Most serious students of Isaiah have believed that the record of Isaiah's call in this chapter occurred before he wrote any of the prophecies in this book. The title "holy one of Israel,"Isaiah's trademark name for God, connects with his call, and he used that title for God throughout the book. Likewise the prophet's emphases on glory, majesty, and righteousness are strong in chapter 6, and they appear throughout the rest of the book. As already mentioned, the three messages in chapters 1-5 provide a perfect introduction to the rest of the book, and it was probably for this reason that these chapters were arranged in the text before chapter 6.
"6:1-13 is not simply his justification for being a prophet but is more particularly the heart of his answer to the problems raised by his preface [chs. 1-5]. It speaks of the triumph of grace."68
Also, chapter 6 provides a good transition into the prophecies that appear next, in chapters 7-39 and, particularly, in chapters 7-12. It shows how the sinful nation could become the Lord's servant (a kingdom of priests), namely, by really seeing Yahweh and allowing Him to deal with her sin, as Isaiah did. It also explains the hardness of Israel that follows; she had not seen God and had not responded appropriately to Him, as Isaiah did.69
6:1 Why did Isaiah date this passage since he did not date most of his others?70Probably he did so because King Uzziah had been the best king of Judah since Solomon. Nevertheless during the last part of his reign he suffered from leprosy, a judgment from the Lord for his pride (2 Kings 15:5; 2 Chron. 26:16-23). In this respect his life was a foreview of the history of the nation he ruled. When Uzziah died, most people in the nation would have felt a great loss. Who would lead them next, and would he provide for them all that Uzziah had? Assyria was growing in power and ambition to the east, so the threat of foreign invasion was real. Israel needed a strong king.71At such a time Isaiah received a vision of Israel's true king, Yahweh, who was more than adequate to provide for His people. This unusual vision prepared the prophet to act and speak for God (cf. Gen. 32:30; Exod. 19:21; 20:19; 33:20; Deut. 18:16; Judg. 13:22).72
Isaiah described Yahweh as sovereign ("Lord"), the overlord of all the earth. He was exalted by means of His throne on which He was sitting in royal attire. The glory of His person filled His awesome, celestial palace-temple (cf. 1 Kings 22:17-23; Job 1:6-12; 2:1-6; Ezek. 1:3-28; 8:1-4; Dan. 7:2, 9-10; Zech. 3:1-5; Rev. 4-5).73
6:2 Fiery angels attended the Lord.74They covered their faces, as we do when we are in the presence of something extremely brilliant, to hide and protect themselves from the greater glory of God. They covered their feet for the same reason and perhaps as an indication that they renounced going anywhere on their own. They used their third pair of wings to fly, namely, to carry out the orders of their sovereign.
6:3 Their joy in God's presence was evident in their calling out to each other ascribing supreme holiness to Yahweh of armies.75Holiness is distinctness from all that is not divine, especially in reference to ethical behavior.76Isaiah saw God as absolutely upright, correct, and true. His glory was not restricted to the throne room or to heaven, however, but it filled the whole earth. God's glory fills the earth in that the revelation of God's attributes fills the earth.
6:4 The praise of one and then another of the seraphim was so powerful that it shook the heavenly temple to its foundations. Isaiah also saw smoke billowing throughout the space suggestive of God's power to consume (cf. 33:14; Exod. 19:18; Deut. 4:24; Heb. 10:26-31; 12:29; Rev. 9:2).
6:5 Isaiah feared that he would be consumed since he was in the presence of the purest of all beings. He announced woe on himself; he was in deep trouble (cf. 5:8, 11, 18, 20, 21, 22). He first had to become aware of his own sin and uncleanness before he could worship God as he should. Not only did he have unclean lips himself, but he dwelt among a people whose lips were very unclean and, therefore, unfit to praise God.77Unclean lips evidence unclean hearts (cf. Matt. 12:34). Whereas God was holy, Isaiah and the Jews were unclean, not upright, not pure in their ethical conduct. Isaiah sensed his danger because he saw the real King of Israel who was Yahweh of armies. It is in seeing God for who He is that we can see ourselves for who we are and can, therefore, accurately evaluate our condition (cf. Job 42:5-6; Dan. 10:14-17; Rev. 1:17).
6:6 Isaiah only acknowledged his hopeless condition--he did not plead with God or make vows to God--and God then went into action. Confession must precede cleansing (cf. 1 John 1:9). The altar from which the seraphim took the coal was probably the brazen altar in heaven in which case the coal itself symbolizes substitute sacrifice.78Fire in the Old Testament symbolizes the wrath of God (Gen. 3:24; Num. 11:1-3), the holiness of God (Exod. 3:2-6; 19:18-25), His purifying process (Num. 31:22-23; Mal. 3:2-3), and the context of the Law (Deut. 4:12, 33, 36).
6:7 God's purging agent touched Isaiah's mouth, and the angelic messenger assured the prophet that he had been completely cleansed of his uncleanness.
6:8 God then asked for a volunteer to serve Him, evidently among any present in the throne room (cf. 1 Kings 22:19).79Note 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."80
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"(v. 9) giving the prophet a mission to fulfill.
The Lord proceeded to give Isaiah specific instructions about what He wanted him to do and what the prophet could expect regarding his ministry (vv. 9-10), his historic-political situation (vv. 11-12), and his nation's survival (v. 13).
6:9 God sent Isaiah back to the people among whom he lived, a people with unclean lips (v. 5). He was to tell them to listen and to look at the revelations he brought from God, but they would not understand what the prophet meant fully (cf. Deut. 29:2-4).
6:10 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. Matt. 13:14-15; Mark 4:10-12; Luke 8:10; John 12:39-41; Acts 28:26-27; Rom. 11:8).
The Apostle John quoted this verse (and 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 realized that his words had prophetic significance as well as being applicable to his own situation.
". . . this chapter immediately follows and precedes examples of wrong reaction to God's word [5:24; 7:10-12]."81
God told Moses before he went to Pharaoh with the Lord's message that the Egyptian king would harden his heart (Exod. 3:19).82In 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 hardened their hearts in a judicial sense so it became harder, and eventually impossible, for them to repent (Exod. 10:1; cf. Rom. 1:18-32; Heb. 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."83
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.
6:11-12 The news that the Israelites would harden their hearts against Isaiah's message undoubtedly disappointed the prophet. So he asked the Lord how long he should continue to preach. The Lord did not give him a certain number of years but implied that he should continue preaching until the full extent of God's judgment on the people because of their unresponsiveness had come. The penalty for resisting the Lord set forth in the Mosaic Covenant culminated in military defeat and exile from the Promised Land (Lev. 18:25-27; Deut. 28:21, 63; 29:28). The Lord took full responsibility for this judgment, though He used other nations as His instruments to execute it.
6:13 Yet there was hope. A tenth of the nation would survive, but even that minority would again face judgment. This probably refers to the remnant left in the land when Nebuchadnezzar took the majority captive to Babylon (2 Kings 24:14). When the nation was thoroughly cut down and burned, there would be a little spiritual life in it that would eventually sprout. This happened when a small number of godly exiles under the leadership of Zerubbabel, Nehemiah, and Ezra returned to the land and reestablished the nation. Antiochus IV of Syria almost consumed even this remnant during the inter-testamental period. They were the initial holy seed (cf. 41:8; 43:5; 53:10; 59:21; 65:9; 66:22; 1 Kings 19:18; Rom. 11:5), but Messiah would be the ultimate holy seed (Heb. zera, a collective singular; cf. 4:2; 11:1) who would arise out of the chastened nation.
