TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 6:5–8. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Four Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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We read also in Isaiah that the prophet is purified with fire by “one of the seraphim which was sent to him, when he took with a pair of tongs one coal from those which were upon the altar; and he touched the lips of the prophet and said, Behold, I have taken away your iniquities.” These appear to me to be mystical and to indicate that the coals are put on the members of each in proportion to his sins, if he is worthy to be purified. For since the prophet says here, “I have unclean lips; also I dwell in the midst of a people who have unclean lips.” For this reason, “a coal taken up with a pair of tongs” by the seraphim cleanses his lips.… The cleansing of his lips indicates that Isaiah’s sin continually would be found only in words, but he would not have sinned in any act or deed. Otherwise, he would have said since I have an unclean body or I have unclean eyes, if he had sinned in desiring what belongs to something other than his lips. He would have said I have unclean hands, if he had polluted these with unjust deeds. But now since possibly he was aware of his transgression in word alone, about which the Lord says, “Likewise, you will give an account for every useless word on the day of judgment”; because it is difficult even for the perfect to escape the fault of the word, the prophet was likewise in need only of a purification of his lips.
Tell me, then, whoever you are who deny the divinity of the Holy Spirit. The Spirit could not be liable to sin, who rather forgives sin. Does an angel forgive? Does an archangel? Certainly not, but the Father alone, the Son alone and the Holy Spirit alone [can forgive sins]. Now one is obviously able to avoid that which he has power to forgive.But perhaps someone will say that the seraph said to Isaiah, “Behold, this has touched your lips and shall take away your iniquities and purge away your sins.” Shall take away, he says, and shall purge, not I will take away, but that fire from the altar of God, that is, the grace of the Spirit. For what else can we piously understand to be on the altar of God but the grace of the Spirit? Certainly not the wood of the forests or the soot and coals. Or what is so in accordance with piety as to understand according to the mystery that it was revealed by the mouth of Isaiah that everyone should be cleansed by the passion of Christ, who as a coal according to the flesh burnt up our sins, as you read in Zechariah: “Is not this a brand snatched from the fire? Now Joshua was clothed in filthy garments.”
But let us at this time feel remorse with all the affection of our hearts. Let us admit that we are wretched in this misery of the flesh. Let us weep with holy groans because we, too, have unclean lips. Let us do all this to make that one of the seraphim bring down to us, by means of the tongs of the law of grace, a flaming sacrament of faith taken for us from the heavenly altar. Let us do this to make him touch the tip of our lips with such delicate touch as to take away our iniquities, purge away our sins and so enkindle our mouths to the full flame of complete praise that the burning will be one that results in salvation, not pain. Let us beg, too, that the heat of that coal may penetrate all the way to our hearts. Thus we may draw not only relish for our lips from the great sweetness of this mystery but also complete satisfaction for our senses and minds.
But Dionysius the Areopagite, that ancient and venerable Father, is said to declare that from the lesser hosts of angels some are sent forth to fulfill their ministry either visibly or invisibly, namely because angels or archangels come for human consolation. For those higher hosts never withdraw from the inner places, since those who are preeminent have no function of external ministry. This seems to be contradicted by what Isaiah says: "And one of the Seraphim flew to me, and in his hand was a coal which he had taken with tongs from the altar, and he touched my mouth." But in this statement of the prophet, he wants it understood that the spirits who are sent receive the name of those whose office they perform. For the angel who carries a coal from the altar to burn up the sins of speech is called a Seraphim, which means burning.
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Summary
Isaiah 6:7 encapsulates the pivotal moment of divine purification and commissioning for the prophet Isaiah. Following his profound encounter with God's transcendent holiness and his confession of personal and national uncleanness, a seraph touches Isaiah's lips with a live coal from the altar. This supernatural act is immediately accompanied by the declaration that his iniquity is taken away and his sin purged, signifying a complete and miraculous cleansing that prepares the otherwise unworthy prophet to receive and faithfully proclaim God's holy message, thus enabling him to stand in the divine presence and embark on his formidable prophetic ministry.
Context
Literary Context
This verse serves as the climactic purification within Isaiah's commissioning vision, detailed in Isaiah 6. The chapter begins with Isaiah's awe-inspiring encounter with the enthroned Lord, surrounded by seraphim proclaiming God's absolute holiness (Isaiah 6:1-3). Overwhelmed by this divine majesty and his own profound unworthiness, Isaiah cries out in despair, acknowledging his "unclean lips" and the sinfulness of his people (Isaiah 6:5). In direct response to this heartfelt confession, a seraph takes a live coal from the altar and touches Isaiah's mouth (Isaiah 6:6), an action that immediately precedes and is explained by the declaration of cleansing in verse 7. This purification is the indispensable prelude to Isaiah's acceptance of God's call to ministry in Isaiah 6:8, powerfully illustrating that divine cleansing is a prerequisite for divine service.
Historical & Cultural Context
Isaiah's vision is precisely dated to "the year that King Uzziah died" (Isaiah 6:1), a period of significant political and spiritual instability for the kingdom of Judah. Uzziah's long and generally prosperous reign had ended, leaving a void and an increasingly corrupt nation that, despite outward religious observance, was drifting into idolatry and social injustice. Within Israelite culture, the concept of ritual purity was paramount, especially concerning access to God's presence and the sacred spaces of the Temple. Sin rendered an individual unclean and unfit to approach the holy God. The altar, particularly the altar of burnt offering, was the designated place for sacrifices that provided atonement and purification, symbolizing the divinely ordained means by which sin was addressed. The seraph's act of taking a coal from this specific altar would have resonated deeply with the Israelite understanding of divine judgment, the need for expiation, and the prescribed means of cleansing from defilement, albeit performed here through a direct, supernatural intervention rather than a human ritual.
Key Themes
The overarching theme of Isaiah 6 is the transcendent holiness of God juxtaposed with humanity's radical sinfulness. Isaiah's vision vividly portrays God's unapproachable purity, which stands in stark contrast to the prophet's self-identified "unclean lips" and the "unclean lips" of his people (Isaiah 6:5). This stark contrast highlights the theme of divine judgment against sin, but immediately introduces the equally powerful theme of divine grace and purification. God's sovereign initiative in cleansing Isaiah demonstrates that access to His presence and effective service is solely possible through His merciful intervention. This purification is not merely for personal salvation but is intrinsically linked to preparation for prophetic ministry, underscoring the truth that those who are to speak for God must first be made holy by God. The imagery of the altar and the live coal also subtly introduces the theme of atonement, foreshadowing the ultimate means by which sin would be truly and permanently purged.
Exposition and Analysis
Key Word Analysis
This primitive root, meaning "to touch," "lay the hand upon," or "reach," is used twice (implied in "laid" and explicit in "touched") in Isaiah 6:7 to describe the seraph's direct physical contact with Isaiah's mouth. The repetition and context emphasize a deliberate, personal, and transformative interaction. It signifies not a casual brush but a purposeful, impactful contact that facilitates a transfer—in this case, the transfer of purification and consecration from the holy altar to the prophet's defiled lips.
This term refers to "perversity," "moral evil," "iniquity," or the "punishment of iniquity." It denotes the crookedness or distortion of character and action that deviates from God's righteous standard. Unlike chaṭṭâʼâh (sin), which can mean "missing the mark," ʻâvôn often carries the connotation of intentional rebellion, inherent moral corruption, or the deep-seated guilt and culpability arising from such deviation. Its removal signifies a profound moral rectification and the lifting of the burden of guilt.
A primitive root meaning "to cover," "expiate," "condone," "placate," or "cancel." This is a crucial theological term, frequently translated as "atone" or "make reconciliation." It implies a covering or removal of sin through a prescribed means, rendering the sinner clean and acceptable before God. The passive form "purged" (or "atoned for") here indicates that God Himself is the ultimate agent of this complete and effective cleansing, making Isaiah ceremonially and spiritually fit for divine service.
Verse Breakdown
"And he laid [it] upon my mouth,"
This clause details the direct action of the seraph, who takes the glowing coal from the altar and physically applies it to Isaiah's lips. The "it" refers to the live coal mentioned in the preceding verse. This act is profoundly symbolic, targeting the very part of Isaiah's body he identified as unclean ("unclean lips" in Isaiah 6:5), thereby indicating that the perceived source of his defilement is being directly addressed and purified.
"and said, Lo, this hath touched thy lips;"
The seraph's verbal declaration immediately confirms the purpose and efficacy of the physical touch. The phrase "Lo, this hath touched thy lips" serves as an authoritative pronouncement, affirming the completion of the action and its intended effect. The lips, as the primary instrument of speech, are specifically targeted, signifying that the prophet's faculty for speaking God's word is now purified and consecrated for divine use.
"and thine iniquity is taken away,"
This is the first declaration of the cleansing's profound effect. "Iniquity" (ʻâvôn) refers to the moral perversity and inherent guilt associated with sin. The verb "taken away" (çûwr) implies a complete removal, a turning off or departure of the guilt and culpability that weighed upon Isaiah. It signifies that the moral burden and spiritual defilement are entirely lifted from him.
"and thy sin purged."
This second declaration reinforces the completeness and comprehensiveness of the purification. "Sin" (chaṭṭâʼâh) refers to missing God's mark or falling short of His divine standard. "Purged" (kâphar) signifies a complete covering, expiation, or atonement. This means that not only is the guilt removed, but the defilement and the consequences of the sin are also thoroughly cleansed, making Isaiah ritually and spiritually clean and acceptable before a holy God.
Literary Devices
The passage is exceptionally rich in Symbolism. The live coal from the altar symbolizes both divine judgment (fire as a consuming force) and divine purification (fire as a refining agent). Its origin from the altar powerfully connects the cleansing to the sacrificial system, hinting at the concept of atonement and expiation. The lips symbolize the instrument of speech, highlighting Isaiah's specific concern about his "unclean lips" (Isaiah 6:5) and foreshadowing his future role as God's consecrated mouthpiece. The physical act of touching is symbolic of direct divine intervention and the transfer of holiness or purification from God's sacred realm to the human realm. There is also a strong element of Contrast evident between Isaiah's confessed uncleanness and God's immediate, effective purification, profoundly emphasizing the infinite chasm between human sinfulness and divine holiness, a chasm bridged only by God's sovereign grace and initiative.
Theological and Thematic Connections
Isaiah 6:7 stands as a powerful testament to God's initiative in cleansing and forgiving sin, a foundational truth woven throughout biblical theology. This immediate and complete purification of Isaiah, achieved through a supernatural act connected to the altar, foreshadows the ultimate divine provision for human sin. It demonstrates that true access to God's presence and effective service for Him are only possible through His gracious intervention to remove our defilement. The removal of "iniquity" and the purging of "sin" speak to a comprehensive divine work that addresses both the guilt and the defilement of humanity's fallen state, preparing the way for a restored relationship with a holy God and participation in His redemptive purposes.
Reflection and Application
Isaiah's profound experience in Isaiah 6:7 offers a timeless paradigm for our own spiritual journey and calling. Before we can truly serve God in any meaningful capacity, we must first confront our own sinfulness in the radiant light of His absolute holiness, just as Isaiah did in Isaiah 6:5. This honest confession is not an end in itself but the necessary prelude to receiving God's miraculous and transformative cleansing. Just as the seraph's touch removed Isaiah's iniquity and purged his sin, so too does God, through His boundless grace, offer complete forgiveness and profound purification to all who humble themselves before Him and acknowledge their need. This divine cleansing empowers us, transforming our weaknesses, defilements, and perceived unworthiness into instruments fit for His sacred service, enabling us to speak His truth and live out His purposes with boldness, integrity, and spiritual authority. It serves as a powerful reminder that our ability to engage effectively in God's mission flows directly and entirely from His prior work of sanctification and grace in our lives.
Questions for Reflection
FAQ
What is the significance of the "live coal" in Isaiah's purification?
The live coal, taken directly from the altar (Isaiah 6:6), is profoundly significant. In the Israelite sacrificial system, the altar was the sacred place where sins were atoned for through fire and sacrifice, representing God's justice and mercy. The coal, being "live" or burning, symbolizes both the purifying power of God's holiness and the consuming nature of His judgment against sin. Its fiery touch on Isaiah's lips signifies a radical, immediate, and divinely initiated act of cleansing that removes the defilement of sin, making him fit to stand in the presence of a holy God and speak His words. It powerfully connects the purification to the concept of atonement, where sin is covered, expiated, or removed.
How does this purification relate to Isaiah's prophetic calling?
Isaiah's purification in Isaiah 6:7 is not merely for his personal holiness but is a direct and necessary preparation for his prophetic ministry. Having confessed his "unclean lips" (Isaiah 6:5)—the very instrument of his speech—his lips are supernaturally purified. This act transforms him into a consecrated vessel, capable of speaking God's holy words without defilement. Immediately after this profound cleansing, when God asks, "Whom shall I send, and who will go for us?" (Isaiah 6:8), Isaiah is able to respond with unreserved willingness, "Here am I; send me." His purification is the indispensable prerequisite that enables him to accept and faithfully fulfill his divine commission.
Christ-Centered Fulfillment
Isaiah's purification in Isaiah 6:7 finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The live coal from the altar, symbolizing a fiery, atoning cleansing, powerfully foreshadows the ultimate sacrifice of the Lamb of God, who takes away the sin of the world!. While Isaiah's cleansing was a powerful symbolic act for a specific prophetic call, Christ's sacrifice on the cross provides a complete, once-for-all, and eternal atonement for all who believe, truly taking away "iniquity" and purging "sin" (Hebrews 9:26). Through His shed blood, believers are not merely touched by a coal but are comprehensively washed, sanctified, and justified in the name of the Lord Jesus and by the Spirit of our God. This profound and permanent cleansing enables all believers, not just prophets, to draw near to God with confidence and a true heart (Hebrews 10:19-22) and to be made ministers of a new covenant, speaking the words of God with purified lips and hearts, empowered by the indwelling Holy Spirit (2 Corinthians 3:6).