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<h2><a onclick="return mV('Isa',6,'1-');">Isa 6</a> - Isaiah's Conviction, Cleansing and Call</h2>
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<p><span>A. The conviction of the prophet.</span></p>
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<p class="c1">1. (<a onclick="return mV('Isa',6,'1-2');">1-2</a>) What Isaiah saw.</span></p>
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<p class="c2">In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His <i>robe</i> filled the temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew.</span></p>
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<p class="c4">a. <b><span class="c3">In the year that King Uzziah died</span></b></span>: King Uzziah of Judah had a long and distinguished reign, described in <a onclick="return mV('2Ch',26,'1-');">2Ch 26</a> and in <a onclick="return mV('2Ki',15,'1-7');">2Ki 15:1-7</a> (<b><span class="c3">Uzziah</span></b> is called <i>Azariah</i> in <a onclick="return mV('2Ki',15,'1-');">2Ki 15</a>).</p>
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<p class="c5">i. Uzziah began his reign when he was only 16 years old, and he reigned 52 years. Overall, he was a good king, and <a onclick="return mV('2Ki',15,3);">2Ki 15:3</a> says, <i>he did what was right in the sight of the <span class="c6">Lord</span>, according to all that his father Amaziah had done</i>. <a onclick="return mV('2Ch',28,5);">2Ch 28:5</a> says, <i>He sought God in the days of Zechariah, who had understanding in the visions of God; and as long as he sought the <span class="c6">Lord</span>, God made him prosper</i>.</p>
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<p class="c5">ii. Uzziah also led Israel in military victories over the Philistines and other neighboring nations, and he was a strong king. Uzziah was a energetic builder, planner, and general. <a onclick="return mV('2Ch',26,8);">2Ch 26:8</a> says, <i>His fame spread as far as the entrance of Egypt, for he strengthened himself exceedingly</i>.</p>
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<p class="c5">iii. But Uzziah's life ended tragically. <a onclick="return mV('2Ch',26,16);">2Ch 26:16</a> says, <i>But when he was strong his heart was lifted up, to his destruction, for he transgressed against the <span class="c6">Lord</span> his God by entering the temple of the <span class="c6">Lord</span> to burn incense on the altar of incense.</i> In response, God struck Uzziah with leprosy, and he was an isolated leper until his death.</p>
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<p class="c5">iv. So, to say <b><span class="c3">in the year King Uzziah died</span></b> is to say a lot. It is to say, "In the year a great and wise king died." But it is also to say, "In the year a great and wise king who had a tragic end died." Isaiah had great reason to be discouraged and disillusioned at the death of King Uzziah, because a great king had passed away, and because his life ended tragically. Where was the <span class="c6">Lord</span> in all this?</p>
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<p class="c4">b. <b><span class="c3">I saw the <span class="c6">Lord</span> sitting on a throne</span></b>: Where was the <span class="c6">Lord</span> in all this? The <span class="c6">Lord</span> was <b><span class="c3">sitting on a throne</span></b>! God was still enthroned in heaven, and was still in charge of all creation.</p>
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<p class="c5">i. There is a throne in heaven, and the <span class="c6">Lord</span> God sits upon it as the sovereign ruler of the universe! This is central fact of heaven; that there is <i>an occupied throne</i> in heaven. God does not sit on a <i>chair</i> in heaven. Anyone might sit on a <i>chair</i>. But <i>sovereign kings</i> sit on thrones. <i>Jdg</i> sit on thrones. Those with proper <i>authority and sovereignty</i> sit on thrones.</p>
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<p class="c5">ii. Isaiah was not alone in seeing God's throne. Almost everyone in the Bible who had a vision of heaven, was taken to heaven, or wrote about heaven spoke of God's throne. The prophet Michaiah saw God's throne (<a onclick="return mV('1Ki',22,19);">1Ki 22:19</a>), Job saw God's throne (<a onclick="return mV('Job',26,9);">Job 26:9</a>), David saw God's throne (<a onclick="return mV('Psa',9,4);">Psa 9:4</a> and <a onclick="return mV('Psa',9,7);">9:7</a>; <a onclick="return mV('Psa',11,4);">11:4</a>), the Sons of Korah saw God's throne (<a onclick="return mV('Psa',45,6);">Psa 45:6</a>; <a onclick="return mV('Psa',47,8);">47:8</a>), Ethan the Ezrahite saw God's throne (<a onclick="return mV('Psa',89,14);">Psa 89:14</a>), Jeremiah saw God's throne (<a onclick="return mV('Lam',5,19);">Lam 5:19</a>), Ezekiel saw God's throne (<a onclick="return mV('Eze',1,26);">Eze 1:26</a>; <a onclick="return mV('Eze',10,1);">10:1</a>), Daniel saw God's throne (<a onclick="return mV('Dan',7,9);">Dan 7:9</a>), and the Apostle John saw God's throne (<a onclick="return mV('Rev',4,'1-11');">Rev 4:1-11</a>). In fact, the book of Revelation may as well be called "the book of God's throne," because God's throne is specifically mentioned more than 35 times in that book!</p>
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<p class="c5">iii. The bottom line of atheism or materialism is that they believe there <i>is no throne</i>; there is no seat of authority or power all the universe must answer to. The bottom of humanism is that there is a throne - but <i>man</i> sits upon it. But the Bible makes it clear that there <i>is a throne</i> in heaven, and <i>no fallen man</i> sits on the throne, but the <i>Lord <span class="c6">God</span> is enthroned in heaven</i>.</p>
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<p class="c5">iv. Isaiah may have been depressed or discouraged because a great leader of Judah was no longer on the throne. God in heaven now shows Isaiah, "Don't worry about it, Isaiah. Uzziah may not be on his throne, but I am on My throne."</p>
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<p class="c4">c. <b><span class="c3">High and lifted up</span></b>: The throne was exalted and majestic. The throne set its Occupant in a superior position.</p>
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<p class="c4">d. <b><span class="c3">The train of His robe filled the temple</span></b>: Kings of that time would wear robes with long trains, because they were difficult to maneuver and work in. Wearing a long train meant, "I am important enough that I don't have to work. I am a person of honor and dignity. Others must serve me and wait upon me." Essentially, the same is said when a bride wears a dress with a long train today. </p>
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<p class="c5">i. God is so honored, so important, so dignified, that <b><span class="c3">the train of His robe filled the temple</span></b>. That's a long train!</p>
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<p class="c4">e. <b><span class="c3">Above it stood seraphim</span></b>: Surrounding the throne of God are angels known here as <b><span class="c3">seraphim</span></b>. In many other passages, these angels are known as <i>cherubim</i> (<a onclick="return mV('Psa',80,1);">Psa 80:1</a>; <a onclick="return mV('Isa',37,16);">Isa 37:16</a>; <a onclick="return mV('Eze',10,3);">Eze 10:3</a>) or as the <i>living creatures</i> of <a onclick="return mV('Rev',4,'6-11');">Rev 4:6-11</a>. This is the only chapter in the Bible where these creatures are named <b><span class="c3">seraphim</span></b>.</p>
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<p class="c5">i. Some deny that <i>cherubim</i> and <b><span class="c3">seraphim</span></b> refer to the same beings. But the name <b><span class="c3">seraphim</span></b> means, "burning ones." <a onclick="return mV('Eze',1,13);">Eze 1:13</a> describes cherubim (see also <a onclick="return mV('Eze',10,15);">Eze 10:15</a>) this way: <i>their appearance was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning</i>. That certainly seems to describe <i>burning ones</i>!</p>
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<p class="c4">f. <b><span class="c3">Each one had six wings</span></b>: In <a onclick="return mV('Rev',4,8);">Rev 4:8</a>, the Apostle John also mentions their <b><span class="c3">six wings</span></b>. They need the six wings, so each can cover<b><span class="c3"> his face</span></b> (to show they are too lowly to look upon the <span class="c6">Lord</span>), so each can cover <b><span class="c3">his feet</span></b> (to hide this "humble" area of the body, so nothing even possibly deficient is seen in the <span class="c6">Lord</span>'s presence), and so each can fly.</p>
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<p class="c5">i. The <span class="c6">Lord</span> said to Moses, "<i>You cannot see My face; for no man shall see Me, and live</i>" (<a onclick="return mV('Exd',33,20);">Exd 33:20</a>). Apparently the same is true even for angels, so the <b><span class="c3">seraphim</span></b> cover their faces.</p>
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<p class="c5">ii. "The <i>two wings</i> with which the angels <i>fly</i> mean nothing else than their ready and cheerful performance of the commandments of God...The <i>two wings</i> with which they <i>cover their face</i> show plainly enough that even angels cannot endure God's brightness, and that they are dazzled by it in the same manner as when we attempt to gaze upon the radiance of the sun." (Calvin)</p>
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<p class="c5">iii. <span>"For the seraph remembers that even though sinless he is yet a creature, and therefore he conceals himself in token of his nothingness and unworthiness in the presence of the thrice Holy One." (Spurgeon)</span></p>
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<p class="c4">g. The <b><span class="c3">seraphim</span></b> used four of their wings to express their humility, and used two of their wings to express their willingness and ability to serve God. This is the proper balance.</p>
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<p class="c5"><span>i. "Thus they have four wings for adoration and two for active energy; four to conceal themselves, and two with which to occupy themselves in service; and we may learn from them that we shall serve God best when we are most deeply reverend and humbled in his presence. Veneration must be in larger proportion than vigor, adoration must exceed activity. As Mary at Jesus' feet was preferred to Martha and her much serving, so must sacred reverence take the first place, and energetic service follow in due course." (Spurgeon)</span></p>
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<p class="c1">2. (<a onclick="return mV('Isa',6,'3-4');">3-4</a>) What Isaiah heard.</p>
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<p class="c2"><span>And one cried to another and said: "Holy, holy, holy <i>is</i> the <span class="c6">Lord</span> of hosts; the whole earth <i>is</i> full of His glory!" And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke.</span></p>
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<p class="c4">a. <b><span class="c3">One cried to another and said</span></b>: The <i>seraphim</i> are not even directly addressing the <span class="c6">Lord</span> God here. They are proclaiming His glorious nature and character to one another, in the presence of the <span class="c6">Lord</span>.</p>
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<p class="c4"><span>b. <b><span class="c3">Holy, holy, holy is the <span class="c6">Lord</span> of hosts</span></b></span>: Why do they repeat "<b><span class="c3">holy</span></b>" three times? Wasn't it enough to simply say that the <span class="c6">Lord</span> was "<b><span class="c3">holy</span></b>" once? It wasn't enough. They say it three times because there are Three Persons in the One God.</p>
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<p class="c5">i. Calvin didn't think that this was the best verse to prove the Trinity, but he still saw the truth of the Trinity here. "The ancients quoted this passage when the wished to prove that there are three persons in one essence of the Godhead...I have no doubt that the angels here describe One God in Three Persons."</p>
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<p class="c4">c. <b><span class="c3">Holy, holy, holy is the <span class="c6">Lord</span> of hosts</span></b>: Why do they repeat "<b><span class="c3">holy</span></b>" three times? Wasn't it enough to simply say that the <span class="c6">Lord</span> was "<b><span class="c3">holy</span></b>" once? It wasn't enough. In the Hebrew language, intensity is communicated by <i>repetition</i>. To say the <span class="c6">Lord</span> is <b><span class="c3">holy</span></b> says something. To say the <span class="c6">Lord</span> is <b><span class="c3">holy, holy</span></b>, says far more. To say, <b><span class="c3">holy, holy, holy is the <span class="c6">Lord</span></span></b> is to declare His holiness in the highest possible degree.</p>
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<p class="c5"><span>i. What does it mean that God is <b><span class="c3">holy</span></b></span>, and <b><span class="c3">holy</span></b> in the highest possible sense? <b><span class="c3">Holiness</span></b>, at its root, has the idea of <i>apartness</i>. It describes someone, or something, which is <i>set apart</i> from other people or things. An object can be holy if it is set apart for sacred service. A person is holy if they are set apart for God's will and purpose. </p>
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<p class="c5">ii. What is the <span class="c6">Lord</span> set apart from? He is set apart from <i>creation</i>, in that the Lord <span class="c6">God</span> is not a creature, and He exists outside of all creation. If all creation were to dissolve, the Lord <span class="c6">God</span> would remain. He is set apart from <i>humanity</i>, in that His "nature" or "essence" is <i>Divine</i>, not <i>human</i>. God is not a <i>super-man</i> or the <i>ultimate man</i>. God is not merely <i>smarter</i> than any man, <i>stronger</i> than any man, <i>older</i> than any man, or <i>better</i> than any man. You can't measure God on man's chart at all. He is <i>Divine</i>, and we are <i>human</i>.</p>
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<p class="c5">iii. Yet, because we are made in the image of God (<a onclick="return mV('Gen',1,'26-27');">Gen 1:26-27</a>), humanity is <i>compatible</i> with Divinity. They are different, but they do not automatically <i>oppose</i> each other. This is how Jesus, the Second Person of the Trinity, could <i>add humanity to His deity</i> when He became a man. Unfallen humanity is not deity, but it is compatible with it.</p>
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<p class="c5">iv. God's holiness is a part of everything He is and does. God's power is a <i>holy power</i>. God's love is a <i>holy love</i>. God's wisdom is a <i>holy wisdom</i>. Holiness is not an aspect of God's personality; it is one characteristic of His entire Being.</p>
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<p class="c4"><span>d. <b><span class="c3">The whole earth is full of His glory</span></b></span>: The <i>seraphim</i> surrounding the throne of God could see this probably more clearly than Isaiah could. We are often blind to the obvious glory of God all around us.</p>
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<p class="c4">e. <b><span class="c3">The posts of the door were shaken by the voice of him who cried out</span></b>: The <i>seraphim</i> are majestic beings, and their voice carries <i>weight</i>. When they speak, the door posts of God's throne room shake! The idea may be that Isaiah was watching from the door way, and when the <i>seraphim</i> cried out, he could feel the door posts shake.</p>
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<p class="c5">i. Yet these high, majestic beings - perhaps the highest beings in all of God's creation - have <i>one occupation</i>. Their existence is given over to the praise and worship and honor of the <span class="c6">Lord</span> God who is enthroned in heaven. What could we possibly do that is a higher calling than that?</p>
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<p class="c5">ii. They sang so powerfully, the door posts were shaken! Shouldn't we sing with the same passion, the same heart, the same intensity? Do those angels have more to thank and praise God for than we do?</p>
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<p class="c4">f. <b><span class="c3">The house was filled with smoke</span></b></span>: This <b><span class="c3">smoke</span></b> reminds us of the pillar of cloud that represented the presence of God (<a onclick="return mV('Exd',13,'21-22');">Exd 13:21-22</a>), the smoke on Mount Sinai (<a onclick="return mV('Exd',19,18);">Exd 19:18</a>), and the cloud of God's Shekinah glory that filled the temple (<a onclick="return mV('1Ki',8,'10-12');">1Ki 8:10-12</a>). A cloud of glory often marks the presence of the <span class="c6">Lord</span>.</p>
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<p class="c1">3. (<a onclick="return mV('Isa',6,5);">5</a>) What Isaiah felt.</span></p>
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<p class="c2">So I said: "Woe <i>is</i> me, for I am undone! Because I <i>am</i> a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the <span class="c6">Lord</span> of hosts."</span></p>
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<p class="c4">a. <b><span class="c3">Woe is me, for I am undone</span></b></span><b><span class="c3">!</span></b> What made Isaiah feel like he was coming apart? Two things. First, the sight and sound of the <i>seraphim</i>. Second, the vision of the Lord <span class="c6">God</span>.</p>
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<p class="c5">i. When Isaiah saw the angels, in all their holy humility, obedience, and praise to God, he realized not only that he was unlike the Lord <span class="c6">God</span>, he was also unlike the angels. They could cry out <i>Holy, holy, holy</i> and praise God so beautifully, but he could not because he was <b><span class="c3">a man of unclean lips</span></b>. "I am a man of unclean lips; I cannot say, Holy, holy, holy! which the seraphs exclaim. They are holy; I am not so: they see God and live; I have seen him, and must die, because I am unholy." (Clarke)</p>
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<p class="c5">ii. When Isaiah saw the <span class="c6">Lord</span>, he knew what kind of man <i>he</i> was. As poorly as he compared to the <i>seraphim</i>, that was nothing in relation to how he compared to the <span class="c6">Lord</span>. This vision (or actual experience) of the throne of God did not immediately make Isaiah feel <i>good</i>. The more clearly he saw the <span class="c6">Lord</span>, the more clearly he saw how bad his state was.</p>
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<p class="c5">iii. Isaiah's deep sense of depravity is consistent with the experience of other godly men in the presence of the <span class="c6">Lord</span>. Job (<a onclick="return mV('Job',42,'5-6');">Job 42:5-6</a>), Daniel (<a onclick="return mV('Dan',10,'15-17');">Dan 10:15-17</a>), Peter (<a onclick="return mV('Luk',5,8);">Luk 5:8</a>) and John (<a onclick="return mV('Rev',1,17);">Rev 1:17</a>) each had similar experiences.</span></p>
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<p class="c4">b. <b><span class="c3">I am undone</span></b></span> is not a bad place to be. <span>"God will never do anything with us till he has first of all undone us." (Spurgeon)</span></p>
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<p class="c4">c. <b><span class="c3">Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips</span></b></span>: Isaiah saw his sinfulness, and the sinfulness of his people, mainly in terms of <i>sinful speech</i>.</p>
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<p class="c5">i. By nature, our lips are full of flattery and false intent: <i>With flattering lips and a double heart they speak</i> (<a onclick="return mV('Psa',12,2);">Psa 12:2</a>). By nature, our lips lie and are proud: <i>Let the lying lips be put to silence, which speak insolent things proudly and contemptuously against the righteous</i> (<a onclick="return mV('Psa',31,18);">Psa 31:18</a>). By nature, our lips deceive: <i>Keep your tongue from evil, and your lips from speaking deceit</i> (<a onclick="return mV('Psa',34,13);">Psa 34:13</a>). By nature, our lips are violent: <i>Swords are in their lips</i> (<a onclick="return mV('Psa',59,7);">Psa 59:7</a>). By nature, our lips bring death to others: <i>The poison of asps is under their lips</i> (<a onclick="return mV('Psa',140,3);">Psa 140:3</a>).</p>
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<p class="c5">ii. Isaiah did not think for a moment that this was his <i>only</i> sin, but he saw that this was an example of the <i>great and incurable disease of sin</i> in him and his people.</p>
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<p class="c4">d. <b><span class="c3">For my eyes have seen the King, the <span class="c6">Lord</span> of hosts</span></b>: Isaiah was a righteous, godly man by all outward appearance. Yet when he saw the enthroned <b><span class="c3">King</span></b>, the <b><span class="mscap">Lord</span><span class="c3"> of hosts</span></b>, he saw how sinful he was in comparison.</p>
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<p class="c5">i. Isaiah's life may have been as brilliant as a diamond. But when you lay a diamond against a perfectly black background, and have the right light upon it, you can see every flaw and imperfection - flaws that were invisible before. Even so, when Isaiah's righteous life lay against the background of God's perfection, it looked different.</p>
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<p><span>B. The cleansing of the prophet.</span></p>
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<p class="c1">1. (<a onclick="return mV('Isa',6,6);">6</a>) A seraphim brings a coal from the altar.</span></p>
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<p class="c2">Then one of the seraphim flew to me, having in his hand a live coal <i>which</i> he had taken with the tongs from the altar.</span></p>
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<p class="c4">a. <b><span class="c3">One of the seraphim flew to me</span></b></span>: These angelic beings, surrounding the throne of God, ministered to Isaiah. One flew to Isaiah with <b><span class="c3">a live coal</span></b> - which means the <b><span class="c3">coal</span></b> was still hot and burning. It was so hot that even an angel had to use <b><span class="c3">the tongs from the altar</span></b>.</p>
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<p class="c4">b. <b><span class="c3">The altar</span></b>: This must be heaven's version of the altar of incense that was set before the holy of holies in the tabernacle of God (<a onclick="return mV('Exd',30,'1-10');">Exd 30:1-10</a>). We know that the earthly tabernacle God instructed Moses to build was made after the pattern of a heavenly reality (<a onclick="return mV('Exd',25,9);">Exd 25:9</a>).</p>
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<p class="c5">i. The <i>throne</i> is for God; that is where He rules and reigns. <b><span class="c3">The altar</span></b> is for us; that is where we find cleansing and purging from sin. We should never confuse the two!</p>
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<p class="c5">ii. "The fire was <i>taken from the altar</i>, to intimate that it was divine or heavenly; for the law forbade any <i>strange fire</i> to be brought to it, because in sacred things every human mixture is absolute profanation. By this figure, therefore, Isaiah was taught that all purity flows from God alone." (Calvin)</p>
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<p class="c1">2. (<a onclick="return mV('Isa',6,7);">7</a>) A coal from the altar cleanses Isaiah's lips.</span></p>
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<p class="c2">And he touched my mouth <i>with it,</i> and said: "Behold, this has touched your lips; your iniquity is taken away, and your sin purged."</span></p>
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<p class="c4">a. <b><span class="c3">And he touched my mouth with it</span></b></span>: This must have been painful; a burning hot coal applied to the lips, one of the more sensitive areas of the body. Yet, nothing is written that Isaiah reacted in pain. Either there was no pain, because of a special blessing by God, or the pain did not matter because of the majesty of the surroundings and the goodness of the cleansing.</p>
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<p class="c5">i. Isaiah knew he did not serve the <span class="c6">Lord</span> like these <i>seraphim</i>, the <i>burning ones</i>. So God said, "I will light a fire in you, also!" That is why a burning coal was used to purify Isaiah. <span>"Jehovah, who is a consuming fire, can only fitly be served by those who are on fire, whether they be angels or men." (Spurgeon)</span></p>
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<p class="c5">ii. Isaiah cried out, <i>Woe is me, for I am undone!</i> (<a onclick="return mV('Isa',6,5);">Isa 6:5</a>) We might think that a burning coal to the lips would be more painful than a vision of the holy God. But for Isaiah, it was more disturbing to see the holiness of God, and to see his lack of holiness, than it was have a burning coal applied to his lips. </p>
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<p class="c4">b. <b><span class="c3">Your iniquity is taken away, and your sin purged</span></b>: Isaiah's sin had to be <i>burned</i> away; the fire of judgment was applied to his place of sin.</p>
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<p class="c5">i. This was obviously a <i>spiritual</i> transaction. If one has a sinful mouth, it will do nothing to place a burning hot coal on their lips. That will not take away or purge their sin.</p>
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<p class="c5">ii. Yet, the same principle works on our behalf in regard to Jesus' work on Calvary. Our sin was place upon Him, and He was burned with the fire of God's judgment. Yet because He was holy and righteous Himself, the fire of God's judgment did not harm Him; it only burned away the sin, our sin.</p>
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<p class="c4">c. Once Isaiah had <i>met</i> with the <span class="c6">Lord</span>, been <i>convicted</i> of his sin, and <i>cleansed</i> from its guilt, then he was ready to serve God.</p>
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<p class="c5">i. "The effect of that live coal will be to fire the lip with heavenly flame. 'Oh,' says one man, 'a flaming coal will burn the lip so that the man cannot speak at all.' That is just how God works with us; it is by consuming the fleshly power that he inspires the heavenly might. Oh let the lip be burnt, let the fleshly power of eloquence be destroyed, but oh for that live coal to make the tongue eloquent with heaven's flame; the true divine power which urged the Apostles forward, and made them conquerors of the whole world." (Spurgeon)</span></p>
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<p><span>C. The commission of the prophet.</span></p>
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<p class="c1">1. (<a onclick="return mV('Isa',6,8);">8</a>) God calls, and Isaiah responds.</span></p>
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<p class="c2">Also I heard the voice of the Lord, saying: "Whom shall I send, and who will go for Us?" Then I said, "Here <i>am</i> I! Send me."</span></p>
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<p class="c4">a. <b><span class="c3">Whom shall I send, and who will go for Us?</span></b></span> God looked for someone to <b><span class="c3">send</span></b>. He wanted someone to <b><span class="c3">go</span></b>. </p>
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<p class="c5">i. How strange it is for God to ask a question at all! What does God wonder about? What questions would He have? What does God not know? But God was asking for a <i>person</i>, because God wants to reach the world, and He wants to reach it through willing people. It isn't that God doesn't know who these people are. It is that God is waiting for ready hearts to reveal themselves.</p>
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<p class="c5">ii. How strange it is that this God of majesty, sovereignty, and power <i>asks for volunteers</i>! He could easily <i>create</i> robots to do His work, or <i>command angels</i> to carry out His will. But God wants willing, surrendered servants. Have you been waiting for God to <i>force</i> you to serve Him? He looks for <i>volunteers</i>!</p>
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<p class="c4">b. <b><span class="c3">Whom shall I send</span></b></span> means that the missionary, the Christian worker, the witness of Jesus Christ, is <i>sent</i>. This is a divine commission. <b><span class="c3">Who will go for Us</span></b> means that the missionary, the Christian worker, the witness of Jesus Christ, <i>has decided to go</i>. Here we see a cooperation of the divine <i>sent</i> and the human <i>will go</i>.</p>
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<p class="c5">i. Here we see another subtle reference to the Trinity. Who is sending? <b><span class="c3">I</span></b></span> or <b><span class="c3">Us</span></b>? It seems to be the same Person speaking in both the singular and the plural. It is the same Person! "The change of the number, <i>I</i> and <i>us</i>, is very remarkable; and both being meant of one and the same Lord, do sufficiently intimate a plurality of the persons in the Godhead." (Poole)</p>
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<p class="c4">c. <b><span class="c3">Here am I! Send me</span></b></span>: Isaiah <i>emphatically</i> answered God's call. He did not hesitate. <i>Isa wanted to be the answer to God's question</i>.</p>
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<p class="c5">i. What created this kind of heart in Isaiah? First, he had a heart that had been in the presence of God. He had a heart that knew its own sinfulness. He had a heart that knew the need among the people, the need for God's word. He had a heart that had been touched by God's cleansing fire. And he had a heart that <i>heard</i> God's heart to reach the nations.</p>
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<p class="c4">d. <b><span class="c3">Send me</span></b></span> meant Isaiah was submitted to the <span class="c6">Lord</span> in all his service. He didn't even say, "Here I am, I will go." Isaiah would not go at all unless he knew he was <i>sent</i> by the <span class="c6">Lord</span>. Many are quick to say, "Here I am, I will go" but never wait for the <span class="c6">Lord</span> to <b><span class="c3">send</span></b> them.</p>
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<p class="c1">2. (<a onclick="return mV('Isa',6,'9-10');">9-10</a>) His mission described.</span></p>
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<p class="c2">And He said, "Go, and tell this people: 'Keep on hearing, but do not understand; keep on seeing, but do not perceive.' Make the heart of this people dull, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return and be healed."</span></p>
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<p class="c4">a. <b><span class="c3">And He said, "Go"</span></b></span>: When we say, "<i>Here am I! Send me"</i> to the <span class="c6">Lord</span>, we should expect that He will say <b><span class="c3">"Go."</span></b> He may say, "<b><span class="c3">Go</span></b> and serve Me here" or "<b><span class="c3">Go</span></b> and serve me there" or "<b><span class="c3">Go</span></b> and be prepared for future service," but God always has a "<b><span class="c3">Go</span></b>" for us!</p>
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<p class="c4">b. <b><span class="c3">Go and tell these people, "Keep on hearing, but do not understand; keep on seeing but do not perceive."</span></b></span> God told Isaiah to go and <span>preach to a people who wouldn't respond, so that their guilt would be certain. As Trapp wrote, Isaiah would </span>"Preach them to hell."</p>
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<p class="c4">c. What preacher could be satisfied with a ministry that made <b><span class="c3">the heart of this people dull, and their ears heavy, and shut their eyes</span></b></span>? Isaiah might not be satisfied with it. The people might not be satisfied with it. But God would be satisfied with it.</p>
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<p class="c4">d. <b><span class="c3">And understand with their heart, and return and be healed</span></b>: This shows what the word of God <i>can</i> accomplish when it is received with open eyes, ears, and heart. It brings <i>understanding</i> to our heart, it makes us <i>return</i>, and it brings <i>healing</i> to our lives. If you are under the word of God and these things <i>aren't</i> happening to you, ask God to work with your eyes, ears, and heart!</p>
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<p class="c1">3. (<a onclick="return mV('Isa',6,'11-13');">11-13</a>) Isaiah is told how long he must prophecy this way.</span></p>
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<p class="c2">Then I said, "Lord, how long?" And He answered: "Until the cities are laid waste and without inhabitant, the houses are without a man, the land is utterly desolate, the <span class="c6">Lord</span> has removed men far away, and the forsaken places <i>are</i> many in the midst of the land. But yet a tenth <i>will be</i> in it, and will return and be for consuming, as a terebinth tree or as an oak, whose stump <i>remains</i> when it is cut down. So the holy seed <i>shall be</i> its stump."</span></p>
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<p class="c4">a. <b><span class="c3">Lord, how long?</span></b></span> This is a logical question from anyone who is given such a difficult commission. "I have to preach to those who won't hear, and their rejection of my message will ultimately seal their doom? How long will I have to serve in that kind of ministry?"</p>
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<p class="c4">b. The answer: Preach until destruction comes (<b><span class="c3">Until the cities are laid waste and without inhabitant</span></b>). Preach in hope of the restoration of a remnant (<b><span class="c3">yet a tenth will be in it, and will return</span></b>). Even though Isaiah's ministry was difficult, it was not without hope.</p>
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<p class="c4">c. <b><span class="c3">And be for consuming</span></b></span>: The remnant will indeed return, but even the remnant will eventually be judged. Israel was not done being disobedient when the returned from the Babylonian captivity, and God was not done bringing His judgment on a disobedient Israel.</p>
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<p class="c5">i. "The devastation, great as it was to be, would not be total; but even its survivors would have to submit to further judgment. The illustration from nature, however, introduces an element of hope." (Grogan)</p>
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<p class="c4">d. We would expect this dramatic call of Isaiah to open the book. But the Bible clearly states that the <i>message</i> is more important that the </span><i>messenger</i>. Isaiah's <i>message</i> was more important than Isaiah the <i>messenger</i>.</p>
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<p class="c4">e. When Isaiah <i>saw the <span class="c6">Lord</span></i>, who did he see? He saw God in the Second Person of the Trinity, he saw Jesus before He added humanity to His deity. We know this because the Apostle John quotes <a onclick="return mV('Isa',6,10);">Isa 6:10</a>, and under inspiration of the Holy Spirit, adds: <i>These things Isaiah said when he saw His glory and spoke of Him</i> (<a onclick="return mV('Jhn',12,41);">Jhn 12:41</a>).</p>
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