 )

Because now he sees himself in a whole new light. Up till now he had been looking at himself in the dim light of the world in which he lived. And in the dim light of the world around us we don't look too bad. In fact, we look pretty good. But I'll tell you, be careful of looking at yourself in a mirror in the sunshine. Nothing is hid. I mean, looking at yourself in that light is a whole different story. And so looking at ourselves in the light of God is a whole different story. I don't know, I don't know of a single man who has had a true vision of God who didn't more or less with Isaiah say, "Woe is me!"

When Peter realized it was the Lord, he said, "Depart from me, Lord. I'm a sinful man." When Daniel describes his vision of God and all, he said, "My beauty turned into ugliness." Seeing God, we see ourselves in the true light. And no man can be proud. You see a man who is proud, you see a man who has not yet seen God.

Jesus in the beatitudes, in His great manifesto in Matthew 5:1-48; Matthew 6:1-34; Mat 7:1-29 began the beatitudes. In fact, He began the whole sermon by saying, "Blessed are the poor in spirit: for theirs is the kingdom of heaven" ( Matthew 5:3 ). Now He begins the sevenfold description of the Christian in these beatitudes, the characteristics that mark the Christian. But the first characteristic is poor in spirit. From whence comes this poverty of spirit? It comes when I see God. That's the beginning of my walk with God. My vision of God begins my walk with Him, and in the vision of God, seeing God, I see myself. And as I see myself I say, "Hey, woe is me. I'm nothing." Poverty of spirit.

"Blessed are they which mourn," the next characteristic, "for they shall be comforted" ( Matthew 5:4 ). My poverty of spirit leads me to weeping over my condition. How could I do those things? How could I have done that? And I see myself now in God's light and oh, what a revelation that is. "Then said I, 'Woe is me!'"

for I am undone ( Isaiah 6:5 );

I'm crooked and I dwell amongst.

and I have unclean lips, and I dwell amongst a people of unclean lips ( Isaiah 6:5 ):

So he saw one of the seraphim then that flew, and with his tongs he took a glowing coal from off the altar. Now the study of the tabernacle is extremely interesting, because the tabernacle is a model of heaven and the throne of God. And so if you want to really know what heaven is going to look like, that is the throne of God area of heaven, you can study the tabernacle and there you have a little model. And God said to Moses, "Make sure that you make it according to the specifications." Why? Because it's a model of heavenly things. So even in the earthly tabernacle they had the altar with the coals, so there in heaven is an altar with coals. And one of the seraphim went to the altar with tongs, took these coals and he brought it to Isaiah and he touched his lips with that glowing coal. And he said, "Your iniquity is taken away, or your crookedness is taken away." His cry, "Woe is me for I am crooked." Your crookedness is taken away. And your sin is cleansed. I'm a man of unclean lips. "Your sin is purged," he said, "or cleansed." So the cleansing by the work of God.

Notice it wasn't Isaiah's work. It was God's work. Isaiah's was the recognition of his condition. God's work was that of the cleansing then once he recognized his condition. All God wants you to do is acknowledge your condition. He doesn't ask you even to reform. That comes. But He asks you to just acknowledge, to confess. "If thou shall confess thy sins, He is faithful and just to forgive you your sins, and to cleanse you from all unrighteousness" ( 1 John 1:9 ). But you got to confess your sin. "Woe is me! I'm undone. I'm dwelling amongst the people of unclean lips. I have unclean lips." Your crookedness is taken way. Your uncleanness, your sin is cleansed. What a glorious thing, the work of God. And it comes immediately upon my acknowledgment and confession.

David in the thirty-second Psalm begins the psalm, "O how happy is the man whose transgression is forgiven, whose sin is covered" ( Psalms 32:1 ). And before I confess my sin, hey, I was just dried up inside. It was like the drought of summer. I was so dry and parched. My bones were aching. For the hand of God was heavy on me. Then I said, "I will confess my sin unto the Lord and Thou forgavest my sin" ( Psalms 32:5 ). Just before he got the words out of his mouth, the minute in his heart he said, "Oh, I'm so horrible, I'm just going to confess. I'm going to just turn it over to God," in that moment the cleansing and the forgiveness came. And that's just how anxious God is to cleanse and forgive you. The moment in your heart you say, "God, I have sinned. I'm sorry. Woe is me; I'm crooked. My lips are unclean." Just that quick the seraphim came and said, "Hey, your crookedness is taken away. Your sin is cleansed." Oh, the beautiful work of God's grace and the forgiveness in His love for us. All He asks is you just confess. He is willing and wanting to wash and cleanse you from all your sins.

But that isn't the end of it. God does want to work in your life. God will work in your life if you give Him the opportunity. But God never stops there. God wants to work through your life. There is a needy world out there. It's in darkness. You are dwelling in the midst of people of unclean lips. And they need to know that God will wash and cleanse them also. So the work of God in your life always ends up objectively. First of all subjective, what God can do for you. But then what God can do through you to touch others. And that's what it's all about.

So I saw God. When I saw God, I said, "Woe is me!" When he heard them declare, "Holy, holy, holy," declaring the holiness of God, then you see yourself and, "Woe is me, I'm crooked."

Then I heard the voice of the Lord, saying, Whom shall we send, who will go for us? Then said I ( Isaiah 6:8 ),

Now he's speaking again. But now this is a different, this is a man who is now being cleansed. This is a man whose life has been touched by the fire of God. And He said, "'Who shall we send?' 'Then said I,'"

Here am I [Lord]; send me ( Isaiah 6:8 ).

Once God has touched your life, then God wants to use your life to touch others. God has a work that He wants to do. And the problem is always, who will go for us? Whom will we send? Jesus said, "Behold the fields are white unto harvest but the laborers are few" ( Matthew 9:37 ). Who will go for us? Whom shall we send? The man whose life has been touched by God becomes an available instrument for God. "Here am I, Lord. Send me." And his commission:

And so God said to him, Go, and tell this people ( Isaiah 6:9 ),

Now at this time Judah was on the road down. They have forsaken the living God. Idol worship had been introduced. There were times of spiritual reform, but they were usually surface. They never got into the real heart of the nation itself. And yet, God wasn't going to just let them be destroyed without still a witness. But they weren't going to really listen to the witness, but still God was going to be faithful and witness to them anyhow. And that is, to me, an interesting thing about God. Even though a person isn't going to respond, even though a person won't listen, yet God will still give them the chance. God will still speak to them. He doesn't cease talking. And so He said, "Go tell this people."

You may hear indeed, but you don't understand; you may see indeed, [but you're really not seeing,] you don't perceive ( Isaiah 6:9 ).

And so God said,

Make the heart of the people fat ( Isaiah 6:10 ),

That is, give them the word. Give them the message of God. That they'll have no excuse.

their ears heavy ( Isaiah 6:10 ),

Just hang the message on them.

shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed. Isaiah responded to the Lord, How long? And he answered, Until the cities are wasted without inhabitant, and the houses without man, and the land be utterly desolate ( Isaiah 6:10-11 ),

Now God was going to continue to preach to these people and continue to warn these people and continue to give them opportunity until the whole land was desolate, till the last one was left. God will continue His witness. Even as God will continue His witness to the world today and is bearing witness to the world today, but the world today isn't listening. They're making fun of the witness of God. But still we are to witness. God will not leave Himself without a witness. Oh, the political cartoonists on the editorial pages are having a field day with the moral majority, and with creation and evolution.

I saw on Daily Pilot today in the editorial page a cartoon of some big, fat slob saying to his little son who's coming home from school with his books, "God made me in His own image, you know, and after His likeness. I didn't evolve." It's just dispersion that is cast against God, really. And still we're to preach. Still we're to bear witness. Still we're to warn. Though they don't listen, though they don't see, though their hearts are heavy, though their eyes are blinded, still God wants a witness left with them. Until the place is desolate there's nothing left, God will bear witness.

Now the church is the instrument by which God is bearing His witness to the world today. But the church will soon be taken out. The witness of the church is just about over. Once the church is taken out, it doesn't mean God's witness is over. Just the witness of the church is over. God's going to send two witnesses, powerful witnesses with all kinds of power, and He's sending them to Jerusalem. God will also seal 144,000 of the Jews that will be witnesses for Him during these dark, dark, dark hours that are coming upon the earth. And then God is even going to send angels flying through the midst of heaven orbiting the earth bearing witness and preaching the everlasting gospel and warning men not to take the mark of the beast. Even down to the end, even by angelic beings God is going to keep His witness going until the whole place is desolate, left without inhabitants. For God is faithful in bearing His witness to the people.

So how long, Lord? Till the whole thing is over. So the witnesses, God had His witnesses, His prophets, who were warning the people right up until and through the time that Nebuchadnezzar carried off the first captives. Jeremiah was still there bearing witness to the people. Telling them to repent and turn to God and get right with God.

And the LORD has removed people far away, and there be a great forsaking in the midst of the land. But yet it shall be that a tenth will return, and shall be eaten: as a teil tree, and an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof ( Isaiah 6:12-13 ).

In other words, an oak tree cast its leaves. It looks like it's dead, but yet it comes back. The teil tree looks like it's so dead, but yet it comes back. So it will look like the nation Israel is dead. It will appear that way, but yet God said, "I'll bring them back. A tenth part, only one in ten will return. But I will bring them back." And so God's promise of bringing the people back from the captivity. "

Dr. Constable's Expository Notes

B. The prophet’s commission 6:9-13

The Lord proceeded to give Isaiah specific instructions about what He wanted him to do and what the prophet could expect regarding his ministry (Isaiah 6:9-10), his historic-political situation (Isaiah 6:11-12), and his nation’s survival (Isaiah 6:13).

Dr. Constable's Expository Notes

The effect of Isaiah’s preaching would not be that the people would repent, but that they would harden their hearts against his messages (cf. Matthew 13:14-15; Mark 4:10-12; Luke 8:10; John 12:39-41; Acts 28:26-27; Romans 11:8).

The Apostle John quoted this verse (and Isaiah 53:1) in reference to the Jews’ inability in Jesus’ day to believe on Him (John 12:40). John then added, "These things Isaiah said, because he saw His glory, and he spoke of Him" (John 12:41). Isaiah may or may not have realized that his words had prophetic significance, in addition to being applicable to his own situation.

". . . this chapter immediately follows and precedes examples of wrong reaction to God’s word [Isaiah 5:24; Isaiah 7:10-12]." [Note: Grogan, p. 57.]

God told Moses before he went to Pharaoh with the Lord’s message that the Egyptian king would harden his heart (Exodus 3:19). From the divine viewpoint, God had raised Pharaoh up to demonstrate His sovereignty and power in liberating the Israelites. However, from the human viewpoint, Pharaoh had the freedom to choose to submit to God or resist. His freedom was not complete; human freedom never is. We cannot do everything we want to do. But his freedom was genuine; he really could have submitted to Yahweh. God justly held him responsible for his choice because he did have genuine, though limited, freedom.

In both cases, Moses’ commission and Isaiah’s, God was not ruling out the possibility of repentance from the start. He was letting His prophet see beforehand what the outcome of his ministry would be. In both cases, too, those who heard God’s Word had the opportunity and the ability to respond to it positively, but they chose to respond negatively. Consequently, God as their Judge hardened their hearts so that they became harder, and eventually it became impossible for them to repent (Exodus 10:1; cf. Romans 1:18-32; Hebrews 6:4-6). The Israelites in Isaiah’s day had already hardened their hearts against the Lord, and His retributive judgment on them had already begun when Isaiah received his commission.

"The elect are not saved because they are creatures of light; they too were creatures of darkness and in them there was no goodness, nothing that would attract the light. God, however, out of His mere good pleasure did choose them and ordain them to life eternal, and when the blessed gospel was heard by them, they were given a heart that was then willing and able to hear and to respond. Those, however, whom God did not ordain to life eternal, He passed by and for their sin ordained to dishonor and wrath." [Note: Young, 1:261.]

The success of our ministry should not be our prime motivation to continue in the work of the gospel. Our loving commitment to remain faithful to the Lord who has graciously saved us and called us into His service, despite our lack of outward success, should be.

Gill's Exposition of the Whole Bible

Make the heart of this people fat,.... Gross and heavy, stupid and unteachable, hard and obdurate; which is sometimes done by the preaching of the Gospel, through the wickedness of man's heart, that being the savour of death unto death to some, just as the sun hardens the clay; or declare that their hearts are thus gross and stupid; or that I will give them up to a judicial hardness of heart:

and make their ears heavy: that they cannot hear the word, so as to understand it; they having stopped the ear, and plucked away the shoulder, it is in righteous judgment that they are given up to such an insensibility as not to be capable of hearing and understanding what is delivered in the ministry of the word:

and shut their eyes; they having wilfully shut their own eyes against all evidence of the Messiah, and the truth of his doctrines, they are given up to a judicial blindness; which still continues upon them, and will until the fulness of the Gentiles is brought in:

lest they see with their eyes, and hear with their ears, and understated with their heart; though only in a notional way, the things relating to the Messiah, the truths of the Gospel, and the ordinances thereof, and what may belong to their outward peace:

and convert; or turn themselves by external repentance and reformation:

and be healed: or forgiven in such sense as to be preserved from national ruin; which God willed not; for seeing they went such great lengths in sin, in rejecting the Messiah, and his Gospel, they were given up to a reprobate mind, to do things that were not convenient, that they might be destroyed; which destruction is after prophesied of.

Henry's Complete Commentary on the Bible

      9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.   10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.   11 Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,   12 And the LORD have removed men far away, and there be a great forsaking in the midst of the land.   13 But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil-tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.

      God takes Isaiah at his word, and here sends him on a strange errand--to foretel the ruin of his people and even to ripen them for that ruin--to preach that which, by their abuse of it, would be to them a savour of death unto death. And this was to be a type and figure of the state of the Jewish church in the days of the Messiah, when they should obstinately reject the gospel, and should thereupon be rejected of God. These verses are quoted in part, or referred to, six times, in the New Testament, which intimates that in gospel time these spiritual judgments would be most frequently inflicted; and though they make the least noise, and come not with observation, yet they are of all judgments the most dreadful. Isaiah is here given to understand these four things:--

      1. That the generality of the people to whom he was sent would turn a deaf ear to his preaching, and wilfully shut their eyes against all the discoveries of the mind and will of God which he had to make to them (Isaiah 6:9; Isaiah 6:9): "Go, and tell this people, this foolish wretched people, tell them their own, tell them how stupid and sottish they are." Isaiah must preach to them, and they will hear him indeed, but that is all; they will not heed him; they will no understand him; they will not take any pains, nor use that application of mind which is necessary to the understanding of him; they are prejudiced against that which is the true intent and meaning of what he says, and therefore they will not understand him, or pretend they do not. They see indeed (for the vision is made plain on tables, so that he who runs may read it); but they perceive not their own concern in it; it is to them as a tale that is told. Note, There are many who hear the sound of God's word, but do not feel the power of it.

      2. That, forasmuch as they would not be made better by his ministry, they should be made worse by it; those that were wilfully blind should be judicially blinded (Isaiah 6:10; Isaiah 6:10): "They will not understand or perceive thee, and therefore thou shalt be instrumental to make their heart fat, senseless, and sensual, and so to make their ears yet more heavy, and to shut their eyes the closer; so that, at length, their recovery and repentance will become utterly impossible; they shall no more see with their eyes the danger they are in, the ruin they are upon the brink of, nor the way of escape from it; they shall no more hear with their ears the warnings and instructions that are given them, nor understand with their heart the things that belong to their peace, so as to be converted from the error of their ways, and thus be healed." Note, (1.) The conversion of sinners is the healing of them. (2.) A right understanding is necessary to conversion. (3.) God sometimes, in a way of righteous judgment, gives men up to blindness of mind and strong delusions, because they would not receive the truth in the love of it,2 Thessalonians 2:10-12. He that is filthy let him be filthy still. (4.) Even the word of God oftentimes proves a means of hardening sinners. The evangelical prophet himself makes the heart of this people fat, not only as he foretels it, passing this sentence upon them in God's name, and seals them under it, but as his preaching had a tendency to it, rocking some asleep in security (to whom it was a lovely song), and making others more outrageous, to whom it was such a reproach that they were not able to bear it. Some looked upon the word as a privilege, and their convictions were smothered by it (Jeremiah 7:4); others looked upon it as a provocation, and their corruptions were exasperated by it.

      3. That the consequence of this would be their utter ruin,Isaiah 6:11; Isaiah 6:12. The prophet had nothing to object against the justice of this sentence, nor does he refuse to go upon such an errand, but asks, "Lord, how long?" (an abrupt question): "Shall it always be thus? Must I and other prophets always labour in vain among them, and will things never be better?" Or, (as should seem by the answer) "Lord, what will it come to at last? What will be in the end hereof?" In answer to this he is told that it should issue in the final destruction of the Jewish church and nation. "When the word of God, especially the word of the gospel, had been thus abused by them, they shall be unchurched, and consequently undone. Their cities shall be uninhabited, and their country houses too; the land shall be untilled, desolate with desolation (as it is in the margin), the people who should replenish the houses and cultivate the ground being all cut off by sword, famine, or pestilence, and those who escape with their lives being removed far away into captivity, so that there shall be a great and general forsaking in the midst of the land; that populous country shall become desert, and that glory of all lands shall be abandoned." Note, Spiritual judgments often bring temporal judgments along with them upon persons and places. This was in part fulfilled in the destruction of Jerusalem by the Chaldeans, when the land, being left desolate, enjoyed her sabbaths seventy years; but, the foregoing predictions being so expressly applied in the New Testament to the Jews in our Saviour's time, doubtless this points at the final destruction of that people by the Romans, in which it had a complete accomplishment, and the effects of it that people and that land remain under to this day.

      4. That yet a remnant should be reserved to be the monuments of mercy, Isaiah 6:13; Isaiah 6:13. There was a remnant reserved in the last destruction of the Jewish nation (Romans 11:5, At this present time there is a remnant); for so it was written here: But in it shall be a tenth, a certain number, but a very small number in comparison with the multitude that shall perish in their unbelief. It is that which, under the law, was God's proportion; they shall be consecrated to God as the tithes were, and shall be for his service and honour. Concerning this tithe, this saved remnant, we are here told, (1.) That they shall return (Isaiah 6:13; Isaiah 10:21), shall return from sin to God and duty, shall return out of captivity to their own land. God will turn them, and they shall be turned. (2.) That they shall be eaten, that is, shall be accepted of God as the tithe was, which was meat in God's house, Malachi 3:10. The saving of this remnant shall be meat to the faith and hope of those that wish well to God's kingdom. (3.) That they shall be like a timber-tree in winter, which has life, though it has no leaves: As a teil-tree and as an oak, whose substance is in them even when they cast their leaves, so this remnant, though they may be stripped of their outward prosperity and share with others in common calamities, shall yet recover themselves, as a tree in the spring, and flourish again; though they fall, they shall not be utterly cast down. There is hope of a tree, though it be cut down, that it will sprout again,Job 14:7. (4.) That this distinguished remnant shall be the stay and support of the public interests. The holy seed in the soul is the substance of the man; a principle of grace reigning in the heart will keep life there; he that is born of God has his seed remaining in him,1 John 3:9. So the holy seed in the land is the substance of the land, keeps it from being quite dissolved, and bears up the pillars of it,Psalms 75:3. See Isaiah 1:9; Isaiah 1:9. Some read the foregoing clause with this, thus: As the support at Shallecheth is in the elms and the oaks, so the holy seed is the substance thereof; as the trees that grow on either side of the causeway (the raised way, or terrace-walk, that leads from the king's palace to the temple, 1 Kings 10:5, at the gate of Shallecheth, 1 Chronicles 26:16) support the causeway by keeping up the earth, which would otherwise be crumbling away, so the small residue of religious, serious, praying people, are the support of the state, and help to keep things together and save them from going to decay. Some make the holy seed to be Christ. The Jewish nation was therefore saved from utter ruin because out of it, as concerning the flesh, Christ was to come, Romans 9:5. Destroy it not, for that blessing is in it (Isaiah 65:8; Isaiah 65:8); and when that blessing had come, it was soon destroyed. Now the consideration of this is designed for the support of the prophet in his work. Though far the greater part should perish in their unbelief, yet to some his word should be a savour of life unto life. Ministers do not wholly lose their labour if they be but instrumental to save one poor soul.