Exegetical Paper for Hermeneutics course

LIBERTY UNIVERSITY SCHOOL OF DIVINITY

Exegetical Paper

Submitted to Dr. Rene Lopez,

in partial fulfillment of the requirements for the completion of

NBST 610

Hermeneutics

by

Jeffrey Rybold

February 14, 2019

Contents

Main Idea and Outline 1

Introduction 2

Context 3

Content 5

Application 10

Bibliography 12

ii

Main Idea and Outline

This paper will examine and exegete Isaiah 6:1-13. Upon deep critical examination, this passage speaks of Isaiah as he enters into the God’s presence, where he realizes his unworthiness to stand before the Lord causing him to repent and ask for forgiveness leading him to accept God’s call for him to go preach to the rebellious covenant people of Israel of the coming judgment and their need to also repent and turn back to God.

I. Introduction to Isaiah’s Vision

II. Isaiah sees God (6:1-5)

a. Isaiah sees God in a vision (6:1-4)

b. Isaiah sees his sinfulness (6:5)

III. Isaiah sanctified for God (6:6-8)

a. Isaiah repents from his unrighteousness (6:6-7)

b. Isaiah responds to his commission from God (6:8)

IV. Isaiah submits to God (6:9-13)

a. God gives His instructions (6:9-10)

b. God gives His timeline (6:11-12)

c. God gives His results (6:13)

V. Conclusion

Introduction

The book of Isaiah is a prophetic book detailing the revelation bestowed upon Isaiah the prophet. Much can be said and much more is generally known about this prophet. Hindson mentions, “In chap. 6 Isaiah recounts his call to the prophetic ministry undoubtedly many years prior to this writing, although his use of imperfect verbs indicates that he is describing the scene as it happened.” [footnoteRef:1] Clearly, Isaiah had a remarkable encounter with God. [1: Ed Hindson and Gary Yates, The Essence of the Old Testament: A Survey (Nashville, TN: B&H Publishing Group, 2012), loc 6343, Kindle. ]

Martin describes three problems that Bible students currently debate about Isaiah’s account in chap. 6. First, the chronological location of this account could be perceived as being in the wrong place. One suggestion is that the vision and commissioning came before the previous chapters, but it was recorded here as a climax to a very piercing accusation. It is likely that this is a recollection of his earlier calling. [footnoteRef:2] As Isaiah enters into the God’s presence, he realizes his unworthiness to stand before Him, he repents and receives forgiveness then readily accepts the call to go preach to the rebellious covenant people of Israel of the coming judgment and need to repent and turn back to God. Only a remnant would remain in the land. Second, Martin says, “Isaiah ‘saw the Lord’ (v. 1), whom he called ‘the Lord Almighty’ (v. 3) and ‘the king, the Lord Almighty (v.5). Because the Apostle John wrote that Isaiah wrote that Isaiah ‘saw Jesus’ glory (John 12:41), Isaiah may have seen the preincarnate Christ, who because of His deity is the Lord.”[footnoteRef:3] Finally, Isaiah had his vision in the temple. Even with no statement in scripture about Isaiah being a priest, it might be he was not a priest but simply a worshipper who was not physically in the temple but transported there in the vision.[footnoteRef:4] [2: John A. Martin, “Isaiah,” in The Bible Knowledge Commentary: Old Testament, ed. John F. Walvoord and Roy B. Zuck (Colorado Springs: David C Cook, 1985), 1043-44. ] [3: Ibid. ] [4: Martin, 1044. ]

Context

Isaiah’s ministry was long and profound. Baxter says, “What Beethoven is in the realm of music, what Shakespeare is in the realm of literature, what Spurgeon was among the Victorian preachers, that is Isaiah among the prophets” [footnoteRef:5] So profound, his prophetic writings are some of the most quoted in by New Testament authors. Isaiah’s ministry takes place in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.[footnoteRef:6] Baxter mentions, “Jewish tradition says that he lived into the reign of Manasseh, under whom he suffered a horrible martyrdom for resisting that wicked king’s doings, being placed in the hollowed trunk of a tree and then ‘sawn asunder.’”[footnoteRef:7] [5: J. Sidlow Baxter, Explore the Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation vol 6. (Grand Rapids: Zondervan, 1977), 217. ] [6: Ibid. ] [7: Ibid., 218. ]

Isaiah’s clear vision in chap. 6 is set apart in that it declares a flash autobiography of himself and his vision of God. Baxter says, “The prophet’s new vision here is not of his nation, but of God Himself; and it is meant to prepare him for larger ministry…. But the big thing here is that Isaiah saw Jehovah as KING. The high point is the awed exclamation: “Mine eyes have seen the King – Jehovah of Hosts!”’[footnoteRef:8] With the vision of God comes a clear calling to God’s chosen people of Israel – the sins of the nation have condemned them to desolation and captivity. Only a remnant of faithful believers will return to the promised land. Kidner describes this time saying, [8: Ibid., 240 ]

In 740 B.C. the death of King Uzziah (6:1) marked the end of an Indian summer in which both Judah and Israel had enjoyed some 50 years’ respite from large-scale aggression. The rest of the century was to be dominated by predatory Assyrian kings… their ambitions were for empire, not for plunder alone; and in pursuit of it they uprooted and transplanted whole populations, punishing any sign of rebellion with prompt and hideous reprisals. [footnoteRef:9] [9: Derek Kidner, “Isaiah,” in The New Bible Commentary: Revised, ed. Donald Guthrie et al. 3rd ed. (Carmel: Guideposts, 1970), 588. ]

The time was coming for Israel to be punished for their sins against God. It’s a transitory text, some might say, of the events previous and the culmination in the texts after it. Cole assumes, “He [Isaiah] finds the ‘broad issues’ such as sin of the nation in chapters 1-5 finding a solution in the experience of Isaiah in chapter 6, and the more specific occasions in 7-12 are a fulfillment of what the prophet had seen in his call of chapter 6.” [footnoteRef:10] [10: Robert Luther Cole, “Isaiah 6 in Its Context,” in the Southeastern Theological Review 2, no. 2 (Wint 2011): 166. http://ezproxy.liberty.edu/login?url=http://search.ebscohost.com/login.aspx?direct=true&db= lsdar&AN= ATLA0001934130&site=ehost-live&scope=site. ]

Hindson describes the literary approach of Isaiah, saying, “Isaiah’s literary efforts may rightly be termed the classical period of Hebrew literature. The grandeur of style, the liveliness of energy, and the profusion of forceful plays on words, vivid descriptions, and dramatic rhetorical touches undoubtedly make him the ‘Prince of Prophets.’”[footnoteRef:11] The passage being examined precedes the new king, Ahaz, and the deafness that the nation will maintain towards God. Hindson continues, “Newly cleansed and commissioned, Isaiah launches on his prophetic ministry even though his audience in the time of Ahaz would close their ears to the messages he would deliver.”[footnoteRef:12] [11: Hindson, loc 6272. ] [12: Ibid., loc 6343]

Content

Introduction to Isaiah’s Vision

As Isaiah’s vision is written, it is clear this was an important, life-altering event. Isaiah is detailed in his description of the encounter he has with God. Isaiah writes, In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple” (Isa 6:1 KJV). [footnoteRef:13] Martin says, “Three things struck Isaiah about God: He was seated on a throne, He was high and exalted, and the train of His robe filled the temple.”[footnoteRef:14] How did this encounter affect Isaiah? [13: Unless otherwise noted, all biblical passages referenced are in The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version). Bellingham, WA: Logos Research Systems, Inc. ] [14: Martin, 1044. ]

Isaiah sees God (6:1-5)

Isaiah sees God in a vision (6:1-4)

The consequential humility associated with a direct encounter with God is difficult to explain because no one in modern times has experienced it as Isaiah did. Though difficult for a modern explanation, there have been encounters by other authors who have experienced similar encounters with God. From their experience, we can gain clarity of this particular encounter.

Exodus 3 details the encounter of Moses with God in the burning bush. In stark comparison to Isaiah, God calls Moses (3:4) who hid his face from the glory and holiness of God (3:6). Moses, in humility, declares his unworthiness for such a task of reaching God’s people. What both Moses and Isaiah are displaying is the exalted position of a holy God. Moses was to go and free God’s people, while Isaiah was to go and condemn them. Both, however, were declaring the sovereignty of a just and righteous God. Martin states, “God’s being ‘high and exalted symbolized His position before the nation. The people were wanting God to work on their behalf (5:19) but He was doing so, as evidenced by His lofty position among them.”[footnoteRef:15] The one true and holy God was shown in the vision by the perpetual worship of the very present seraphim’s declaring His thrice holiness. Isaiah becomes fully aware of who God is in this visionary moment. Ackroyd affirms, “He [Isaiah] becomes aware of the dread holiness of God, conscious of the acclamation of that holiness by the attendant beings; and this sense of God’s holiness is clearly a marked characteristic of Isaiah’s understanding of him.” [footnoteRef:16] The importance of the repetitive declaration of the seraphim’s must be acknowledged. Chisholm says, “Threefold repetition, though rare, is a particularly forceful way of emphasizing an idea.” [footnoteRef:17] The importance of Isaiah’s vision of God is clearly his acknowledgment of His supreme holiness. Isaiah sees God and His holiness, which, in turn, have him see himself in comparison. [15: Martin, 1044. ] [16: Peter A. Ackroyd, “The Book of Isaiah,” in The Interpreter’s One-Volume Commentary, ed. Charles Laymon, (Nashville: Abingdon Press, 1971), 336. ] [17: Robert B. Chisholm, Jr., Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophet, (Grand Rapids: Baker Academics, 2002), 25. ]

Isaiah sees his sinfulness (6:5)

As Isaiah becomes more aware of God’s exalted holiness, he simultaneously becomes more aware of his own personal sinfulness. He says, “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts” (6:5). Martin clarifies, “When seen next to the purity of God’s holiness, the impurity of human sin is all the more evident. The prophet’s unclean lips probably symbolized his attitudes and actions as well as his words, for a person’s words reflect his thinking and relate to his actions. Isaiah identified with his people who also were sinful (a people of unclean lips).”[footnoteRef:18] Isaiah’s apparent sinfulness along the sins of the nation bring him to a point of utter humility. In a place where worship, honor, and praise should be ultimately given, Isaiah can only tremble and confess his sins before the Almighty. Chisholm mentions, “Though praise was the order of the day, Isaiah was not qualified to praise the king. His lips (instruments of praise) were ‘unclean’ because he is contaminated by his sinful society, which had rejected the ‘Holy One of Israel’ and his word.”[footnoteRef:19] What Chisholm eloquently proposes is that the society in which Isaiah was a part of (and contributor to in general) was unclean and sinful before God. To continue before God, Isaiah must turn away from the iniquity. [18: Martin, 1045. ] [19: Chisholm, 25. ]

Isaiah sanctified for God (6:6-8)

Isaiah repents from his unrighteousness (6:6-7)

When Isaiah declares his uncleanness, he does so in repentance. This is clearly shown when the seraphim laid the coal upon Isaiah’s mouth. Isaiah recalls, “And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged” (6:7). Martin explains, “This symbolic action signified the removal of the prophet’s guilt and his sin.”[footnoteRef:20] Having a clear conscience toward God opened his availability to be used by God. [20: Martin, 1045. ]

Isaiah responds to his commission from God (6:8)

Interestingly, Isaiah hears directly from God after he has his sins purged and his relationship with Him restored. Martin remarks, “Significantly he was not called to service till he had been cleansed. After hearing the seraph’s words (vv. 3, 7) he then heard the Lord’s voice.”[footnoteRef:21] The calling is clear and given as a question, “Whom shall I send, and who will go for us?” (6:8). The question is asked, but not because God did not know the answer. Martin asserts, “The question ‘Who will go?’ does not mean God did not know or that he only hoped someone would respond. He asked the question to give Isaiah, now cleansed, an opportunity for service.”[footnoteRef:22] Isaiah, newly forgiven and right before God, accepts His call from the Lord to go and do whatever the Lord commands. [21: Martin, 1045. ] [22: Ibid. ]

Isaiah submits to God (6:9-13)

God gives His instructions (6:9-10)

When Isaiah accepts the call, notice he did not ask for details first. He simply accepts and waits for further instruction. God then gives His instruction, and it is not an easy or fun commission. God’s mission for Isaiah is to foretell of their impending doom. It seems like a mean message, but in reality, it is a response of just and holy God toward an unrepentant people living in sin. Chisholm says, “On the surface, it seems to indicate that Isaiah’s hardening ministry would prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent.”[footnoteRef:23] The message that Isaiah is to give is a sad one that is sure to bring sorrow. Ackroyd affirms, “There is laid on him [Isaiah] the commission to proclaim disaster, to speak a message which will fall on deaf ears, a message which will reveal more clearly the disobedience of Judah.”[footnoteRef:24] Even with a message of direness, there is still a ray of hope that is given. The consequences that God’s people have brought upon themselves will be temporary. [23: Chisholm, 26.] [24: Ackroyd, 336. ]

God gives His timeline (6:11-12)

The message Isaiah is given, as stated above, is dreadful, but temporary. Ackroyd says, “The detail is unspoken, but when its grimness calls out from the heart of the prophet the lamentation, so often the cry of the psalmists, How long, O Lord? (v. 11), he is shown a picture of a desolated land, of exile and destruction, of further ruthless judgment even on those who survive.”[footnoteRef:25] Martin agrees, “The Lord answered that Isaiah was to proclaim the message until His judgment came, that is, till the Babylonian Exile actually occurred and the people were deported from the land (v. 12), thus leaving their ruined cities and fields (v. 11).” [footnoteRef:26] The message from the Lord to His people is to continue until the land is destroyed (v. 11-12) and the remnant returns (v. 13). [25: Ibid. ] [26: Martin, 1046. ]

God gives His results (6:13)

The remnant spoken of by God through the prophet can be seen as the ray of hope to a sin-sick people. God promises to keep His promise through a remnant while illustrating it with trees. Martin explains, “A remnant would be left. God compared the remnant to stumps of terebinth and oak trees. From this stump or holy seed of a believing remnant would come others who would believe. Though Judah’s population would be almost totally wiped out or exiled, God promised to preserve a small number of believers in the land.”[footnoteRef:27] This declaration from God is a cause for hope to the people, even though they do not deserve it. Chisholm concludes, “Some see a ray of hope here. God’s people would be like a tree that has been chopped down. But even chopped-down trees leave a stump that can produce new growth (see Job 14:7-9). Israel’s ‘stump’ was the holy remnant, which offered promise for the future.”[footnoteRef:28] [27: Martin, 1046. ] [28: Chisholm, 27. ]

Application

What can be learned from the calling and commission of Isaiah? First, when God calls someone, He communicates to one willing to humble and repent from their sinfulness. God did not directly speak to Isaiah until after he humbled himself and repented. From salvation to evangelistic ministry, an individual must first realize their unworthiness and sinfulness to approach God and communicate with Him directly. Isaiah writes, “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isa 59:2). When sin is a barrier, John explains, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn 1:9).

Second, the message God calls people to declare is not always a fun one or a popular one. Often it is hard and those it is being told to will reject it outright. When Stephen was declaring the truth of God, he was stoned to death by Saul, who was later converted by Jesus Himself on the road to Damascus (Acts 9). Bertram and Tucker say,

The divine message – a message of melting pathos and of startling warning, of beseeching entreaty and of terrible threatening – must be delivered to men. ‘Go, and tell this people’ is a command that shatters excuses and imposes an imperative obligation. God’s speakers have no option – speak they must (Jonah 3:2). The effects of God’s communications correspond to the willingness or the willfulness of men. [footnoteRef:29] [29: R.A. Bertram and Alfred Tucker, “Isaiah,” in The Preacher’s Complete Homiletic Commentary (Grand Rapids: Baker Book House, 1986), 146. ]

Finally, the message from God is never only about the consequences of a thing, but of repentance of sin and restoration to God. Just like Isaiah’s message was to declare that the sins of the nation would bring them dire consequences, God promised He would restore them again through His remnant. Today, Christians are commissioned, like Isaiah, to declare the dire consequences of sin while also declaring the saving grace of God through repentance and faith in Jesus Christ. (Word Count: 2915)

Bibliography

Ackroyd. Peter A. “The Book of Isaiah.” In The Interpreter’s One-Volume Commentary, edited by Charles Laymon, 329-371. Nashville: Abingdon Press, 1971.

Baxter, J. Sidlow. Explore the Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation vol 6. Grand Rapids: Zondervan, 1977.

Bertram, R.A. and Alfred Tucker. “Isaiah.” In The Preacher’s Complete Homiletic Commentary. Grand Rapids: Baker Book House, 1986.

Chisholm, Robert B. Jr. Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets. Grand Rapids: Baker Academics, 2002.

Cole, Robert Luther. “Isaiah 6 in Its Context.” In the Southeastern Theological Review 2, no. 2 (Wint 2011): 161–80. http://ezproxy.liberty.edu/login?url=http://search.ebscohost.com/ login.aspx?direct=true&db= lsdar&AN=ATLA0001934130&site=ehost-live&scope =site.

Hindson, Ed and Gary Yates. The Essence of the Old Testament: A Survey. Nashville, TN: B&H Publishing Group, 2012. Kindle.

Kidner, Derek. “Isaiah.” In The New Bible Commentary, edited by Donald Guthrie and J.A. Motyer, 588-625. Carmel: Guideposts, 1970.

Martin, John A. “Isaiah.” In The Bible Knowledge Commentary: Old Testament. Edited by John F. Walvoord and Roy B. Zuck, 1044-46. Colorado Springs: David C Cook, 1985.

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