Had he been in the frame of mind which the prophet manifested in my text, all these difficulties would have vanished; and he would have engaged in his work as Paul did, who was “not disobedient to the heavenly vision,” but “preached at once the faith, which, till that moment, he had laboured to destroy.” To any one, therefore, who desires an answer to the question that has been proposed, I say, Get your soul filled with love to Christ: and that will answer ten thousand difficulties, and constrain you to engage in any thing whereby the kingdom of the Redeemer may be advanced in the world. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? He beheld the glorious attendants who perpetually perform homage, nearest to His throne. What a magnificent ideal of consecration for the young minister and missionary, or for any who would serve humanity in God’s name! “Isaiah is very bold,” says the apostle. The call.—A voice said, ‘Whom shall I send?’ ‘Here am I send me,’ was Isaiah’s eager and instant reply. 1. by a vision of God, of the thrice Holy One, filling the soul with awe, and causing it to tremble (Isa ). In the year that King Uzziah died it seemed as if the last hope of the people of God had expired with him. We cannot doubt for a moment how independent our glorious God might be of all mere human resources. (C. H. Isaiah gave himself up to the Lord none the less completely because his errand was so full of sadness. The change of the number, I and us, is very remarkable; and both being meant of one and the same Lord, do sufficiently intimate a plurality of persons in the Godhead. He begins it with an also, as if to disconnect what went before from what now follows: Also I heard the voice of the Lord, saying, whom shall I send, and who will go for us? And He whom they so innocently praise charges His seraphs with folly. The person wanted has a Divine side: “Whom shall I send?” Then he has a human aspect: “Who will go for Us?” But the two meet together--the human and Divine unite in the last words, “for Us.” Here is a man, nothing more than a man of human instincts, but clad through Divine grace with superhuman, even with Divine authority. 1 Samuel 3:10-11; Acts 9:6). They grant a limited kind of Divine right to their energies and substance; but there are many clauses which limit the holding. H.Spurgeon. creatures is the Lord's counsellor? So ought such to do as find themselves fitted for the work: If thou hast not manchet, (c) said Bucer to Bradford, give the people barley bread, such as thou canst, it will be accepted. And just as for the awakening and the warning of sinners, so for the edification and the comfort of saints. The change of the number, I and us, is very remarkable; and both being meant of one and the same Lord, do sufficiently intimate a plurality of persons in the Godhead. Article Images Copyright © 2021 Getty Images unless otherwise indicated. Oct 28, 2018 - Explore Judy Campbell's board "Isaiah 6" on Pinterest. and spake of him, ( John 12:41 ) and they You must have a man of men to see, and to feel, and to say things like that. This capacity has been impaired, more or less, in all human beings. Note the balance of divine sovereignty and human choice in His words: He would send someone, but that someone needed to be willing to go. The Septuagint renders it, ‹whom shall I send, and who will go to this people?‘ The Chaldee, ‹whom shall I send to prophesy, and who will go to teach?‘ The Syriac, ‹whom shall I send, and who will go?‘ The Arabic has followed the Septuagint. THE ACCEPTANCE OF THE CHALLENGE, “Here am I send me.” Looking at this acceptance by itself, it seems an extraordinary sacrifice on the part of Isaiah. Did he not understand the dangers into which he would plunge? — — —]. “What a strange mingling this is!” Woe is me if I preach not the Gospel,” and yet “taking the oversight of the flock of God not by constraint but willingly.”, IV. Third, God said "go" ( Isaiah 6:9), giving the prophet a mission to fulfill. (C. How instructive is each particular of His beatific vision! Commentary on Isaiah 6:1-8 View Bible Text This text is among the more famous in the Hebrew Bible, serving as a source for the centuries’ old shape of worship (Praise, Confession, Forgiveness/Pardon, and Response). stupidity, and to threaten them, and foretell unto them their Sessions.). The examples alluded to, are, Exodus 21:29, Exodus 21:34; Exodus 22:10, Exodus 22:13; Isaiah 1:3; where the supposed plural form denotes the owner of oxen, of sheep, and of asses! The plural is no doubt used here with reference to the seraphim, who formed, together with the Lord, one deliberative council ( soÌd kedoshim , Psalms 89:8), as in 1 Kings 22:19-22; Daniel 4:14, etc. 1. go, v. 9, BDB 229, KB 246, Qal imperative 2. tell, v. 9, BDB 55, KB 65, Qal perfect Now, in opposition to this call, he urged his own unworthiness of such an office [Note: Exodus 3:11. Here am I — prompt zeal, now that he has been specially qualified for it (Isaiah 6:7; compare 1 Samuel 3:10, 1 Samuel 3:11; Acts 9:6). Have felt his own unworthiness. The difficulty lies in reference to those particular acts which are required only of few. Isaiah 6:8(NASB) Verse Thoughts Having recognised his shocking sinfulness and having had his filthy lips cleansed, the heavens were thrown open, and Isaiah the prophet gazed in awe and wonderment, on the magnificence of the holy temple of the Lord. There are unanswerable arguments enough in support of that doctrine, without resorting to those which are of doubtful authority. “The use of the plural number by kings and princes, is quite a modern invention.” The Bible does not furnish any example of it. It is one of the premier salvation passages in the Old Testament. He commanded Jonah to go to Nineveh with every consideration for Jonah’s fitness, and no consideration for Jonah’s tastes. Our first call is to such consecration. In the fulness of a loving, grateful heart, he stepped forward and accepted the mission. It is no small commendation to a man to addict himself to the ministry of the saints, as the house of Stephanas did, [1 Corinthians 16:15] and to be to every good work ready [Titus 3:1] - that is, forward and forthputting, cheerful and vigorous. Then came the vision. It was necessary for him to see it in order that he might be brought into the condition of heart out of which should come the full consecration expressed in--“Here am I send me.” Observe what he saw. He never rejects true volunteers. When Isaiah had been thus absolved, the true object of the heavenly scene was made apparent. Why was Isaiah, the son of Amoz, a man of unclean lips, and a man woeful and undone, so accepted, and so sent? ), When the Moravian Brethren in Germany were carrying on their great mission work in heathen lands, Zinzendorf, their distinguished leader, sent one day for one of the ministers, and said to him, “Will you go to Greenland tomorrow as a missionary?” The minister, after a moment’s hesitation, said, “Yes, if the shoemaker can finish the boots which I have ordered of him by tomorrow, I will go.” (H. Macmillan, LL. Send me!'" He had also another proof, namely, that the Lord had cleansed him; and this was sufficient to lead him to undertake any task, however difficult. I. Biblical Commentary Isaiah 6:1-13 EXEGESIS: ISAIAH 1-5. Who â To deliver the following message. III. In this opening poem, the references to “keeping the sabbath” (vv. Preaching like that never yet came out of the schools of the prophets, any more than it ever came out of the mouth of an angel. Second, the seraphim said "lo" ("behold" in the NASB), pointing to God"s provision for cleansing. I. Then I said, "Here am I! (C. H. II. Here is disclosed the secret of the wonderful energy with which for more than half a century Isaiah prosecuted his ministry. Ver. King James Version Update. “Whom shall I send, and who will go for us?” is the proclamation from the Commander’s tent, and a storming party of volunteers is told off, to mount the breach and take the van of danger. ), In the fellowship of the cleansing, the fellowship of the Cross, the missionary is born. Septuagint and Arabic versions, instead of "for us", read "unto Second, the seraphim said "lo" ("behold" in the NASB), pointing to God"s provision for cleansing. The mystery of the Trinity is well observed by some in the following words, as by others this, that ministers serve not men, but the only true God, Father, Son, and Holy Ghost. Christian thought has, however, scarcely erred in believing that the words were as a dim foreshadowing of the truth, afterwards to be revealed, of a plurality within the Unity. The expression translated ‹the most Holy One,‘ or ‹the Holy,‘ is in the plural in Proverbs 9:10; Proverbs 30:3. Who will go to the market places and declare the dishonesty of their traffic? Spurgeon.). “Here am I send me.”, 1. The call demands entire self-abandonment. The person who thus volunteered for sacred service gave himself unreservedly. We are too apt to connect failure with incompetency in the servant. First, after gaining a greater appreciation for God"s holiness and his own sinfulness, Isaiah said "woe," acknowledging his own uncleanness. See the patience of His infinite majesty,--He sits in calm glory upon His eternal throne. — To deliver the following message. From amid the Presence a great inquiry reaches the prophet’s ear. Mr. Cobden called upon me as a friend, and addressed me, as you may suppose, with words of condolence. God asks, Whom shall I send? Or, as many eminent commentators, it may denote the trinity, indicated in the thrice “holy” uttered by the seraphim. Both sought to serve the heavenly King; and both received a commission to work, spiritual and catholic beyond all conceptions of their time,âthe one penning the Gospel of the suffering Messiah, the other vindicating the truth that the Gospel is God's message to the world. Notice the particular kind of man for whom this voice is seeking. 7:3; 38:1; 39:3). Then I heard the voice of the Lord, saying, "Whom shall I send, and who will go for Us?" but to the Son and Spirit, "Whom shall I send?" Gabriel might come with his six wings and his salutation to announce to Mary that the fulness of time had come and that the Word was to be made flesh, but it was John, the son of Zacharias, who was not that light, who was sent to preach repentance to the vipers of his day, and to urge them to flee from the wrath to come. Let us gaze upon THE VISION OF GLORY which Isaiah saw. Whom shall I send?] The sermon was soon ended; the congregation was broken up; my friends went to dine; I was invited to dine with my fellow students; I had no appetite for food, my heart was full--and I said to a friend, Can you procure me a garret, where I can spend the remainder of the day in fasting and prayer? Isaiah had done it all to himself, and had had it all done unto him of God. [1 Peter 5:2]. He was prepared by a sense of pardoning love. The “call” may have been felt only as an overwhelming and disinterested desire to accomplish some noble end, but it has been as truly there as if seraphim had announced it. (R. J. Campbell, M. Whom shall I send, and who will go, are the divine queries. Here am I send me: God’s last and great favour to him did both encourage and oblige him to be forward in God’s service. He was nurtured in the soft and sumptuous luxuriance of palaces. The one who was watching by the bedside said, “It seems dreadful to be so helpless, to feel I can do so little to assuage the suffering of the dear one. Whom shall I send? There we behold Christ as “the brightness of his Father’s glory, and the express image of his person [Note: Hebrews 1:3. Thus, in Isaiah 19:4, the expression ‹a cruel lord,‘ is in the Hebrew in the plural, yet evidently denoting but one. Then I said, Behold me here; send me!” The plural “for us” ( laÌnu ) is not to be accounted for on the ground that, in a case of reflection or self-consultation, the subject also stands as the object in antithesis to itself (as Hitzig supposes); nor is it a pluralis majestatis , as Knobel maintains; nor is the original abstract signification of the plural hinted at, as Meier thinks. Only when a man has been convicted of sin and has understood that the Redeemer has borne the guilt of his sin is he willing and ready joyfully to serve God, to go wherever God may call him. 3. Had any rule of the kind existed, we should, without doubt, have found it exemplified, when kings, princes, nobles, generals, priests, and prophets figure on the sacred pages. Thus Isaias was an evangelical and apostolical prophet. Question: "What is the meaning of ‘here am I; send me’ in Isaiah 6:8?" The call provokes self-surrender. A. God never calls men to a holier and harder task than proclaiming His truth to a sinful world. He saw his need of Jesus Christ. "They that be struck down by visions of God's glory shall soon be raised up again by visits of His grace." Touched with the heavenly fire he now faces with bold joy the divine Presence, and announces himself ready for any message. And here I must say, that no rules can be given which shall apply to all cases; nor perhaps any rules that shall be perfectly satisfactory to every mind. He reaches in one moment the supreme height of the faith which went forth, not knowing whither it went (Hebrews 11:8). I might detail you for the work, but I will not detail any one of you. They were an old and not a young nation: they were wicked and not ignorant: the two fountains of power, the Church and the State, were corrupt at their sources, authority of every kind was on the side of licentiousness; and since, with all this, the outward forms of order and of piety were preserved, the people grew up to be as remarkable for their hypocrisy as for their immorality. “Here am I.” How few of us have in very deed given ourselves to Christ it is with most professors, “Here is my half-guinea, here is my annual contribution”; but how few of us have said, “Here am I.”. Through the deep waters of conviction and spiritual cleansing he needed to go before he was ready to stand before a sinful world as the representative of God. Here am I send me.] Chapter 6. The justification of the boldness of his offer is, that it was made to God, who always qualifies His servants for the tasks to which He calls them. It is a man who must be sent, a man under impulse, a man under authority--“Whom shall I send?” But it is a man who is quite willing to go, a volunteer, one who in his inmost heart rejoices to obey--“Who will go for Us? Send me!” 9 He said, “Go and tell this people: But to prepare him for it, God vouchsafed to him a vision of the glory and felicity of the heavenly world. 1. Who will endure to fail; to be simply a witness; to speak without convincing; to sow without a harvest? Imperfect realisation of forgiveness is one of the most frequent causes of weakness in Christian service. It was a volunteer’s response to a general summons or invitation. (b) The seraph had comforted him, and this was the effect of it. (J. Parker, D. D.), We must become seers before we can become servants. Show content in: English Both Hebrew. Because it is absurd, they think it to be Divine; if earthly wisdom does not justify it, then certainly heavenly wisdom must be called in to endorse it. I can do nothing whatever. The prophet, after the touch of the live coal, felt his gifts increased, his zeal kindled, and hence his forwardness thus to offer God his service. As the light increases, the “three” persons are seen moving under the lifting shadows, until, in the New Testament, baptism is commanded in the name of the Father, Son, and Holy Spirit; and the existence and functions of each person are clearly unfolded. More certain assurances of the forgiveness of our sins—, [Doubtless the vision, and that one promise given him in it, were sufficient to satisfy his mind. One was weak, suffering, dying, though the other did not know it at the time. (F. Isaiah 6:8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? For if the joy, with which he offered himself here as the messenger of God, was the direct consequence of the forgiveness of sins, of which he had received the seal; the consciousness of his own personal sinfulness, and his membership in a sinful nation, would certainly have prevented him thereto from coming forward to denounce judgment upon that nation. One half-hour of Divine communion, one resolute determined entering of the Holy of Holies, that we may see the Lord seated upon His throne, and the holy angels veiling face and feet as they sing His praise, will do more for us in the wholesome work of self-abasement and self-abhorrence, because it will bring us into the light which alone makes manifest, and show us, in the very act of condemning, the beauty of the holiness which condemns. The seraphs are innocent children. Who will go for us? From that time we never ceased to labour hard on behalf of the resolution we had made.” In this case a Lancashire manufacturer brought the “call,” but surely the angels of sorrow and sympathy assisted in the “consecration,” and the Holy One of Israel worked with His servant. But the uttering of these words in profound sincerity from the bottom of his heart made him one of the greatest of the prophets of God. The same interest belongs to the work of thus tracing the rise and progress of truth in the Bible, as belongs to that of him who traces rivers to their fountain head, and proves that, far up amid mountains all but inaccessible, rises the tiny stream, on whose broad waters, as it nears the sea, navies float in proud array. App-92. There is an altar of Divine sacrifice kindled from heaven—it stands not within, but in front of the Divine dwelling—and each coal of it is for the purging of the conscience. 1. That which God has in view, that which God is perpetually taking counsel upon, is the welfare, the happiness, and, if either have been disturbed, then the restoration, the rectification, the redemption, the salvation, of the lives which He created, of the souls which He has made. Notice how it was that Isaiah was made to feel his unworthiness. Now he hears His voice (John 10:4), and it rouses him to self-consecration and activity. 8. Who would risk his life? This is one of the most famous chapters in the whole prophecy, but there is this mystery about it, namely, that nobody knows for sure just where it belongs chronologically. He was not to win men, but to seal their doom by putting before them truth which they would be sure to reject. Notice the willingness with which the prophet offered himself. In that memorable year, naturally speaking, he himself was to see God. For us. 2 , 4 , 6 ), “holding fast to the covenant” (vv. 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