ISAIAH CHAPTER SIX COMMENTARY
Contents
I. Introduction
II. Isaiah Chapter Six Commentary Verses
6:1-4-Two Kings|Jacob's Ladder|Seraphim on Fire for God|The Holy Trinity
6:5-7-The Burning Coals of Calvary, Cleansing
6:8-13-Here Am I Send Me|Declare Them Fat-Hearted, Heavy-Eared, Dazzle-Eyed|The Lion of the Tribe of Judah
Figure 1 Here Am I Send Me
English to Hebrew Character Mapping
I. Introduction
Our purpose is to render a commentary on Isaiah chapter six. This chapter finds Isaiah in the Temple of God, seeking Him, and there, seeking, seeking, seeking, he is allowed to see his God and our God, even Jehovah God, high and lifted up, exalted, surrounded by the hosts of heaven, who are heard singing praises; are heard praising that salient blessedness that qualifies their God and ours, O He is Holy, Holy, Holy goes the sweet song. The chapter moves from there to Isaiah's commission, a very specific one that concerns Isaiah's people Judah, and which has him preaching a sowing message to them, a sowing not so pleasing in the eyes of his Commissioner, and consequently has him preaching also a reaping message that his hearers disdained, for their descendants reaped the judgment that God spoke of to them through Isaiah. The chapter ends with yet another promise assuring the coming of Messiah, the Holy One from the line of David, the very Root and Offspring of David, even Yeshua, our Messiah-King, whom we know has indeed come, His first advent as promised; whom we know is Jesus Christ our great savior God. Praised be God.
We will follow this format:
· Verse of Scripture utilizing the YLT text followed by an NASB mouseover of that verse. Key words in the YLT text will be footnoted with a link to a word study based on the Hebrew text, and/or a general discussion relative to the given word. We are not biblical Greek or Hebrew scholars, please consider our grammatical constructions with a critical eye.
· Commentary We shall be commenting on this passage keeping before us at all times the crucial fact that every jot and every tittle comprising these verses came forth under the inspiration of the blessed Holy Spirit. We pray that He, by His grace, helps us along the way.
II. Isaiah Chapter Six Commentary Verses
6:1-4-Two Kings|Jacob's Ladder|Seraphim on Fire for God|The Holy Trinity
YLT TEXT: In the year of the death of king Uzziah [1] -- I see the Lord [2], sitting on a throne, high and lifted up, and His train [3] is filling the temple [4]. Seraphs [5] are standing above it: six wings hath each one; with two each covereth its face, and with two each covereth its feet, and with two each flieth. And this one hath called unto that, and hath said: 'Holy [6], Holy, Holy, is Jehovah [7] of Hosts, The fulness of all the earth is His glory.' And the posts of the thresholds are moved by the voice of him who is calling, and the house is full of smoke. (Isa 6:1-4).
COMMENTARY-Sitting. He sits (Psa 29:10). Easy. Lots of time. Here is our blessed Lord God Jehovah, even the great I AM. Lots of time (“The Alpha and the Omega”). Not so Uzziah, this king's time has run out: “...In the year of the death of king Uzziah...” In this what we believe is his inaugural vision of Jehovah God (as opposed to visions concerning Jerusalem and Judah before, and/or hearing from God before; updated 11/05/14, A.s.), Isaiah sees God sitting, like unto a dignitary; like unto a King; like unto a King high and lifted up: “...I see the Lord, sitting on a throne, high and lifted up...“ What does Isaiah mean by “high and lifted up”? He means exalted. He sees this King exalted. He sees this King, even his Lord: “...I see the Lord...” high and lifted up; he means way up, thus of necessity in heaven; yea he sees Him exalted above the hosts of heaven: “...Jehovah of hosts...” (cf. Jos 5:14-15). He sees Him way up, uppermost, utmost, high and lifted up: “...I see the Lord, sitting on a throne, high and lifted up...” Though earthly kings must needs die, the eternal King ever liveth. As the further text makes clear, and this commentary by God's grace will endeavor to expound, this eternal King, O my, this King exalted is the great One, the Greatest, even Jesus our Messiah-King.
Notice how singularly heaven and earth are tethered: “...and His train is filling the temple...” They are singularly tethered by the train of the robe of the great King Jesus; that is to say, in His high priestly capacity reigning by way of His Church (Zec 6:13—is this not a stunning passage in light of Isa 6:1?!—it is none other than Jesus on the throne of Isaiah's vision, cf. Jhn 12:41, Hbr 7:26, but note Act 28:25-26—Isaiah spoke of our Lord Jesus through the Holy Spirit). Moreover our Lord's train is filling the temple: “...And His train is filling the temple...” That is to say, as Jacob's ladder and as the rent veil He our blessed Savior and High Priest is populating His Church, ever present in it (Jhn 15:4-5), presiding over it (Eph 4:15, 5:23, Rev 2:5), and by populating His Church He by default populates heaven, which brings us full circle back around from heaven to earth to heaven by way of Jacob's Ladder, Jesus, populating His Church in the interim in between. Praised be our great savior God; we praise Thee great God.
How are we to understand the Seraphim in this vision: “...Seraphs are standing above it [God's throne]: six wings hath each one; with two each covereth its face, and with two each covereth its feet, and with two each flieth. ...” In general God created the angels so that they might enjoy Him (what a gift!). Jehovah God by very definition needs no servants, nor does He need attendants, protectors, and messengers to speak on His behalf. In other words the angels per se were created because it pleased God to do so, and that's it, no more, no less (this is a theological premise that we hold here as we prayerfully contemplate these Seraphim). Sure, they have various roles, especially as ministers of Salvation [8], but precisely that pleased God—that the angels might find spiritual maturation in the outworking of these roles. It pleased/pleases God to see this maturation. So it was for their own sake that the angels were created; it was a very gracious and loving act on the part of God that they were created. Why would these Seraphim hold a place specifically above the throne of God? Here in this glimpse of the Sovereign in His heaven the Seraphim are shown to stand if you will conspicuously above God's throne: “...Seraphs are standing above it...” Why? Maybe because these Seraphim across the staggeringly long ages of eternity past have purposed and in fact realized the highest degree of spiritual maturity in the outworking of their ordained purposes (Psa 104:4), and thus greatly pleasing God and warming His heart He places them nearby above Himself in a position of honor. If true then these Seraphim have the deepest, most intimate relationship with God, more so than all the rest of the angelic hosts of heaven (Job 4:18, 15:15). Small wonder then that there is an expression of “fire” in their very name [5]—for thus they “burn” for God, O my so zealous for God. Here then are some staunch and “fired up for God” minister-brethren we shall be privileged to meet one fine day.
Now they are shown to fly about, above God as said: “... six wings hath each one; with two each covereth its face, and with two each covereth its feet, and with two each flieth. ...” But we see here that they are in being and essence and position beneath God—their relatively-speaking low estate affirmed by their reverent humility and perhaps shame as expressed by they covering in the presence of God that which is exposed to God's scrutiny—literally their face and feet—but by deeper association a still wanting spiritual maturation, for great as their spiritual maturity is, they are not, as we believers are, complete in Christ (Rom 8:29, 2Cr 3:18, 5:17, Eph 4:13, Phl 3:21, Col 1:28); yea, we believers, holy, complete in Christ, literally sons and daughters of Jehovah God, holy (=deity like unto the Son, holy—imagine that Gal 3:25-27, 1Jo 3:2, “Children of the Resurrection”). The staggering implication of that privileged sonship is here brought out by the angels' behavior, for we shall reign glorious with our glorious savior God; we shall reign glorious like unto our glorious savior God here reverenced by these majestic angels (1Cr 6:3). Yet the literal sense too staggers one—that they cover their face and feet in the presence of God speaks volumes to us, for if it is for shame that they do this, it is very sobering, for by any other Standard besides God unto whom they are nigh these majestically created faces and feet are immaculate! O to be in the presence of God and behold His glorious face, let alone to be like His glorious Son! The mind cannot wrap around that aright. Let us try never to grieve for the faithful saints departed (but of course in our humanness we dearly miss them), rather, let us rejoice, knowing that they behold the very face of our glorious God continually, and without coverings on their part, conformed to His glorious image, holy (2Cr 3:18). Thanked and thanked, much thanked be our great God for this privileged beatific state (holiness) He longs to impart (“A Letter of Invitation”). O my, how deep our God's love for us, Amen?! We praise Thee great Jehovah God, even Thy beautiful Name (“O, That Name!”), holy, and long to behold Thy glorious face continually, forever; nigh unto Thee forever.
Please hear the angels' praise; hear that which excites their worship of God, and which sobers their inadequacy in the presence of God: “...And this one hath called unto that, and hath said: 'Holy, Holy, Holy, is Jehovah of Hosts'...” [9]. It is the sanctification of purity, of Absolute Purity that excites and sobers them. And it must needs be: that which is thus pure, is True. It can be no other way. And that which is True, of necessity is Good. Thus the angels at the end of their praising chorus sing of God's glory, which is His goodness (Exd 33:19):”...The fulness of all the earth is His glory.'...“ Our home, our good earth, is full of God's glory; is full of His Goodness, and the angels praise God for it (let us also!). How exactly is the earth full of God's glory? It is a marvel of creation that will never be fully understood (until such time as God reveals His creative prowess). But for all of the physical marvel, it is home to humankind (and what a lovely home it is), God's special creation, specially suited to be a home for humankind—this is very good: our atmosphere, mountains, waters, natural resources for life at its fullest...the good list is just too long here. It is a place where He dwelled for a time as one of us, thus it is special, of great value and worth, simply because He walked about here, His glory gracing the whole earth. The earth is full of His goodness because He rescued it, and us, from the Curse that attended our fall from Grace. So why would the angels praise God for thus blessing specifically the earth, filling it with His glory? After all, they could find myriad other reasons to praise God, and moreover they are in heaven, in the presence of God—why care? Maybe because they, as ministers of Salvation, dedicated to their mission, caring, zealous, on fire for God, rejoice in His handiwork for us, the focus of their loving (Godward and usward directed) labors. Such rejoicing praise then would be in keeping with their spiritual maturity (contrast Satan [and his hosts]: proud, Salvation-jealous, wreckers of the earth and its inhabitants, and worse...spiritually immature to say the least).
And finally we are given an indication of the intensity of the Seraphim's burning zeal for God, these tightly-tethered minister-Seraphim: “...And the posts of the thresholds are moved by the [praising] voice of him who is calling, and the house is full of smoke...” Notice the intensity of their praise—how it shakes up the house of God, setting it on fire, they praising His holiness and glory. O my, let our God's holiness and glory thus shake us up and burn within, so that we might seek His face all the more diligently, and by His grace finding, “shake up His House” (and the unbelieving world watching round about), praising Him, testifying about Him, like our brethren and fellow ministers the Seraphim: “...Holy, Holy, Holy, is Jehovah of Hosts, The fulness of all the earth is His glory...” Let us be “fired up” ministers of the good news of God—of what He has done, of what He is doing, of what He is going to do, and especially the good news of who He is, as seen in the face of the Holy One, Jesus Christ, glorious (2Cr 4:6). We much love and praise Thee great Jehovah God.
6:5-7-The Burning Coals of Calvary, Cleansing
YLT TEXT: And I say, 'Wo to me, for I have been silent, For a man -- unclean of lips am I, And in midst of a people unclean of lips I am dwelling, Because the King, Jehovah of Hosts, have my eyes seen.' And flee unto me doth one of the seraphs, and in his hand a burning coal, (with tongs he hath taken it from off the altar) and he striketh [10] against my mouth, and saith: 'Lo, this hath stricken against thy lips, And turned aside is thine iniquity, And thy sin is covered [11].' (Isa 6:5-7).
COMMENTARY-Isaiah had been left speechless beholding that of which cannot be adequately spoken (cf. 2Cr 12:2-4): “...for I have been silent...” And that which he beheld affrighted him, for it sobered him—that which he beheld was as said above: Absolute Purity; our holy God. Impossible though it be without God's help, if you would, please close your eyes for a moment and utter a prayer of praise and thanksgiving, then try to behold such Purity—by His grace see our God thus. Immediately, thus beholding, Isaiah is fully aware that he is a sinner (that is, one who offends God; who grieves and hurts and pains Him), one of many such round about ('...for all have sinned and fall short of the glory of God...' [Rom 3:23]—a glory here beheld). So he hastens to say: “...Wo to me...”, “...For a man -- unclean of lips am I, And in midst of a people unclean of lips I am dwelling, Because the King, Jehovah of Hosts, have my eyes seen...” That which proceeds from the lips issues from the heart (Mat 15:18-19, Luk 6:45, Jas 3:2), and so it is the heart that, in the face of Absolute Purity, thoroughly convicts one, as betrayed so oft by the history of one's words (“James Chapter Three Commentary”). Here is cognizance of Sin, a pivotal first step toward Salvation (but sadly that introspection is the rub for the proud unbeliever—they just won't go there, to their great loss, “A Letter of Invitation”). Notice—cognizance of Sin is effected when beholding God. In our day this vision of God comes through Jesus Christ, and thus the Gospel, the Word of God. Therein God manifests Himself and therein one tangibly beholds Him; beholds His Purity, to one's shame when the mind is right (=when it is not depraved): “...Wo to me...”, “...For a man -- unclean of lips am I, And in midst of a people unclean of lips I am dwelling, Because the King, Jehovah of Hosts, have my eyes seen...”
As soon as Isaiah lets the honey of confession of sin: “...For a man -- unclean of lips am I...” dribble across his lips, one of those zealous-for-God-and-His-Salvation ministers of Salvation from up yonder above God nigh unto Him (and thus clearly sent-consider Rev 22:16 for example) hustles over to Isaiah and burns away that sin by touching those confessing lips with a burning coal (from the Altar of Burnt Offerings we may take it, which represents the Cross): “...And flee unto me doth one of the seraphs, and in his hand a burning coal, (with tongs he hath taken it from off the altar) and he striketh against my mouth, and saith: 'Lo, this hath stricken against thy lips, And turned aside is thine iniquity, And thy sin is covered.'...” (cf. 1Jo 1:9). Why does the angel first use tongs and then their hand—most of the versions have it this way? “...in his hand a burning coal, (with tongs he hath taken it from off the altar)...” It is to show us by way of contrast that forgiveness is an exact blessing, covering exactly each and every single sin—the angel uses the less dexterous tongs to grab a coal—any coal—because they all alike are efficacious, but then the angel with the much greater dexterity of the hand places the coal exactly just so as necessary on the lips of Isaiah. Precisely so is Redemption: the burning coals are the broken body and shed blood of our great savior God (a Sacrifice burnt/consumed wholly—necessarily the cost of exact forgiveness)—which broken body and shed blood is ours vicariously—this is consummate Redemption (“Jesus our Jubilee: Liberation and Restoration”). From that follows forgiveness, exactly, and from that may follow Salvation—life eternal in the presence of holy Jehovah God—the beatific state mentioned before (the sanctification of perfect purity—holiness like unto our triune God; like unto our triune God Holy, Holy, Holy), a state that very much excites our minister-brethren the Seraphim, thus giving us a particular view to its inestimable value [12].
6:8-13-Here Am I Send Me|Declare Them Fat-Hearted, Heavy-Eared, Dazzle-Eyed|The Lion of the Tribe of Judah
YLT TEXT: And I hear the voice of the Lord, saying: 'Whom do I send [13]? and who doth go for Us [14]?' And I say, 'Here am I, send me.' And He saith, 'Go, and thou hast said to this people, Hear ye -- to hear, and ye do not understand, And see ye -- to see, and ye do not know. Declare fat [15] the heart of this people, And its ears declare heavy [16], And its eyes declare dazzled [17], Lest [17a] it see with its eyes, And with its ears hear, and its heart consider, And it hath turned back, and hath health.' And I say, 'Till when, O Lord?' And He saith, 'Surely till cities have been wasted without inhabitant, And houses without man, And the ground be wasted -- a desolation, And Jehovah hath put man far off, And great is the forsaken part in the heart of the land. And yet in it a tenth [18], and it hath turned, And hath been for a burning, As a teil-tree [19], and as an oak, that in falling, Have substance in them, The holy seed is its substance!' (Isa 6:8-13).
COMMENTARY- I, and Us. Why does our God refer to Himself in this manner in this passage? The Lord, Jesus, here now as Commissioner (cf Luk10:1, Jhn 15:16, 1Ti 1:12, et al.), Himself commissioned with the unfathomable responsibility of shouldering Redemption-Salvation (Gen 3:15, Hbr 10:7, Jhn 4:34, et al.)—says to Isaiah: “...whom do I send?...”, and then particularly the follow on question, so elegant in its consistency coming from the One speaking on behalf of the Godhead: “...and who doth go for Us...”, reveals why He refers to Himself as '...I, and Us...'—it is though He must needs say: '...I, Jesus, Alpha and Omega, commission one to the task ordained by my beloved eternal Father, in solidarity with the Timeless Worker, the eternal Spirit. We, eternal, thus ever in solidarity, thus ever One, desire to put one to the task...' The passage is yet another revelation that our God is a Holy Trinity; that our God Jehovah is a triune God.
The court is open here one suspects—all present heard these questions: “...Whom do I send? And who doth go for us?...” No doubt every seraph about the throne of God was zealous to take on this commission, but the task at hand as we shall see was such that a mortal had to carry it out, and of course that is why the forgiven and purified mortal Isaiah is graced to be before God's throne—to carry out this commission should he offer himself up for it; offer himself up a servant of God, which he did: “...And I say, 'Here am I, send me.'...” (cf. Rom 10:15). Notice that Isaiah as yet apparently did not know what he was volunteering for—notwithstanding, when it is God that calls, indeed, when it is God that desires to put one to the task, what difference does it make what the task is [20]? This says something important to us here—Isaiah knew that his vision was of God, for he was ready to embark on his commission without even knowing what it was, trusting in God—in this way he disdained whatever personal cost it might exact, seeing the exceeding majesty of the Holy One who called him to the task: “...I see the Lord, sitting on a throne, high and lifted up...”, “...Here am I, send me...” It was said above that cognizance of Sin is effected when beholding God, here we see that enthusiastic servanthood for God also is effected when beholding God.
At this point one can imagine that the court was tense, keenly noting the exchanges between the Lord God (Jesus) and Isaiah: '...Will this mortal Isaiah be sent to the task?...' Yea: “... And He [Yeshua] saith, 'Go'...” A commission long lying latent, per the Word of God here now in force, unfolds nascent—simply: “...Go...” Isaiah's time has come: it is time to GO (Fig. 1). It is time to get busy for God, following His commands in the exercise of the task unfolding. And what is God commanding Isaiah to do? In their hearing, he is to recount his people's (Judah) willful ways in lieu of God's ways (Isa 65:2), which almost by default has folded into it their endearing idolatries [21]: “... and thou hast said to this people, Hear ye -- to hear, and ye do not understand, And see ye -- to see, and ye do not know...” (consider also Isa 29:13, 30:8-11-it is not just idolatry at issue—there was no intimate love of God, and so idolatry is just one of many sins that manifested when this love was lost; though there were other lovers of God besides David, he to us, many centuries before, stands as the antithesis to their loveless walk with God). And moreover Isaiah is to announce to these people that God has turned them over to their self-gratifying willful ways (because as is so often the case self is who they really loved intimately)—thus God hardens them in the direction of their prevailing sins, which directional hardening appears to be a divine norm (Gal 6:7-8): “...Declare fat the heart of this people, And its ears declare heavy, And its eyes declare dazzled, Lest it see with its eyes, And with its ears hear, and its heart consider, And it hath turned back, and hath health.'...” (red font added). Notice that it is specifically Jesus that commands Isaiah here (Isa 30:8: and thus written, Jesus intended to recall the prophecy for use in His day-Mat 13:13-15; those in Isaiah's day and those in Jesus' day were kin-in-spirit; this gives us yet another insight as to how ingrained the religious dogma was that Jesus contested in His day; please notice also the foresight of the Eternal Mind here).
Thus far Isaiah is commanded to recount and announce to Judah that which it has sown—now follows that which it shall reap: '...How long Lord; how long must I preach this sowing history to them?...' And He answers: '...until this sowing consumes them Isaiah...' [22]: “...And I say, 'Till when, O Lord?' And He saith, 'Surely till cities have been wasted without inhabitant, And houses without man, And the ground be wasted -- a desolation, And Jehovah hath put man far off, And great is the forsaken part in the heart of the land...” This was literally fulfilled one-hundred and fifty-four years hence by what happened to Judah in 586 BC—every little prophecy-clause above was exactly fulfilled (Jehovah God did bear long with them):
· Cities wasted without inhabitant (the Judean cities all around Jerusalem, with Jerusalem horrifically devastated last—the slaughter was great to the extent that cities were literally without inhabitants [ever contending with the one True God Jehovah, nations all around Judah fell too]);
· Houses without man (Nebuchadnezzar either killed them or led them into captivity in Babylon);
· The ground wasted, a desolation (with no one to work the ground it finally found its Sabbath rest; wasted and desolate though it was, it rested [Lev 26:32-35]);
· Jehovah hath put man far off (off to Babylon for seventy years [586 BC-516 BC]-as prophesied by Jeremiah [Jer 25:8-12, 29:10]; off to Babylon where their beloved pagan-god-idols flourished all about: '...this people loves their idols so much...', God says here, '...well, let them gorge on these idols ad nauseam, let them see if their lovers will love them, and have compassion on them, and rescue them...' Still, in the light of His greater plans, Jehovah God sets a sentence-limit of seventy years on them, and announces His intentions to reestablish them via newer generations (cf. Jer 29:11), who in recollecting, and thinking, and spiritually introspecting, might love Him more deeply, more intimately; who might be hungry for Him, ever tightly tethered to Him and none other [there is a solemn lesson in all this for every generation and all peoples]);
· Great is the forsaken part in the heart of the land (save some of the poor, all were sent away into captivity, and not-so-proud-in-the-heart-anymore Judah lay forsaken);
· And yet in it a tenth, and it hath turned, And hath been for a burning (that is, the destruction decreed was to be thorough, with none—that is, all alike the good, the bad, the innocent, the guilty, the defiant reestablishing themselves there—none escaping the judgment, with attendant land wasted, a devastation, like a so-called “ghost town,” with thistles and weeds for fruit, a horror and a hissing in the sight of all—and so history shows it was—Judah, citizens and land, lay thoroughly wasted for exactly seventy years—no more, no less, precisely as decreed by Jehovah God).
And so through Isaiah God declares this people a fat-hearted, heavy-eared, and dazzle-eyed lot, whose heart loves not God anymore (loves idols, self, and the things that go with that sort of thing—the peculiar praises of the times, secular security, and so on), and whose ears hear not God anymore (do not hear and thus do not know Truth), and whose eyes have lost sight of God (instead have focused on the surface-deep dazzle of things that God hates, even low-plane things). So it must needs be ultimately that God's judgment follows. But more specifically, why? Because these people were God's people, His chosen, through whom He delighted to reveal Himself to the nations so that all peoples might know and embrace Him through their ministry, and so in judgment He burns away the dross, tempering the metal, preparing its character, grinding, polishing, smoothing, so that it might yet minister forth who He is for the consummate good of all peoples (Gen 22:18, Isa 65:8-9, Gal 3:8-14). Though Judah (and Israel before) failed God, His purposes here nevertheless would be, indeed, are always carried out (Isa 55:8-11). For while (unredeemed) humankind is sadly and tragically a failure before God, with Jehovah God at our side, even indwelling, we can successfully accomplish the great purposes He commissions His chosen to engage together with Himself—see here how He fells the too tall Judean forest and prepares to work with “a stump of a generation,” a new generation, that loves Him enough that He would feel at home in their heart, in this way He (Jehovah God) accomplishing successfully His purposes through them and their spiritual offspring: “... As a teil-tree, and as an oak, that in falling, Have substance in them, The holy seed is its substance!...” That Holy Seed came through the line of David, and thus through felled Judah—yet in it was a stump with Roots (Rev 22:16). O my, He is called the Lion of the Tribe of Judah (Gal 3:16, 19, Rev 5:5). Please see again the Holy Seed now, today—a Holy Seed Corporate, with the Lion of the Tribe of Judah at its head (Eph 5:23, Col 1:18); the Holy Seed Corporate, new generations, lovers of Jehovah God that have His Spirit (Jhn 14:15-17-note that precisely the generation/s addressed in this commentary did not know [love] God in this way), ministering forth who He is (Mat 28:19-20), for the consummate good of all peoples no less! These things are so wonderful they take one's breath away in awe.
“...For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it...” (cf. Isa 55:8-11, NASB).
Praised be Thy Name great Jehovah God, Thou high and lifted up; how exceedingly good it is that we have Thee, even Thy blessed and precious Spirit.
Illustrations and Tables
Figure 1. Here Am I Send Me.
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Notes
1. King Uzziah-H5818. Died in the year 740 BC. Isaiah's visions came during the reign of four kings of Judah (dates follow W.F. Albright and/or E. Thiele): Uzziah (c. 792-740 BC), Jotham (c. 742-735 BC), Ahaz (c. 735-715 BC), and Hezekiah (c. 715-686 BC), (cf. Isa 1:1); (updated 11/05/14, A.s.).
2. Lord-Strong's H136. We believe that this is none other than Jesus Christ, high and lifted up, exalted, sitting (Mrk 16:19, Act 7:55, Hbr 1:3, 8:1); sitting always (before and after His incarnation) as the King, and High Priest, and Intercessor.
3 Train- Strong's H7757. Skirt of a robe; particularly apt here is the skirt/train of a high priest's robe.
4. Temple-Literally/physically, Solomon's temple. Completed in approximately the year 959 BC (Nelson's 1231), it stood until Nebuchadnezzar razed Jerusalem in 586 BC—about three-hundred-seventy-three years, and was thus in place at the time of Isaiah's vision (Isa 6:1). Three temples stood on this same site across the centuries—Solomon's temple, Zerubbabel's temple (completed 516 BC), and Herod's temple (completed only shortly before Titus destroyed it in AD 70 [consider Mat 24:1-2]).
5. Seraphs-Strong's H8314; cf. Gigot,”Seraphim.” We like: those heavenly hosts that are “on fire for God.”
6. Holy-Strong's H6918. Jehovah God is sanctified, is set apart and distinct from the created order. He is thus sanctified in all His attributes which we mortals understand by way of Jesus Christ (2Cr 4:6, Hbr 1:3, “Be Holy”) and thus by way of the Gospel, and the epistles which show the Gospel practically applied.
7. Jehovah-Strongs H3068. Here the great I AM, eternal, is addressed. He is LORD.
8. We believe that this puts the Seraphim at odds with Satan (Satan is of another angelic order, a Cherub—Eze 28:14-19), (“Revelation Chapter thirteen: Perched for a Kill”), (updated 11/10/14, A.s.).
9. The threefold praise “...Holy, Holy, Holy...” no doubt references our triune God Jehovah—Father , Son, Holy Spirit...holy. But it is maybe not wrong to think that our triune God per se is Holy, Holy, Holy, that is, a passionate expression on the part of the angels indicating 'multiplied holiness' if you will. We much prefer the former though in that holiness knows not degrees when it is used to describe Jehovah God.
10. Striketh-Strong's H5060. Extend to, touch. Verbal usage is Hiphil (causative action, active voice), imperfect (the action is incomplete thus continuing). The imperfect is noteworthy—this cleansing act we think continues in force owing first to Jesus' atonement for Sin (the burning coal came from the alter of Burnt Offerings which looked forward to the atoning, sacrificial death of Jesus, the Lamb of God '...that taketh away the Sin of the world...' [Jhn 1:29]) and second the confession and repentance of the sinner (esp. 1Jo 1:9), and not least Jesus at the right hand of God interceding for the sinner (Hbr 7:25).
11. Covered-Strong's H3722. Propitiated, settled. Verbal usage is Pual (intensive action, passive voice), imperfect. Note the intensive action directed to the subject (=sinner by association in context). Over and over again Scripture makes clear that God loves the sinner (Luk 19:10 et al.) and is passionate about forgiving repentant sinners (Isa 45:22, Mat 13:15).
12. Let us not forget that the verses Isa 6:6-7 were penned some eight centuries before the advent of Jesus Christ and a clear understanding of Redemption-Salvation.
13. [whom do I] Send. H7971. Commission for an undertaking. Verbal usage is Qal (simple action, active voice), imperfect. Note the singular—thus the One, Jesus, high and lifted up seen by Isaiah. Note the imperfect—the commission is permanent, or at least until the task unto which Isaiah is commissioned is satisfactorily (by God's metrics that is) completed.
14. [go] for Us.-YALAK-LANU. Here is meant any number greater than one (cf. Gen 1:26 ). This text makes reference to the Godhead; the blessed Holy Trinity—Jehovah God; three in one—Father, Son, Holy Spirit. Verbal usage is Qal, imperfect.
15. [declare heart] Fat-Strong's H8080. A fat heart is the consequence of over indulgence/s, even self-indulgence/s, thus we like “stuck up,” “full of self,” proud, that sort of thing. The Hiphil (causative action) is utilized because this fatness of heart manifests in response to Isaiah 's preaching. Their fatness of heart is intrinsic to themselves, and Isaiah's preaching causes it to become evident (humankind usually does not show its “true colors,” but certain scenarios can cause these “true colors” to manifest). Verbal usage is Hiphil, imperative (direct address command). The same argument applies to the Hiphil of notes sixteen and seventeen just below.
16. [declare ears ] Heavy-Strong's H3513. Closed, as in sluggish, nay, unresponsive to “sounds” that call elevated self and/or self worldviews into question. Verbal usage is Hiphil, imperative.
17. [declare eyes ] Dazzled-Strong's H8173. Shut, as in being dazzlingly enamored of self and/or self worldviews to the extent that said dazzle blinds one. Verbal usage is Hiphil, imperative.
17a. Lest-understood from the context; some versions have it “otherwise.” In context we believe this is God's way of saying that He has turned them over to their willful ways—thus He hardens them in the direction of their prevailing, unrepentant sins, which is normative for God in Scripture. They are following a Godless course that they have mapped out for themselves, and continuing thereon they will become spiritually sick, with no hope for healing by the Great Physician (preincarnate Jesus), for precisely He it is that speaks to them here: “...Lest it see with its eyes, And with its ears hear, and its heart consider, And it hath turned back, and hath health...”
18. Tenth-Strong's H6224. “Remnant” is meant. In context it relates the idea that even if a remnant were to remain, or tried to reestablish themselves, they would be destroyed. The judgment is a picture of great and far-reaching destruction.
19. Teil tree-Strong's H424. See also “Terebinth.” Nelson's defers to “Terebinth:” “a large spreading tree that grew to a height of about 6-8 meters (20-26 feet) with reddish-green leaves and red berries in clusters,” and relates that the KJV sometimes translates it as teil (Isa 6:13, KJV), elm (Hos 4:13, KJV), or oak (Gen 35:4, KJV), (Nelson's, 1010).
20. Caution though: when it is Jehovah God that calls one to a given task, that task will be aligned with Scripture, His Word.
21. In the following consider the verses Exd 20:2-5. Just as Israel was chastised for its rival altars and worship (idolatry), both decidedly pagan in essence, judgment came to Judah because of its reverence for the pagan shrines (high places-for example Isa 65:6-7); again, idolatry. The verses Isa 2:6-22 show how bad this had gotten in the years after Isaiah's prophecy until just shortly before Nebuchadnezzar razed Jerusalem ending it all (from 740 BC until shortly before 586 BC). Hosea (Hos 4:15, 5:5) shows Israel sliding into idolatry, and then Judah following, and probably with all the more fervor (Jer 3:7-11). Even Israel's thoroughgoing (and causally prophesied of) demise in 722 BC (shortly after Isaiah's vision) was not enough of a shock-warning to stop the loveless slide in brazen Judah.
22. It is thought that Isaiah died a martyr's death sometime during the reign of Manasseh (c. 687-642 BC), thus well before the demise of Judah, which suggests he preached this message throughout his life after being commissioned to the task.
English (transliteration) to Hebrew Character Mapping
|
A-->ALEF |
B-->BET |
G-->GIMEL |
D-->DALET |
H-->HE |
W-->WAW |
Z->ZAYIN |
|
CH-->HET |
T-->TET |
Y-->YOD |
K-->KAF |
L-->LAMED |
M-->MEM |
N-->NUN |
|
S-->SAMEK |
I-->AYIN (Capital i) |
P-->PE |
TS-->TSADE |
Q-->QOF |
R-->RESH |
SS-->SIN |
|
SH-->SHIN |
TH-->TAW |
|||||
|
a-->PATHACH |
e-->SEGHOL |
i-->HIREQ |
o-->QAMETS HATUF |
u-->QIBBUTS |
||
|
a'-->QAMETS |
e'-->TSERE |
o'-->HOLEM |
||||
|
a''-->QAMETS HE |
e''-->TSERE YOD |
;-->SEGHOL YOD |
i''-->HIREQ YOD |
o''-->HOLEM WAW |
U''--> SHUREQ |
|
|
a'''-->HATEPH PATHACH |
e'''-->HATEPH SEGHOL |
o'''-->HATEPH QAMETS |
Legend: black= primitive consonants; red and magenta= weak primitive consonants—red =weak guttural primitive consonants, magenta=weak guttural primitive consonants sometimes; blue =vowels: short, changeable long, unchangeable long, reduced, on a per row basis top to bottom.
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