Isa 6 | TNotes | STEP | Summary for Isa 6:1-13: 6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1 ). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12 . The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9 ; 3:16-24 ; and 5:8-14 , contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign. 6:1 At the time of King Uzziah ’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay ) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2 ; 7:10 ; 21:5 ). • If just the train of the Lord’s robe filled the Temple, how great and majestic must have been the robe itself and the one wearing it.

Summary for Isa 6:1-13: 6:1-13 ^a Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 ^b as Isaiah’s original call to ministry, meaning that chs 1–5 ^c and 7–12 ^d fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1 ^e). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 ^f for literary reasons, serving as a conclusion to chs 1–5 ^g and an introduction to chs 7–12 ^h. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 ⁱ as chronological; Isaiah’s call in ch 6 ^j would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9 ^k; 3:16-24 ^l; and 5:8-14 ^m, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign. 6:1 ⁿ At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome.

• I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King.

• on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2 ^o; 7:10 ^p; 21:5 ^q).

• If just the train of the Lord’s robe filled the Temple, how great and majestic must have been the robe itself and the one wearing it.
6:2 ^r The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9 ^s; 15:8 ^t). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.
6:3 ^u The triple usage of the word holy emphasizes the absolute separateness of the Lord.

• The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41 ^v; 2 Cor 3:18 ^w; 4:4-7 ^x).
6:5 ^y It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful ... filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.
6:7 ^z your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25 ^aa; 44:22 ^ab; see study note on 39:6-7).
6:8 ^ac Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22 ^ad; Jer 23:18 ^ae, 22 ^af).

• Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.
6:9 ^ag do not understand ... learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7 ^ah). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15 ^ai; Luke 8:10 ^aj; 19:42 ^ak; John 12:40 ^al; see also Acts 28:26-27 ^am; Rom 11:8 ^an).
6:10 ^ao Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10 ^ap, 18 ^aq; 35:5 ^ar; 42:7 ^as, 16-19 ^at; 43:8 ^au; 56:10 ^av; 59:10 ^aw).

• turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.
6:11 ^ax how long ... until ... the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.
6:13 ^ay Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21 ^az; 10:20 ^ba; 22:4 ^bb; 48:19 ^bc; 51:18 ^bd) but maintained the hope of a remnant who would make a new beginning (7:21-22 ^be; 29:23 ^bf; 37:31 ^bg; 44:26 ^bh; 49:19 ^bi; 54:1 ^bj).

• Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3 ^bk) whose new leader would be pleasing to the Lord (11:1 ^bl).