LIBERTY UNIVERSITY
JOHN W. RAWLINGS SCHOOL OF DIVINITY
Hineni
Exegetical Research Paper – Isaiah 6:1-13
Submitted to Dr. Joseph Pak,
in partial fulfillment of the requirements for the completion of
NBST 610
Hermeneutics
by
Ashley R. Rashley
July 4, 2021
Contents
Thesis and Outline ……………………………………………………………………………iii.
Introduction …………………………………………………………………………..………1
Context
Historical/Cultural ………………………………………………………………….…2
Literary Context …………………………………………………………………….…3
Content …………………………………………………………………………………….…..4
Application ……………………………………………………………………………….……7
Conclusion ………………………………………………………………………………..……9
Bibliography …………………………………………………………………………………...11
ii
Thesis and Outline: Isaiah 6:1-13
Thesis
Isaiah’s vision of his acknowledgement of sin, repentance, cleansing, and commissioning
reflects the pattern of the Christian’s acknowledgement of sin and God’s judgment, repentance,
consecration through Christ’s death on the cross, and calling to spread the news of the Gospel.
Outline
I. Introduction
II. Historical-Cultural Context
A. Authored by the prophet Isaiah.
1. Timeframe of vision is after death of King Uzzia
B. War and unrest throughout Israel and Judah.
C. Pagan worship and disobedience to God.
III. Literary Context
A. Rhetorical, prophetic and narrative language
B. Judgment speech, trial speech, salvation speech.
IV. Exegesis
A. Acknowledgment and cleansing of sin (Isaiah 6:4-5)
1. Unclean lips
B. Mission and calling of the church (Isaiah 6:8)
1. Once cleansed, Isaiah is sent out to warn of judgment
C. The remnant (Isaiah 6:13)
V. Significance
A. Consecration by hot coal from altar reflects Christ’s sacrifice on the cross (blood
of Christ was our consecration).
B. Once we are cleansed of our sins, we are called to go into all the world to preach
the gospel.
iii
VI. Conclusion
VII. Bibliography
iv
1
Introduction
Hineni. It’s a wonder how such a small word can connote such profound meaning. It’s a
marvel how just the contemplation or utterance of this word can stir up emotions of anticipation,
inadequacy, excitement and fear all at the same time. Yet the word, whether spoken or implicit, is
riddled throughout Scripture, and often during times of vulnerability. Hineni is a Hebrew word
that sums up three simple English words: “Here I am!”1 By remarking this word, one is
expressing total readiness to give oneself, wholly and completely; offering total availability with
flaws, limitations, expectations, preferences and all.2 Moses, standing barefoot before a burning
bush, replied Hineni prior to leading God’s chosen people away from slavery in Egypt and into
the wilderness toward the Promised Land.3 Abraham expressed readiness when God asked of
him to prove his allegiance through one of the most dire acts of obedience in human history –
sacrificing his only son.4 Samuel submitted himself wholly and completely to the service of the
Lord and became one of the most renowned prophets ever known.5 The prophet Isaiah uttered the
famous words when the Lord asked who would go to preach the gospel. The prophet replied,
“Here I am. Send me.” (Isa. 6:8)6 It requires a substantial amount of faith, trust and willingness
to obey; yet it is the only appropriate response to the prompting from our Savior.7 Isaiah’s vision
of his acknowledgement of sin, repentance, cleansing, and commissioning reflects the pattern of
the Christian’s acknowledgement of sin and God’s judgment, repentance, consecration through
1 “Hineni”: Here I Am. Send Me! One for Israel, June 1, 2016. https://www.oneforisrael.org/bible-based-
teaching-from-israel/hineni-here-i-am-send-me/#:~:text=There%20is%20a%20powerful%20word%20in
%20Hebrew%20that,oneself%20%E2%80%93%20it%E2%80%99s%20an%20offer%20of%20total%20availability.
2 Ibid.
3 Ibid.
4 Ibid.
5 Ibid.
6 Unless otherwise noted, all Scripture references are CSB.
7 “Hineni”: Here I Am.
2
Christ’s death on the cross, and calling to spread the news of the Gospel, which in turn begs a
reply.
Context
Historical/Cultural Context:
The book of Isaiah is surmised to have been written by the prophet Isaiah, son of Amoz,
during the reigns of the kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah, which would have
been around 740 until about 700 B.C.8 The historical backdrop was one of prosperity throughout
the nations of Israel and Judah, during the first half of the eighth century B.C; however, the tide
quickly shifted during the midpoint of the century when the Assyrians appeared on the horizon
like a dark, ominous storm cloud.9 Judah refused to join the Northern Kingdom’s coalition
against the Assyrian forces, leaving Israel and Aram to fend for themselves.10 By 722 B.C., the
Assyrians had defeated Samaria, Aram, and Israel while the Northern Kingdom and Judah
spiraled into a state of moral corruption.11 Under the influence of the Assyrians, the weakened
nation of Israel also plunged into disobedience and rebellion against the God of their ancestors.12
With the looming threat of another Assyrian conquest, the prophet Isaiah urged the king of Judah
to depart from their rebellion against God.13 Judah was rewarded with defeating the Assyrians in
701 B.C., yet it was then that the prophet foresaw the eventual exile of Judah and addressed the
situation of that future generation.14 Most messages are not easily dated, but chapters 2-5 appear
to record Isaiah’s sermons during the prosperous reign of Uzziah; chapters 6-12 relate to the
Syro-Ephraimite war during the reign of Ahaz; and many of the oracles against the nations in
8 Robert B. Chisholm, “The Major Prophets,” in Holman Concise Bible Commentary, ed. David S. Dockery
(Nashville, TN: Broadman & Holman Publishers, 1998), 261-267.
9 Ibid.
10 Ibid.
11 Ibid.
12 Ibid.
13 Ibid.
14 Ibid.
3
chapters 13-39 are connected to Sennacherib’s attack on Jerusalem during the reign of
Hezekiah.15 The broad introductory of Isaiah 1-6 warns against Judah’s wickedness around 745-
740 before political danger comes their way; specifically, the king Uzziah’s death around 742
B.C.16
Literary Context:
The book contains a multitude of individual literary types, often woven together in a
highly artistic and rhetorically effective manner.17 Among the more common forms are the
judgment speech, the exhortation to repentance, the salvation announcement, and the salvation
oracle.18 Other forms include the disputation speech and the trial speech.19 The book also
contains prophetic messages, mostly in poetic form characterized by parallelism of thought and
vivid imagery, and biographical material about Isaiah.20 The prophetic genre is both poetic and
narrative in its approach, and meets the basic requirements of prophetic literature that speaks
with the Word of God about election and covenant, rebellion and judgment, compassion and
redemption, and consummation.21 The literary significance of the book is the fact that it is the
largest of the prophetic books, with 66 chapters.22 The specific passage of Isaiah 6:1-13 is a first-
person narrative that bridges chapters 1-5 to chapters 7-35.23 Through Isaiah’s vision, the first
four chapters set the tone of the book, introducing the tragedy that has befallen due to Judah’s
15 Gary Smith, “Isaiah,” CSB Apologetics Study Bible, ed. Ted Cabal (Nashville, TN: Holman Bible Publishers,
2017), 813.
16 Paul R. House, House, Isaiah’s Call and Its Context in Isaiah 1-6, Criswell Theological Review 6.2, (1993),
http://faculty.gordon.edu/hu/bi/ted_hildebrandt/otesources/23-isaiah/text/isa-articles/house-isaiahscall-isa6-ctr.pdf.,
209.
17 Chisholm.
18 Ibid.
19 Ibid.
20 Ibid.
21 B.D. Napier, Song of the Vineyard: A Guide through the Old Testament (Philadelphia: Fortress, 1982), 250.
22 Tim LaHaye and Ed Hindson, The Popular Encyclopedia of Bible Prophecy (Eugene: Harvest House
Publishers, 2004), 152.
23 John D.W. Watts, “Isaiah 1-33,” Word Biblical Commentary, Revised Edition (Nashville: Thomas Nelson, Inc.,
2005), 103.
4
disobedience: war, poverty, and judgment upon leaders and families. Most of the judgment
messages appear in chapters 1-39, and the majority of the salvation speeches occur in chapters
40-66; in each of the major sections of the first half of the book, the message moves from
judgment to salvation.24 This pattern is consistent with the message and concepts of the Bible as
a whole: the Lord of Armies is the God of truth and justice, who is quick to correct His children
in love, and offers to restore scarlet sins to be as white as snow (1:18) if they repent of their
wickedness and turn back to seek His face.
Content
As a messenger of Israel’s and Judah’s covenant Lord, Isaiah warned that God’s people
were about to be judged for breaking their covenant with Him.25 Though their punishment would
be severe, God would ultimately judge the nations as well and reestablish His people in their
land.26 While unraveling this opening theme of judgment and restoration, Chapters 4 and 5 also
develop a future hope of a remnant in Jerusalem, which will one day restore the glory of Zion
and allegiance to the one true Yahweh (4:2). Isaiah’s vision becomes even more personal in
chapter 6 as Isaiah unwraps in masterful literary form his encounter in the throne room of the
Lord of Armies, himself (6:1). The prophet tells of his “face-to-face encounter with this Holy
God, seated on His heavenly throne, with Seraphs all around and chanting ‘Holy, holy, holy is
the Lord Almighty.’”27 Isaiah’s vision occurred in the temple and was described in terms of the
worship conducted there.28 “The chanting of the seraphim (lit “burning ones”) mirrored the
antiphonal singing of the Levitical choirs, while the smoke of the altar filled the air,” suggesting
24 Chisholm.
25 Ibid.
26 Ibid.
27 Ibid.
28 Gary Smith, “Isaiah,” CSB Apologetics Study Bible, ed. Ted Cabal (Nashville, TN: Holman Bible Publishers,
2017) 821-822.
5
a sacrificial ceremony in progress.29 Isaiah is quite detailed in his description of the seraphim, as
each having “six wings: with two they covered their faces, with two they covered their feet, and
with two they flew” (6:2). The three-fold echoing of God’s “Holy, Holy, Holy” nature by the six-
winged, burning Seraphim fly above the majestic, luminous Lord upon His throne and reveals
the Omnipresence of God with His glory shing forth as their instantaneous and uncontrollable
shouts of praise to declare His glory.30 It warrants mention that the seraphim – these heavenly
beings – had six wings instead of seven, which is the number symbolic of perfection and
completeness. The assumption can be made that these beings, though divine in nature, are
perceived as less than perfect deities. There is only one Elohim deserving of utmost reverence,
and the “hem of his robe filled the temple” (6:1). This majestic flowing garment imagery is
repeated in Revelations 1:13, referencing the “Son of Man, dressed in a robe and with a golden
sash wrapped around his chest.”31 In the ancient Near East, such dress was worn by dignitaries
and royalty.32 Readers may recognize many additional parallels to the Torah in this passage. For
example, the scene at Mount Sinai mirrors the smoke and earth quaking described in this scene.
Isaiah also rightly expresses his fear of beholding the face of the Lord. In Exodus 33:20, the Lord
told Moses that no man could see his face and live … yet, Isaiah claimed to see “the Lord seated
on a high and lofty throne … the King, the Lord of Armies.”33 These “theophanies” were
typically accompanied by features drawn from the world of nature, such as storm or volcanic
activity, and often included the manifestation of God’s glory, an awesome weight or radiance that
both revealed and hid his presence.34 The opening perceptions of Isaiah seeing the Lord sitting in
29 Ibid.
30 Kathy L. McFarland, Isaiah 6:1-13 Exegesis. Becker Bible Studies. Last modified January 6, 2013, accessed
June 5, 2021, https://biblestudydata.com/moodle/mod/page/view.php?id=262, 3.
31 Larry L. Walker, and Elmer A Martins, Isaiah, Jeremiah, & Lamentations, Cornerstone Biblical Commentary,
vol. 8 (Carol Stream, IL: Tyndale House Publishers, 2005), 35-40.
32 Ibid.
33 Smith.
34 Ibid.
6
verse 1 connects strongly to verse 8 where he hears the voice of the Lord.35 It seems Isaiah
becomes transformed through the words of unending praise from the Seraphim, as if his very
spirit is raised high to join them in the praise of His Lord then plunges to the depth of despair
when he realizes the condition of his unclean lips.36 Overwhelmed by God’s splendor, Isaiah
acknowledged his and his people’s sinful condition.37 “The sight of a Holy God and the sound of
the holy hymn of worship brought great conviction to Isaiah’s heart, and he confessed that he
was a sinner.”38 As Matthew 12:34-35 indicates, “unclean lips are caused by an unclean heart ...
so Isaiah cried out to be cleansed inwardly and God met his need.”39 The hot coal which the
seraphim retrieved would have been from a burning altar, possibly during an ongoing sacrifice
involving bloodshed.40 After Isaiah’s purification, the Lord commissioned him as a prophet and
messenger to His spiritually insensitive people.41
Verses 9-13a contain the message Isaiah is to convey, the task given him to do, and the
program in which he is now involved.42 It would seem counterproductive that Isaiah’s ministry
would actually make some people’s eyes more blind, their ears more deaf, and their hearts more
callused.43 However, “God does not deliberately make sinners blind, deaf and hard-hearted; but
the more that people resist God’s truth, the less able they are to receive God’s truth.”44
Nonetheless, the servant is to proclaim the Word no matter how people respond, for the test of
ministry is not outward success but faithfulness to the Lord.45 As this dramatic scene draws to a
35 W.A.M Beuken, “The Manifestation of Yahweh and the Commission of Isaiah: Isaiah 6 Read against the
background of Isaiah 1,” Calvin Theological Journal 39, no. 1 (2004), 73.
36 McFarland, 3.
37 Chisholm.
38 Warren W. Weirsbe, “Isaiah – Malachi” The Bible Exposition Commentary: Old Testament (Colorado Springs,
CO: David C. Cook Publishing, 2002), 18
39 Ibid.
40 Ibid.
41 Chisholm.
42 J. Alec Motyer, Isaiah (Downers Grove: InterVarsity Press, 2009), 83.
43 Weirsbe, 18
44 Ibid.
45 Ibid.
7
close, the Lord foretells that Isaiah’s mission would end in seeming failure, with the land ruined
and the people exiled; but, a remnant would survive.46 “It would be like the stump of a fallen tree
from which the shoots (“the holy seed”) would come, and they would continue the true faith in
the land.”47 When at first it seemed as if darkness, death, and judgment would have the final
word, the remnant, which would indeed blossom from the felled tree bringing forth a “holy seed”
and bring life and salvation to all who believe.48
Application
“The book of Isaiah highlights the problem of sin but also offers a message of
salvation.”49 Yahweh is both just and merciful; he is the true God who created everything, and
when people seek salvation in foreign nations and their gods, it is a denial of what He can and
will do for His people.50 In other words, “the vision connects the relationship between
understanding and redemption in the process of salvation.”51 At the beginning of Isaiah 6,
darkness has closed in on the nation of Israel as well as Judah; the people to whom the prophet
was sent were the heirs of great promises but appear to have forfeited them.52 Grace had been
exhausted; nothing but judgment lay ahead.53 Within these brackets, one may see a stark
representation of humanity entrenched in rebellion, death and sin. Isaiah’s dirtied lips show that
when dwelling amongst others of sinfulness, the dirty condition is apt to come upon even the
most devoted to God.54 The process of spiritual awareness and understanding is critical upon the
eyes and ears and heart.55 Yet, as Isaiah’s vision develops, “the looming darkness is replaced by
46 Ibid.
47 Ibid.
48 Motyer, 82-83.
49 John D. Barry, ed. “Isaiah,” NKJV Faithlife Illustrated Study Bible (Grand Rapids, MI: Zondervan, 2012),
1095.
50 Ibid.
51 McFarland, 1.
52 Motyer, 76.
53 Ibid.
54 McFarland, 5
55 Ibid.
8
singing and salvation and the Lord in all his holiness is dwelling in Zion in the midst of his
people.”56 Darkness and judgment, then, do not have the final word; the exhausting of grace has
been superseded by the triumph of grace.57 Indeed, this imagery of light conquering darkness
parallels to Christ’s death on the cross and resurrection from the grave. As the sacrificial Lamb,
Christ gave himself upon a wooden altar as final atonement for mankind’s depravity. Just as
Isaiah was cleansed by the burning coal from the altar, the blood of Jesus Christ is offered as the
cleansing antidote for man’s iniquity. Moreover, just as Isaiah acknowledged his own woes
which led to his confession and consecration, so must each individual recognize his or her own
sin and rebellion, confess the need for God’s gift of salvation, and humbly invite inward
cleansing.58 “A Christian today, for example, who attends church and professes Jesus but who
regularly indulges in sin is not far from the eighth-century BC Hebrew who regularly offered
sacrifices to the Lord but also participated in Baal worship.”59 Without Christ’s victory over
death, the sins of mankind would result in judgment but, due to Christ’s atonement, those who
choose to see, hear, and believe are granted salvation. The immediate effect of atonement is
reconciliation.60 Reconciliation coupled with repentance and a complete surrender of oneself
leads to a calling and a commissioning to preach of the promise of the Messiah until His coming.
The idea of a remnant, though, cannot go unrecognized. According to Matthew 10:14, not
everyone will heed the words of Christ. There will be those who continue in rebellion and
idolatry. The remnant of believers, that is the Church, shall remain faithful until the day the
“Holy Seed” returns. It is the mission of the Church, then, to “go and make disciples, baptizing
them in the name of the Father, the Son, and the Holy Spirit …” (Matthew 28:19). “Go and tell”
56 Motyer, 76.
57 Ibid.
58 Weirsbe, 18
59 J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting,
and Applying the Bible, 3rd ed. (Grand Rapids, MI: Zondervan, 2001), 408.
60 Motyer, 83.
9
is still God’s command to His people.61 The response from His people, then, should always echo
the words of Isaiah: “Here I am, Lord. Send me.”
Conclusion
In final analysis, Isaiah 6 gives Christians today both an understanding of mankind’s
sinfulness, need for salvation, as well as the rejection of Christ by those who remain blinded and
deaf to God’s truth.62 It also provides hope and encouragement in the believer’s calling to witness
throughout the world of Christ’s love and grace.63 Ultimately, though, Isaiah 6 is the message that
a supreme Ruler remains in his “high and lofty throne,” in complete control in spite of
circumstance. Within Isaiah’s message of mercy, justice and salvation, hope also centers around
the suffering servant – identified as Jesus in the New Testament – who died and rose again so His
children may be reconciled to God.64 In essence then, just as Isaiah voiced the words “Here I am,
send me,” Jesus himself who, in his own state of vulnerability, echoed and exemplified the same
submission when he offered himself on the cross. Christ showed His devotion and loyalty to His
most precious creation. From beginning to end, Scripture reveals numerous times where the
words “Here I am” have been declared. From Moses to Jesus and, indeed, from God himself in
Revelation 3:20 as the Lord of Armies comes down from his high and lofty throne to rescue His
people and bring them home to be with Him forever. The Lord then says “Here I am, I stand at
the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat
with him, and he with me.”65 Truly, such unconditional love and faithfulness requires a response
from the children of God. Until the day the Lord returns, His people are to say to Him “Hineni;
Here I am, Lord. Send me.”
61 Weirsbe, 18.
62 McFarland, 5
63 Ibid.
64 Barry.
65 Revelation 3:20, retrieved from the NIV translation.
10
11
Bibliography
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Faith, Nashville, TN: Holman Bible Publishers, 2007.
Carter, James E., and Peter McLeod, “Isaiah,” The Teacher’s Bible Commentary, ed. H. Franklin
Paschall and Herschel H. Hobbs, Nashville: Broadman and Holman Publishers, 1972.
Chisholm, Robert B., “The Major Prophets,” in Holman Concise Bible Commentary, ed. David
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articles/house-isaiahscall-isa6-ctr.pdf.
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2013, accessed June 5, 2021, https://biblestudydata.com/moodle/mod/page/view.php?
id=262.
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