Tyndale Open Study NotesIsaiah 6

Isaiah’s great vision of the Lord as King on his throne was a turning point in his life. This vision shaped his work as a prophet.

Scholars understand the historical setting of this event in two main ways:

1. Some see Isaiah 6 as Isaiah's original call to ministry. This would mean Isaiah 1–5 and 7–12 belong to the time of King Ahaz. Ahaz began to rule after King Uzziah died(Isaiah 6:1).

   If this is correct, Isaiah’s call did not appear at the beginning of the book for literary reasons. Perhaps the author placed the call in chapter 6 to end chapters 1–5 and introduce chapters 7–12.

   Isaiah’s personal cleansing and commissioning show what the whole nation needed. The people also needed to turn back to God if they were to fulfill their calling to be God’s light to the world.

2. Others believe that chapters 1–12 follow a chronological order (in the order events happened).

   In this view, chapter 6 does not describe Isaiah’s first call. Instead, it describes a recommissioning. This means God sent Isaiah again to serve in a new way.

   This new stage of ministry took place during the time of Ahaz. During this period, people would reject Isaiah’s message.

   Supporters of this interpretation refer to Isaiah 2:7–9; 3:16–24; and 5:8–14. They argue that these sections describe a time of wealth, military strength, pride, and luxury. These conditions fit the reign of Uzziah but not the reign of Ahaz.

• When King Uzziah died, the Assyrians began to regain control in the ancient Near East. This started a period dominated by major world powers:

  • Assyria,

  • Babylonia,

  • Persia,

  • Greece, and

  • Rome.

• I saw the Lord: The term Lord (Hebrew ’adonay) can refer to human rulers or to God. God is the ultimate King over all nations and rulers.

• on a throne: The apostle John also had a vision of God's heavenly throne (see Revelation 4:2; 7:10; 21:5).

• Isaiah says that the train (the flowing edge) of the Lord’s robe filled the temple. If only the train of his robe filled the temple, this suggests how great and majestic the Lord himself must be. The robe is only a small part of what Isaiah sees. Yet even that part fills the sacred space.

The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (though similar living creatures appear in Revelation 4:6–9; 15:8). The Hebrew term seraphim may be related to a word that means “to burn.” This suggests an association with fire. Their name may point to their shining or fiery nature.

In Isaiah’s vision, each seraph had six wings. With two wings they covered their faces. This showed reverence and humility. Even these powerful heavenly beings did not look directly at God’s glory.

• The repeated use of the word holy shows that the Lord is completely set apart from all creation.

• all the earth is full: The Hebrew text does not include a verb in this line. Because of this, translators understand the seraphim’s words in two possible ways.

  1. The earth may already be filled with God’s glory through creation, even though sin has damaged it.

  2. The earth may be filled with the Lord’s glory in the future, when he fully establishes his rule as King over the earth.

  Both understandings point to the same truth. One day, the Lord’s glorious presence will be known more fully on earth. This will happen even though humankind is sinful and wicked nations are powerful.

  God also revealed His glory in a greater way through the incarnation, when the Son of God became human (John 12:41; 2 Corinthians 3:18; 4:4–7).

Woe is me, for I am ruined: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (unclean 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.

your iniquity is removed and your sin is atoned for: The prophet's experience of forgiveness anticipated Israel's need for national forgiveness and cleansing (Isaiah 43:25; 44:22; see study note on Isaiah 39:6–7).

• Who will go for Us?: The Lord spoke in the presence of his angels. The Bible sometimes describes this gathering as a heavenly council (a group of heavenly beings who stand before God; see also 1 Kings 22:19–22; Jeremiah 23:18, 22).

• Here am I: Isaiah answered quickly and willingly. God had just forgiven and cleansed him from sin. Because of this grace (God’s undeserved kindness), Isaiah was ready to serve.

  He committed himself to a lifetime of ministry (service for God).

never understanding … never perceiving: The prophet's words revealed the true feelings of his audience. The people were so deep in sin that hearing the truth pushed them further from God instead of closer (for example, Ahaz, Isaiah 7). Yet, the truth needed to be spoken.

Jesus also used this principle in his own preaching (Matthew 13:14–15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26–27; Romans 11:8).

• Isaiah was God’s messenger. Through his message, the wicked became more blind and deaf (they refused to see and hear the truth). But those who honored God gained spiritual sight and hearing (they understood and obeyed; see also Isaiah 29:9–10, 18; 35:5; 42:7, 16–19; 43:8; 56:10; 59:10).

• turn and be healed: The Lord was ready to heal those who truly repented, but not those who only wanted to avoid judgment while continuing their sinful ways.

How long … until … the land is desolate and ravaged: During the prophet's ministry (740 to 685 BC), wars, famines, and devastation plagued the nation.

• Even if a tenth, a remnant, survives, the judgment would continue until almost all are destroyed. Isaiah often spoke about near destruction or decimation (almost complete destruction; Isaiah 9:18–21; 10:20; 22:4; 48:19; 51:18). But Isaiah also kept hope alive. A remnant would survive and begin again (7:21–22; 29:23; 37:31; 44:26; 49:19; 54:1).

• the holy seed will be a stump in the land: The stump is like the base of a tree that remains after it is cut down. It represents a remnant of holy people (see Isaiah 4:2–3). From this small beginning, a new leader would come who pleased the Lord (11:1).