Isaiah 6 reveals the prophet’s vision of the Lord in the Temple and his commissioning. This chapter reveals God’s holiness and majesty in comparison to man’s depravity, both the prophet and in His chosen people Israel. We learn of God’s call of Isaiah amid God’s impending judgment on Israel for their sin. It also foreshadows the ministry and message of the Messiah.
V 1 King Uzziah reigned for over 50 years and brought prosperity to Judah. His death in 740 B.C. marked the end of an era. Isaiah sees the Lord on the throne, a vision of the Heavenly Temple which compliments the vision John saw in Rev. 4. While not specifically stated, several reasons may explain why Isaiah was given this vision.
First, Isaiah’s faith needed to be strengthened. To know beyond doubt who the Lord is and the importance of the message being given to him. That the Lord of hosts, the sovereign Creator and sustainer of the world was calling him as a young man to proclaim God’s message to His people and the world.
Second, Isaiah needed to be humbled. He needed to be shown how unholy he and all Israel was in comparison to God’s glory and holiness (vv. 3, 5).
Third, Isaiah needed to understand the urgency to proclaim God’s warning of coming judgment. He like Ezekiel in Chapter 33 was called to blow a trumpet to warn the people that if they did not turn back to Him God’s execution of justice was certain to come upon them.
Fourth, Isaiah needed to be prepared for a challenging and difficult ministry. Israel’s hearts were hard, their ears deaf, and their eyes blinded to the truth of God’s Word that He alone is the only living and true God. He was charged to call them to turn in repentance and worship and obey Him alone, living righteous and holy lives as His commandments and covenant stipulate.
Fifth, this was a turning point in the history of the nation. King Uzziah was either dying or already dead. Under Uzziah’s leadership the nation flourished. As a result, there was little or no unemployment, and prosperity abounded. However, in the latter years of Uzziah’s reign, he became proud and shockingly forced his way into the temple and assumed the role of a priest, which God forbade of kings. For that reason, the Lord afflicted Uzziah with leprosy and forced him to live in isolation until his death. King Uzziah had to put his son Jotham in charge of the government as his co-regent upon the throne.
Jotham was a good king, but his son Ahaz was a terrible ruler. He led the nation in a downward spiral of evil and false worship. Ahaz’s son Hezekiah turned the nation back to righteousness under his rule, Isaiah would have a very difficult ministry. He was to minister to a nation in decline leading to the Babylonian captivity in about 150 years.
Throughout Isaiah’s entire ministry he faced a people with perverted values who called evil good and good evil. The nation was turning from the Lord to false gods and false worship. The people were given over to sin and wickedness. Through this encounter with the Lord, Isaiah was set apart for the very special ministry to which he was being called.
V 2-3 Flying above the Lord’s throne were seraphim, who are not mentioned anywhere else in Scripture. The word seraphim mean burning ones, suggesting their role as messengers of God’s burning, consuming fire and His holiness, justice and judgment. In appearance, they were human like in that they had faces, feet, and voices but unlike humans they had six wings. With two wings they covered their faces perhaps indicating humility or overwhelmed by the glory of God. With two other wings they covered their feet, perhaps indicating their reverence as they stood before the Lord. With the other two wings they hovered above the throne of God, possibly signifying their readiness to undertake any task assigned by the Lord.
Isaiah saw and heard their unbroken praise of God’s holiness and glory. In their reverence and worship, they called back and forth to each other saying “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” The threefold repetition of “holy” emphasizes that holiness is the most essential characteristic of the Lord. Holiness means to be set apart, separated, distinctive, and transcendent. It conveys God’s perfection, purity, and moral cleanness. The Lord is entirely different from all beings throughout the universe, including mankind. From His presence flows the blazing light of perfection and purity. As Scripture says, “God is light, and in Him is no darkness at all” (1 Jn. 1:5). It was a portion of this glory that caused the three disciples on the mount of transfiguration to fall in terror on their faces as God’s light was manifested. The second part of the words from the seraphim was that “the whole earth is full of His glory.” Creation which includes the heavens and earth, declare the glory of God.
V 4 The Lord gave Isaiah a vision of His power and presence. As the seraphim cried out, the power of their voices shook the foundation of the heavenly temple. Again the thrice holy declaration (”Kadosh, Kadosh, Kadosh”) emphasizes God’s absolute holiness a foundational attribute. The vision of Isaiah mirrors Mount Sinai (Exod. 19:18), where smoke, fire, and trembling symbolized God’s awesome presence and judgment. This would remind Isaiah of God’s overwhelming power and His angels who serve Him before His throne. These angels are likely those charged with executing His justice on the earth. Isaiah also saw smoke fill the temple which is reminiscent of the cloud of glory or Shechinah that symbolized the Lord’s presence. This cloud of glory led Israel through the wilderness journeys and would later fill the Tabernacle and Solomon’s temple when they were dedicated (Ex. 13:21; 16:10; 1 Kings 8:10–13).
V 5 Isaiah responds not with celebration, but with conviction and dread. He realizes his uncleanness, especially in his words, which reflects the heart (Matt. 15:11ff). Like all true men and women of God he identifies with his people “I dwell among a people of unclean lips” showing his solidarity in their sin. This is a picture of biblical repentance, not excusing sin, but confessing it in the presence of a holy God as he intercedes for himself and the nation. We find this as well in Nehemiah 8 and in Daniel 9. Those confessions led to revival among the people and God’s outpouring of blessings as well as prophetic words to God’s people.
This verse is also deeply connected to the Jewish concept of lashon hara or “the evil tongue.” In Jewish ethics “lashon hara” refers to truthful but negative speech about another person that is unnecessary or harmful. It’s one of the most serious ethical sins in traditional Judaism, and it’s not limited to lies, but even includes accurate gossip if it’s damaging.
Leviticus 19:16: “You shall not go about as a talebearer among your people…” Proverbs 18:21: “Death and life are in the power of the tongue…” The Talmud (Arachin 15b): Equates lashon hara with idolatry, immorality, and bloodshed. Chofetz Chaim (Rabbi Yisrael Meir Kagan) wrote the definitive text on lashon hara, emphasizing its destructive power within the Jewish community. In Jewish tradition, the mouth is a gateway to holiness used for prayer, Torah study, blessing others. When misused, it becomes a source of great harm. Yeshua taught about the heart-speech connection, echoing Isaiah’s concern: “What proceeds out of the mouth comes from the heart.”
The transformation of the mouth is part of New Covenant sanctification. Spirit-filled believers are told to speak truth in love (Eph. 4:25), bless rather than curse (James 3:9–10), and proclaim the Gospel (Rom. 10:14). James 3:1–12 directly connects Isaiah’s message to the tongue’s power: “With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God.” Isaiah’s “unclean lips” are the starting point for a redeemed mouth.
Like Isaiah, we are called to confess our misuse of speech, especially in an age of careless talk, online gossip, and criticism. God calls us to be set apart in how we speak, to use our mouths for praise, prayer, truth, and edification. Our speech reflects the presence of the Holy Spirit in us. Transformation begins not just in what we say, but in a renewed heart (Psalm 51:10,17; Ezek. 36:26).
V 6-7 Isaiah’s vision made him painfully aware of his sin and broke him: 66:2: “… But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.” in this way God prepared him for his cleansing and commission. The altar likely represents the heavenly altar of atonement, where the mercy of God flows. The coal signifies purification through fire, a painful but necessary cleansing. In our lives atonement is not the end but continues with purification that often comes through the trials that follow. The word “atoned” (כָּפַר kafar) is the same used for Yom Kippur pointing to substitutionary atonement. This cleansing prepares Isaiah to be God’s messenger, foreshadowing the work of Messiah Yeshua, who provides final and full atonement (Heb. 9:11–14).
V 8–10 The plural “Us” hints at the triune nature of God (Gen. 1:26), fulfilled in the unity of Father, Son, and Spirit. Isaiah volunteers in response to the grace he has received. He is not coerced but compelled by love and gratitude. He heard the question “who will go for us? Rather than let one of the seraph answer (1 Kgs. 22:29 ff), Isaiah offers, himself with the words “here am I”. Send me! He received an impossible assignment dealing with people who have become hardened to God, His prophets and His Word. God hardened Pharaoh (Exod. 7-14), and now since Israel has become His enemy God has done the same with most of the nation. Here human understanding must bow before the sovereignty of God and his purposes with people. Jesus took directly from these words of Isaiah and quotes and applies them to his generation (Matt. 13:10-15). At times God must destroy a generation before he can work out his purposes of salvation. In such times, God gives his messenger a hard word of judgment that leads neither to a great following among the people nor personal happiness. There is no easy gospel nor cheap grace.
V 11–13 “Yet there will be a tenth portion in it… like a terebinth or an oak whose stump remains when it is felled. The holy seed is its stump.” A remnant (10%) will survive. God always preserves a faithful remnant of Israel (Rom. 11:5). The stump symbolizes new life after judgment, a Messianic foreshadowing. From the stump will arise the Branch, Messiah (Isaiah 11:1). The “holy seed” is both the remnant and the Messianic hope, fulfilled in Yeshua, the ultimate Servant of the Lord.
Yeshua is the exalted Lord Isaiah saw (John 12:41). Isaiah’s cleansing prefigures atonement through Messiah’s sacrifice. Israel’s hardness of heart and rejection of the message anticipate the cross and the mystery of the Gospel. Yet God preserves a remnant and promises a coming Messianic King from the line of David (cf. Isaiah 11:1–10).
Isaiah 6 teaches us that God is holy, glorious, and sovereign. That true worship leads to conviction and repentance. Cleansing comes from God’s mercy through atonement. The call of God may involve suffering and rejection. God’s plan includes both judgment and hope, culminating in the Messianic redemption of Israel and the nations.
Section 1: Encountering God’s Holiness
- What does Isaiah’s vision of the Lord teach us about God’s character and His holiness?
- Why do you think Isaiah was given this vision at this particular moment in Israel’s history?
- How does the threefold “Holy, holy, holy” deepen your understanding of who God is?
- How would you describe the contrast between God’s holiness and human sinfulness as Isaiah experienced it?
Section 2: Conviction and Repentance
- Why do you think Isaiah responded with fear and confession rather than excitement or pride?
- What does it mean to say, “I am a man of unclean lips”? Why did Isaiah focus on his speech?
- How does Isaiah’s confession reflect a model for our own repentance before God?
- In what ways do you see parallels between Isaiah’s experience and the New Testament teaching about the tongue (James 3, Matthew 15)?
Section 3: Cleansing and Commissioning
- What does the burning coal from the altar represent in this passage?
- How does God’s cleansing prepare Isaiah for his mission?
- What does this teach us about the connection between forgiveness, purification, and service?
- Can you think of a time when God had to humble and cleanse you before entrusting you with ministry or leadership?
Section 4: The Call and the Cost
- Why do you think Isaiah said, “Here am I! Send me!” in response to God’s call?
- How does knowing that the people would reject his message make Isaiah’s mission more difficult?
- What does this passage teach us about faithfulness in ministry, even when results seem discouraging?
- What parallels do you see between Isaiah’s calling and the calling of believers today?
Section 5: Judgment and Hope
- Why does God sometimes allow or even ordain spiritual blindness and hardness of heart?
- What does the image of the “stump” and the “holy seed” teach us about God’s plan for the remnant?
- How does this foreshadow the coming of Messiah and the hope of redemption?
- How does this passage challenge our understanding of God’s sovereignty and human responsibility?
Section 6: Personal Application
- What aspects of this chapter do you find most challenging or convicting?
- How might this vision of God’s holiness affect the way you worship and live?
- In what ways can your speech become more holy and honoring to God?
- Where is God calling you to step out in obedience, even if it means facing opposition or rejection?
