Exegetical Analysis (Isaiah 6:1-13)

February 9, 2009 A Note From the Author: Thank you for taking an interest in and reading my exegetical analysis ana lysis of Isaiah 6:1-13 and I hope you will find the research and contextual exploration helpful in your understanding and reading. I’m an academic at heart and a thinker by nature, so detailed analysis of Scripture is truly enriching not just to my mind but also to my spirit. Hebrew 4:12 says, “For the Word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” he art” (NASB). While the historical and concordant information may be interesting to you, don’t allow this read to just be an intellectual and theological exercise. To conclude the exegetical analysis, I have included a “Significance” section that sums up the information and explores the possible hermeneutical or practical applications of this section of Scripture. The Bible is divided up into 66 books, 1,189 chapters, and 31,173 verses, but it is one great story of God’s creation and redemptions of humanity and Isaiah’s story is just one part of the greater story. For those that may be interested or curious, footnotes an d formatting are in adherence with Turabian’s A Turabian’s A Manual for Writers of Term Papers, Theses, and Dissertations. I hope you enjoy and benefit from this analysis and I am always open to thoughts, questions, and suggestions.

Adam Young [email protected] www.scribd.com/AdamDeanYoung

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1 Setting

Biblical Context Isaiah’s prophecy and prophetic ministry are the inspiration and hea rt of the book which bears his name as the title. Isaiah and his ministry found unique significance at a pivotal point in the history of God’s people. Positioned between the ministries of Moses and Christ, a transition was taking place and Israel was about to learn that their salvation could not be obtained by reliance on man but only from God Himself .1 A new era had begun, removing the old order of tribal confederacy and the kingdoms that came as a result to the old order, into a dispersion d ispersion that would open the door for a return to Zion, the city where Yahweh dwells.2 Isaiah’s ministry and prophetic book bears witness to Yahweh’s plan and word to His people throughout 12 generations, each generation’s response, and His divine perspective of the history of Israel and Judah.3

Authorship What little we know about the person of Isaiah mostly comes from the prophetic book named after him. Isaiah, whose name means, “The Lord is salvation,” was an eighth-century BC prophet and son of Amoz. He grew up in Jerusalem, received the best

Edward J. Young, Chapters 1-18, 1-18, The Book of Isaiah: The English Text, with

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2 education the capitol city could offer, o ffer, and had repeated close contacts with four different kings of Judah.4 Isaiah’s close contact with several kings, his access to the court, and great concern with the issue of leadership have led some to believe that he may have been of royal family or even related to King Uzziah. Uzziah.5 As to the authorship of the book, there is great debate. Young states that “The prophet Isaiah himself was the author of the entire book; he himself committed it all to writing and he was responsible for collecting his messages and placing them in the present book which bears his name.”6 Elwell and Comfort claim that chapters 1-39 took place during Isaiah’s ministry of about 750-700 BC and chapters 40-66 were written during his retirement years.7 However, Goldingay examines the name of the book, which is often called the “Book of Isaiah,” implying his authorship and agreeing with the NIV which correctly renders just “Isaiah,” linking him and his ministry to the work but not suggesting his partial or complete authorship. authorship.8 Watts takes it another step further and breaks down the major sections of the book into the possible authors: Chapters 1-35 to Isaiah; chapters 36-39 to an individual who w ho used 2 Kings 17-20:19 as a resource; chapters 40-55 to individuals during the Exile and restoration periods; chapters 55-66 to the returned community in Palestine. I believe tradition, in combination to the historical evidence we have today, is correct in giving complete authorship to Isaiah. While

Walter A. Elwell and Philip W. Comfort, eds. s.v. “ ISAIAH (Person),” (Person),” in Tyndale Bible Dictionary (Wheaton: Tyndale House Publishers, 2001), 1:642. Paul D. Gardner, ed. s.v. “ ISAIAH,” ISAIAH,” in New International Encyclopedia of Bible 4

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3 authorship can long be debated, the un-debatable reality remains; the primary speaker is Yahweh who uses vessels like Isaiah to communicate His message to His people.9

Date Placing a date on the Book of Isaiah is a difficult task not without its problems. In following Watts’ view, the very chronological progress has brought the events to the Persian period. The destruction of Edom in Isaiah 63:1-6 is referred to as a current event. Edom usually appears in all references to Judah’s n eighbor, yet neither Ezra nor Nehemiah mentions it. This suggests a mid-fifth century completion. completion.10 However, believing Isaiah to be the entire author of the book, we should explore the date of the prophet Isaiah’s life. Because Isaiah states that he worked under four kings of Judah: Uzziah, Jotham, Ahaz and Hezekiah, we know that his ministry took place about 750-700 BC. If it were to be believed b elieved that Isaiah wrote the entire book himself, finishing the final prophecies of the Babylonians during his retirement years, we would date the book late seventh century BC.11

Historical Setting A rapid Assyrian expansion and a monarch that continually overthrew neighboring nations and demanded tributes from other nations as a sign of submission and allegiance mark the period of Isaiah’s life and ministry. As Assyrian rule began to overtake Syria and northern Israel, the kings of these regions employed the help of Ahaz, king of Judah, in about 734 BC. He refused to assist them, so they invaded Judah. In









4 captured Syria Damascus and turned the northern kingdom of Israel into an Assyrian province.12 In about 701 BC, under King Sennacherib, Judah was vexed but, through the faith of Judah’s King Hezekiah, Jerusalem remained. It was not until the invasion of the Babylonians that Jerusalem fell and the people of God dispersed.13

Occasion By 435 BC Judaism was just beginning to find a rallying point with the rule of the new Persian Empire. There was no king; Jerusalem was still largely in ruins; the new temple had been a disappointment; there were Jews scattered throughout the Empire. They were facing a critical issue: what Judaism was and should become. A new n ew era had begun, the Assyrian and Babylonian conquests conq uests had destroyed the old order and with the rise of the Persian Empire a new order was now possible. Past history had shown the unwillingness of God’s people to heed and follow Yahweh’s direction. Yahweh was still looking for an attentive and responsive group that would remain faithful and obedient to His will.14 The accounts in Isaiah provided the history, the call of Yahweh, and the open opportunity to start afresh.

Recipients To assign an intended audience/reader is to assume we know the exact date and place of writing, as well as to have h ave some idea of the author au thor or editor. Looking at the complete book is best, but the conclusion of the book in Chapters 60-66 no doubt









5 addresses the people in Jerusalem. According to Watts, there is no evidence to suggest any circulation before the whole letter was complete. If we take his approach towards the book having multiple authors and at least one final editor operating after the returned community in Palestine, the intended audience would be those living in Jerusalem in about 435 BC.15 If we were to assume that Isaiah wrote the entirety of the book assigned to his name, the recipients would be the people in Jerusalem in late seventh seve nth century BC.16

Structure

Literary Genre Once again, the unknowns about the Book of Isaiah, including its authorship and date, can change the way one views this writing. If Isaiah himself were to be the sole author then it would not only include historical narratives but the latter half would be classified as prophecy. If it were written in its entirety much later, some of the prophecy would actually become history. Although we find the Book of Isaiah in the presence of the books of Prophets in today’s canonical Old Testament, the book is full of history, prophecy, prophetic messages, poetry and prose. Watts presents an interesting thought as he classifies it as vision literature. Isaiah’s title calls the book a “vision.” These v isions, whether interpretations of current events or prophecies of future ones, places the speaker and prophet in the background and make Yahweh the dominant speaker and the dominant sub-form is that of the Yahweh speech.17

The Book in Parts











6 While any writing can be labeled with a specific genre, it is important to note and remember that within any writing, there are multiple sections each serving a specific purpose. The Book of Isaiah can be broken up into three major sections that gives a synopsis of its overall messages and themes. Chapters 1-35 begin with an introduction into Isaiah’s prophetic calling, mission, and message. In these chapters we get a picture of the sin that entangled Judah and Jerusalem and God’s judgment on them. Although the text primarily focuses on the southern kingdom of Judah , the principles and theological insights apply to all of God’s people, those who received the Covenant. Chapters 36-39 include a historical interlude that fill in the historical gaps between Isaiah’s prophecies and Yahweh’s warnings and promises. The events in this section do not appear appea r in the order of time, but connect the two halves of the book together. They are, in effect, a proper appendix to the first half and an introduction to the second half of the book.18 Chapters 40-66 make up the latter half of the book, capturing the rise and fall of the Babylonians, Yahweh’s promise to redeem His people with salvation through the Servant of the Lord, His ultimate blessing, and His final judgment. judgment.19 We find our passage of focus in Isaiah 6:1-13, located in the introduction of the book in Chapters 1-6. It is here during the reign of Uzziah and an d Jotham that we are









7 nation will invade the land. This brings us to the vision of Isaiah and his calling to be a prophet to God’s people. In what is often referred to as Isaiah’s calling, or as the New International Version labels “Isaiah’s Commission,” we see the driving force behind his ministry and the power and authority with which Isaiah spoke and prophesied. This “commission” can be broken down do wn into even more layers, as was done previously with the whole Book of Isaiah. In verses 1 and 2 of Chapter 6, Isaiah describes what he saw he saw:: the Lord seated on a throne and seraphs with six wings, two cove ring their faces, two covering their feet and with two they were flying. Verse 3 describes what he heard : the seraphs calling to one another: “Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory” (NIV). In verse 4, Isaiah describes what he felt he felt : the doorposts and thresholds shook. Verse 5, Isaiah recounts what he said he said : “‘Woe to me!’ I cried. ‘I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty’” (NIV). He then, in verses 6 and 7 describes what he experienced : a seraph touched his mouth with live coal and pronounced his guilt removed and his sin atoned for. Finally, in verses 8-13, Isaiah describes what he received : his commission to be the prophet to God’s people.









8 God. This is especially true when you place each of these variations in their complete context as any good interpreter and expositor should always do.

Summation

Beginning the process to exegete Isaiah’s commission, reference will be made to the New American Standard Bible as the source for an accurate literal English translation, as suggested by Vines and Shaddix when unable to do so in the original language. language.20 “In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple” (Isaiah 6:1 NASB). Many readers believe that Isaiah’s mention of King Uzziah’s death only signifies a time period which is believed to be between 742-735 BC.21 However, as Erdman has pointed out, it is much more a description of the times. The king had died by a loathsome disease; the country was in peril through moral decay; and the Assyrian Empire was posing severe political danger.22 The first person narrative does not tell us whose vision is being described. Watts concludes that if we are to believe Isaiah wrote all or at least this part of the book it would be his vision, but if the book had been completely written during the fifth century BC it would be very unlikely it was Isaiah’s. He believes that we are not safe to assume









9 the seraphim around Him. Isaiah has only o nly been made aware of God’s presence p resence in the things he did see.24 John 1:18 and 1 Timothy 6:16 both say that no man has ever seen God and John 12:41 states that Isaiah merely saw God’s glory. The vision of God being seated on a throne represents Him as king and judge over His people and all the people of the earth. While God had always been their great King, the symbolism was especially vital for a group of people who had just lost or were about abou t to lose their earthly king to death. death.25 There is some debate as to the temple Isaiah is referring to, whether it be a heavenly heave nly or earthly temple. While many of the things he describes represent parts of the Jerusalem Temple, it was a vision and could have in fact taken place anywhere.26 “Seraphim stood above Him, each having h aving six wings: with two he covered his face, and with two he covered his feet, and with two he flew” (Isaiah 6:2 NASB). Seraphim, which can be translated, “burners,” are often interpreted to understand their burn in love and zeal for God.27 Here, even the seraphim covered their faces as a sign reverence and awe of God. Perhaps this is why Isaiah did not see God, but only His glory, because bec ause to look at God was a sign of irreverence and would be fatal as well. Some have speculated, as has Kaiser, that the covering of their feet actually represented a covering of their









10 guilt.28 However, most believe it does not represent sinfulness but rather another sign of reverence and humility. humility.29 “And one called out to another and said, ‘Holy, Holy, Holy, is the Lord of hosts, The whole earth is full of His glory’” (Isaiah 6:3 NASB). God is holy by definition but shows His holiness through His decisions and acts. acts.30 The word “holy” used here literally means to be consecrated, dedicated, or set apart. It is removed from the realm of the common and what is secular to the sphere of being sacred.31 It represents Gods separation from creation and complete freedom from what is sinful. The threefold use of the word has been interpreted by some to represent the Holy Trinity, but because the development of this idea was not understood until u ntil the New Testament and Isaiah makes no n o mention or reference to this special meaning, one should be cautious in taking it that direction. Perhaps it was merely to emphasize God holiness. holiness.32 The phrase, “Lord of hosts” is also used in 2 Samuel 6:2 and Amos 9:5-6. It represents Yahweh as the holy God, the Lord over all the powers and forces that form and control the world. He possesses the power to make His will prevail in the world. world.33 While many scholars place glory as the subject in the next phrase, full or fullness as the subject follows the more natural order of the H ebrew words. The meaning is essentially











11 force, which is revealed to those who have been given the eyes to see it as Paul refers to in Romans 1:19-20.35 “And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke” (Isaiah 6 :4 NASB). Another reference to physical aspects that could be found in the Jerusalem Temple, the doors and their pivots set in the foundation shook at the seraphim's chanting. In the Bible, smoke often accompanies the presence of God and may be the reason for the smoke. However, we know from verse 6 that there was w as altar present at the time of the vision and Leviticus 16:12-13 describes a cloud of smoke from the incense on the altar that will be a protection for the priest, who is in the presence of God. Without this smoke the priest would die. This could be another explanation for the smoke filling the temple, to protect Isaiah in the close presence of God.









12 a better picture of the sin of Isaiah’s people and how they were a people of unclean lips. While they continued to obey the ritualistic and sacrificial laws demanded by God, it was merely lip service in hopes of deterring God’s wrath. In Mark 7, Jesus quotes Isaiah’s observations, declaring the religious people of His day, guilty of the same grievous sin. “Then one of the seraphim flew to me with a burning coal in his hand, which he had taken from the altar with tongs” (Isaiah 6:6 NASB). Whether the seraphim was given oral command or some other instruction we do not know, only that the seraphim was acting on God’s behalf and in His will. “He touched my mouth with it and said, ‘Behold, this has touched your lips; and your iniquity is take away and your sin is forgiven’” (Isaiah 6:7 NASB). Kaiser argues that the burning coal of the altar contained the necessary power of atoning and purifying force to forgive Isaiah’s sin as it did for the con gregation alluded to in the Book Bo ok of









13 and to respond to it co rrectly and obediently. Here the question is not directly asked o f Isaiah but he has no hesitation in responding. We see a similar response from Paul in 1 Corinthians 15:8-10. God chose Paul, unfit to be an apostle, but because of the unmerited grace shown to him, Paul was even more motivated towards obedience. Because of the forgiveness and the atonement for his sins, seen to Isaiah as God’s unmerited grace, his only response is to volunteer and remain faithful to this task throughout the rest of his life.41 “He said, ‘Go, and tell this people: Keep on listening, but do not perceive; keep on looking, but do not understand. Render the hearts of this people insensitive, their ears dull, and their eyes dim, otherwise they might see with their eyes, hear with their ears, understand with their hearts, and return and be healed.’” (Isaiah 6:9-10 NASB). Why would God tell his people to do something that He was not going to allow them to









14 beyond the point of no return in complete hardening of mind and heart. heart.44 Jesus quotes God’s instructions to Isaiah in Matthew 13, observing the very same reason why people rejected His message as well. “Then I said, ‘Lord, how long?’ and He answered, ‘Until cities are devastated and without inhabitant, houses are without people an d the land is utterly desolate, the Lord has removed men far away, and an d the forsaken places are many in the midst of the land. Yet there will be a tenth portion po rtion in it, and it will again be subject to burning, like a terebinth or an oak whose stump remains when it is felled. The holy seed is its stump” (Isaiah 6:11-13 NASB). There is even more discussion and confusion in the understanding of this final part of Isaiah’s instructions. Could the destruction described here be a prophecy of the Assyrians? What does terebinth and oak mean to the Isrealites? While there are nearly as many differing opinions about these meaning as there are









15 Isaiah, when faced with the death dea th of his king and leader, in the midst of political turmoil and the threat of invading nations, “saw the Lord.” This event in Isaiah’s life wasn’t an accident or pure coincidence. When faced with adversity, hardships, and struggles it isn’t easy to see the Lord working in and around you and it doesn’t happen by accident either. Isaiah was a man who feared God and fervently believed in His power, justice, and purpose for his life. He was involved in teaching, preaching, and prophesying before the vision of God and his life’s commission ever took place. For us to see the Lord in difficult times, in times of unrest, and those moments when we have a lot more questions than answers we must begin seeking after God long before historical life events happen. God sits on the throne of both b oth heaven and earth as its King. As its Creator, He sees things as both how they were meant to be and how h ow they are. While many times we view this as a negative image; as God sitting up in heaven, disappointed in all the little











16 God’s holiness and glory is evident all around us, even for those of us who w ho will never have a vision like Isaiah did. Romans 1:20 lets us know that throughout all of creation, in the things we can see, are the invisible qualities of God. They were put here by God and for God, to attest to His glory. We just get the privilege of seeing and experiencing them too! When in the presence of God, our place in comparison to Him is clearly seen. Being in the presence of the Most Holy and hearing the seraphim praise p raise Him, Isaiah is









17 presence of God and in the place to hear and respond to His call. God does not single out only certain individuals to carry out the call He gave in Matthew 28 and Acts 1. We each have special roles just as each member of the body carries out special functions, but the call is open to those you are able to hear Him and willing to respond. For believers today, Isaiah’s encounter with God is a reminder of the fact that God is always in control and the ruler of our lives. He has a special plan and purpose, not only for history as a whole, but also for our lives individually. But before we can hear









Bibliography

Butler, Trent C. Isaiah C. Isaiah.. Holman Old Testament Commentary. ed. Max Anders. Nashville: Broadman & Holman Publishers, 2002. Corley, Bruce, Steve W. Lemke, and Grant I. Lovejoy. Biblical Lovejoy. Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture. Scripture. Nashville: Broadman & Holman Publishers, 2002. Elwell, Walter A. and Philip W. Comfort, eds. Tyndale Bible Dictionary. Wheaton: Tyndale House Publishers, 2001. Isaiah. Grand Rapids: Baker Book House, 1954. Erdman, Charles R. The Book of Isaiah.

Exegetical Analysis (Isaiah 6:1-13)

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