Isaiah 6:5
Verse
Context
Sermons






Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wo is me! for I am undone - נדמיתי nidmeythi, I am become dumb. There is something exceedingly affecting in this complaint. 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. Only the pure in heart shall see God; and they only can live in his presence for ever, Reader, lay this to heart; and instead of boasting of thy excellence, and trusting in thy might, or comforting thyself in thy comparative innocence, thou wilt also be dumb before him, because thou hast been a man of unclean lips, and because thou hast still an unclean heart. I am undone "I am struck dumb" - נדמיתי nidmeythi, twenty-eight MSS. (five ancient) and three editions. - I understand it as from דום dum or דמם damam, silere, "to be silent;" and so it is rendered by the Syriac, Vulgate, Symmachus, and by some of the Jewish interpreters, apud Sal. b. Melec. The rendering of the Syriac is תויר אני tavir ani, stupens, attonitus sum, "I am amazed." He immediately gives the reason why he was struck dumb: because he was a man of polluted lips, and dwelt among a people of polluted lips, and was unworthy, either to join the seraphim in singing praises to God, or to be the messenger of God to his people. Compare Exo 4:10; Exo 6:12; Jer 1:6.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The seer, who was at first overwhelmed and intoxicated by the majestic sight, now recovers his self-consciousness."Then said I, Woe to me! for I am lost; for I am a man of unclean lips, and I am dwelling among a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts." That a man cannot see God without dying is true in itself, and was an Old Testament conviction throughout (Exo 33:20, etc.). He must die, because the holiness of God is to the sinner a consuming fire (Isa 33:14); and the infinite distance between the creature and the Creator is sufficient of itself to produce a prostrating effect, which even the seraphim could not resist without veiling their faces. Isaiah therefore regarded himself as lost (nidmēthi, like ὄλωλα, perii, a preterite denoting the fact which, although not outwardly completed, is yet effected so far as a man's own consciousness is concerned), and all the more because he himself was of unclean lips, and he was also a member of a nation of unclean lips. The unholiness of his own person was doubled, in consequence of the closeness of the natural connection, by the unholiness of the nation to which he belonged. He designates this unholiness as uncleanness of lips, because he found himself transported into the midst of choirs of beings who were praising the Lord with pure lips; and he calls the King Jehovah, because, although he had not seen Jehovah face to face, he had seen the throne, and the all-filling robe, and the seraphim who surrounded and did homage to Him that sat upon the throne; and therefore, as he had seen the heavenly King in His revealed majesty, he describes the scene according to the impression that he had received. But to stand here in front of Jehovah of hosts, the exalted King, to whom everything does homage, and to be obliged to remain mute in the consciousness of deep uncleanness, excited within him the annihilating anguish of self-condemnation. And this is expressed in the confession made by the contrite seer.
Jamieson-Fausset-Brown Bible Commentary
undone-- (Exo 33:20). The same effect was produced on others by the presence of God (Jdg 6:22; Jdg 13:22; Job 42:5-6; Luk 5:8; Rev 1:17). lips--appropriate to the context which describes the praises of the lips, sung in alternate responses (Exo 15:20-21; Isa 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Isa 6:9). seen--not strictly Jehovah Himself (Joh 1:18; Ti1 6:16), but the symbol of His presence. Lord--Hebrew, "JEHOVAH."
John Gill Bible Commentary
Then said I, woe is me,.... There's no woe to a good man, all woes are to the wicked; but a good man may think himself wretched and miserable, partly on account of his own corruptions, the body of sin and death he carries about with him; and partly on account of wicked men, among whom he dwells, Rom 7:24, for I am undone; a good man cannot be undone, or be lost and perish; he is lost in Adam with the rest; in effectual calling he is made sensible of his lost and undone state; and under the power of unbelief may write bitter things against himself; but be can never perish, or be lost and undone for ever. The Targum is, "for I have sinned;'' and his particular sin is after mentioned: some (o) render it, "for I have been silent"; as if he had not performed the duty of his office, in reproving for sin, or declaring the will of God: others (p), "for I am reduced to silence", I am forced to be silent; he could not join with the "seraphim", being conscious to himself of his vileness, and of his unworthiness to take the holy name of God into his polluted lips, as follows: because I am a man of unclean lips; he says nothing of the uncleanness of his heart, nor of his actions; not that he was free from such impurity; but only of his lips, because it was the sin of his office that lay upon his mind, and gave him present uneasiness; there is no man but offends in words, and of all men persons in public office should be careful of what they say; godly ministers are conscious of many failings in their ministry. The Targum is, "because I am a sinful man to reprove;'' and so unfit for it. And I dwell in the midst of a people of unclean lips; such were the Jews, not only in Isaiah's time, but in the times of Christ and his apostles, who traduced him, as if he was a wicked person, calumniated his miracles, said he was a Samaritan, and had a devil; they taught for doctrines the commandments of men, and opposed and blasphemed the truths of the Gospel; and to live among men of a filthy speech and conversation is a concern to a good man; he is vexed and distressed hereby; he is in danger of learning their words, and of suffering with them in a common calamity. For mine eyes have seen the King, the Lord of hosts; the same divine and glorious Person described in Isa 6:1 who is no other than the Lord Christ, King of kings, and Lord of lords, King of saints, and Lord of the armies, in heaven and in earth; and a lovely sight it is to see him by faith, in the glory and beauty of his person, and in the fulness of his grace; such a sight is spiritual, saving, assimilating, appropriating, very endearing, and very glorious and delightful: wherefore it may seem strange that a sight of Christ should fill the prophet with dread; one would think he should rather have said, happy man that I am, because I have seen this glorious Person, whom to see and know is life eternal; but the reason of it is, because in this view of Christ he saw the impurity of himself, and was out of conceit with himself, and therefore cries out in the manner he does; just as in a sunbeam a man beholds those innumerable motes and atoms, which before were invisible to him. It was not because of his sight of Christ he reckoned himself undone; but because of the impurity of himself, and those among whom he dwelt, which he had a view of through his sight of Christ: his sight of Christ is given as a reason of his view of his impurity, and his impurity as the reason of his being undone in his apprehension of things. The prophet, in these his circumstances, represents a sensible sinner, under a sight and sense of his sinfulness and vileness; as the seraph in the following verses represents a Gospel minister bringing the good news of pardon, by the blood and sacrifice of Christ. (o) "quia tacui", V. L.; so R. Joseph Kimchi. (p) "Ad silentium redactus sum", Tigurine version.
Matthew Henry Bible Commentary
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 (Isa 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 (Jdg 13:22; Jdg 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, Dan 10:15, Dan 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? Jam 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 (Heb 13:15), and therefore they are counted common and unclean, uncircumcised lips, Exo 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, Gen 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, Sa1 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, Isa 6:6, Isa 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, Luk 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, Isa 4:4. The blessed Spirit works as fire, Mat 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, Heb 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, Isa 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 Gen 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, Isa 6:9, Isa 6:10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?" Eze 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, Co2 2:16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jer 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, Heb 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, Rom 10:15. It is Christ's work to put men into the ministry, Ti1 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, Jdg 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 (Isa 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 (Isa 65:1), and, Here I am (Isa 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 Isa 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.
Tyndale Open Study Notes
6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.
Isaiah 6:5
Isaiah’s Commission
4At the sound of their voices the doorposts and thresholds shook, and the temple was filled with smoke. 5Then I said: “Woe is me, for I am ruined, because I am a man of unclean lips dwelling among a people of unclean lips; for my eyes have seen the King, the LORD of Hosts.”
- Scripture
- Sermons
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And They Crucified Him
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When Wales Caught the Fire of the Holy Ghost - the 1904 Welsh Revival
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Woe, Lo, and Go - Part 4
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Finishing the Course - 03 the Ministry of the Holy Spirit
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The Plague of Profanity
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The Touch of God - Slovakia Conference 2003 (Slovakian/english)
By David Wilkerson2.8K1:15:33SlovakianPSA 51:17ISA 6:5JER 20:9EZK 9:4LUK 5:8ACT 9:3REV 21:8In this sermon, the preacher emphasizes the importance of being a man of prayer and brokenness. He shares his own journey of spiritual laziness and how he had to make a decision to dedicate himself to prayer and seeking God. He also highlights the danger of churches neglecting the message of the cross and focusing on making people feel good rather than addressing sin and conviction. The preacher encourages listeners to prioritize prayer and to be willing to be used by God, reminding them that God can do great things through those who believe and surrender to Him.
The Power of His Presence
By David Wilkerson2.8K42:36ISA 6:5JER 5:12JER 5:22MAL 3:15MAT 7:22LUK 13:271CO 10:3In this sermon, the preacher emphasizes the need for a revelation of God's presence in our lives. She highlights the importance of being honest before God and allowing Him to reveal our sins and weaknesses. The preacher references biblical examples such as Isaiah and Daniel, who were humbled and crushed in the presence of God. She also mentions a future manifestation of God's presence, described in the book of Revelation, where there will be a great earthquake and the heavens will open, revealing Christ sitting on His throne. The preacher encourages believers to seek a demonstration of God's power and to pray for a revelation of His presence in their lives.
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By Gerhard Du Toit2.8K54:52Burden Of Prayer1SA 1:81SA 1:10ISA 6:1ISA 6:5ISA 6:8In this sermon, the speaker emphasizes the importance of having a burden for souls and the power of prayer. He references a story of two girls who conducted special meetings and saw a great number of people come to Christ. The speaker highlights the need for consistency in praying for souls and shares an example of an old man who had been faithfully praying for 25 years. He encourages listeners to ask God for a burden for souls and to be consistent in their prayers for the salvation of others. The sermon draws inspiration from the biblical story of the prophet Isaiah and his encounter with the voice of God.
The Joy of the Lord Is Your Strength
By Carter Conlon2.5K54:00JoyNEH 8:8PSA 103:12ISA 6:5MAT 6:33LUK 15:7ROM 5:8In this sermon, the preacher discusses the story of Paul and Silas in prison and how God miraculously set them free. The earthquake that shook the prison opened all the doors and loosed the prisoners' bands. The prison keeper, fearing punishment, was about to kill himself, but Paul stopped him and assured him that everyone was still there. The prison keeper, moved by this display of God's power, asked Paul what he needed to do to be saved. The preacher emphasizes the joy that comes from knowing the mercy of God and the depth of salvation in Jesus Christ. He also highlights the importance of the preaching of God's Word, which exposes our unrighteousness and leads to repentance. The sermon concludes with a message of revival and the promise of the Spirit of God breaking forth in a special way.
Repentance (High Quality)
By David Smithers2.4K33:07RepentanceISA 6:5MAT 3:2LUK 13:3ACT 2:38ACT 17:302CO 7:10REV 2:5In this sermon, the speaker emphasizes the importance of responding to the glory and majesty of King Jesus. They discuss how worship is a response to God's greatness and encourage the congregation to grow in their worship. The speaker then shifts the focus to repentance, using the example of Isaiah 6 and how Isaiah responded to God's holiness. They highlight the significance of repentance in turning away from our old identity and allowing God to redefine our self-image. The sermon concludes with a passage from Mark 1, where Jesus preaches repentance and calls Simon and Andrew to follow him, leaving behind their identity as fishermen.
Wilderness Testing
By Art Katz2.4K44:05WildernessJOB 42:5ISA 6:5ISA 35:3DAN 11:32ACT 16:14ACT 16:31ACT 16:33In this sermon, the speaker emphasizes the importance of passing through difficult and perplexing situations in order to glorify God. He highlights the confidence and faith that believers should have in God's sovereignty and perfect ways, even when faced with challenges. The speaker shares personal experiences of facing hopelessness and finding transformation and growth through encounters with God. He also references the life of Jesus, pointing out that even Jesus experienced moments of being stripped of comfort and consolation as part of His journey towards glory.
The Nature of Conversion
By Paul Washer2.3K51:48ConversionISA 6:5EZK 36:22EZK 36:24JOL 2:28MAT 6:33ACT 1:8PHP 1:6In this sermon, the preacher emphasizes the importance of understanding the true nature of salvation and the power of God in transforming lives. He criticizes the prevalent blasphemous preaching and shallow understanding of conversion in evangelical Christianity in America. The preacher highlights the need for a genuine revelation of God's power in salvation, rather than reducing it to a mere decision or testimony. He emphasizes that salvation is a supernatural work of the Spirit, and that without the regenerating power of God, people remain blind to the truth of Jesus.
The Sin of Unclean Lips
By Keith Daniel2.3K46:37Unclean LipsISA 6:1ISA 6:5ISA 6:8JAS 1:26JAS 3:2In this sermon transcript, the speaker shares a personal story about failing his final exams and the impact it had on him. He describes how his failure caught up with him and caused him great distress. The speaker then recounts a powerful moment when his father-in-law, who is also a preacher, intervenes and offers him words of encouragement and wisdom. The father-in-law emphasizes the importance of passing the exam in God's eyes and reminds the speaker that others are watching his response to this trial. This encounter ultimately changes the speaker's perspective on his situation.
The Greatness of God (Isaiah 6) - Part 3
By Paul Washer2.2K39:10JOB 42:6ISA 6:5HAB 3:16LUK 5:8LUK 5:10ROM 10:9REV 3:20In this sermon, the preacher emphasizes the importance of recognizing the greatness of Christ and the impending judgment day. He describes a scene where the greatest creatures in existence are fleeing in terror from Christ's presence, while humans are being forced to march towards Him. The preacher challenges the audience to examine the language used in evangelism throughout history and highlights the call to repent and believe in Christ. He also discusses the concept of common grace and how it restrains the evil in individuals, even those who are not yet converted. The sermon concludes with a comparison between the Old Testament prophet Isaiah's encounter with God and Peter's encounter with Jesus in the New Testament, highlighting the transformative power of encountering God's glory.
Ministry to the Lord (Kwasizabantu)
By David Wilkerson2.1K1:11:592SA 7:14ISA 6:5EZK 44:5In this sermon, the preacher emphasizes the importance of distinguishing between what is holy and what is profane. He criticizes churches that use movies, which he considers to be filthy and full of cursing and God-hatred, to illustrate their sermons. The preacher also discusses the two types of preachers and churches: those who prioritize prayer and seeking God's face, and those who focus on socializing and making people happy. He concludes by mentioning a survey that found people stopped going to church because they felt there was no life and no answers provided by the pastors.
Vision for the Unsaved World - Part 1
By Leonard Ravenhill2.0K1:07:19Unsaved WorldISA 6:5ISA 6:7ACT 9:4ROM 8:28In this sermon, the speaker emphasizes the importance of vision for the church in the present time. He refers to Jesus' statement about the church being poor, wretched, naked, and blind, and highlights the need for a vision to overcome these shortcomings. The speaker mentions that vision is the combination of a task and a vision, which can make someone a missionary. He also shares the story of Isaiah's vision of the Lord, emphasizing the need to focus on God rather than earthly kings or worldly things.
Bankrupt Before God
By Anton Bosch1.8K47:33JOB 42:5ISA 6:5MAT 5:3This sermon emphasizes the importance of understanding spiritual poverty, focusing on the concept of being poor in spirit as the key to true blessedness and fulfillment in the Christian life. Drawing insights from the Beatitudes and the encounter of Isaiah and Job with God, the speaker highlights the need to recognize our insufficiency and surrender to God's authority and provision, rather than relying on self-sufficiency or worldly standards. The message challenges listeners to seek God's glory through His Word, leading to transformation and a deeper relationship with Him.
(Divine Attributes) 05 God Mysterious
By Denny Kenaston1.7K58:17Character Of GodJOB 42:6ISA 6:5ISA 66:1REV 1:12In this sermon, Brother Denny emphasizes the importance of understanding and relating to God. He describes God as the high and lofty one, sitting on a throne above the heavens. God desires to look upon those who are poor in spirit, contrite, and trembling at His word. The prophet Isaiah attempts to describe God's greatness by comparing His throne to the heavens and His footstool to the earth. Ultimately, Brother Denny encourages listeners to have a deep reverence and awe for God, recognizing His holiness and seeking to understand and worship Him.
(Through the Bible) Isaiah 6-10
By Chuck Smith1.4K1:25:51ISA 6:5ISA 11:1DAN 10:8MAT 5:3LUK 5:8In this sermon, the speaker emphasizes the importance of studying and understanding the descriptions of the heavenly scene in the Bible. He encourages believers to read chapters like Revelation 4 and 5, and Ezekiel 1 and 10, which describe the throne of God. The speaker highlights the awesomeness of God as the creator of the universe and the worship and acknowledgement of Him around the throne. He also mentions Isaiah's vision of the throne of God, which led him to see himself in a new light and offer himself to be sent by God. The sermon concludes with the reminder that when God touches our lives, He wants to use us to touch others and fulfill His work.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wo is me! for I am undone - נדמיתי nidmeythi, I am become dumb. There is something exceedingly affecting in this complaint. 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. Only the pure in heart shall see God; and they only can live in his presence for ever, Reader, lay this to heart; and instead of boasting of thy excellence, and trusting in thy might, or comforting thyself in thy comparative innocence, thou wilt also be dumb before him, because thou hast been a man of unclean lips, and because thou hast still an unclean heart. I am undone "I am struck dumb" - נדמיתי nidmeythi, twenty-eight MSS. (five ancient) and three editions. - I understand it as from דום dum or דמם damam, silere, "to be silent;" and so it is rendered by the Syriac, Vulgate, Symmachus, and by some of the Jewish interpreters, apud Sal. b. Melec. The rendering of the Syriac is תויר אני tavir ani, stupens, attonitus sum, "I am amazed." He immediately gives the reason why he was struck dumb: because he was a man of polluted lips, and dwelt among a people of polluted lips, and was unworthy, either to join the seraphim in singing praises to God, or to be the messenger of God to his people. Compare Exo 4:10; Exo 6:12; Jer 1:6.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The seer, who was at first overwhelmed and intoxicated by the majestic sight, now recovers his self-consciousness."Then said I, Woe to me! for I am lost; for I am a man of unclean lips, and I am dwelling among a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts." That a man cannot see God without dying is true in itself, and was an Old Testament conviction throughout (Exo 33:20, etc.). He must die, because the holiness of God is to the sinner a consuming fire (Isa 33:14); and the infinite distance between the creature and the Creator is sufficient of itself to produce a prostrating effect, which even the seraphim could not resist without veiling their faces. Isaiah therefore regarded himself as lost (nidmēthi, like ὄλωλα, perii, a preterite denoting the fact which, although not outwardly completed, is yet effected so far as a man's own consciousness is concerned), and all the more because he himself was of unclean lips, and he was also a member of a nation of unclean lips. The unholiness of his own person was doubled, in consequence of the closeness of the natural connection, by the unholiness of the nation to which he belonged. He designates this unholiness as uncleanness of lips, because he found himself transported into the midst of choirs of beings who were praising the Lord with pure lips; and he calls the King Jehovah, because, although he had not seen Jehovah face to face, he had seen the throne, and the all-filling robe, and the seraphim who surrounded and did homage to Him that sat upon the throne; and therefore, as he had seen the heavenly King in His revealed majesty, he describes the scene according to the impression that he had received. But to stand here in front of Jehovah of hosts, the exalted King, to whom everything does homage, and to be obliged to remain mute in the consciousness of deep uncleanness, excited within him the annihilating anguish of self-condemnation. And this is expressed in the confession made by the contrite seer.
Jamieson-Fausset-Brown Bible Commentary
undone-- (Exo 33:20). The same effect was produced on others by the presence of God (Jdg 6:22; Jdg 13:22; Job 42:5-6; Luk 5:8; Rev 1:17). lips--appropriate to the context which describes the praises of the lips, sung in alternate responses (Exo 15:20-21; Isa 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Isa 6:9). seen--not strictly Jehovah Himself (Joh 1:18; Ti1 6:16), but the symbol of His presence. Lord--Hebrew, "JEHOVAH."
John Gill Bible Commentary
Then said I, woe is me,.... There's no woe to a good man, all woes are to the wicked; but a good man may think himself wretched and miserable, partly on account of his own corruptions, the body of sin and death he carries about with him; and partly on account of wicked men, among whom he dwells, Rom 7:24, for I am undone; a good man cannot be undone, or be lost and perish; he is lost in Adam with the rest; in effectual calling he is made sensible of his lost and undone state; and under the power of unbelief may write bitter things against himself; but be can never perish, or be lost and undone for ever. The Targum is, "for I have sinned;'' and his particular sin is after mentioned: some (o) render it, "for I have been silent"; as if he had not performed the duty of his office, in reproving for sin, or declaring the will of God: others (p), "for I am reduced to silence", I am forced to be silent; he could not join with the "seraphim", being conscious to himself of his vileness, and of his unworthiness to take the holy name of God into his polluted lips, as follows: because I am a man of unclean lips; he says nothing of the uncleanness of his heart, nor of his actions; not that he was free from such impurity; but only of his lips, because it was the sin of his office that lay upon his mind, and gave him present uneasiness; there is no man but offends in words, and of all men persons in public office should be careful of what they say; godly ministers are conscious of many failings in their ministry. The Targum is, "because I am a sinful man to reprove;'' and so unfit for it. And I dwell in the midst of a people of unclean lips; such were the Jews, not only in Isaiah's time, but in the times of Christ and his apostles, who traduced him, as if he was a wicked person, calumniated his miracles, said he was a Samaritan, and had a devil; they taught for doctrines the commandments of men, and opposed and blasphemed the truths of the Gospel; and to live among men of a filthy speech and conversation is a concern to a good man; he is vexed and distressed hereby; he is in danger of learning their words, and of suffering with them in a common calamity. For mine eyes have seen the King, the Lord of hosts; the same divine and glorious Person described in Isa 6:1 who is no other than the Lord Christ, King of kings, and Lord of lords, King of saints, and Lord of the armies, in heaven and in earth; and a lovely sight it is to see him by faith, in the glory and beauty of his person, and in the fulness of his grace; such a sight is spiritual, saving, assimilating, appropriating, very endearing, and very glorious and delightful: wherefore it may seem strange that a sight of Christ should fill the prophet with dread; one would think he should rather have said, happy man that I am, because I have seen this glorious Person, whom to see and know is life eternal; but the reason of it is, because in this view of Christ he saw the impurity of himself, and was out of conceit with himself, and therefore cries out in the manner he does; just as in a sunbeam a man beholds those innumerable motes and atoms, which before were invisible to him. It was not because of his sight of Christ he reckoned himself undone; but because of the impurity of himself, and those among whom he dwelt, which he had a view of through his sight of Christ: his sight of Christ is given as a reason of his view of his impurity, and his impurity as the reason of his being undone in his apprehension of things. The prophet, in these his circumstances, represents a sensible sinner, under a sight and sense of his sinfulness and vileness; as the seraph in the following verses represents a Gospel minister bringing the good news of pardon, by the blood and sacrifice of Christ. (o) "quia tacui", V. L.; so R. Joseph Kimchi. (p) "Ad silentium redactus sum", Tigurine version.
Matthew Henry Bible Commentary
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 (Isa 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 (Jdg 13:22; Jdg 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, Dan 10:15, Dan 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? Jam 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 (Heb 13:15), and therefore they are counted common and unclean, uncircumcised lips, Exo 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, Gen 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, Sa1 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, Isa 6:6, Isa 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, Luk 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, Isa 4:4. The blessed Spirit works as fire, Mat 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, Heb 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, Isa 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 Gen 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, Isa 6:9, Isa 6:10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?" Eze 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, Co2 2:16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jer 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, Heb 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, Rom 10:15. It is Christ's work to put men into the ministry, Ti1 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, Jdg 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 (Isa 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 (Isa 65:1), and, Here I am (Isa 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 Isa 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.
Tyndale Open Study Notes
6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.