About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~2 minVerses: 13
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 6

13 verses with commentary

Isaiah's Vision and Commission

1

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. his: or, the skirts thereof

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Isaiah's temple vision occurred 'in the year that king Uzziah died' (740 BC), a time of national transition and uncertainty. Uzziah's 52-year prosperous reign ended with his judgment for priestly presumption (2 Chronicles 26). Isaiah's vision of the true King 'sitting upon a throne, high and lifted up' contrasted earthly kingship's failure with divine sovereignty. The train of His robe filling the temple emphasizes overwhelming glory and majesty.
2

Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

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The seraphim ('burning ones') serve around God's throne, each with six wings: two covering their face (reverence before divine glory), two covering their feet (humility/modesty), and two for flying (readiness to serve). Even these holy beings cannot gaze directly upon God's glory, demonstrating His transcendent holiness. Their position 'above' the throne suggests service rather than equality—even highest creatures worship the Creator.
3

And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. one: Heb. this cried to this the whole: Heb. his glory is the fulness of the whole earth

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The seraphim's antiphonal cry 'Holy, holy, holy' (trisagion) emphasizes God's supreme holiness—the only attribute given three-fold repetition in Scripture. 'LORD of hosts' connects His holiness to sovereign power. The declaration 'the whole earth is full of His glory' contrasts God's transcendent holiness with His immanent presence—He is both utterly separate from creation and fills it with glory. This anticipates Habakkuk 2:14 and the Great Commission spreading God's glory.
4

And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. door: Heb. thresholds

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The seraphim's cry caused physical effects: shaking door posts and smoke-filled temple. These theophanic elements (earthquake and smoke) recall Sinai (Exodus 19:18) and demonstrate God's power. The temple structure itself responds to holy worship, showing creation's appropriate response to Creator. The smoke (likely from incense and glory cloud) emphasizes God's presence while also veiling His full glory from mortal sight.
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. undone: Heb. cut off

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Isaiah's immediate response to God's holiness is 'Woe is me! for I am undone.' The Hebrew 'damah' (undone/destroyed) indicates not mere embarrassment but recognition of deserved judgment. He confesses being a man of 'unclean lips' dwelling among an unclean people—acknowledging both personal and corporate sin. Seeing God's holiness exposes human sinfulness. Only after conviction of sin can cleansing and commissioning follow (verse 6-8).
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: having: Heb. and in his hand a live coal

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The seraph's action—taking a live coal from the altar with tongs and touching Isaiah's lips—depicts cleansing through sacrifice. The altar coal, symbol of atoning sacrifice, purifies the prophet for service. This ceremonial cleansing anticipates Christ's atoning work that purifies believers for ministry (Hebrews 9:14). The physical touch to lips specifically addresses Isaiah's confessed sin (v. 5), demonstrating God's precise, personal dealing with acknowledged guilt.
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. laid: Heb. caused it to touch

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The pronouncement 'thine iniquity is taken away, and thy sin purged' declares forensic cleansing. The Hebrew 'sur' (taken away) and 'kaphar' (purged/atoned) indicate both removal of guilt and covering through sacrifice. This justification enables sanctification—Isaiah can now serve. The pattern of conviction (v. 5), cleansing (v. 6-7), and commissioning (v. 8) models the ordo salutis in Reformed theology: regeneration, justification, sanctification, glorification.
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. Here: Heb. behold me

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After cleansing (verse 6-7), Isaiah hears God's call: 'Whom shall I send, and who will go for Us?' The plural 'Us' hints at divine plurality (Trinity). Isaiah's eager response 'Here am I; send me' demonstrates readiness born from experiencing grace. He volunteers without knowing the message content, trusting the God who called and cleansed him. True ministry flows from encounter with God's holiness and experience of His grace.
9

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. indeed, but understand: or, without ceasing, etc: Heb. in hearing, etc

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God's commission is shocking: proclaim a message that will result in people hearing but not understanding, seeing but not perceiving. This judicial hardening represents God's judgment on persistent rejection—He confirms people in their chosen path. Jesus quotes this passage explaining why He taught in parables (Matthew 13:14-15), and Paul applies it to Jewish rejection of the gospel (Acts 28:26-27). God's Word either softens or hardens hearts.
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.

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The divine purpose intensifies: 'Make the heart of this people fat, and make their ears heavy, and shut their eyes.' This judicial hardening means God actively confirms people in their rebellion. The grammar indicates both divine sovereignty and human responsibility—they could perceive, but won't. The purpose clause explains why: 'lest they see...understand...convert, and be healed.' God prevents false conversion without true repentance.
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, utterly: Heb. desolate with desolation

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Isaiah asks the duration question: 'Lord, how long?' God's answer is devastating: until complete desolation—cities without inhabitants, houses without people, land utterly desolate. This prophesies the Babylonian exile but also looks forward to eschatological judgment. The thoroughness ('utterly desolate') emphasizes comprehensive judgment, not partial chastisement. Only after utter devastation will restoration come.
12

And the LORD have removed men far away, and there be a great forsaking in the midst of the land.

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The LORD's sending away of 'men far away' with resulting 'great forsaking in the midst of the land' describes exile's depopulation. This fulfills the prophetic commission (vv. 9-11) that Isaiah's ministry would harden many, resulting in judgment. The phrase 'great forsaking' (Hebrew 'azubah rabbah') depicts massive abandonment—both geographic exile and spiritual desolation. Yet this judgment isn't final; the remnant (v. 13) ensures covenant continuity.
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. and it: or, when it is returned, and hath been broused substance: or, stock, or, stem

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Though a tenth remains (the remnant), even this will face further judgment, 'and shall return, and shall be eaten.' The analogy to felled trees (teil tree and oak) whose stump remains introduces hope: 'the holy seed shall be the substance thereof.' The stump produces new growth—from the decimated remnant, God will bring forth His purposes. This 'holy seed' ultimately points to Christ (Isaiah 11:1, the Branch from Jesse's roots).

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