ISAIAH
CHAPTER 6
Isaiah sees the Lord—His sins are forgiven—He is called to prophesy—He prophesies of the rejection by the Jews of Christ’s teachings—A remnant shall return—Compare 2 Nephi 16.
[ This chapter reviews events surrounding Isaiah's call to be a prophet of the Lord, It is chronologically the first chapter in Isaiah. It reveals something about Isaiah's character as well as what the results of his particular ministry will be. It shows that the Lord, at that time, was communicating by revelation to His servants. It indicates that Isaiah's message is inspired as he was specifically called of the Lord to minister in this capacity. Isaiah also includes some comments that would show that he is not setting himself above others for pride's sake or out of arrogance. Isaiah puts himself well below the Lord in his relating of the vision. He confesses he is unworthy to be the Lord's spokesman, and it is only by virtue of the sanctification of the Atonement he is made worthy and willing. Also note Isaiah makes no pretense whatsoever to elevate himself to the station of one like Moses who spoke with the Lord face to face, rather he chooses to emphasize his lowly and common nature. The idea of Divine councils sôd is strongly promoted, i.e. that to stand in God’s council gives one the authority to declare God’s word. Isaiah sees “the Lord Yahweh seated on a high throne” (v. 1) and “above him stood seraphim ... and they cried out ... ‘Holy, holy, holy is Yahweh Sabaoth.” (v. 2, 3). In this scene the seraphim (‘flaming ones’) are members of God’s council, and this too is attested in his name Sabaoth, “hosts”. Thus, Isaiah, a temple based prophet (v. 1), sees Yahweh on his throne, and thus as a king (v. 5), and it is through this that he is able to respond to God’s calling for a prophet to declare His word (v. 8). (Smith & Miller 2002: 38).]
1 aIN the
year that king Uzziah died [ 742 B.C. In the years leading up to this time, the ten northern tribes of Isreal had formed an alliance with Syria in hopes to stave off the growing power of Assyria. This coalition worked to subjugate the southern tribe of Judah. During that era, Ahaz ruled with his father, Jotham, son of Uzziah. Then in about 740 BC, the same year Isaiah was called to be a prophet, Jotham and Ahaz began ruling jointly. However, King Ahaz was an idolatrous leader who even sacrificed some of his children. After his father’s death, Ahaz attempted a political alliance with Assyria to keep them from attacking Jerusalem, but in the end, it was all to no avail. (To get a better historical context read 2 Kings 16:1-20).
In the period Ahaz and his father took the throne, Isaiah had a dramatic vision where saw the Lord on his throne and received his call to be a prophet (to see what must occur for someone to be a prophet read Jeremiah 23:18–22). Recorded in Isaiah 6, you can tell that Isaiah, like many of us, felt inadequate to his calling. Stating that both he and his people (the Jews) are unqualified and unworthy, the Lord sends angels to help him partake of the Savior’s Atonement. Chronologically it is first in the Book of Isaiah, describing Isaiah’s calling as a prophet of God “in the year of King Uzziah’s death” in 742 B.C. As solomon’s temple in Jerusalem contained no throne, Jehovah’s throne was not in the temple itself, though it may have appeared to Isaiah above the Ark of the Covenant in the Holy of Holies. In his inaugural vision as a prophet, Isaiah sees Jehovah “highly exalted”—a divine attribute (Isaiah 57:15).
Healed from unworthiness, Isaiah says “Here am I, send me,” (see Abraham 3:27). In this Isaiah is a type for the Savior who offered the same response in the Council in Heaven. Then Isaiah was told he must cry repentance all the days of his life even though the people will harden their hearts and reject his message. However, he learns that eventually, a remnant of the house of Israel will return to the promised land. ] I saw also the Lord sitting upon a throne,
[ Isaiah enters the presence of Yhwh seated on his throne in the temple. ]
high and lifted up, [ i.e.
exalted. The Lord sits upon His great "merkabah", or chariot-throne,
which rides upon the winds of heaven and is drawn by angels, cf. Ezek.
1.] and his train
filled the temple. [ The bottom of his robes, or
the train of his robes filled the temple - the bottom of his robes became
the veils of the temples. the symbolism is one of condescension as well
as exaltation. The Lord is high above man and the earth, but condescends
to meet man in the Temple. Thus,His lowest parts, or the bottom fringes of
His robes are in the Temple. This necessarily implies the Lord's power and
authority is in the Temple. The reference to the robes can also be taken as
an obscure allusion to the priestly garment, cf. Exod. 28, cp. 52:1, D&C
113:7-8. so from this description we know where Isaiah was at the time he received this vision of God, he ws in the Holy of Holies in the temple. Note that in Isaiah the sôd of Yhwh meets in the celestial temple, where Yhwh sits enthroned just as in Michaiah’s vision. A popular story regarding the king’s robe circulates among some Christian groups. According to the legend, when an ancient king defeated another in battle the victor was entitled to cut off a portion of the defeated king’s robe and add it to his own as a symbol of his vic- tory. The longer the train of a king’s robe, the more battles he had won and the more victorious he stood. In other words, it covered the entire floor of the temple and testified of Christ’s victory and the defeat of our enemies—death, sin, and hell. Each of our failures, defeats and weaknesses can be made perfect in Him and added to the length of His robe. ]
2 Above it stood the aseraphims:
[ The spiritual level of “seraphs” (serapim) in the Book of Isaiah appears directly below that of Jehovah, as it does here. The fact that Isaiah sees Jehovah, on the other hand, identifies him with Isaiah’s son/servant category, immediately below that of seraphs. Together, these three spiritual levels constitute the highest in the Book of Isaiah’s hierarchy of seven. Later, after ministering as a prophet for more than forty years, Isaiah himself assumes the role of a seraph. The seraphs’ “wings” or “veils” (kenapayim) perhaps consist of energy fields that enable them to move or conceal themselves at will. The Hebrew "sarap" is most literally interpreted "burning one" and is also translated as "fiery serpent" in
the Exodus account where the fiery serpents are sent to torment Israel.
Use of this term by Isaiah denotes a sanctified or purified condition
of these beings, and differentiates them from messengers/angels. The word “seraphim” is not used anywhere else in the Old Testament … Isaiah employed the …root from which this noun is formed denoting in its verbal aspect to burn or be fiery …Latter-day Saints should have no trouble recognizing that seraphim represent celestial beings who attend God at His throne. The spiritual level of “seraphs” (serapim) in the Book of Isaiah appears directly below that of Jehovah, as it does here. The fact that Isaiah sees Jehovah, on the other hand, identifies him with Isaiah’s son/servant category, immediately below that of seraphs. Together, these three spiritual levels constitute the highest in the Book of Isaiah’s hierarchy of seven. Later, after ministering as a prophet for more than forty years, Isaiah himself assumes the role of a seraph. The seraphs’ “wings” or “veils” (kenapayim) perhaps consist of energy fields that enable them to move or conceal themselves at will. ] each one had six wings; [ These three pairs of wings represent the seraph's transcendent abilities to perform tasks that are
impossible to man. The particular pairs of wings' abilities are translated
in the JPS version as being. D&C 77:4 their wings are a representation of power, to move, to act, etc. ] with
twain he covered his face, [ The
ability to veil or hide their presence. ] and with twain
he covered his feet, [ The ability to veil their
location or that the "legs" is
a euphemism and this pair of "wings" is a garment of modesty, per
New Jerusalem Bible [NJB]] and with
twain he did fly. [ Ability to fly or travel about
in ways superior to those employed by mortals. ]
3 And one cried unto another, and said, Holy,
holy, holy, [ The Hebrew superlative “most holy” or “thrice holy” (qados, qados, qados) reflects the highest of Isaiah’s spiritual levels—Jehovah’s. In Hebrew a triple repeat is equivalent
to the english "most", it is a superlative. so, translated into colloquial
english the seraphs would be saying "Most holy". This statement implies that there is none holier than the Lord of Hosts. “most holy” or “thrice holy” (qados, qados, qados) reflects the highest of Isaiah’s spiritual levels. ] is the LORD of
hosts:[ Jesus Christ is the Lord of Hosts in the
sense that he is the God of the host of Israel, the Lord of the host
of righteous, and the king who leads his armies in righteous battleagainst
the wicked. This title as used by the Lord has martial implications as
he is the Lord of the Hosts of Heavens and can therefore command them
in combat, compare 2 Kings 6:17. This is also an authority statement
as the Hosts of Heaven endorsed and sustained the Lord as their Savior
and Redeemer in the War in Heaven so He may exercise His authority as
we have sustained Him as our leader. ] the
whole earth is full of his glory.
[ Gileadi interprets this phrase as: "the consummation of all the earth
is his glory". His reading is based on the interpretation of the Hebrew
word "melo" as being a noun that means "fullness" or "consummation".
Thus, he provides an interpretation that follows the meaning of Moses
1:39. The seraphs’ anthem—“The consummation of all the earth is his glory!” (melo’ kol-ha’ares kebodo)—identifies the purpose of the earth’s creation as Jehovah’s “glory.” In other words, Jehovah is glorified by bringing the earth to its “consummation,” when the earth fulfills it's purpose, when it begets “holy ones” like unto himself (Isaiah 4:3; 62:12). Why because when he bring man to this point then he (God) is everything to them, he is their maker, their redeemer, their father. So here we have Isaiah meeting with the divine council (2–3) and is invested with a mission to reveal the deliberations of the council to humankind (6:8–9). ]
4 And the posts of
the door moved at the voice of him [ An authority
statement. That all of creation would tremble of the voice of Lord (or
in this case His seraphic servant. Another rendering of the first phrase from the Hebrew suggests more clearly what was intended: “the foundations of the thresholds trembled” (Isaiah 6:4a). ) is to say that all creation recognizes
it's master. Shaking the doorposts indicates that even the most sturdy
part of the buildings shook. The threshold of the Holy of Holies’ shaking to its foundation at the seraphs’ cosmic hymn reflects the power of persons in the seraph category over the elements. Moses demonstrated that power when he smote the land of Egypt with plagues, divided the Red Sea, and brought forth water out of the earth (Exodus 9:22-25; 10:12-15; 14:16-28; 17:6). Similarly, Elijah multiplied the widow’s flour and oil, raised her child from the dead, and withheld the rain or returned it again (1 Kings 17:1-24; 18:42-45). The “mist” or cloud of glory that fills the temple attests to Jehovah’s manifesting his presence. ] that cried, and the house was filled with smoke.
[ Also variously translated "mist" and implies
the presence of the Lord. Compare Exod. 19:6, Exod. 40:34-35, Num. 9:15-23,
Ezek. 10:4.]
5 ¶ Then said I, Woe is me! for I am undone;
[ The LDS Bible footnotes provides the interpretation that
he Isaiah is "Overwhelmed by his own sins and the sins of his people." Gileadi provides a double
interpretation based on the usage of the Hebrew word "nidmeti" which
can be translated "ruined" or "destroyed." Thus,
Isaiah can be referring to the destruction of the carnal man in favor
of the new "born again" man. This is the effect that is often had wen men have been in the presence of God. Moses for example declared "I am nothing". It is not that Moses ceased to exist but rather that he in comparison realized how incomplete he was in relationship to God. ] because
I am a man of unclean lips ,
[ Here Isaiah is showing himself to be akin to Israel
in general terms in that he has failed to completely lived up to the covenants
he has made with the Lord. In doing so Isaiah reveals himself to be mortal
and fallible as is Israel. This also distinguishes him from Lord and
the seraphs in that he is corruptible and they are not. Additionally
there is something of a Judgement motif as when Isaiah comes into the
presence of the Lord he is struck by his own inferiority when compared
to the perfection and virtue of Him. Isaiah thus counts himself unworthy
to be the Lord's mouthpiece, cp. Jer. 1:9. Confronted with the reality of Jehovah’s presence, Isaiah feels a sense of unworthiness. As often occurs when a person sees God with his physical eyes, he is physically impaired—in this case “struck dumb” (nidmeti). Believing he is smitten with a covenant curse, Isaiah is afraid not only for himself but for his people—as we observe in the common imagery of “unclean lips” or “unclean speech” (teme’ sepatayim)—leaving him with a desire to help his people. The title of “King” reflects Jehovah’s kingship over all the earth and its inhabitants (Isaiah 24:21-23; 33:17, 22; 37:16; 43:15; 44:6; 52:7). ] and
I dwell in the midst of a people of unclean lips: for mine
eyes have seen the King,
[ Isaiah references the tradition that if an unworthy
person were to see the Lord, the Lord would destroy that individual,
compare Exod. 3:6, JST on Exod 33:20, Deut. 32:19-22. Thus, Isaiah again
identifies himself as unworthy. At this point Isaiah is pointing out that he has seen God and that he wants the same thing for his people. He has seen God with his physical eyes. ] the LORD of hosts. [ Vs
6-10 Compare Jeremiah's similar interview with the Lord at his call to
be a prophet where many similar symbols are employed, Jer. 1:1-10. ]
6 Then flew one of the seraphims unto
me, [ Where does
the seraphim come from and where does he go? the
seraph travels from the presence of the Lord down to Isaiah. Thus, sanctification
proceeds from the Lord to us via the Holy Spirit. ] having
a live coal [ A hot live coal has all of the imperfections burnt away symbolically suggesting purity. The word of prophecy, which was put into the mouth of the prophet. ] in his hand, which he had taken with the tongs from off the altar: [ The altar is the place of sacrifice, the place were people's sin's were forgiven. The atonement. ]
7 And he laid it upon my mouth,
[ The authority to act as the prophet, the voice of the
Lord on the earth, a prophet is the Lord's mouth on earth and is to speak
the revelations given to him. Compare Jer. 1:9. The hot coals can show both that he was purged from his sins and given the authority to speak for God. The opening-of-the-mouth rite implies the proper functioning of all the senses, physical and spiritual, as becomes evident when Isaiah is healed. ] and
said, Lo, this hath touched thy lips; and thine iniquity is taken away,
[ Opening-of-the mouth rite, such as also appears in Egyptian temple ordinances. The seraph’s taking an ember from the Altar of Atonement and declaring Isaiah clean implies that atonement has been made, or will be made, for his sins and transgressions. The burning ember signifies that Isaiah—by virtue of that atonement, and through his own repentance process—has attained a purified and sanctified state and is now deemed holy. His calling and election is made sure. ]
and thy sin purged.
8 Also I heard the voice of the Lord, [ Just as with Joseph Smith. He see's in verse 5 and now he bears witness that he also hears. ] saying, Whom shall
I send, and who will go for us? [ Signifies that heaven will minister to Isaiah even as Isaiah ministers to Jehovah’s people. ] Then said I, Here am I; send me.
[ Isaiah's response to the call to be the prophet. Isaiah
demonstrates his faith and his readiness to serve. The verb “send” (salah) has the same Hebrew root as the noun “apostle” (saliah), signifying one who is “sent” to bear witness of what he has seen and heard. What
was Isaiah's feelings in verse 5? Isaiah was considered
himself unworthy.
Why the quick change? He
is a recipient of the power of the atonement in his life, Because Isaiah's
faith and conviction in his being forgiven and made worthy in v. 6 have
changed his attitude entirely. How can we use it as a guideline for
us in our callings? If we look closely at the words he used in his response they are the same as those used by the Savior in the premortal world. We might also imply that Isaiah in the premortal world had the same response as the Savior, Adam, Abraham, Moses, Joseph, Nephi, Joseph Smith the list goes on. the response of "Here am I, send me". In further effort to teach Isaiah the Lord may have opened the heavens in such a manner so that Isaiah was able to see those words which he spoke sometime ago in the grand council in heaven. Showing that Isaiah was foreordained for this mission, he accepted his assignment in the premortal world just as the other did. ]
9 ¶ And he said, [ The Lord said. ] Go, [ Denotes Jehovah’s actual commission of Isaiah as his prophet. ] and tell this people, [ The terms “these people” or “this people” (ha‘am hazzeh), however, reflect the people’s repudiation of their covenant relationship with Jehovah that is commonly expressed by the possessive “my people” (‘ammi). So God is leaving Isaiah's charge somewhat open to which people, he does not say go to my people, being the covenant people he just says this people, so the command is rather vague as to whom he is to preach too. We kind of know tha he is speaking of the children of Israel, so this denotes that there has been some sort of seperation of the people from them keeping their commandments with God. ] Hear ye indeed, but understand not; and see ye indeed, but perceive not. [ When they grow alienated, they see things their way, not his (Isaiah 55:8-9). Hence the words, “Go on hearing, but not understanding; Go on seeing, but not perceiving.” As Jehovah forewarns, a wayward people’s typical response when a prophet appeals to them to repent is to harden their hearts and dull their senses. Make the people accountable for their sins by informing them of their nature
and they will harden their hearts in response rather than repenting,
cp. D&C 133:71-72. John quotes these two verses and states that Jesus'
ministry had the same effect on the Jews at that time, cf. John 12:39-41,
also cp. Matt. 13:15, John 9:39-41, Acts 28:27, Romans 11:8. A similar
theme appears in Deut. 29:3.
The theme is derivative of the Semitic tradition of gouging out the eyes of runaway servants and rebellious vassals, cf. Num. 16:14, 2 Kings 25:4-7, Jer. 39:4-7, Jer. 52:7-11. Israel is being rebellious, so blind them. And the Lord's punishment is even greater as they are made deaf as well. Israel is consistently described as blind and deaf throughout the entire book of Isaiah, cp. 29:18, 35:5, 42:7, 42:16-19, 43:8, 56:10, 59:9-10. The BofM rendering shifts the responsability for the lack of understanding to the listener where the KJV could be interpreted to say that understanding on the part of the listeners is precluded. Although Isaiah’s role as a hardener of his people’s hearts seals upon them Jehovah’s condemnation, there exists a redeeming side to his prophetic ministry. “Seeing” with the eyes, “hearing” with the ears, “understanding” in the heart, and “repenting” at the same time constitutes Jehovah’s formula for “healing” or salvation. A remnant of Jehovah’s people—a “holy offspring” comprised of those who repent (v 13)—thus survives destruction in his Day of Judgment. Typifying them are Isaiah’s disciples, for whom Jehovah provides sanctuary at the time others suffer covenant curses (Isaiah 8:13-17). ]
10 Make the heart of this
people [ Interesting to note how the Lord refers
to them, not as "My People" but as this people - the usage denote a derogatory
view of them. ] fat, and make their ears heavy, and shut their
eyes; lest they see with their eyes, and hear with their ears, and understand
with their heart, and convert, and be healed.
11 Then said I, Lord, how long? [ Isaiah, trying to understand his mission asks the question how long am I supposed to make Israel feel guilty of their sins by making their ears heavy? If we continue with the notion that this is Isaiah seeing in vision how he responded in the premortal life then we can see Isaiah asking the question there as well and here is the Lords response to Isaiah. Isaiah was chosen and given the calling and assignment in
the premortal life to "Go" to the earth and "tell this people", things that they would "hear", but not "understand". They would "see" the workings of the Lord, but would "perceive not" that salvation was in and through Jesus Christ and in no other name. ] And he answered, [ The Lord's response is "Until
the Day of the Lord" Jehovah’s response illustrates the utter desolation his unrepentant people will experience when a full measure of covenant curses overtakes them. Considering this scenario from an end-time perspective, we observe that Isaiah’s prophetic ministry serves as a type of the ministry of Jehovah’s servant. When given a similar prophetic commission to warn Jehovah’s people, the servant meets with a similar response (Isaiah 49:1-7; 50:1-11; 52:13-15; 61:1-7).
] Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
12 And the LORD have removed men far away, [ Who are where did he remove these men too? some to America, some to the Isles of the Sea, and some to the North countries. ] and there be a great forsaking in the midst of the land.
13 ¶ But yet in it [ In this scattering (removing) that has taken place in vs 12. People may flee the cities en mass in Jehovah’s Day of Judgment, they find scant refuge in the countryside (Isaiah 5:30; 8:22). ] shall be a
tenth, [ A tenth of those so scattered would constitute the choosen seed. Using the imagery of tithing—in which the Israelites pay a tenth of the land’s yield to the Levites and the Levites pay a tenth of that tenth to the priests (Numbers 18:24-28)—Isaiah contrasts the many who perish with the few who survive. ] and ait shall return, [ This chosen seed would be "eaten" as
the good fruit of Gods planting. (See Zenos, Jacob 5). The “holy offspring” left standing—a tenth of the tenth—compares to a terebinth or oak that can renew itself when cut down. The one who fells the tree/s is the king of Assyria/Babylon, Jehovah’s axe and saw (Isaiah 10:15; 37:24). ] and shall
be eaten: as a teil tree, and as an oak,
[ Like a "teil tree" (which is an English word for Lime tree) and as an oak tree, when they drop and scatter their seeds to repopulate the world with their kind, so the "holy Seed" of God will be scattered. ] whose
substance is in them, when they cast their leaves: so the holy seed [ This "holy seed" will be the "substance" or means of Gods gathering and saving Israel. ] shall
be the substance thereof.