TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 6:9–13. His three-level outline is real structure in the source text, so it is rendered as structure.
God takes Isaiah at his word, and here sends him on a strange errand - to foretel the ruin of his people and even to ripen them for that ruin - to preach that which, by their abuse of it, would be to them a savour of death unto death. And this was to be a type and figure of the state of the Jewish church in the days of the Messiah, when they should obstinately reject the gospel, and should thereupon be rejected of God. These verses are quoted in part, or referred to, six times, in the New Testament, which intimates that in gospel time these spiritual judgments would be most frequently inflicted; and though they make the least noise, and come not with observation, yet they are of all judgments the most dreadful. Isaiah is here given to understand these four things: -
1.That the generality of the people to whom he was sent would turn a deaf ear to his preaching, and wilfully shut their eyes against all the discoveries of the mind and will of God which he had to make to them (Isa 6:9): "Go, and tell this people, this foolish wretched people, tell them their own, tell them how stupid and sottish they are." Isaiah must preach to them, and they will hear him indeed, but that is all; they will not heed him; they will no understand him; they will not take any pains, nor use that application of mind which is necessary to the understanding of him; they are prejudiced against that which is the true intent and meaning of what he says, and therefore they will not understand him, or pretend they do not. They see indeed (for the vision is made plain on tables, so that he who runs may read it); but they perceive not their own concern in it; it is to them as a tale that is told. Note, There are many who hear the sound of God's word, but do not feel the power of it.
2.That, forasmuch as they would not be made better by his ministry, they should be made worse by it; those that were wilfully blind should be judicially blinded (Isa 6:10): "They will not understand or perceive thee, and therefore thou shalt be instrumental to make their heart fat, senseless, and sensual, and so to make their ears yet more heavy, and to shut their eyes the closer; so that, at length, their recovery and repentance will become utterly impossible; they shall no more see with their eyes the danger they are in, the ruin they are upon the brink of, nor the way of escape from it; they shall no more hear with their ears the warnings and instructions that are given them, nor understand with their heart the things that belong to their peace, so as to be converted from the error of their ways, and thus be healed." Note,
(1.)The conversion of sinners is the healing of them.
(2.)A right understanding is necessary to conversion.
(3.)God sometimes, in a way of righteous judgment, gives men up to blindness of mind and strong delusions, because they would not receive the truth in the love of it, Th2 2:10-12. He that is filthy let him be filthy still.
(4.)Even the word of God oftentimes proves a means of hardening sinners. The evangelical prophet himself makes the heart of this people fat, not only as he foretels it, passing this sentence upon them in God's name, and seals them under it, but as his preaching had a tendency to it, rocking some asleep in security (to whom it was a lovely song), and making others more outrageous, to whom it was such a reproach that they were not able to bear it. Some looked upon the word as a privilege, and their convictions were smothered by it (Jer 7:4); others looked upon it as a provocation, and their corruptions were exasperated by it.
3.That the consequence of this would be their utter ruin, Isa 6:11, Isa 6:12. The prophet had nothing to object against the justice of this sentence, nor does he refuse to go upon such an errand, but asks, "Lord, how long?" (an abrupt question): "Shall it always be thus? Must I and other prophets always labour in vain among them, and will things never be better?" Or, (as should seem by the answer) "Lord, what will it come to at last? What will be in the end hereof?" In answer to this he is told that it should issue in the final destruction of the Jewish church and nation. "When the word of God, especially the word of the gospel, had been thus abused by them, they shall be unchurched, and consequently undone. Their cities shall be uninhabited, and their country houses too; the land shall be untilled, desolate with desolation (as it is in the margin), the people who should replenish the houses and cultivate the ground being all cut off by sword, famine, or pestilence, and those who escape with their lives being removed far away into captivity, so that there shall be a great and general forsaking in the midst of the land; that populous country shall become desert, and that glory of all lands shall be abandoned." Note, Spiritual judgments often bring temporal judgments along with them upon persons and places. This was in part fulfilled in the destruction of Jerusalem by the Chaldeans, when the land, being left desolate, enjoyed her sabbaths seventy years; but, the foregoing predictions being so expressly applied in the New Testament to the Jews in our Saviour's time, doubtless this points at the final destruction of that people by the Romans, in which it had a complete accomplishment, and the effects of it that people and that land remain under to this day.
4.That yet a remnant should be reserved to be the monuments of mercy, Isa 6:13. There was a remnant reserved in the last destruction of the Jewish nation (Rom 11:5, At this present time there is a remnant); for so it was written here: But in it shall be a tenth, a certain number, but a very small number in comparison with the multitude that shall perish in their unbelief. It is that which, under the law, was God's proportion; they shall be consecrated to God as the tithes were, and shall be for his service and honour. Concerning this tithe, this saved remnant, we are here told,
(1.)That they shall return (Isa 6:13; Isa 10:21), shall return from sin to God and duty, shall return out of captivity to their own land. God will turn them, and they shall be turned.
(2.)That they shall be eaten, that is, shall be accepted of God as the tithe was, which was meat in God's house, Mal 3:10. The saving of this remnant shall be meat to the faith and hope of those that wish well to God's kingdom.
(3.)That they shall be like a timber-tree in winter, which has life, though it has no leaves: As a teil-tree and as an oak, whose substance is in them even when they cast their leaves, so this remnant, though they may be stripped of their outward prosperity and share with others in common calamities, shall yet recover themselves, as a tree in the spring, and flourish again; though they fall, they shall not be utterly cast down. There is hope of a tree, though it be cut down, that it will sprout again, Job 14:7.
(4.)That this distinguished remnant shall be the stay and support of the public interests. The holy seed in the soul is the substance of the man; a principle of grace reigning in the heart will keep life there; he that is born of God has his seed remaining in him, Jo1 3:9. So the holy seed in the land is the substance of the land, keeps it from being quite dissolved, and bears up the pillars of it, Psa 75:3. See Isa 1:9. Some read the foregoing clause with this, thus: As the support at Shallecheth is in the elms and the oaks, so the holy seed is the substance thereof; as the trees that grow on either side of the causeway (the raised way, or terrace-walk, that leads from the king's palace to the temple, Kg1 10:5, at the gate of Shallecheth, Ch1 26:16) support the causeway by keeping up the earth, which would otherwise be crumbling away, so the small residue of religious, serious, praying people, are the support of the state, and help to keep things together and save them from going to decay. Some make the holy seed to be Christ. The Jewish nation was therefore saved from utter ruin because out of it, as concerning the flesh, Christ was to come, Rom 9:5. Destroy it not, for that blessing is in it (Isa 65:8); and when that blessing had come, it was soon destroyed. Now the consideration of this is designed for the support of the prophet in his work. Though far the greater part should perish in their unbelief, yet to some his word should be a savour of life unto life. Ministers do not wholly lose their labour if they be but instrumental to save one poor soul.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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See here that the rest of the earth is desolate, and those who remain on the earth alone are said to multiply. These must be the disciples of the Savior, going forth from the Hebrews to all people. Like a seed left behind they have brought forth much fruit, which are the churches of the Gentiles in every dwelling place. In addition, when he says that only those who remain from the falling away of the Jews will multiply, he also says that the Jews themselves are desolate. For he says of them, “Their land shall be left desolate.” And this was said to them before by the same prophet, saying, “Your land is completely desolate, your cities burned with fire, before you strangers will devour your country.”When was this fulfilled other than in the time of our Savior? Before they dared to do evil things to him, their land was not desolate, their cities not burned with fire, and strangers did not devour their country. Our Savior and Lord predicted what was to happen to them through that prophetic announcement, saying, “Your house is left to you desolate.” It was not long from the prediction of that moment that the Romans laid siege to them and brought them to desolation.
The prophetic word gives the reason for the desolation by showing the cause of their fall, making the understanding of it clear. When they heard our Savior teaching among them but would not listen with the ear of the mind and did not understand who he was, seeing him with their eyes and not with the eyes of their spirit, “they hardened their heart, closed the eyes of their mind, and made their ears heavy.” As the prophecy says, their cities would become desolate such that no one would live in them because of this. In addition, their land would become desolate, and only a few would remain, being kept like fruitful seed who would proceed to all people and multiply on the earth.
(Verse 11-13.) And I said, how long, Lord? And he answered, until the cities are desolate and without inhabitant, and the houses are without people, and the land is left empty. And the Lord will remove men far away, and what was abandoned in the midst of the land will be multiplied. And even in it there will be a tenth, and it will be turned again to destruction, like a terebinth tree, and like an oak tree that sheds its leaves, the holy seed will be the stump that remains in it. The Lord said: Go, and tell this people, Hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them (Deut. XXXII). The prophet responds, anxiously questioning about his people: How long, Lord, will this message endure, that they hear but do not understand; and see but do not perceive? To whom the Lord responded, for so long will not hear, and will not see, and will have a blind heart, until the cities of Judea are completely destroyed by Vespasian and Titus fighting, to the extent that not even the original name remains, and if there are any houses left; they will be without inhabitants, and the land will be reduced to a wilderness; and either by fleeing or by captivity, the Jewish people will be dispersed throughout the entire world: and the Jewish people will multiply not in Judea, as before, but in all the nations. But when I say that it will multiply, the misery of the remaining people will be so great that compared to the previous multitude, hardly a tenth part will remain. And even in the land itself there will be desolation (for this place can be understood in two ways: that hardly a tenth part will remain in the whole world, and that hardly a small part of the people will be reserved in Judea). Again, the remaining people will be for plundering, when after nearly fifty years Adrian will come and completely plunder the land of Judea, to such an extent that it will be compared to a terebinth and an oak tree that has lost its acorns. Finally, after the ultimate devastation, even the laws of the state were suspended, and the Jews were prohibited from entering the land from which they had been expelled. But if anyone believes in Christ, and the fulfillment of what we have read above: 'Unless the Lord of hosts had left us offspring, we would have become like Sodom and become like Gomorrah' (Isaiah 1:9); as the Apostle also says (Romans 9), the remnant will be saved; this holy offspring will be, and from the seed of the apostles all the churches will sprout forth. What we have said, the holy seed will be that which remains in her, or next to the eagle, the holy seed will be its offspring; it is not found in the Seventy Interpreters, but added by Origen from the Hebrew and Theodotion's edition; in the copies of the Church, it is stated that after the fullness of the Gentiles has come in, then all Israel will be saved; and this word of the Lord will also be fulfilled, saying: 'I will kill, and I will make alive; I will wound, and I will heal' (Deuteronomy 32:39).
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Summary
Isaiah 6:11 records a poignant dialogue between the prophet Isaiah and the Lord, immediately following Isaiah's divine commission. Burdened by the grim nature of his prophetic task—to preach to a people whose hearts God would allow to be hardened—Isaiah cries out, "Lord, how long?" The divine response is a stark declaration of comprehensive judgment: the desolation will persist until the cities are depopulated, houses are empty, and the land itself is utterly laid waste. This exchange powerfully underscores the severe and far-reaching consequences of persistent national rebellion and spiritual insensitivity against a holy God.
Context
Literary Context
Isaiah 6:11 is situated within the pivotal narrative of Isaiah's call and commission, a foundational chapter for understanding the prophet's ministry and the overarching themes of the book. Having experienced a breathtaking vision of God's holiness and glory in the temple, and subsequently being purified and accepting his prophetic calling (as detailed in Isaiah 6:1-8), Isaiah is then given the specific, and profoundly challenging, nature of his mission. The Lord instructs him to speak to a people whose hearts, ears, and eyes will be divinely hardened, preventing them from understanding, seeing, or repenting (as described in Isaiah 6:9-10). It is in response to this seemingly paradoxical and heartbreaking mandate—that his ministry will lead to greater spiritual dullness rather than revival—that Isaiah utters his anguished query, "Lord, how long?" The answer in verse 11 sets the stage for the severe prophecies of judgment and desolation that dominate the initial sections of Isaiah's book, even while hinting at the ultimate hope of a remnant in Isaiah 6:13.
Historical & Cultural Context
Isaiah's prophetic ministry spanned a turbulent period in Judah's history, from approximately 740 to 687 BC, under the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. This era was characterized by the escalating threat of the Neo-Assyrian Empire, which had already conquered the Northern Kingdom of Israel and was encroaching upon Judah. Culturally and religiously, Judah frequently wavered between periods of spiritual revival and widespread apostasy, adopting the idolatrous practices of surrounding nations, engaging in syncretism, and neglecting the social justice commands of the Mosaic Law. The people, despite their covenant relationship with Yahweh, had become spiritually complacent and morally corrupt. The judgment described in Isaiah 6:11 reflects the cumulative effect of generations of unfaithfulness and rebellion, which would ultimately culminate in the Assyrian invasion of Judah and, later, the Babylonian exile, events that brought about the very desolation of cities and land prophesied here.
Key Themes
This verse profoundly contributes to several major theological and narrative themes found within Isaiah and the broader prophetic corpus. Firstly, it powerfully underscores the theme of Divine Judgment and Justice. God's absolute holiness, so vividly portrayed in Isaiah 6:1-3, necessitates a righteous response to sin, and persistent, unrepentant rebellion inevitably incurs severe divine consequences. Secondly, it highlights the devastating Consequences of Spiritual Hardening. The people's willful refusal to hear and obey God's word leads directly to national desolation, emphasizing that spiritual apathy has tangible, devastating outcomes in the physical realm. Thirdly, the verse speaks to God's Sovereignty over History. Even the desolation and depopulation are not random occurrences but are under God's sovereign control, serving His purposes of judgment and, ultimately, purification. Finally, while the immediate pronouncement is grim, Isaiah's question "how long?" implicitly carries a longing for an end to the judgment, subtly introducing the broader prophetic theme of Future Restoration and Hope for a Remnant, which becomes more explicit and glorious in later sections of Isaiah's prophecy (e.g., Isaiah 40:1-5).
Exposition and Analysis
Key Word Analysis
This is an emphatic form of אָדוֹן (ʼâdôn), meaning "master" or "lord," but used here as a proper name for God, signifying His absolute sovereignty and supreme authority. Isaiah's direct address using ʼĂdônây demonstrates his deep reverence and recognition of God's ultimate power, even as he struggles with the severity of the divine decree. It underscores the profound and personal nature of his desperate inquiry to the one who holds all power.
A primitive root meaning "to rush; by implication, to desolate." This word conveys a sense of active, forceful destruction rather than passive decay. The cities will be "rushed upon" or "made desolate" through a violent and comprehensive process, implying a ruin brought about by divine judgment, most likely through invading armies. It suggests a swift and complete obliteration of what once stood.
Derived from אָדָם (ʼâdâm), meaning "soil (from its general redness)," this term refers to the physical ground, earth, or country. Its specific use here emphasizes the comprehensive nature of the desolation: not just the urban centers (cities, houses), but the very agricultural and geographical foundation of the nation will be rendered barren, uninhabitable, and unproductive, affecting every aspect of life and sustenance.
Verse Breakdown
"Then said I, Lord, how long?"
Following the Lord's somber prophecy of a ministry that would lead to the hardening of hearts, Isaiah, burdened by the weight of this message for his people, cries out in anguish. His question "how long?" is a lament born of a prophet's deep concern for his nation and a desperate desire to understand the duration of the impending spiritual blindness and subsequent judgment. It is a plea for clarity regarding the extent and endurance of God's wrath.
"And he answered, Until the cities be wasted without inhabitant,"
God's response is direct, stark, and uncompromising. The judgment will continue until the urban centers, which are the heart of national life, commerce, and population, are utterly destroyed and emptied of their residents. This points to a complete societal collapse and depopulation, signifying the severity and comprehensiveness of the divine discipline.
"and the houses without man,"
This clause reinforces the previous one, narrowing the focus from the collective urban infrastructure to individual dwellings. Not only will the cities as a whole be uninhabited, but individual homes, once vibrant with family life, will stand empty. The phrase "without man" emphasizes the complete absence of human life, highlighting the extent of the demographic devastation and the loss of domesticity.
"and the land be utterly desolate,"
This final phrase broadens the scope to encompass the entire national territory. The use of "utterly desolate" (Hebrew: sh'mamah sh'mamah, a repetition of the root for desolation) signifies an absolute and extreme state of ruin. It means the land itself, the very ground that sustains life, will be laid waste, barren, and uninhabitable, serving as a stark and enduring testament to the consequences of chronic unfaithfulness.
Literary Devices
Isaiah 6:11 employs several powerful Literary Devices to convey its grim and impactful message. The most prominent is Parallelism and Escalation in God's answer. The phrases "cities be wasted without inhabitant," "houses without man," and "land be utterly desolate" form a clear, escalating structure. This progression not only emphasizes the comprehensive nature of the judgment—moving from urban centers to individual homes, and then to the entire national territory—but also intensifies the sense of utter ruin and depopulation. The Hebrew phrase for "utterly desolate" (sh'mamah sh'mamah) is a powerful example of Intensification through word doubling, effectively conveying the absolute and complete nature of the destruction. The verse also functions as a Rhetorical Question ("how long?"), which serves to highlight the prophet's profound distress and the unyielding nature of God's decree, followed by a definitive, albeit grim, answer. The imagery used is highly Evocative, painting a vivid and chilling picture of a land stripped bare of life and vitality, thus impressing the gravity of the divine judgment upon the reader.
Theological and Thematic Connections
Isaiah 6:11 stands as a profound theological statement on the inexorable consequences of persistent sin and God's unwavering justice. It reveals that divine patience, while vast, is not infinite, and unrepentant rebellion will inevitably lead to severe judgment. This judgment is not arbitrary but is a direct and necessary consequence of the people's spiritual insensitivity, their hardened hearts, and their rejection of God's word. The desolation described is a physical manifestation of a spiritual reality—a land emptied because its inhabitants have emptied themselves of God's presence and commands. Yet, even in this dire pronouncement, the prophet's question "how long?" subtly hints at a future beyond the judgment, a time when the desolation will end, aligning with the broader prophetic theme of a remnant and eventual restoration, which is a hallmark of Isaiah's message of ultimate hope.
Reflection and Application
Isaiah 6:11 serves as a sobering reminder that spiritual apathy and persistent disobedience carry profound consequences, not only for individuals but for entire communities and nations. It challenges us to examine our own hearts and the spiritual health of our societies. Are we truly listening to God's word, or are our hearts becoming hardened to His truth and call? The "how long?" question resonates with our own longing for an end to suffering, injustice, and spiritual decline, but God's answer here is a stark warning: judgment will run its course until the full measure of unfaithfulness is met. This compels us to cultivate deep spiritual sensitivity, to heed divine warnings with humility, and to actively pursue repentance and obedience in every sphere of life. While God's ultimate desire is always for reconciliation and restoration, this verse underscores that His justice is real and His warnings are to be taken with utmost seriousness. It calls us to pray earnestly for revival, to be agents of spiritual awakening in our spheres of influence, and to live in a manner that reflects genuine reverence for God's holiness, lest we face similar desolation in spiritual, relational, or societal terms.
Questions for Reflection
FAQ
What does "Lord, how long?" signify in this context?
Isaiah's question, "Lord, how long?", is a poignant cry of anguish and a plea for understanding regarding the duration of the spiritual blindness and subsequent judgment God has just described. It is not a question about his personal endurance as a prophet, but rather a deeply pastoral lament concerning the fate of his people. He is asking how long they will remain spiritually unresponsive and how long the devastating consequences of their rebellion will last, reflecting a prophet's profound burden for his nation's spiritual and physical well-being in the face of divine wrath.
Does Isaiah 6:11 mean God desires to punish His people indefinitely?
No, this verse does not imply that God desires indefinite or unending punishment. Instead, it declares that the judgment will continue until its necessary purpose is fulfilled—namely, the complete desolation of the land due to the people's persistent and unrepentant unfaithfulness. This is a statement of the extent and severity of the judgment required to address deep-seated national sin, not an expression of God's desire for perpetual suffering. The broader context of Isaiah's prophecy, particularly later chapters, reveals God's ultimate plan for restoration and a remnant, demonstrating His redemptive heart even amidst severe discipline (e.g., Isaiah 49:13).
How does this prophecy relate to historical events?
Isaiah's prophecy in Isaiah 6:11 found its most significant historical fulfillment in the Babylonian exile in the 6th century BC. Following decades of unheeded prophetic warnings and continued idolatry and injustice, the Southern Kingdom of Judah was conquered by the Neo-Babylonian Empire. Jerusalem was besieged, its temple destroyed, its cities "wasted without inhabitant," and its people deported to Babylon, leaving the "land utterly desolate" for a period, as vividly described in historical accounts like 2 Kings 25 and Jeremiah 52. This historical event serves as a powerful testament to the accuracy of Isaiah's prophecy and the reality of God's justice in the face of sustained rebellion.
Christ-Centered Fulfillment
While Isaiah 6:11 speaks directly to the judgment upon ancient Israel, its profound themes find their ultimate Christ-centered fulfillment and resonance in the New Testament. The spiritual blindness and hardening of hearts described here tragically foreshadow the rejection of the Messiah by many in His own generation. Just as Isaiah's ministry, by divine design, led to further hardening for some, Jesus's ministry, though bringing light and truth, also resulted in many turning away, thus fulfilling prophecies of spiritual dullness (as seen in Matthew 13:14-15). The prophet's anguished "how long?" question, reflecting a longing for an end to judgment, is ultimately answered in Christ. He is the one who bears the full weight of the desolation of sin, becoming "wasted" and "desolate" on the cross, experiencing separation from God so that those who believe might find life and inhabit the land of promise, not through their own merit but through His substitutionary sacrifice (as articulated in 2 Corinthians 5:21). The ultimate "desolation" of the land and people finds its redemptive reversal in the new creation inaugurated by Christ, where the Holy Spirit brings spiritual life to what was spiritually dead, and a new Jerusalem, a city with inhabitants, is established not by human effort but by divine grace and the Lamb's presence (as depicted in Revelation 21:1-4). Thus, the grim prophecy of Isaiah 6:11, viewed through the lens of Christ, points to the depth of sin's consequence and the even greater depth of God's redemptive love and power to restore.