Verse-by-Verse Bible Commentary
Isaiah 6:8

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

"Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he touched my mouth with it, and said, Lo, this has touched thy lips; and thine iniquity is taken away and thy sin forgiven. And I heard the voice of the Lord saying, Whom shall I send, and who will go for us? Then I said, Here am I; send me."

The forgiveness of Isaiah's sin here was not final and absolute, because the ultimate price of all human redemption from sin had not at that time been paid in the bloody sacrifice of Jesus Christ himself. The meaning is simply that God "passed over" his sins as explained in Romans 3:23-26. Rawlinson observed that the symbolical "forgiveness" achieved here by means of the live coal from off the altar actually demonstrated that (1) sin could indeed be purged; but that the highest supernatural creatures, even one standing before God Himself could alone procure such a forgiveness.G. Rawlinson, The Pulpit Commentary, p. 108. If this should be allowed, then the live coal from off the altar would be a symbol of that greater and all-sufficient sacrifice in Christ that the ancient altar typified.

"And thy sin forgiven" "This forgiveness was not accomplished by any physical effect of fire to cleanse from sin, but in relation to that altar-sacrifice, of which Messiah in his death was to be the antitype."Robert Jamieson, Jamieson, Fausset, and Brown's Commentary, p. 435.

God's challenging question, "Whom shall I send, and who will go for us?" raises the problem of who is meant by "us." Some think that God here included members of his heavenly court; but our own view is that we have here exactly the plural that was used when God said, "Let us make man, etc." The Trinity is therefore the most logical answer to the question; but this is not absolutely certain. because, "The plural may merely indicate majesty."Ibid.

Barnes' Notes on the Whole Bible

The voice of the Lord - Hebrew: “The voice of Yahweh.” He had before been addressed by one of the seraphim.

Whom shall I send, and who will go for us? - The change of number here, from the singular to the plural, is very remarkable. Jerome, on this place, says that it indicates the ‘sacrament’ of the Trinity. The Septuagint renders it, ‘whom shall I send, and who will go to this people?’ The Chaldee, ‘whom shall I send to prophesy, and who will go to teach?’ The Syriac, ‘whom shall I send, and who will go?’ The Arabic has followed the Septuagint. The use of the plural pronouns “we and us,” as applicable to God, occurs several times in the Old Testament. Thus, Genesis 1:26 : ‘And God said, Let us make man in our image;’ Genesis 11:6-7 : ‘And Jehovah said, Go to, let us go down, and there confound their language.’ Such a use of the name of God in the plural is very common, but it is not clear that there is a reference to the doctrine of the Trinity. In some cases, it is evident that it cannot have such a reference, and that no “argument” can be drawn from the use of that plural form in favor of such a doctrine.

Thus, in Isaiah 19:4, the expression ‘a cruel lord,’ is in the Hebrew in the plural, yet evidently denoting but one. The expression translated ‘the most Holy One,’ or ‘the Holy,’ is in the plural in Proverbs 9:10; Proverbs 30:3. In 1 Samuel 19:13, 1 Samuel 19:16, the plural form is applied to a “household god,” or an image; and the plural form is applied to God in Job 30:25, ‘my Makers’ (Hebrew); Ecclesiastes 12:1, ‘thy Creators’ (Heb,); Psalms 121:5, ‘Yahweh is thy keepers’ (Hebrew); see also Isaiah 54:5; Isaiah 22:2; Isaiah 43:5; Isaiah 62:5. This is called by grammarians pluralis excellentice, or the plural form indicating majesty or honor. It is, in all countries, used in reference to kings and princes; and as God often represents himself as a “king” in the Scriptures, and speaks in the language that was usually applied to kings in oriental countries, no argument can be drawn from expressions like these in defense of the doctrine of the Trinity. There are unanswerable arguments enough in support of that doctrine, without resorting to those which are of doubtful authority.

That there are clearer intimations of the doctrines of the Trinity, than that contained in this and similar texts, is indubitable; but we must not set aside the early and somewhat obscure intimations of a doctrine, simply because it comes afterward to be exhibited with more fulness. Such is the plan of revelation; and, instead of despising early announcements, or deeming them useless, because better “proofs” of the doctrine in question can be found, we ought to admire the wisdom and goodness of God in this gradual development of truth. The same interest belongs to the work of thus tracing the rise and progress of truth in the Bible, as belongs to that of him who traces rivers to their fountain head, and proves that, far up amid mountains all but inaccessible, rises the tiny stream, on whose broad waters, as it nears the sea, navies float in proud array. No more visible, in its earlier outflowings, is this doctrine of the Trinity; yet by and by it is the element on which Christianity doats, and in which it lives and moves. Thus we see the unity and harmony of revelation in 11 ages; the doctrine is the same; the degree of manifestation only is different. The necessity of preserving and exhibiting this unity, gives to these early intimations an unspeakable importance; though some, through an excess of candor, would abandon them to the enemy. This text, and its parallels, Genesis 1:26; Genesis 3:22; Genesis 11:7, exhibit the Trinity in Revelation’s dawn indistinctly - partially disclosed - revealing only a “plurality” of persons. As the light increases, the “three” persons are seen moving under the lifting shadows, until, in the New Testament, baptism is commanded in the name of the Father, Son, and Holy Spirit; and the existence and functions of each person are clearly unfolded.

The problem is, to account for the use of the plural number in these passages, consistently with the unity of God. The doctrine of the Trinity seems to furnish an easy and beautiful solution; but this solution has been rejected, not by Unitarians only, but by Trinitarians not a few. Various hypotheses have been offered: as, that in the creation of man Genesis 1:26, God associated with himself the heavens and the earth; or, that he consulted with angels; or, meant simply to indicate the importance of the work; or, perhaps, to supply a lesson of deliberation! These crudities are by most, however, long ago abandoned as untenable; and the solution most generally approved by such as reject that of the Trinity, is that furnished by an appeal to the “style of majesty.” Oriental princes, it is alleged, from the most ancient times, used the plural number in publishing their decrees; and such is the style of royalty to this day. But, unfortunately for this theory, there is no evidence whatever that ancient potentates employed this style. “The use of the plural number by kings and princes, is quite a modern invention.” The Bible does not furnish any example of it. Nor is there any evidence that God himself, on especially solemn occasions, keeping out of sight, of course, the text in question, used such style; there is abundant evidence to the contrary, the singular number being used by Yahweh in the most sublime and awful declarations.

Besides this strange use of the plural number on the part of God himself, plural names (אלהים 'elohı̂ym, אדנים 'ădônâyı̂m) are frequently given to him by the writers of the Bible; the instances in which these names occur in the singular form, are the exceptions. The name usually rendered “God” in the English Bible, is almost invariably plural - אלהים 'elohı̂ym, Gods. That these plural forms are used of idols, as well as of the true God, is admitted; but as the special names of the true God came, in process of time, to be applied to idols, so would the special “form” of these names, and to tell us that these forms “are” so applied, is quite beside the question. We wish to know why, originally, such forms were applied to the “true” God; and it is no answer to tell us they are also applied to idols. ‘There is nothing more wonderful in the name being so used in the plural form, than in its being so used at all.

The same principle which accounts for the name God being given to pagan deities at all, will equally well account for its being given to them in the particular form in which it is applied to the true God.’ - “Wardlaw.” This is pointed and decisive; and renders it needless to speculate here on the mode in which the name, or the plural form of it, came to be transferred to false gods, or great men. On this point, see Dr. John Pye Smith’s “Scripture testimony to the Messiah.” It is further remarkable, that these plural appellatives are, for the most part combined with verbs and adjectives in the singular number; as, ‘Gods (he) created,’ Genesis 1:1; and with plural adjuncts but rarely. Now, the ordinary rule of grammar might have been followed invariably, as well as in these few instances, or the departures from it might have been but few in number. That this is not the case, implies the existence of some very cogent reason, and cannot be regarded as the result, merely, of accident.

To account for the use of these plural names, our author has recourse to what is called the pluralis majestaticus, or excellentiae, according to which, nouns of dignity and majesty, in Hebrew, are said to be used in the plural form. But the existence of this pluralis majestaticus has never been proved. Its defense is now abandoned by the most skillful grammarians. Ewald repudiates it. And it is not a little remarkable, that some of the examples most relied on for proof of this “dignified plural,” are found, on examination, to possess nothing of the dignity, while more exact scholarship has reduced their plurality also. The examples alluded to, are, Exodus 21:29, Exodus 21:34; Exodus 22:10, Exodus 22:13; Isaiah 1:3; where the supposed plural form denotes the owner of oxen, of sheep, and of asses! - fit parties, doubtless, to be honored with the pluralis majestaticus. In truth, leaving out of view the plural appellatives applied to the Deity, that is, the appellatives in question, and which, therefore, cannot be adduced, there is no evidence whatever of this pretended rule. Had any rule of the kind existed, we should, without doubt, have found it exemplified, when kings, princes, nobles, generals, priests, and prophets figure on the sacred pages. That the pluralis excellentiae is not applied to them, is sufficient proof of its nonexistence; and should dispose rational and candid inquirers to acquiesce in the solution of the grammatical anomalies we have been considering, that is furnished by the doctrine of Trinity in Unity - the solution which, to say the least of it, is beset with fewest difficulties.

The language here idicates the “design” for which this vision was shown to Isaiah. It was to commission him to exhibit truth that would be extremely unpleasant to the nation, and that would have the certain effect of hardening their hearts. In view of the nature and effect of this message, God is represented as inquiring who would be willing to undertake it? Who had courage enough to do it? Who would risk his life? And it indicates, perhaps, that there were “few” in the nation who would be willing to do it, and that it was attended with self-denial and danger.

Here am I - This shows at once his confidence in God, and his zeal. He had been qualified for it by the extraordinary commission, and he was now ready to bear the message to his countrymen. In this attitude “we” should stand, prompt to deliver “any” message that God shall entrust to our hands, and to engage in “any” service that he calls on us to perform.

Calvin's Commentary on the Bible

8.Afterwards I heard the voice of the Lord. The Prophet now begins to discourse about the design of this vision, why God appeared to him with such glorious majesty, in order to ordain him anew as a prophet. It was because he was called to deliver an incredible message about blinding the Jews. On this revolting occasion, therefore, he is more fully assured of his calling, that he may lay aside fear and obey the command of God; for nothing gives greater confidence to pious minds than to know that they obey God. He had also another proof, namely, that the Lord had cleansed him; and this was sufficient to lead him to undertake any task, however difficult.

Whom shall I send? The Prophet represents the Lord as speaking, as if he could not find a man qualified for such a message. Some think that this is intended to reprove the ignorance of the priests and prophets; because, though they are very numerous, still not one of them was qualified to teach. This reason carries some probability, but I would rather view it as referring to the certainty of Isaiah’s calling, as implying that it was not at random, but from choice, that the Lord appointed him. There is here, therefore, a weighty deliberation whom the Lord will be pleased to send; not that he hesitates, but such modes of expression are used on our account, just as these words, I will go down and see. (Genesis 18:21.) For God, to whom all things are known, has no need to make any inquiry; but, lest men should think that he acts with precipitation, he thus accommodates himself to the ordinary modes of speaking among men. In like manner, when he asks whom he shall send, the meaning is, that he needs not an ordinary person, but a teacher of uncommon excellence on a subject of the greatest importance. Hence we infer that the authority of Isaiah was confirmed, so that he was reckoned to be not only a prophet, but eminent among the prophets.

Who will go for us? I am rather favorable to the opinion that this passage points to Three Persons in the Godhead, just as we elsewhere read,

Let us create man in our likeness. (Genesis 1:26.)

For God talks with himself, and in the plural number; and unquestionably he now holds a consultation with his eternal Wisdom and his eternal Power, that is, with the Son and the Holy Spirit.

Here am I. So ready a reply shows how great is that cheerfulness which springs from faith; for he who but lately lay like a dead man dreads no difficulty. Hence we see that the amazement of which we have formerly spoken did not spring from rebellion, in wishing to flee from God, or to refuse the charge which had been laid upon him; but because he needed new grace, that he might know that he would be able to endure the burden. On this account it ought to be observed, that we cannot undertake anything in a proper manner without the evidence of our calling; otherwise we shall pause and hesitate at every step.

Besides, it is a powerful aid to our confidence, when we know that we are not destitute of the necessary gifts, but that God has bestowed them on us, in order that we may be better enabled to discharge our office. Now, this remarkable instance of obedience ought to produce such an effect on our minds that we shall readily and cheerfully undertake any task which he may be pleased to enjoin, and shall never refuse any task, however difficult we may imagine it to be. When the Prophet says, Here am I, the meaning is, that he is ready to obey the commands of God; for this mode of expression is frequently employed in Scripture to denote obedience.

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

A. The prophet’s cleansing 6:1-8

Dr. Constable's Expository Notes

God then asked for a volunteer to serve Him, evidently among any present in the throne room (cf. 1 Kings 22:19-20). "Us" is a plural, and the plural in Hebrew (but in no other Semitic languages) adds intensification (cf. Genesis 1:26; Genesis 11:7; 1 Kings 22:19-23). It only hints at plurality within the Godhead, but the New Testament makes that plurality clear (cf. John 12:41; Acts 28:25). This may be a plural of majesty, or the Lord may have meant Himself, the seraphim, and the heavenly host.

Note the balance of divine sovereignty and human choice in His words: He would send someone, but that someone needed to be willing to go. God’s grace to him in not consuming him, but rather cleansing him, motivated Isaiah to volunteer to be God’s servant.

This section is a major revelation of the grace of God and the condition for spiritual cleansing. It is one of the premier salvation passages in the Old Testament. God’s grace on this occasion so impacted Isaiah that his ministry bore this hallmark, as we observe in this book.

"Here in this matchless passage we find the reason why so few are willing to serve God. They need above all the conviction of sin. Only when a man has been convicted of sin and has understood that the Redeemer has borne the guilt of his sin is he willing and ready joyfully to serve God, to go wherever God may call him." [Note: Young, 1:254.]

Many preachers of this passage have pointed out that the order of events is very significant. First, after gaining a greater appreciation for God’s holiness and his own sinfulness, Isaiah said "woe," acknowledging his own uncleanness. Second, the seraphim said "lo" ("behold" in the NASB), pointing to God’s provision for cleansing. Third, God said "go" (Isaiah 6:9), giving the prophet a mission to fulfill.

Gill's Exposition of the Whole Bible

Also I heard the voice of the Lord,.... The Targum renders it, the voice of the Word of the Lord, as if it was the second Person, the Word, that was heard speaking; but it seems rather to be the voice of the first Person, the Father:

saying, Whom shall I send? to the people of Israel, to reprove them for their blindness and stupidity, and to threaten them, and foretell unto them their ruin and destruction; intimating that it was a difficult thing to pitch upon a proper person; and that there were but few that were fit to go on such an errand: this is spoken after the manner of men; otherwise the Lord knew whom to send, and whom he would send; and could easily qualify anyone he pleased, and send with such a message:

and who will go for us? not directing his discourse to the seraphim, as Aben Ezra and Kimchi; as if he consulted with them: for who of all the creatures is the Lord's counsellor? but to the Son and Spirit, who it is certain were concerned in this mission; for the following words were said when Isaiah saw the glory of Christ, and spake of him, John 12:41 and they are expressly attributed to the Holy Ghost in Acts 28:25 the Septuagint and Arabic versions, instead of "for us", read "unto this people"; and the Targum is,

"whom shall I send to prophesy? and who will go to teach?''

then said I, here [am] I, send me: for he who before thought himself undone, and unworthy to be employed in the service of God, now having a discovery and application of pardoning grace, freely offers himself to God: this shows the true nature and effect of an application of pardon; it gives a man freedom and boldness in the presence of God, and stimulates to a ready and cheerful obedience to his will, and engages him with the utmost alacrity in his service; so far is the doctrine of free and full pardon by the blood of Christ from being a licentious doctrine.

Henry's Complete Commentary on the Bible

      5 Then said I, 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.   6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:   7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.   8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

      Our curiosity would lead us to enquire further concerning the seraphim, their songs and their services; but here we leave them, and must attend to what passed between God and his prophet. Secret things belong not to us, the secret things of the world of angels, but things revealed to and by the prophets, which concern the administration of God's kingdom among men. Now here we have,

      I. The consternation that the prophet was put into by the vision which he saw of the glory of God (Isaiah 6:5; Isaiah 6:5): Then said I, Woe is me! I should have said, "Blessed art thou, who hast been thus highly favoured, highly honoured, and dignified, for a time, with the privilege of those glorious beings that always behold the face of our Father. Blessed were those eyes which saw the Lord sitting on his throne, and those ears which heard the angels' praises." And, one would think, he should have said, "Happy am I, for ever happy; nothing now shall trouble me, nothing make me blush or tremble;" but, on the contrary, he cries out, "Woe is me! for I am undone. Alas for me! I am a gone man; I shall surely die (Judges 13:22; Judges 6:22); I am silenced; I am struck dumb, struck dead." Thus Daniel, when he heard the words of the angel, became dumb, and there was no strength, no breath, left in him,Daniel 10:15; Daniel 10:17. Observe,

      1. What the prophet reflected upon in himself which terrified him: "I am undone if God deal with me in strict justice, for I have made myself obnoxious to his displeasure, because I am a man of unclean lips." Some think he refers particularly to some rash word he had spoken, or to his sinful silence in not reproving sin with the boldness and freedom that were necessary--a sin which God's ministers have too much cause to charge themselves with, and to blush at the remembrance of. But it may be taken more generally; I am a sinner; particularly, I have offended in word; and who is there that hath not? James 3:2. We all have reason to bewail it before the Lord, (1.) That we are of unclean lips ourselves; our lips are not consecrated to God; he had not had the first-fruits of our lips (Hebrews 13:15), and therefore they are counted common and unclean, uncircumcised lips,Exodus 6:30. Nay, they have been polluted with sin. We have spoken the language of an unclean heart, that evil communication which corrupts good manners, and whereby many have been defiled. We are unworthy and unmeet to take God's name into our lips. With what a pure lip did the angels praise God! "But," says the prophet, "I cannot praise him so, for I am a man of unclean lips." The best men in the world have reason to be ashamed of themselves, and the best of their services, when they come into comparison with the holy angels. The angels had celebrated the purity and holiness of God; and therefore the prophet, when he reflects upon sin, calls it uncleanness; for the sinfulness of sin is its contrariety to the holy nature of God, and upon that account especially it should appear both hateful and frightful to us. The impurity of our lips ought to be the grief of our souls, for by our words we shall be justified or condemned. (2.) That we dwell among those who are so too. We have reason to lament not only that we ourselves are polluted, but that the nature and race of mankind are so; the disease is hereditary and epidemic, which is so far from lessening our guilt that it should rather increase our grief, especially considering that we have not done what we might have done for the cleansing of the pollution of other people's lips; nay, we have rather learned their way and spoken their language, as Joseph in Egypt learned the courtier's oath, Genesis 42:16. "I dwell in the midst of a people who by their impudent sinnings are pulling down desolating judgments upon the land, which I, who am a sinner too, may justly expect to be involved in."

      2. What gave occasion for these sad reflections at this time: My eyes have seen the King, the Lord of hosts. He saw God's sovereignty to be incontestable--he is the King; and his power irresistible--he is the Lord of hosts. These are comfortable truths to God's people, and yet they ought to strike an awe upon us. Note, A believing sight of God's glorious majesty should affect us all with reverence and godly fear. We have reason to be abased in the sense of that infinite distance that there is between us and God, and our own sinfulness and vileness before him, and to be afraid of his displeasure. We are undone if there be not a Mediator between us and this holy God, 1 Samuel 6:20. Isaiah was thus humbled, to prepare him for the honour he was now to be called to as a prophet. Note, Those are fittest to be employed for God who are low in their own eyes and are made deeply sensible of their own weakness and unworthiness.

      II. The silencing of the prophet's fears by the good words, and comfortable words, with which the angel answered him, Isaiah 6:6; Isaiah 6:7. One of the seraphim immediately flew to him, to purify him, and so to pacify him. Note, God has strong consolations ready for holy mourners. Those that humble themselves in penitential shame and fear shall soon be encouraged and exalted; those that are struck down with the visions of God's glory shall soon be raised up again with the visits of his grace; he that tears will heal. Note, further, Angels are ministering spirits for the good of the saints, for their spiritual good. Here was one of the seraphim dismissed, for a time, from attending on the throne of God's glory, to be a messenger of his grace to a good man; and so well pleased was he with the office that he came flying to him. To our Lord Jesus himself, in his agony, there appeared an angel from heaven, strengthening him,Luke 22:43. Here is, 1. A comfortable sign given to the prophet of the purging away of his sin. The seraph brought a live coal from the altar, and touched his lips with it, not to hurt them, but to heal them--not to cauterize, but to cleanse them; for there were purifications by fire, as well as by water, and the filth of Jerusalem was purged by the spirit of burning,Isaiah 4:4; Isaiah 4:4. The blessed Spirit works as fire, Matthew 3:11. The seraph, being himself kindled with a divine fire, put life into the prophet, to make him also zealously affected; for the way to purge the lips from the uncleanness of sin is to fire the soul with the love of God. This live coal was taken from off the altar, either the altar of incense or that of burnt-offerings, for they had both of them fire burning on them continually. Nothing is powerful to cleanse and comfort the soul but what is taken from Christ's satisfaction and the intercession he ever lives to make in the virtue of that satisfaction. It must be a coal from his altar that must put life into us and be our peace; it will not be done with strange fire. 2. An explication of this sign: "Lo, this has touched thy lips, to assure thee of this, that thy iniquity is taken away and thy sin purged. The guilt of thy sin is removed by pardoning mercy, the guilt of thy tongue-sins. Thy corrupt disposition to sin is removed by renewing grace; and therefore nothing can hinder thee from being accepted with God as a worshipper, in concert with the holy angels, or from being employed for God as a messenger to the children of men." Those only who are thus purged from an evil conscience are prepared to serve the living God,Hebrews 9:14. The taking away of sin is necessary to our speaking with confidence and comfort either to God in prayer or from God in preaching; nor are any so fit to display to others the riches and power of gospel-grace as those who have themselves tasted the sweetness and felt the influence of that grace; and those shall have their sin taken away who complain of it as a burden and see themselves in danger of being undone by it.

      III. The renewing of the prophet's mission, Isaiah 6:8; Isaiah 6:8. Here is a communication between God and Isaiah about this matter. Those that would assist others in their correspondence with God must not themselves be strangers to it; for how can we expect that God should speak by us if we never heard him speaking to us, or that we should be accepted as the mouth of others to God if we never spoke to him heartily for ourselves? Observe here,

      1. The counsel of God concerning Isaiah's mission. God is here brought in, after the manner of men, deliberating and advising with himself: Whom shall I send? And who will go for us? God needs not either to be counselled by others or to consult with himself; he knows what he will do, but thus he would show us that there is a counsel in his whole will, and teach us to consider our ways, and particularly that the sending forth of ministers is a work not to be done but upon mature deliberation. Observe, (1.) Who it is that is consulting. It is the Lord God in his glory, whom he saw upon the throne high and lifted up. It puts an honour upon the ministry that, when God would send a prophet to speak in his name, he appeared in all the glories of the upper world. Ministers are the ambassadors of the King of kings; how mean soever they are, he who sends them is great; it is God in three persons (Who will go for us? as Genesis 1:26, Let us make man), Father, Son, and Holy Ghost. They all concur, as in the creating, so in the redeeming and governing of man. Ministers are ordained in the same name into which all Christians are baptized. (2.) What the consultation is: Whom shall I send? And who will go? Some think this refers to the particular message of wrath against Israel, Isaiah 6:9; Isaiah 6:10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?" Ezekiel 3:14. But I rather take it more largely for all those messages which the prophet was entrusted to deliver, in God's name, to that people, in which that hardening work was by no means the primary intention, but a secondary effect of them, 2 Corinthians 2:16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jeremiah 49:19. God now appeared, attended with holy angels, and yet asks, Whom shall I send? For he would send them a prophet from among their brethren,Hebrews 2:17. Note, [1.] It is the unspeakable favour of God to us that he is pleased to send us his mind by men like ourselves, whose terror shall not make us afraid, and who are themselves concerned in the messages they bring. Those who are workers together with God are sinners and sufferers together with us. [2.] It is a rare thing to find one who is fit to go for God, and carry his messages to the children of men: Whom shall I send? Who is sufficient? Such a degree of courage for God and concern for the souls of men as is necessary to make a man faithful, and withal such an insight into the mysteries of the kingdom of heaven as is necessary to make a man skilful, are seldom to be met with. Such an interpreter of the mind of God is one of a thousand, Job 33:23. [3.] None are allowed to go for God but those who are sent by him; he will own none but those whom he appoints, Romans 10:15. It is Christ's work to put men into the ministry, 1 Timothy 1:12.

      2. The consent of Isaiah to it: Then said I, Here am I; send me. He was to go on a melancholy errand; the office seemed to go a begging, and every body declined it, and yet Isaiah offered himself to the service. It is an honour to be singular in appearing for God, Judges 5:7. We must not say, "I would go if I thought I should have success;" but, "I will go, and leave the success to God. Here am I; send me." Isaiah had been himself in a melancholy frame (Isaiah 6:5; Isaiah 6:5), full of doubts and fears; but now that he had the assurance of the pardon of his sin the clouds were blown over, and he was fit for service and forward to it. What he says denotes, (1.) His readiness: "Here am I, a volunteer, not pressed into the service." Behold me; so the word is. God says to us, Behold me (Isaiah 65:1; Isaiah 65:1), and, Here I am (Isaiah 58:9; Isaiah 58:9), even before we call; let us say so to him when he does call. (2.) His resolution; "Here I am, ready to encounter the greatest difficulties. I have set my face as a flint." Compare this with Isaiah 50:4-7; Isaiah 50:4-7. (3.) His referring himself to God: "Send me whither thou wilt; make what use thou pleasest of me. Send me, that is, Lord, give me commission and full instruction; send me, and then, no doubt, thou wilt stand by me." It is a great comfort to those whom God sends that they go for God, and may therefore speak in his name, as having authority, and be assured that he will bear them out.